rosicrucian digest, may 1955

8/12/2019 Rosicrucian Digest, May 1955

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O S I C R U C I A N

DIGEST1955

M A Y

c per copy

n Will Powern Motors?

neering with

known forces.

V A V

st Truthstored

moles conse

ed quest.

V A V

e ScienceMysticism

technique of an

ent art.

V A V

atc


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Designed by a Rosicru-cian officer and executedby an in te r n a tio n a llyknown sculptor. Size, six(6 ) inches in height andlength. It is made of gen-uine Ceramics, magnifi-cent in color and gold.

$3.90(1/7/10 sterling)

POSTPAID

I n t h e temples of" yore, under starlit skies, kneeling and swa rhythmic chant, the mystics offered their prayers to unseen

hosts, while in their midst a silver wisp of frankincense swirled

to the heavens above. N o mystical or devout ceremony was without its elaborate, ornamented incense burner containing scen

or aromatic gum. Th e burning of" incense was no fantastic su

or weird rite, but the symbol of man's attunemcnt in prayer a

tation with the great Cosmic consciousness. By inhaling its

man, while listening to the harmony of the chant, and with eyto all worldly scenes, would have his sense of smell capturedraised to a complete state o f ecstasy. Thu s, for the momentsciousncss, being free from distracting sensations, could soar on

the Cosmic realm as did the wisps of curling smoke from thbefore him. Through out the centuries in the mystery and secre

the grottoes and eloisters, beautiful symbolic inccnsc burners

been used.

For Rosicrucians, wc have designed one embodying the

spiritual significance of the salutation to the dawn of Amcnhso loved by all members of A M O R C . The face is an exact co

sculptured head found in the ruins of his temple at Tell cl'Amaarms arc folded in Rosicrucian supplication. Its symbolism, the

and crux ansata (looped cross), has a special significance to allcians. It is a useful and beautiful accessory. A D D I T TO

S A N C T U M .

R O S IC K U C I A N S U P P L Y B U R E A US A N J O S E , C A L I F O R N I A

( E A C H M O N TH T H I S P A G E I S D E V OT E D T O T H E E X H I B IT I O N O F S T U D E N T S U P P L I E S . )


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CROSSED THE THRESHOLD

Mile. Jeanne Guesdon, S. R. C., Grand Master of A.M.O.R.C. of France, who passed throughtransition to the Higher Initiation at 2:00 a.m. Tuesday, March 29 (see page 169).

(Photo by AMORC)


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A NEW LIFEW ith in I f o u t C J t a

RESHAPE YOUR FUTU

W HAT would you give for a chance to banewnot in a hereafter, bu t here on with all of the advantages of your past expandwith all of your mistakes behind you?

This is not a fantastic claim, nor a bombastmentit is reality!The body you have todathe one you were born witheach cell, tissfibre of your being has been reborn thoustimesnature has seen to thatshe has giv

body many opportunities for growth and healwhat of the you? Are you following the sroutine of living of ten, fifteen, or twenty yeaCan you see nothing in the tomorrow but th

uncertainties, sorrows, and hopes of today? Inot what you would like it to be, it is becausenot know how to create the change.

Every animate thing livesthere is nothing uniqtha t but living intelligently, knowingly directing the your lifeavoiding mistakes, converting opportunitiesvantagesthat is distinctly a human privilege. Let crucians (not a religious organization) show you howaccomplish this. For ci nturies this worldwide organiztaught the wisdom of the sages, those secrets of natulittleunderstood laws of life which when properly usman a master of living.

Lei This FREE Book Point TheIf you are sincere, and willing to make an effort to

new life for yourself, use the coupon below and write Master y o f L ife. This book tells how you may sharedom taught for centuries by the Rosicrucians.

S C R I B E : S. P . C .Th e R o s i c r u c i an s ( AMOR C )San Jose, California

Please send free copy o f T h e M a s t er y o f L i f e and I shait as directed.

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ROSICRUCIAN DIGESTCOVERS THE WORLD

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

Vol. XXXIII

Crossed the Threshold (Frontispiece)

Thought of the Month: The Science of Mysticism

In Memoriam (Jeanne Guesdon)

Accept Yourself ..............................................

The Spirit that is God ____

Can Will Power Run Motors?

Fact or Fancy: End of the Rainbow . ..

Cathedral Contacts: Order and Beauty

What is Nationalism? ......................

Lost Truths Restored...............................................

Temple Echoes .............

The Wisdom of Gebirol .... ___

W hy do Roosters Crow?

Our Aging Earth (Illustration).....

......................

Subscription to the Kosicrucian Digest, $3.00 (1/1/5 sterling) per year.

Single copies 30 cents (2/2 sterling).

Entered as Second Class Matter at the Post Office at San Jose, Cali-

fornia, under Se ction I 103 of the U. S. Postal A ct o f Oc t. 3, 1917.

Changes of address must reach us by the first of the month preceding

date of issue.

Statements made in this publication are not the official expression of

the organization or its officers unless stated to be official communications.

Published Monthly by the Supreme Council of

THE ROS ICRUCIAN ORDERAMORC

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

EDITOR: Frances VejtasaCopyright, 1955, by the Supreme Grand Lodge of A M OR C, Inc. All rights reserved.


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the sensations. The pattern or thedesign of the marks, when taken in itsentirety, is what we designate as experience.

All living things do not have experi-ence, though they all have a conscious-

ness. We refer to man as havingexperience because he can isolate andevaluate certain sensations in his con-sciousness. Man is also able to formmental patterns or designs of certainof the impressions of his consciousness.The science of mysticism, therefore, be-gins with the analysis of particular

r s of experience. More important,science of mysticism necessitatesthe individuals manipulation or thebringing about of a variation of hispersonal consciousness.

C o n c e n t r a t i o n

The first step in this science of mys-ticism is an understanding of the func-tion of concentration, the most commonwillful or voluntary application of ourconsciousness. Concentration is actuallythe state of attention. It is particularlythe focusing of our attention on one

particular group or set of vibrations.For analogy, when you focus binocu-lars, it is for the purpose of adjustingthe lens to give distinction to a certainimage which you perceive. In concen-tration we focus consciousness to enable

us to be responsive to the impressionsof a certain sensehearing, seeing, tast-ing or the like. In doing this, in focus-ing upon one set of impressions, wegenerally neglect all other impressionsthat are being received by our con-sciousness. Thus we are really atten-tive, we repeat, to one set of stimulionly. For further analogy, if I werespeaking to you and you were concen-trating upon the sound of my voice,that would be more dominant in yourconsciousness than what you might beseeing at the same time.

Concentration or the focusing of at-tention is really a kind of selectivity.You are selecting the particular stimu-lus which you want to enter your con-sciousness. Furthermore, you are alsoselecting the channel, the medium,through which you want the vibrationsto enter your consciousnessthat is,whether you want to hear, see, or feel.Concentration or the focusing of atten-tion seems to imply that there is a posi-

tive or active state on the part of theindividual. In fact, concentration is usu-ally said to be a positive state of con-sciousness. However, such a statementis only partly true. In concentration,we are only preparing ourselves to re-

ceive certain stimuli. Up to the pointof the focusing of our consciousness,whether seeing, hearing, or feeling, weare positive in our active preparationbut, eventually, we are passive. Weare doing nothing more than receiving

waiting for the impressions to enterour consciousness. It is like waiting fortelevisionpreparing the set, tuning it,and placing ourselves in a comfortableposition for watching the screen. Allthis is positive up to the point wherewe relax and wait for the images ac-tually to appear. Thereafter we are in

a passive state.There are times, however, when con-centration is an unintentional focusingof our consciousness. A strong stimuluscan command our attention without ourwill. For example, a loud sound, abright flash of light, a sudden rapidmovement of an object, can catch ourattention. These intense stimuli attractor draw our consciousness to them, com-pelling our focus. If someone were tosuddenly shoot off a revolver in yourroom, you would turn, instantly andinvoluntarily, in the direction of the

report, focusing your consciousness onwhat you might see or hear in thatdirection.

When we focus our attention delib-eratelythat is, when we will ourselvesto concentratewe do so primarily be-cause of certain internal impulses; ourinterests and desires, our likes and dis-likes, impel us to concentrate uponsomething intentionally. We cannot fo-cus our attention on two things simul-taneously, even though it may oftenseem that we do. We have said thatconcentration is selection. We select

when we concentrate. Therefore, wecannot concentrate on two sets of stim-uli at the same time. However, we canvacillate; that is, we can alternate ourattention so rapidly that it is difficultfor us to realize that our concentrationis not on two things at the same time.Nevertheless the principal focus is al-ways upon just one set of vibrations.Suppose a light were to be unexpect-edly flashed on in your room. You


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might alternate your consciousness fromthe light to my voice and it would seemas though it were instantaneous. How-ever, each set of impressions, the lightwhich you saw and my voice to whichyou were listening, would be dominantand alone in your consciousness at the

time you concentrated upon it.What value has concentration in the

attaining of the mystical state? Con-centration is limited in usefulness tothe objective consciousness, its facultiesand certain related functions. Obvious-ly, concentration is highly essential inour everyday life, that is, in our adjust-ment to our external world. Witnou tconcentration, the world of visual im-ages and things felt and heard wouldbe lost to us. The impulses of reality,acting upon our eyes and ears, wouldnot be brought into focus in our con-

sciousness and we would either not re-alize them at all or only insufficiently.A good example of this is that, whenwe walk along, cloaked in thought, wemay not even be aware of a close friendwho is passing by, although our eyesare wide open.

It is necessary again to point out thatthe mystical state is a condition that isattained within us. It does not consistof conditions or things which we ac-quire externally from our surroundings.It is not really the focusing of attentionso as to hear a sound or perceive a

light. Consequently, putt ing ourselvesin a position to become aware of whatwe think that we should perceive mys-tically limits us. Many persons believethat they must concentrate upon certainthings to assist them mystically; how-ever, in doing so, they are actuallylimiting themselves by holding theirconsciousness to certain impressionsonly.

Concentration can be used only as apreliminary step in the attainm ent ofthe mystical state. It does not, as wehave said, directly provide any of theelements of the mystical experience. Toconcentrate upon one set of stimuli con-tinuously, as something seen or heard,is to eventually suppress the objective

The consciousness. The sense stimulus uponwhich we continuously concentrate

y.. gradually loses its efficacy, its effectDigest upon our consciousness. The result isMay that the consciousness is introverted, it1955 is slowly turned within. For this reason

some Oriental mystics concentrate fa long period of time on a repetitiosound, like the periodic striking ofgong, or upon a single light or flamThe monotony of the stimulus and texclusion of all other vibrations evenally will dull the responsivity of th

particular sense and aid the individuto enter the subjective state. Such pratices of concentration are obvioushelpful only in excluding the impulsof the externalworld, not in producia mystical experience.

C o n t e m p l a t i o n

Contemplation is another voluntause of our consciousness. Like concetration, it is often confused or intechanged with the technique of myscism. Contemplation is the reflecti

process of consciousness. It is an a

of consciousness within the mindraththan a responsiveness to impressiooutside the mind. Contemplation is denitely distinguished from the faculof perceiving. It is not the focusing our attention on impressions that comto our eyes or other sense organs. Whwe contemplate, as in concentration,is true that we focus our attentioHowever, we are selecting from memory some idea placed there from formimpressions ot our senses. The idwhich we contemplate may have beexperienced previously as somethi

seen or heard. By will we cause thidea from memory to be isolated in cosciousness, to stand apart from all oththings. When we contemplate, our rflective process of consciousness is veacute and we are aware of nothing elsFor analogy, contemplation turns tsearchlight of consciousness away froexternal impressions, away from thoutside world, and, introverting it, turit in on our recollections and reasoonly.

The advantages of contemplation atremendous to us. Contemplation pemits judgment and the evaluation of eperience. Thus we are able to analythe worth of the impressions which whave received and the value of our paticular ideas. It is one thing to perceisomething or hear it, as the case m

be; it is still quite another to find threlative worth of the impressions to ouselves. Our opinion, our conclusionare the result, figuratively speaking,


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TheRosicructanDigest

May1955

M e d ita tio n

Meditation is the most important ap-plication of our consciousness to mys-ticism. We have intentionally left it tothe last in our consideration. We didso because meditation is commonly con-fused with concentration and contem-

plation. It is necessary first to correctthe misapprehension that meditationis the negation or doing away withall of the manifestations of our con-sciousness. We could not dispense en-tirely with consciousness and yet havethe selfexperience the mystical ecstasy,because self and experience are of con-sciousness. Lucretius, the Roman Epi-curean philosopher, said: Where weare, death is not yet and where deathcomes, there we are not. Consequently,if meditation were to do away withour consciousness, there would be no

experience of any kind, mystical orotherwise.Consciousness is a stream of respon

sivity to innumerable vibrations. It islike a scale of music. Each par t of thescale of consciousness has an octave;that is, it has its particular manifesta-tion, just as notes compose the scale ofmusic. The hum an ego, the self, can

play on various parts of this scale ofconsciousness. We mean by this thatthe self, the you, can have realizationson different levels of this scale of con-sciousness. As one Hindu mystic said:

There are two conditions of a person,the condition of being in this world andthe condition of being in the otherworld. The other world contains theother levels of consciousness which weall have.

Consciousness reaches beyond objec-tivity, beyond our ordinary daily worldof mortal existence. Consciousness goesfar beyond the mental world, far be-yond the realms of thought, of contem-

plation and reason. Another mystic hassaid: Meditation is the joining of con-sciousness with the higher intellect or

forces to make manifest sensationswhich do not exist to the lower con-sciousness. The human consciousnessis an effluence, a pouring forth fromthe Cosmic mind. The objective con-sciousness, however, does not directlytouch upon the Cosmic mind. It is onlyin the deeper river of the subconsciousthat self can experience the more infi-nite manifestations of the Cosmic.

One cannot leap to a unity with Cosmic. He cannot plunge into Cosconsciousness. He must progress tolike one swimming from shallowdeep water. Meditation, then, is a shing of the field of perception. It is looking or perceiving far beyond

immediate finite world. To arrivethis greater perception requires a trsition of consciousness. A 17thcentGerman mystic said: It is in the

preme part of the soul that the mycal operation takes place. It is t

portion of the soul which no passcan reach. He meant by this that cannot expect to perceive the higherbrations of the depth of our being,the greater consciousness, by meansour objective senses.

As explained, when we contemplwe are using experiences which ornally had come through our objectfacultiesour reasoning, etc. Therea certain unity of those two phasesmind. So, too, meditation integrates consciousness. It unites the lower foof common consciousness with thosethe higher. If it did not bring about unity, then the psychic, the Cosmic, pressions which we have in the higlevels of consciousness could never recalled. There would be no waywhich they could be removed a

brought back to the lower, the objectstate. Un til the self can bring binto daily life, as inspiration and illunation, the results, the experience those Cosmic contacts, the mystical stis not complete.

The traditional objective of all mtics is the union of self with God the Cosmic. Since every par t of

beingour whole organic structure aour mental processesis of Cosmic laobviously this union exists in fact. Hoever, until the self, until the you, reizes this union, you do not experienany divine pleasure from it. Withthis experience, it is like giving a ma key and saying to him: This is a treasure chest. Until he finds ttreasure and can realize it, it providhim no satisfaction.

Meditation, then, is a way of chaing the consciousness. It is the evolment from one level of consciousnessanother. It is the personal knowingthe plethora, the fullness, of our bei

(Continued on Page 173)


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3fn Jflem oriam

Th e illustrious Grand Master of the A.M.O.R.C. of France,Mile. Jeanne Guesdon, S. R. C., crossed the threshold of high-

er initiation at two oclock in the morning, Tuesday, March 29,1955. Though she had been ill for the past few weeks, her transi-tion will come as a shock to numerous fratres and sorores through-out the world who knew her personally or through the mediumof her great service to the Rosicrucian Order in France.

There are those persons whose unique talents and experiencesare so coordinated with their work in life that there is everyindication tha t their mission was Cosmically ordained. Such aperson was Soror Guesdon. She acquired an excellent administra-tive training and experience early in life. Bom in France, Feb-ruary 10, 1884, she subsequently sojourned in London, learningEnglish proficiently. Later she assumed an executive position inHavana, Cuba, which afforded her an opportunity, during a periodof several years, to master the Spanish language.

A fascination for esoteric teachings and mystical literature re-sulted in Mile. Guesdons contacting the Rosicrucian Order, tothe studies of which she devoted herself ardently. Her Rosicru-cian affiliation brought her to the portals of many of the traditionalinitiatic orders of Europe. In these bodies she won honors as anofficer. In this capacity, she became liaison officer for the lateImperator of AMORC, Dr. H. Spencer Lewis, transmitting officialdocuments from him to the affiliated orders and often acting ashis special interpreter when he was in Europe. Dr. H. Spencer

Lewis had the utmost admiration for the integrity, ingenuity,and enlightenment of Soror Guesdon.

In accordance with Dr. H. Spencer Lewis plans for theA.M.O.R.C., Mile. Guesdon, in collaboration with the presentImperator, Ralph M. Lewis, organized the modern version of theA.M.O.R.C. in France. Thus the light of the Rosicrucian Orderin America, having been received from France originally, wasreflected back to the land from which it had directly come. Im-mediately following World War II, Mile. Guesdon undertook thetremendous task of the translation of all the Rosicrucian teach-ings, as are now issued in the French language. In addition, shedirected the necessary construction of administrative buildings,the formation of correspondence departments, the issuance of the

French magazine Rose-Croix, and all the numerous functions re-lated to the extensive work of the Order. Th at she has been suc-cessful is evidenced in the large and loyal French Rosicrucianmembership. It was her dream tha t Dr. Lewis wish be fulfilled,and she was Cosmically supported in every way to lay the soundfoundation that now exists in France. Only last summer she, ather advanced age, flew from Paris to San Jose to attend the Inter-national Rosicrucian Convention. Here she reported on the workof the Order in France and remained to make a further analysisof the methods at the Supreme and Grand Lodges.

Peace Profound unto thee, Soror Jeanne Guesdon!


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The

Rosicrucian

Digest

May

1955

c ^ f c c z jl t Q jo U lS .z t f

By R u t h P h e lp s

Too many of us spendour time wanting tobe someone else. Wekeep saying, If only Icould be smart as he is!And in imagination, weactually are that some-one else! Do you and Iconsciously and whole-heartedly accept our-selves as we are? Mostof us do not, but we do

expect to grow spiritual-ly. If a house built ona hillside begins slidingdownhill, in order to doanything about it, itsowner must know thatthe ground underneath isgiving way and he ac-cepts that fact.

We say know yourself, and even ad-monish each other to be yourself, butwe forget that accept yourself is inmany ways the most important, themost difficult of the three. Man to ac-cept himself must know himself, andhe cannot know himself without know-ing all parts of himself. Each of thethree conditionsknow, accept, and beyourselfis dependent on tne others,yet the keystone, so to speak, is accept-ance. Without that, the knowledge isuseless and the being something is al-most impossible.

Learning the lessons of this life de-pends, first of all, on the acceptance ofthe individual person. It is necessaryto learn what is wrong, and then cor-

rect it; and to learn what is right andbuild on that. Accepting yourself meanssaying, This is what I am, what I ammade of, what I have to work with,what I have to build on. It meanssaying, This is what I have made my-self. Most of us expect to achieve

perfection tomorrow without acceptingthe imperfections of today. You knowand accept what you are; then you can

be yourself.The development of the inner self is

built on the accepof the whole man

physical, the mentaemotional, and the ual parts of man. must accept them aare in order to crethe soulpersonalitMaster that it shou

It follows that needs to accept histies, capabilities, e

ences, surroundingchildhood and the ring adulthoodhis of evolution, his kHe must accept the ing of the personalifore he can straighout. Likewise, he accept tha t whic

straight and strong and the responity of using it to full advantage.

Acceptance does not mean stagnas we may think. Man has not acchimself if he wants to stay as heday. The man who stagnates away from himself. He who is sawith what he is, runs away from thing within himself. Stagnation first step toward retrogression. Aance is the first step toward progreThis is true from the point of vieither psychology or mysticism.

If a man is afraid of people ancepts the fact, then he is ready togetting rid of the fear, through king and being himself. Stagmeans ignoring the fear, or ru

away from it. Acceptance of self mrecognizing the materials and toolwhich one has to build. The manaccepts the fear, and the reasonit, may now tear out the false fotion and build a new one.

If he does not accept his feaburies it and his inne r self too.hidden fear puts up a barrier isubconscious mind. He buries hious troubles, and they fester and If they grow outofbounds, then


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confined within the barriers until heloses connection with the objective self,and he lives only in the world he hascreated in his own mind. Then he ismentally ill. If he buries his fear inhis subconscious, it is magnified andadded to until it poisons his entirethought and emotions. Even at thisstage, to know, to accept, and to beyourself is the only cure. And oftenacceptance is the hardest to accomplish.The barriers go up because the individ-ual does not accept what he reallyknows. The m an who is afraid of peo-

ple may know that he is afraid, bu t hemay be unable or unwilling to acceptthe fear, and thereby puts a barrier, ablock, around it.

Acceptance of self does not meanselfsatisfaction and the boasting aboutself, any more than it means stagna-tion. It does not mean boasting to one-self or to othersnor does it mean

belittling of self or of others. It meanssimply acceptance, so that one may goon from there. It is to say, This iswhat I am, what I have made of my-self through the law of karm a. Onlywhen a person has said this, honestlyand franldy, may he really say whathe wants to be, what he wants to makeof himself. After he accepts himself,

he must say, I would be what Godwills. He accepts what God willsthrough the divine within himself. Thisdoes not mean his sitting on the frontstoop waiting for the Lord to do forhim, or even to tell him what to do.

Nor is it telling the Lord what youwilldo. It is to willfully act on and throughthe divine self within.

Acceptance does not mean your say-ing, Lord, I am perfect, use me. Itdoes not mean, I am sinful, hopeless,Lord. Do what Thou wilt. It meansconsciously accepting yourself as you

are, and accepting the divine soul with-in so that you may grow, and that youmay live and work in the service ofGod and man. The man who thinks heis perfect, or the one who thinks he isa hopeless sinner, has not yet knownhimself much less accepted himself.Neither one of them has accepted theGod within man.

Acceptance means facing the facts,not running away. There are manyways of evading a problem or a factthat we dislike, of not facing the psy-

chological blocks. The man who fearspeople can withdraw into himself com-pletely and liveas much as is pos-siblewithin the confines of his own

private world. Or he can ignore theproblem, bury it in the subconscious,and attempt to brazen it through. Hemay end up having a pseudo selfcon-fidence, or a rough bluster toward peo-ple. He may kid himself by pretenaingit is really nothing at all. He may puta fine shiny cover over it by exudingconcern and affection which really arenot thereand by being virtuous. Hemay blame it on upbringing, or onMother or Teacher, and let it go atthat. He may marty r about it with alook at poor me attitude. Or he may

combine virtue and martyrdom. Or hemay just give up and be scared. Weall do one or several of these. Whichdo you do?

Accepting yourself means doing noneof these. It should mean finding outwhat causes the trouble, and it may goback to Mother or Teacher. It mayeven be nothing at allonce you ac-cept what it is! But one must acceptit. One must say in effect, This iswhat I am. W hat am I going to doabout it?

We must accept the various parts

that make up the whole individual.Most of us do not worry too much aboutaccepting the body. It is there, andwe mistreat it without wondering agreat deal what the consequences willbe. But if you accept your body, youmust accept also the fact that it can-not be mistreated without more or lessdire consequences. It is a Godgiventool, an integral part of you. It should

be used as such, accepted as such. Thisis not to be taken to mean living by along set of unpleasant rules. It meansa reasonable amount of pleasure, and a

reasonable amount of care, and an ac-ceptance of the need for both pleasureand care.

When the body is ill or deformed,we must accept that too, and do whatis possible to alleviate and correct thecondition. Often this means uprootingemotional tensions and conflicts whichare the basis of the illness. It maymean, too, our learning what we needto from the illness or deformity, accept-ing it as a lesson.

The emotions involve the entire or-


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*?m76


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!Z7(zz 'zSjiixit tfia t is, &jfodBy J o h n G o e t t s c h , U. S. A.

(Notes of an address to the students of St. Miras High School.)(Reprinted from Mira magazine, FebruaryApril, 1954Poona1, India.)

e t us have one thought inour memories , let usmake it a picture whichwill stay with us, forwords may rapidly passfrom the mind. Some-time, perchance, you mayhave stood beside someartist who is working at

marble as still some great artists them-selves work. He is hewing out a statueand works at the marble in order thathis idea may be made manifest andlive in the minds of men.

Now if you question that artist, hewill tell you that to him it is not a

block of marble to be hewn into a statuethat is before him; it is a statue hiddenwithin a block of marble. That he is

beginning to set free with every strokeof the chisel that cuts off a shaving ofmarble, the statue that is lying buriedwithin the block. So he works on andon seeing with eyes of a genius theform that you and I cannot see, and ashe hews away with chisel and mallet,he is cutting away the superincumbentmarble, he is not carving the exquisitelimbs of the body, for the statue is allready lying within it. And so with us.

Within all of us lies embedded in themarble of our human life the spiritthat is God, hidden beneath the flesh,hidden beneath the bodies, the emotions

and the mind, so that it is not visibleto the outer eyes. You have not to createthat image. It is there. You do nothave to manufacture it. You have onlyto set it free. God is within you, wait-ing for manifestation, and yours is theglory of hewing away all that hidesthat manifestation from the eager eyesof men. Your chisel is your thoughts;your mallet is the power of your will.Take therefore the mallet of will andtake the chisel of thoughts, strike awaythe emotions of the body and the mind,until all has gone that is not He.

Then out of the stone of your humanlife the divine statue shall arise in its

perfect beauty; the splendour of Godshall shine out, so that all men shall

be lighted and warmed by its splendour.God in man shall then walk the earth,and you shall have had the glory ofsetting the God within free to work

for humanity. Be then artists in life;be sculptors laboring in the workshopof the world; and so when one comesto pass into transition you will knowyourself as the Spirit eternal and not asthe bodies you leave behind. You willthus pass into a wider life, a moresplendid destiny, a grander future, foryou will be free, the liberated SpiritGod made manifest, the end and goalof man.

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dan oojzri df iun


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Keelys specifications, which would nomore than turn itself, would exonerateKeely scientifically to a far greater ex-tent than can be done by words. Keelymade his engines turn. Who has doneit since? Until it is so accomplished,can we definitely rule out that Keelyturned them by will?

In his book, Wild Talents, Chapter32, Charles Fort takes a look at Keely.Characteristically, he finds Keely nomore insincere than General Booth!Fort definitely states the possibility thatKeelys motors might have been selfmotors, that is, driven by power trans-mitted to them through Keelys willing.He also wonders if Keely was alwaysable to make them turn when he wished.He doubts Keely could perform so well.

Fort hints Keely may not have realizedwhat it was that he possessed in theway of strange ability. This lack ofknowledge may account for several ofthe strange positions taken by Keelyduring his lifetime.

John Worrell Keely lived most of hislife in Philadelphia. His parents diedwhile he was still an infant. His aca-demic schooling is not supposed to have

progressed farthe r than that acquiredby the time he was 12. There are storiesof his being a circus performer in late

boyhood and early manhood. It isknown he developed a keen enough ear,musically, to become director of a smallorchestra while still a young man.Somewhere along the road of life, Keelylearned the carpenters trade and pro-gressed in it to a journeyman status by1872, when he gave the first demonstra-tion of his new force.

E n e r g y a n d S o u n d

Keely was always attracted by ma-chinery of any sort. He predicted theairplane, but he saw it powered with

apergythe name he gave his new energyinstead of with gasoline.

From Keelys own writings we findhe had no idea that he had discoveredperpetual motionnor was he search-ing for such. One of the ways he claimedhis energy came was from the disassociation of the hydrogen and oxygenatoms making up a molecule of water.Theoretically, if the supply of waterwere great enough, his motors, once setin motion, would run until the watersupply ran out or the bearings gave out!

Of course, there is some force holdingthe atoms of hydrogen and oxygen to-gether to make the molecule of water,

just as there is some force holding anyatoms together to make anything, itwould appear Keely was thinking interms of molecular force, or a forceholding molecules of a compound to-gether, rather than atomic force, or aforce holding the atoms together. It isinteresting to note that the elementhydrogen was involved in this thinking.Hydrogen! The very thought of split-ting its atom sends chills up the backsof many an occultist. And, no doubt,for good reason!

Keely said he set his machines inmotion by sound. He accomplished this

by drawing a bow across a set of tuning

forks, or by plucking a series of chordson a zither. Sometimes he varied thetones by playing on a mouth organ.Those who have studied sound, and areinclined to look favorably upon Keelyswork, say he had discovered how tostrike the harmonics which wouldcause the molecule of water to disin-tegrate. As the disintegration took place,Keely syphoned off and captured theenergy so liberated, turning it to powerhis motors.

Those inclined to be skeptical of

Keely, noted that his machinery eitherstarted or stopped when Keely playeddifferent notes, or combinations of notes.In other words, the apparatus did notalways respond to the same set of notesin the same way. This, they said, was

J ust another proof that Keely was aioax. They may have been correct.However, it might be well to bear in

mind it was possible that Keely hadinvented a combination, or series ofthem, to baffle those who watched, inorder to better protect his secret. Again,if Keely were running his motors by

willingthem to so moveand especiallyif he did not realize such a circum-stance was taking placeit is quite

possible he was as much puzzled as any-one else, but was keen enough not toshow it, thus playing for time andfur ther research. On the other hand, ifKeely did realize he was willing hismachines to move, but did not knowhowhe was accomplishing it, his searchwould be as great. There is some evi-dence pointing to his belief that hecame to the conclusion he possessed a


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TheRosicrucian

Digest

May

1955

selfmotorthis, from the fact he refused to allow Thomas A. Edison toexamine his apparatus, saying he didnot think Mr. Edison understood theprinciples under which his motor op-erated!

Keely claimed to tap energy also from

the ether. He claimed there was vastfree energy locked within the ether,and that his engines unlocked and usedit.

The question of what the ether is, orwhether it is or not, continues to be amatter each must decide for himself.There is much orthodox writing on thesubject, all quite as abstract as orthodoxthinking believes occult matters to be.Suffice it to say, if one has decided thatthere is no such thing as ether, thenone cannot follow Keely on this portionof his philosophy.

We know the sun alone radiates mil-lions upon millions of horsepower eachhour which none of its satellites pickup. This energy has to do something,go somewhere, be absorbed somehow.It just does not cease to exist all at once!Therefore, Keely, and others who seekto tap the Cosmos for power, have agood basis, it would seem, for believingthere was some there.

Keely said one of his problems was torelease this etheric energy in smallenough quantities at a time so it wouldnot do bodily harm to him or his ma-chines. Whether this problem manifest

itself through, shall we say, slide rulelogicor whether from actual experience,we are not sure. Perhaps both. Mrs.BloomfieldMoore says, in one of herarticles on Keely, that he suffered sev-eral accidents, minor but painful,through the improper handling of en-ergy so released. Keelys detractorspoohpooh such stories, sajang the acci-dents came to him as they mi^ht cometo anyone handling and working withmachinery.

Here again, is it not possible thatKeely may have lost mental controlover his apparatus, momentarily, orfor a longer period? This loss ofcontrol may have been a factor inhis suffering the accidents, especially ifthe machines were in motion at thetime of control loss.

Early in Keelys experimental life.The Keelv Motor Company was formedto take advantage, businesswise, of any

patents or discoveries Keely mightmake,and to provide Keely with funds withwhich to carry on his research. Aoften happens in such arrangementsThe Keely Motor Company and JohnKeely became at odds. The rift wideneduntil a situation of bankruptcy faced

each. It was here tha t Mrs. BloomfieldMoore stepped in with financial helpthus averting any possible disinte-gration.

She provided Keely with funds to payhis bills and carry on his research. Asshe was a wealthy widow with considerable prestige in Philadelphia, hersponsoring of Keely relieved the pres-sure temporarily in the Company alsoThis sponsorship of Keely was continued until 1895, or about 15 years.

A G u a rd e d S e c r e t

Keely had been working under thisarrangement about a year when he announced a new discovery. One differenfrom that used in his work over whichthe Keely Motor Company had controlThis announcement fomented action onthe part of the Companys directorsThey immediately brought suit againstKeely in an effort to force him to reveathe secret under which they felt he hadworked for them. Keely refused to dothis, saying he had not yet completedit to the extent that it could be protected by patent; hence, any publicrevelation of its nature would expose i

to others for their research and mightresult in loss of all patent rights to theKeely Motor Company and himselfThis did not satisfy the directors andtrial was held. On the stand, Keelyrefused to answer those questions tending to reveal his secret. Finally, an impasse was reached, whereupon the triajudge took over the questioning of Keelyhimself, in an effort to bring an end tothe stalemate. Keely continued his refusal to answer. The Judge pointed outhat refusal to answer direct questionsfrom the Bench constituted contempof court and that if Keely continued todo so, the Judge would find it necessaryto confine him to jail until he changedhis mind. Keely went to jail!

This brought about a most unsatisfactory situation all around. None othe parties concerned were getting anything they wished. Again, Mrs. BloomfieldMoore came to the rescue! Through


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her efforts, it was arranged that theCourt appoint a competent engineer,satisfactory to all. This engineer, swornto secrecy, would visit Keely and therebe advised of the difference betweenthe two principles that Keely had dis-

covered. After the engineer had satis-fied himself, he would write a reportwhich would explain the difference, yetwould not reveal the innate secret ofeither principle.

This was carried out. The reportmust have been satisfactory becauseKeely was released and the Companydropped its suit.

Those inclined to call Keely a fake,point to Keelys verboseness, his ad-mitted superability to talk well wherehis inventions were concerned, hisstrange use of common words and

phrases tending to cloud ra ther thanclear the issue. They contend that thesuccess of Keelys release came fromthese factors rather than the genuine-ness of his principles. They may havebeen correct in this view. It is possiblethe report would not stand in a courtof todayas mentioned. However, itmust be considered that any informa-tion upon which it would be judgedtoday would also have gone into its writ-ing, hence the endresults could wellbring about the same balance.

The above incident could indicate, atthis point of his experiments, tha t Keelywas not certain of the cause of his suc-cesses or failures. It is quite evident,if he knew his machines turned throughhis willing them to do so, he could nottestify to such in court. To have doneso would have meant immediate con-finement in a mental institution! Un-doubtedly, he figured that his chancesof getting released from jail on contemptofcourt charges would be muchbetter than his chances to be releasedfrom a mental institution. We mustadmire his sagacity.

Truth is like a rubyit takes an ex-pert to tell whether it is genuine; andwhen experts disagree, then laymen gettheir views!

From the confusion surrounding Kee-lys deathimmediately before andafterwe are led to believe that he wasnot interested in any sort of deathbedconfession. Nothing he did shows anyhint of desiring to clear the greatly be-fuddled condition propagated during the

0 0 0

/ t o

END OF THE RAINBOWBy Ed la W ah lin , M. A., F. R. C.

Librarian, Rosicrucian Research Library

In the Edda it is related that the Tree ofLife has three main roots, all rooted inmatter. The principal one of these leads tothe place where the gods dwell in heaven.This radial represents The Way or Th e

Mystics* Path. Under it lies the Urdarfountain which is the well of the Past, thesubconscious mind of the psychologist. Eachday twelve Mystics who are worthy of being

called gods ride on horseback over the rain-bow to sit in judgment at the Urdarfountain. popularly known as the Pot ofGold.

Northern country supersti tion tells thatthe rainbow is a huge net, set to catch theshadow or soul of human beings. Therefore,children are taught to fear it; and to escapethe danger they place sticks on the groundin the form of a cross to cross out therainbow.

Many legends have come down throughfolklore concerning the rainbow. An oldfable relates that if an individual is able tofind the spot where the rainbow and the

earth meet, he can, by digging, find a potof gold. The natives of Yoruba believethat the rainbow is the great snake of theunderneath which comes up to drink waterfrom the sky. The Semang, the Shoshone,the Australian aborigines, as well as theancient Persians, also believe that the rain-

bow is a great serpent, bu t that the placewhere it touches the earth is not a whole-some place to live.

The Rosicrucian Research Library has aninteresting book on Norse My tho logy.

putruu-j


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last 25 years of his life. In fact, wecan only conclude that he had a definitedesire to befuddle it more. Why? W ecan only guess.

There is little question that he real-ized he was going to die some time be-fore he did. If he were a faker, a

swindler, his being such did not appearto prey upon his mind. Instead of Deingdnigged by remorse, his always activemind was working to further hide thereasons for his successes, to further burythe ones for his failures.

During his last short illness, Keelywas visited by a Dr. Chase of Boston.Chase is reported to have been an oldand trusted friend. W hat the conversa-tion may have been between them, wewill never know, unless Dr. Chasesdiary is found and published.

Upon Keelys death, as rumor has it,Dr. Chase went to the Keely laboratoryworkshop and removed several keypieces of apparatus and some docu-ments. These he took to Boston forsafekeeping. W ha t became of thismaterial no historyappears to record. Itmay be collecting oust in the cellarstoreroom of a museum, forgotten andunlabeled. It may be in possession ofsome high closetsnelf in a private home

or bam, known or unknown. Againmay be the basis of current claims Keely had something! More probait found a junk pile long ago.

Whatever may be the correct answwe do know that the investigationsKeelys work after his death lac

much in the way of physical evidenUnder such circumstances, it seeproper to conclude that the investtions were not entirely satisfactory, should they be given more than thshare of prominence in arriving at oall conclusions regarding Keely andwork.

If John Keely were a fraud, we mconclude tha t he was a good one. Fhave surpassed him. If he was insas some contend, then he was onethe exceptional cases of history,

should be studied for any knowlesuch a case must be able to revealKeely were deluded by some cavortfancy, some quirk of fate, then surwe never have had a stranger casehe touched the right wire and actuatapped the Universal Force, then was too much ahead of his times. Hhe worked out the equation, he mihave upset the whole world. Perhit was best that it ended as it did.

TheRosicrucian

Digest

M ay

1955

INFINITY IS CALLINGLike a father revealing the secret of Santa

Claus to his growing child, so todays astron-omer is peering behind the mythology of heav-enly bodies, finding only a greater, vaster, moreincomprehensible Cosmos.

Interesting and fascinating are the ancientmyths which reflect early mans conception ofthe heavens. Profound are the findings of mod-em astronomers as they turn gigantic telescopeson the stars and planets. Simply and excitinglywritten, with complete illustrations, is the storyof ancient and modem astronomy in a pocket

size book, Our Cosmic Neighbors. Fifty cents(3/7 sterling) is all it costs, postpaid. Our Cosmic Neighbors is a gem ofworthwhile information, written and compiled by Rodman R. Clayson,F. R. C., Director of the Rosicrucian Planetarium, and member of theAstronomical Society of the Pacific and Eastbay Astronomical Associa-tion. Makes an excellent gift for anyone too, so send for your copies now:

ROSICRUCIAN SUPPLY BUREAU

San Jose California


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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 thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when many thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral at the time will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are members. The book called Liber 777 describes the periodsfor various contacts with th e Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Scribe S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether member or notthis is important.)

ORDER AND BEAUTY

By C e c i l A. P o o l e ,

N a n c i e n t philosopher inhis attempt to convey themeaning of the Infinitedescribed it as the sourceof order and beauty. Hesaid, Order and beautyspring from His hand.This expression tends tocause the human mind to

e of the Infinite throughthe realization that the order of theuniverse and the beauty seen in natureare manifestations of a Supreme Beingof which we may have awareness.

Many universal laws with which weare familiarthe manifestations of na-ture that surround usfunction in ac-cordance with certain established rules.These indicate ordera type of force

Supreme Secretary

that manifests according to a systemhaving laws or a procedure which wasestablished by a Mind that could con-ceive the beginning, the process, andthe end. W hat we observe tha t appeals

to us the most are those things indi-cating a system and orderand which,as a result or as an attribute of thisorder, produce what man appreciates tobe the beautiful.

Those persons who have any senseof awareness of the world about themcan find many examples of this exist-ence of order and beauty in the phe-nomenal world. Order and beauty canalso be appreciated by comparison. Weare aware of many things existing inthe universe that, insofar as our abilityto interpret them is concerned, do not

Decome awar


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^ W lia t l J ^ A f a t io n a f iim ?

By R a l p h M. Lewis , F. R . C.

i t h most people there isa sentimental attachmenteven a deep affectionfor the things and condi-tions associated with theirenvironment. This is es-p ec ia ll y tru e if th esethings have in some waycontributed to their per-

sonal satisfaction, be it physical, men-tal, or moral. We often become aswedded to immaterial thingsplaces,systems of thought and ideologiesaswe do to the beloved members of ourfamily or respected friends. There isa plausible psychological basis for this.That which satisfies our desires becomesan integral part of self. The ego is ex-tended to include it as part of onesown being. As a consequence, westaunchly defend it, seek to preserveit, as we would our physical entity.

A nation is a created circle of envi-ronment. It represents not just a placeupon the surface of the earth but a

predetermined sphere of influence. Ifthe nation has any semblance of a de-mocracy, the conditions of the environ-ment, the established laws and preceptsof the nation, should reflect at least themajority will of the people. Conse-quently, the patriotic spirit is one thatseeks to keep intact within the physi-cal boundaries of the nation those idealsand practices presumably conceived andcreated by the people and their dele-gated representatives. Thus nationalismmay be defined as the inbred devotionand support of the political and cultural

ideas within a specific geographical andeconomic realm.Such nations are vital cells of influ-

ence. The nucleus of these cells is the populaceand the vitality of that nucle-us cannot be confined to the politicalboundaries it has establishedat leastnot in our times. As intangible radia-

tions, these influences reach out andtouch the lives, the hopes, and the basicwelfare of other peoples in other vitalcells or nations. Thus the thinking in-dividual soon comes to realize that hiscell is one composing the matrix of agreater organismmankind throughoutthe world. He discovers that his cell,in order to exist, must take into con-sideration the harmonious relationshipwhich it bears to the whole structure,civilization. Though each cell mayhave, as in the human organism, func-tions varying from others, it cannotbe isolated from them physically norin purpose.

Todays citizen must rise above theearlier nationalism of past centuries.He must realize that his nation has a

par t to play, not unto itself alone butto hum anity at large. Thus the pro-gressiveminded citizen has likewise theobligation to defend and preserve allthose precepts and activities risingwithin his own nation which tend to

bring about world unity. The nationthat seeks to keep aloof from amalga-mation with other peoples and from amerging of human interests becomeslike a cysta misplaced cell that inter-feres with normal functions.

Exclusion is a false concept of nation-alism. Humanity is greater than anyideology, and the world is greater thanany sovereign nation. The true patriotis one wrho strives to make his na-tion a link in the chain that wouldunite men in noble purpose. Con-certed effort for world peace means the

using of your citizenship and your na-tions resources and powers, within itsconstitutional bounds, to bring about atranscendental international un ity. Theconformity to this end must be mutual.Internationalism cannot be a jewel setin a crown fashioned by the thoughtsand ideas of a single people.

V A V

Know the habits of your friends, but do not imitate them.G r e e k p r o v e r b .


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TheRosicrucian

DigestM ay

1955

By H a r o l d P r e e c e

On e illustrious scholar ex-emplified the Sacred Ten rj:

ets of the Rosy Cross during the majestic Elizabethan Ageof England. Another, who alsoattained the stature of Magus,

preserved and furthe r devel-oped the ancient teachings dur-ing the Stuart and Cromwelleras which followed. The firstwas Francis Bacon, philosopher andstatesman, who served as Imperator ofthe Rosicrucian Order till his transition

in 1626. The second was Elias Ashmole, scientist, antiquary, and historian,who has been called the greatest vir-tuoso and curioso ever known or readof in England. . .

Just as did Julius Friedrich Sachsein America, Ashmole seems to have be-gun life within the radiance of theMystic Rose. He was born May 23,1617, at Lichfield, County of Staf-fordshire, where underground initiationchambers have been found. Originallyhe was to have been christened Thomas,bu t when the minister officiating at his

baptism asked the infants name, his

fodfather answered Elias, which inlebrew means Gods own.No other Ashmole had ever been

named Elias. Later the godfather de-clared, in obviously veiled language,that he had been moved by a morethan ordinary impulse of spirit. Butearly historians sometimes spoke of theRosicrucians as the brothers of Eliasafter the learned priest and adept whoinstructed the Prophet Samuel. So thecircumstances would suggest that theman who gave the boy the name was

an Initiate and thereby consecrated hisgodson to the service of truth.A slim, sensitive boy with finely

chiseled aquiline features, the youngElias grew up in Lichfield whose activeRosicrucian lodge was often visited byImperator Bacon. Perhaps the lad mayhave occasionally glimpsed the cele-brated Magus riding in his coach toconfer with fratres pursuing their

studies within the citys verable cathedral.

Through the influence ofuncle, Baron William Pagegovernment financial offiElias was enrolled in the mous Lichfield GrammSchool. Here in this insttion glorified by such alumas Joseph Addison, David G

rick, and Dr. Samuel Johnson, the bliant youngster received an educatwhich laid the basis for his later stud

in the scientific and the arcane.He mastered Latin, in which mlearned treatises were written durthose days; then, he became an acco

plished organist and a chorister in cathedral choir. Possibly some of teachers at Lichfield were Rosicrucisince members of the Order were merous in British educational circles

In 1633, at the age of sixteen, went to live with his uncle in LondThere the precocious, wellmanneyouth with the bent for study soontracted the attention of the nota

Rosicrucian circle in London. At eigeen, he became the friend of RobFludd, the erudite country clergymwhose esoteric interpretations of Christian religion so clearly reflecthe spirit of the Fama Fraternitatiswhich the Order had proclaimed latest incarnation of activity, a genetion before.

That association between a renownMagus and an eager Neophyte provto be one that not only inspired ElAshmole but enriched for all time renascent and ancient society towwhich the younger man was gropiAs today's beginning Students comence their instruction through lessmailed to them, so Ashmole probalearned the elemental Secretsby porover a copy of Fludds Tractotus Thlogophilosophicus (Tracts of Theolocal Philosophy) in Baron Pageprivate library.


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No doubt, Fludd influenced the youth-ful Seeker to read Imperator Bacons

New Atlan tis and Magister John HeydonsRosae Crucian Infallible Axiomata (Rosicrucian Infallible Axioms). Per-haps also, the Master first interestedthe Neophyte in speculative or Rosicrucianinfluenced masonry. For by thetestimony of the German scholar, Sonnenkalb, it was Fludd who presentedLondon Masons with an improved andmore arcane Book of Constitutions atthe turn of the 17th century.

Despite some historians, whose pensare as loose as their thinking, all theevidence suggests that Ellias Ashmolewas already a Rosicrucian by convic-tion, and very probably by affiliation,when he entered the profession of law

at twentyone in 1638. Definite proofis lacking because somany early records ofthe Order in Britainwere either lost or delib-erately filched, during a

perio d of dorm ance,from the London Ma-sons Hall where theyhad been deposited. Butall available evidencesuggests that Fludd wasAsnmoles sponsor formembership.

As a lawyer, Ashmoleenjoyed an indifferent good practice.While his legal career was beginning,he married a gentle English girl, Elea-nor Mainwaring, who passed throughtransition after three years, leaving hergriefstricken husband a widower attwentyfour.

Increasingly after her passing, he de-voted himself to occult studies andantiquarian researches. Law was a wayof making a living but a contentious,nervewracking way that rubbed EliasAshmoles sensitive temperament raw.

As much as he disliked brawlriddencourtrooms, he also abhorred militarybattlegrounds where maddened menslew and maimed each other. Whenthe English Civil War came, his per-sonal sympathies were with the Royalistpa rty of King Charles I, fighting tomaintain its regime challenged by thePuritan faction of Oliver Cromwell.

But like many other scholars beforehim, Ashmole hoped to preserve thesacred values on which men might re-

build, once sabers had been sheathed.He fled from London, with its fierce

partisan feuds and its endless paradesof soldiers, to his mourned Eleanorsnative county of Cheshire. There, amongher kinsmen, he devoted himself to hishumane old books while Cavalier andPuritan battled each other across Eng-lish brook and meadow.

Economic necessity forced him, atlength, to accept a royal appointmentas Commissioner of Excise at Lichfield,his home town. Here he began his mem-orable association with Oxford Uni-versity and probably attended the ven-erable Rosicrucian lodge.

The probable Master of the lodge wasSir George Wharton, a captain of theRoyalist army and, very soon, an in-

timate friend of the young and zealousAshmole. From the lipsof Fludd and from thewritings of other learnedMagi, Elias had learnedthe philosophical aspectsof occultism. But hereached another turn inthe Karmic path whenWharton began instruct-ing him in its physicalbases of astronomy andalchemy. To broadenhis knowledge of those

bases, the earnest dis-ciple began the study of mathematicsand physics at Oxfords famous Brasenose College.

P e n e tr a t in g th e M u n d a n e

Through geometry, he visualized thestructural design of the universe typi-fied by such august symbols as tneSquare and Triad. In algebra, with itsformula of the unknown quantity, hesaw mirrored the quest for hiddentruths to be realized through compari-son, analysis, and correct methods of

reasoning. Physics he recognized as theuniverse set in motion by the CreativeForce of which all things, from men tothe mute pebbles on the ground, wereagents.

Laboratory experiments and class-room demonstrations showed Elias Ash-mole the exterior manifestations of thephysical sciences. Private study andinvestigation helped him grasp theirinterio r and esoteric meanings. Bythen, the Puritans were claiming sover

This is one more of the manyarticles by this author whichhave proved popular with ourreaders. Mr. Preece receives noinformation from private manu-scripts of the Rosicrucian Order.His deep interest in things mys-tical serves as an incentive forhis own research in public rec-ords and literature.

E d i t o r


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eignty in England. But Englands mostpromising Initia te had claimed the Keyswhich unlock the Sanctuary.

Yet his erudite master, Fludd, hadtaught him that a Rosicrucian mustuse his knowledge to guide others whomay be searching for that which lies be-yond the Veil. Therefore, Elias wassoon assisting another noted and hon-orable fraternity to reclaim a treasuredheritage it had all but lostthe Masonicfraternity.

The organization had reached its peakas a guild of roving artisans, construct-ing cathedrals but cherishing certain

preCatholic theories of the Cosmos,during the Middle Ages. Its economicbase had disappeared with the trium phof the Protestant Reformation which

brought a ha lt to cathedral building.Now a dwindling number of aged Op-

erative Masons were trying to holdtheir shaky lodges together through anostalgic veneration of tools.

More progressive members could notaccept such a narrow approach. TheseFree or Speculative Masons believedthat somewhere, there still existed agreat body of Teachers prefigured in theritual as the Ancient Brethren. Oncefound, these Sublime Instructors wouldrestore the Lost Word and the LostWisdom. Being Master Builders, theywould reerect the Landmarks and pro-vide needed support for the uncertain

structure of Masonry of the 17thcentury.Several reputable scholars say that

the Masons identified the Builders asbeing Elias Ashmole and his circle ofRosicrucians. More than one historianechoes the judgment of the distinguishedcraftsman, Eugen Lennhoff, tha t manyof the Masonic symbols point indis-putably to a Rosicrucian pansophicorigin.

It was October 15, 1646a few weeksafter leaving Oxfordthat Elias Ash-mole was initiated into a lodge of Free-

masons at Warrington near Liverpool.Some writers, unfamiliar with the fun-damental meanings of the Rosy Cross,have therefore concluded that he em

T he braced Masonry only to learn certainRosicrucian hermetic mysteries which he believedwy . it contained. These persons have ar

gued that he thus became a RosicrucianM ay as an accidental result of his Masonic1955 affiliation. Others have contended that

admission into Freemasonry was ealent to admission into Rosaecruciathat a lodge of one was exactly idenwith a lodge of the other.

All these viewpoints add up to fusion no less bewildering becausecerely expressed. As we have seen, mole was already wellversed inarcane truths for which the Freemawere seeking. Since the RosicrOrder never surrenders its indepenstatus, his first concern on returninLondon was the erection of a howhere the Order could function sduring the grim period of Puritan wchasing lying ahead.

He found that refuge for truth amthe Freemasons, who were grateftheir Rosicrucian colleagues for theuable assistance that was being gthem in expanding their then lim

degree system. During that same eful year of 1646, Ashmole organizlodge of Rosicrucians who held meetings, safe from Cromwells biginquisitors, at Masons Hall in LonSolomons Temple the body called. This name reflects the symbol of Masonry. But actuallygroup functioned as a supreme lodthe British Rosicrucians who nevestricted their membership to MaIts members were all Temple adincluding, besides AshmoleWiLilly, the famous astrologer; Tho

Wharton, the eminent physician;William Oughtred, the gifted mathtician.

Through the long years of the tan Ascendancy, those leading Roscians functioned unmolested inMasonic headquartersthe Leasociety, as Lennhoff says, shariroof with the Handicraft societyder whose sure protection it could undisturbed. Whatever the turoutside, those were genuinely years for the followers of the Cross. Equally, they were memo

ones for Elias Ashmole, whose constantly sought new vistas alongKarmic road.

He worked at alchemy and, in ashort months, mastered botany. studied highly secret teachings uWilliam Backhouse in England Peter Staehl in Germany. A Jerabbi taught him Hebrew, sincwished to read the Kabbalah in


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TheRosicrucian

DigestMay

1955

le Ech

(

d a t e , registration for thecoming session of RoseCroix University is thelargest it has been for sixyears. If you come, too.it will be even better.There are new electivecourses, you know: Hu-man Relations, Model-

ing and Sculpturing, and EgyptsLegacy.Fra ter Harold Venske of Solvang,

California, for many years instructorin general science courses, will havecharge of the laboratory course in Ele-mentary' Alchemy.

In case youve forgotten, the datesare June 20 to July 9.

V A VNow is the time for every English

or Swedishspeaking Rosicrucianespe-cially if a teacher or speakerto cometo the aid of the Grana Lodge of Swe-den. In August there will be a Rosi-crucian Rally in Sweden. If you arein the above classification and are plan-ning a vacation in Europe, couldnt youinclude Sweden? And couldnt you at-tend the Rally and make a speech?

To put this more plainly, the GrandLodge of Sweden thinks its rally wouldbe benefited by the presence of contrib-uting Rosicrucian guests from out ofthe countryespecially if they are ac-customed to expressing their Rosicru-cian ideas in public.

More information may be had byaddressing a lette r to: Secretary to the

Imperator, Rosicrucian Park, San Jose,California.

* * *

Rosicrucians in Nigeria conducted aoneday Rally in Yaba last year underthe sponsorship of Yaba Chapter. Ac-cording to its quarterly bulletin, en-couraging progress has been made, both

in the spread of Rosicrucianism throughout the country and in the number omembers affiliating with the YabaChapter.

* *

Late last year Good Hope Chapter oCape Town, South Africa, issued its firsbulletin. In it the then Deputy MasterFrater O. H. Chilton, had some en

couraging thoughts for Neophytes andothers in the matter of psychic development. He wrote: I t is very probablthat their developing psychic powerare already functioning but the resultare, as yet, only manifesting on thesubjective plane and not brought tothe notice of their objective consciousness. Yet, if the student is observanthe will notice that events in his lifeand decisions he makes are increasinglyto his advantage and conducive to thelife of peace and harmonious servicetowards which he is striving. The facof the matter being that, although he isnot aware of it, he is already living insome small way as would an adeptusing his psychic powers to attune withthe Cosmic and thereby to gain divinedirection in his life.

V A %VAccording to Official Grapevinepub

lication of Seaboard Finance CompanyFrater Michael Bischof was promotedas of December first last year, fromAssistant VicePresident to VicePresident in Charge of Operations. NowFrater Bischof will have KentuckyOhio, West Virginia, and Michigan un

der his supervision.* * *

TheJackson County Timesof Grandview, Missouri, in its December 161954 issue described at some length theautomatic humidifier which has beenperfected by Frater Gus Elgin. In teststhis new humidifier, the report contin

r tea i


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ues, has been found to be as troublefree as any modern automatic hotwaterheater. Formerly an instructor in Prattand Whitney Corporations trainingschool for machinists in its airplane

motor division in Kansas City duringWorld War II, Frater Elgin now op-erates his own shop where he plans tomanufacture his humidifiers.

* * *

Soror Mayrece Dilliner was recentlyfeatured as reporter of the month bythe Southern Union Gas CompanysSouthern Union News. Now secretaryto the District Manager, Soror Dillinerhas been with the company since 1933,serving as clerk, cashier, stenographer,and office manager. In addition, saysthe article sent to us by Soror Vera S.

Thompson of New Mexico, she writesverse and collects whatnots.

* * *

Francis Bacon Lodge of San Francis-co recently held an exhibit of SororDorothy Eugenie Revels designs for aLem unan Ballet. Having studied pianoand ballet, Soror Revel has turned, withtalent, originality, and enthusiasm, tothe field of designing.

* # *

Frater Garth B. Harlan of Anchor-age, Alaska, was a visitor to the Su-

preme Temple in March. He broughtan encouraging account of Rosicrucianactivity in Alaska and especially of thePronaos in Anchorage, which he willserve this year as Master.

* * *

In expressing thanks for her NatalDay Greeting from the Imperator, Sor-or Eva von Schrowe of Finland writes:This morning we have had for a shorthour Sunshine (a rare thing, makingeverybody happy!) and all of a sud-den, what a snowstorm! So is Life. . . .But a Finnish proverb says: Behind the

clouds the heaven is blue. Isnt itgood to know where that sunshine wasthe hour you missed it? And isnt itgood to hear how much Soror vonSchrowe enjoyed it?

* * *

Perhaps it shouldnt be mentionedbut righ t here in California there is asoror who wants to cut down sockdarn-ing time! And we thought only bach-elors and those who couldnt threadneedles would be interested. Since there

may be others, not quite so courageousas Soror Bawden, who may wish theinformation, we shall say, write toScience News Letter, 1719 N Street,

N.W., Washington 6, D.C. and ask for

Gadget Bulletin #711. There you willfind out about DarnEasy. Please sendno mending to this department, forweve already sent ours along to SororBawden for practice.

* * *

Frater Samuel A. Mason of Georgiawrites a word of appreciation which hewants passed along to all members. Itconcerns the Forum. You have beenmost helpful, he writes to the Forum,in directing my thoughts to the hiddenmeanings of our work. Therefore, Iam writing this letter to show my ap-

preciation and thanks. I regret verymuch that I didnt receive the Forumsooner; it would have simplified mystudy of the monographs. Please en-courage every new member to subscribeas quickly as possible. The monographsare new again and I must read themover to get all of the new meanings,thanks to the Forum.

V A VLast October, this department shared

with its readers a method for findingthe day of the week on which one was

born. Some wrote to say that the meth-od was satisfactory; others to point outthat it would not work. A few ex-

pressed themselves as being wholly un-interested in anything about themselvesthat happened so long ago. And, hap-pily, Howard Brady of Connecticut;Lillian Wilson of Oregon; and EthelSaunders of Ontario, Canada, madesome modifications in the system.

Now, unhappily , it seems were notgoing to need such special calendarsmuch longer. The World Calendar (seeApril Digest) comes up for considera-

tion in United Nations Assembly thismonth. With its adoptionnot at allcertain, of coursea uniform calendarwill be established. Were going to keepall the correspondence on file, though,just in case. If by 1965 there are stilldoubts in your minds as to the exactday of the week your family reuniontook place in the summer of 58, writeus and well refer the matter to ourexperts.

V A V


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The measureless heavens are too smallto contain Thee. . . . In the flood ofThv love I have rapture eternal.

Gebirol pressed against the narrowconfines of hum an finitude. Forevergoaded forward by a divine discontent,the Faust of Saragossa applied hishigher vision to life through dedicationto noble causes which resolved lifesdiscords into harmony. He committedhimself to a career of candid inquiry,and educational and reforming service.Selfrighteous snobs ran him out oftown.

This ardent truthseeker wanderedabout in Spain, misfortune everywheredogging his heels. 0 that the foolswould receive! he exclaimed with feel-ing. They count the knowledge of Godas witchcraft and sorcery.

But the Cabalist of Spain, like theWayshower of Nazareth, never an-swered enmity with hatred. He whosoweth hatred soweth regret. How shallone answer an enemy? By increasingones own good qualities.

Samuel ibn Nagrela, that tutelarygenius of the Spanish Jews, helped Geb-irol, and the patronage of this powerful

prince enabled the rare genius to ex-pand and systematize his study andexpression. Gebirol sang with sincerity:

How shall I forsake wisdom?I have made a covenant with her. . . .

While life is mine, my spiritshall aspire

Unto her heavenly heights.1 will not rest until 1 find her

source.

Gebirol long meditated upon the In-finite source, the origin and nature ofthe soul, and the highest aim of man.At last he brought the fruits of his pro-found inquiry into an organized system.Gebirol worked out his metaphysical

system with critical reasoning as wellas with deep intuitive insight in theFountain of Life. This advanced phi-losopher pioneered the modem approachto speculative philosophy, independentof theological dogmas. Not a Biblicalverse nor a Talmudic dictum is quotedtherein. Gebirol wrote this masterpiecein the Arabic language. The title givesus the visual image of water flowingsteadily from an inexhaustible fountain,even as all existence has emanated from

the Divine source. All creatures be-long to one Supreme Unity.

In an original way, Gebirol developsthe Neoplatonic thesis that the FirstEssence emanates into constantly low-ering circles, and the universe is the

process of a gradually descending seriesof existences. He teaches us that allknowledge is embraced in Matter andForm, the Divine Will or Word (com-

pare Philos Logos), and the First Es-sence. His system has a more pan-theistic tone than his coreli^ionistscould accept in his day, but it does

present the Cosmic process as the pur-poseful and meaningful activity of asupreme PersonalityPrinciple.

We are told that the Prime SpiritualMatter emerges from the essence ofGod, and pervades all existence in vari-ous gradations as the underlying sub-stance. The further Matter extendsfrom its Source, the more corporeal it

becomes. The Form comes from above,and the material substratum receives itfrom below. Gebirol does not useForm in the modem sense to meanmere outline in space, but with Platoand Aristotle he is thinking of that pat-tern element which stands for the spir-itual sustenance of creation. Potentialityis Form without Matter.

At one end of the graded universe isGod, at the other the corporeal world.Intermediate between these extremesare the spiritual substances: Intelli

ence, Soul, and Nature. Body needsle noncorporeal agency of Nature tocompose its parts and hold them togeth-er. Body needs the noncorporeal agencyof Soul to cause the characteristic func-tions of life, such as growth, nourish-ment, reproduction, senseperception,local motion, thought, reasoning, andreflection. And finally, Gebirol tells us(anticipating our current knowledge ofextrasensory perception) that man en-

joys access to the Intelligence whichhas for its essence all the forms ofexistence.

The Intelligence is not just somethingwithin the cranium, but a noncorporealuniversal reality. Thanks to it, Gebirolwrites, the mind can attain immediateintuitive insight, without effort, andwithout any other cause except its ownessence, because it is full of intelli-gence. Knowledge is possession of theforms of things known; the Intelligence


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T heRosicrucianDigestMay1955

has all knowledge because it containsall forms. Many of us have experiencedthe sudden flasn of mystical intuition,so much greater than the ploddingprocesses of discursive reason.

Gebirol spoke of the vital, rational,and intellectual souls (higher princi-

ples) which normally function in uni-son. The function of the vital soul isthe senseperception of gross bodies ofcorporeal Matter in time and space.The rational soul partially surmountsspatiotemporal limitations to perceivesome of the subtle intelligible forms andmovements in intelligible substances.The unlimited intellectual soul, throughits own substance, perceives all formsin intelligible substances.

This initiate of the Middle Ages sawthe whole corporeal world floating in

Spiritual Substance like a little boat inthe Boundless Ocean, and he knew Prin-ciple to be the womb of fact. He givesus the following occult technique, inFountain of Life :

If youwish to form a concept ofthe spiritualsubstances, you must raise your intellect to thelast intelligible, you must purify it from allsordid sensibility, free it from the captivity ofmanifest nature, and approach with the forceof your intelligence to the last limit of intel-ligible substance that it is possible for you tocomprehend. . . .

Then you will embrace the whole corporealworld in your being, and place it in one comerof your soul. When you have done this youwill understand the insignificance of the sensi-ble in comparison with the greatness of theintelligible. Th en the spiritual substances willbe before yo ur eyes, com prehending you andsuperior to you, and you will see your own

being as though you were those substances.

Gebirol pronounces it the ultimategoal of human life for the soul to unitewith the upper realm to which it reallybelongs, to rise to a higher level ofawareness and being. We should notlet the data of the physical senses in-sulate us from the spiritual vision, butrather we should employ this informa-

tion as a means of recalling the higherknowledge of our mature spiritual es-tate. Our highest good is to know thingsas they really are, and to live by the

best we know.

Gebirol became famous among theJews as a synagogal poet, but they prac-tically ignored his heterodox Fountainof Life. After many wanderings, thepoetphilosopher settled in Valencia.

He was still a young man whenleft this earthly scene. It is said an envious Arab poet murdered him

About 1150, the Christians translGebirols philosophic masterpiece the accessible language of Latin,Fons Vitae. This translation was se

motion by Raymond, Archbishop ofledo, and the work was done by minicus Gundissalinus, ArchdeaconSegovia. The translation found mreaders, played a big part in the

putations of the schools, and influenthe Christian Scholastics to intertheir religion philosophically. DScotus respected its philosophic trines more than did Thomas Aquibu t both were affected by those trines. Gebirols heretical views fotheir way into Jewish religious phil

Ehy through Christian Scholasticilut the name of Gebirol (Aben G

rol) was corrupted into Avenceband Avicebron, and for centuriesone had the least idea who Avicebrwas.

In 1819, Amable Jourdain pronounit necessary to learn more about Avbrons Fons Vitae for an understing of the Scholastics. In 1845, French historian Salomon Munk foFalaqueras muchabbreviated epitoof Gebirols philosophy (prepared aGebirols time, and long unknown).

comparing the doctrines of this epitowith the views of Avicebron, Mdiscovered that the mysterious auof Fountain of Lifewas none other tSolomon ibn Gebirol.

The golden wisdom of Gebirol, whhe so exhaustively expounds in strictly philosophical Fountain of Lis presented with beautiful poetic sin his famous Hymn of The RoCrown. His philosophy seemed danously heretical in its prose express

but the appealing hymn has been inporated in the Sephardic ritual for

eve of the Jewish Day of AtonemIf mankind ever rises to a univereligion, Gebirol will be counted as of its pioneers. It is fitting to concwith a symbolically meaningful setion from Hym n of The Royal Cr(Israel Zangwills transla tion) :

Thou art wise. And wisdom is the foof life and from Thee it welleth.


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published in 1658. And now once morethe turbulent politics of England over-shadowed his life.

When the Stuart Restoration came in1660, King Charles II remembered EliasAshmoles unswerving loyalty to theRoyal house and showered him with

honors. He was assigned as work quar-ters the spacious apartment once oc-cupied by King Henry VIII. Severalmajor posts were conferred upon him.The most important of these was theoffice of Windsor Herald, or the officialhistorian of the great order of chivalryknown as the Knights of the Garter.

Twelve years after this appointment,Ashmole published one of the greatclassics of heraldry, The Institution,

Laws and Ceremonies of the Order ofthe Garter. The book set a standard forheraldic documentation and interpreta-

tion which writers on such subjects havefollowed ever since. It brought theauthor wide acclaim not only in hisnative land but in every country ofEurope.

At that time, Elias Ashmole was fiftyfive. He could look back on a careerthat had been weighted with accom-plishment. He had fulfilled that dedica-tion to truth which had bound him atbirth. And even if his hair were gray,the years behind had been golden.

He had no need to worry about mon-

ey; the King had grantea him an an-nual pension of four hundred pounds($2,000)a larger sum for those days.Marital happiness had come to himfinally when, in middleage, he wedElizabeth Dugdale, daughter of hisfriend and fellowherald, Sir WilliamDugdale. He was a respected memberof Englands greatest scientific organi-zationthe Royal Societywhich the

Adepts of the Rosy Cross had beestrum ental in founding. He rankeone of Englands leading Masonsone of Europes outstanding Rosicruthinkers.

So appropriately he devoted thetwo decades of his long mortal sp

providing memorials which wouldsure Britain an everlasting Rosicrulegacy of learning.

Assisted by his friend and fraterGeorge Wharton, he catalogued theentific objects that he had received Tradescant. The whole collectio

presented to Oxford University wofficials housed them in a fine building appropriately named the molean Museum. It was the firstseum of natural history in Britaincontinued in existence for almostcenturies. Here biologists of the

century came to study mounted anspecimens while they were develothe theory of evolution which was

perfected by Charles Darwin.Ashmoles immense personal co

tion of books and manuscripts wanated to the famous Bodleian Libof Oxford. They should be constoday for an authoritative and lneeded history of the Rosicrucian Oin Britain. In addition, excerpts the Theatrum Chemicum should

published in modern spelling, tog

with portions of Ashmoles diary afitting introduction by some conterary mystical scholar.

These efforts would be deserved memorations of Elias Ashmole whoparted to his next plane of unfoldmon May 18, 1692, just five days bhis seventyfifth birthday. We ofaeon can De proud to raise higheStones he set m place for us.

A BOOK FOR CHILDREN

TheRosicrucian

Digest

M ay

1955

BEGINNINGS OF LIFE AND DEATH, by Sophia L. Fahs and Dorothy T. Spoerl

Full of unusual and littleknown stories on Creation, and which answer the question

Why do things die? They are taken from ancient Egypt, various American Indian

tribes, African aboriginesand from the pages of modern science, too.

This book will hold attention as only true narration can, and particularly that o

readers from nine to eleven years of age. Nonsectarian. Price $2.75 (19 /8 sterling)

per copy, postpaid.


37/44

Why Do Roosters Crow?By D r . H. S p e n c e r L e w i s , F. R. C .

(From the Rosicrucian Digest, July 1938)

Since thousands of readers of the Rosicrucian Digest have not read many of the earlierarticles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial policy ofpublishing each month one of his outstanding articles, so that his thoughts would continueto reside within the pages of this publication.

h e r e has always beensome scientific debate inregard to this subject,and there are those whoargue that it is purely amatter of the reaction oflight upon the eyes of therooster that makes him

crow at sunrise. Attemptslave been made to have a brilliantight suddenly come into the midst of

a dark henhouse at night to see whetherthe rooster would crow. In some casesthe rooster has responded to the lightand attempted to crow as at sunrise,but has made a miserable failure of theresponse. Anyone who is familiar withthe real crowing of a rooster knows thatwhen he crows at full noon, lanternhght, or electric light, it is a poor simu-lation and there is something lacking.

That wonderful play called Chanti

cleer, in which Maude Adams distin-guished herself as an actress, showedthat whereas the gay old rooster thoughthe caused the sun to rise in the morning

by crowing, he discovered to his greatdisappointment and blow to his vanity,that one morning when he oversleptthe sun rose without his crowing, andfrom then on he was a vanquished anddethroned king of the barnyard, losingall the respect and admiration that hehad gained from his companions. And,

of course, there are people in the worldtoday who think that not only does thesun rise at their beckoning, but that italso sets at their beckoning; and theyreally think that they help to keep theworld going around. Some day theywill have the sad and bitter realizationand disappointment that the rooster had

in the play.But the real truth in the matter is

that the roosters sensitive psychic fac-ulties are acted upon by the magneticeffects of the rising sun, and these mag-netic effects do not depend upon thegloriously brilliant rays of the sun asit rises upon the horizon. In manyradio and electrical experiments andmagnetic tests that we have made

rosicrucian digest, may 1955

Documents