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DECEMBER, 1934

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first. WillPmakhc\ "favo rablef impreM n'Y nd'llk Wh'Ch is yourlasting one. We know that the ,,n «" • Jk rst llnPressions, ato you than merely a subscription I t^11 u 'P f Wl11 mean moreyourself and this world-wide f r a t m L v 'i . 3 contact between

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y . avc any suggestions to make that vnn f i u

TH E ROSICRUCIAN DIGEST(AMORC) _

' Ca l i fo rn i a

sjiF? • :rf

S a n J o se

f S -r

For the StudentAt Home.. .

THIS MONTH’S SUGGESTION

THE MYSTIC LAMPS OF EGYPTThere is an old legend about the mystic temple lamps of Egypt.

It is: That be cause the lamps were hung in a sacred place where

the prayers of mon were offered and the powers of the gods in-voked, there was imparted to them, a strange influence, which

affected the lives of all who came within the rays of light they

shed. A wish made while being touched by a ray of light from a

mystic temple lamp was thought to come tru e. Thousands jour-

neyed to ihe tem ples that had these ornate, strange lamps. W e

relegate such beliefs today to bygone supersLitions, but we must

admire the splendid workmanship of these temple and sanctum

lamps of Egypt. W e have obtained an assortment direct from

Cairo, Egypt. They are made of solid brass, elaborately designed,

containing symbolic and A rab ic figures. They are similar to the

lamps made in Egypt for centur ies. They will lend a superb mys-

tic charm to your sanctum, library, den, or study room. These gen-uine Egyptian articles, crudely artistic in their workmanship, are

available to you in three different styles, each style similar to the

illustration shown on this pag e. The overa ll size of the lamps

vary in size from 8 to I 3 inches. The numbers and p rices of the

designs are: No. 18, $4 .00 ; No. 20, $4.0 0; No. 25, $4.25 . These

prices include the packing and shipping to you. They also make

excellent Christmas g ifts. O rde r now while they are in stock.

Only $400These lamps are solid

brass with hammered and tooled symbolic designs. They are typical of lamps used in the Orient for cen-turies. Order by number. <No. 25 is the larger and is priced at $4.25.)

R O S I C R U C I A N SUPPLY B U R E A US A N J O S E , C A L I F O R N I A , U . S . A .



THIS MONTH’S SUGGESTION

THE MYSTIC LAMPS OF EGYPTThere is an old legend about the mystic temple lamps of Egypt.

It is: That becau se the lamps were hung in a sacred place where

the prayers cf men were offered and the powers of the gods in-voked, there was imparted to them, a strange influence, which

affected the lives of all who came within the rays of light they

shed. A wish made while being touched by a ray of light from a

mystic temple lamp was thought to come true. Thousands jour-

neyed to the temp les that had these ornate, strange lamps. We

relegate such beliefs today to bygone supersLitions, but we must

admire the splendid workmanship of these temple and sanctum

lamps of Egyp t. W e have obtained an assortment direct from

Cairo, Egypt. Thcy are made of solid brass, elaborately designed,

containing symbolic and Arabic figures. They are similar to the

lamps mcda in Egypt for centuries. They will lend a superb mys-

tic charm to your sanctum, library, den, or study room. These gen-uine Egyptian articles, crudely artistic in their workmanship, are

available to you in three different styles, each style similar to the

illustration shown on this page . The overall size of the lamps

va ry in size from 8 to I 3 inches. The num bers and p rices o f the

designs are: No. 18, $4.00: No. 20, $4.00; No. 25, $4.25. These

prices include the packing and shipping to you. They also make

excellent Christmas g ifts. O rde r now while they are in stock.

Only $400These lamps are solid

lirass with hammered and tooled symbolic designs. They are typical of lamps used in the Orient for cen-turies. Order by number. (No. 25 is the larger and is priced at $4.25.)

R O S I C R U C I A N S UPPLY B U R E A US A N J O S E , C A L I F O R N I A , U . S . A .



As spiritually unmoved as the elements which composed its habitat wasthis animated being. Ceaseless and hopeless was the war it waged, of puny,fear inhibited mind against the relentless, implacable forces of nature. Ablind fury it was, hurling itself upon the bosom of solemn mountains or beingbeaten back by the merciless surge of the sea. Torn and trampled, yet evervengeful, it roared imprecations at its apathetic mundane masters.

A time came when hate waned, pride humbled, and as tremulous sensations shook its body, it was drawn upright, and with eyes and arms heavernward it gave answer to the anguished cry of its soul. God had spoken, butof all beings it was for this creature — for man — to reply. So it is onChristmas day that we of the Western World pay homage to that laterand greatest of God’s communicants, Jesus the Christ.

Cfjnstmag Greetingsfrom the

Supreme and Grand Lodge Officers and Staff



WHAT LIES

H IN D Y O U R C O N S C I O U S ^

BE H IN D the range of human sight and sound, and beyond your senses of taste and smell, lies a world

greater than the eyes of man have ever looked upon. Deep within the mysterious caverns of your inner mind lies an unlimited source of creative mental power. From this world just beyond the border of your thinking mind, comes your surges of inspiration and your flashes of intuition. From there radiates the force which, when properly directed, will mark one man for his clear insight and M AS TE R Y OF LIF E, while another ignor-

ant or neglectful of its use will go down in life hope-

lessly clinging fast to chance and circumstance.

There is no greater influence for accomplishment and attainment in life than this subtle force so little under-

stood by many. Let the Rosicrucians, a wor ldwide organization of men and women who for centuries have made an intensive study of this power of mind, put

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ARISTOTLE

C O N T E N T S Page

Christmas Greetings (Frontispiece) ..................................... 401

The Thought of the Month: Universal Agreement 404

Chemical Catalysis and Scientific Occultism ...... 406

Cathedral Contacts .................................................. 410

Why the Sudden Craze for Purported TibetanTe aching s? ......................................... 412

Sanctum Musings: Hy pn otism ............. 417

Ancient Symbolism ........................... 423

A Message From a Master .................................................. 424

Pages From the Past ................................................................ 428

Is There Evil? ....................................................................................... 431

Plea in Abatement of Pedantry ........................................ 432

An Ancient Philosopher (Illustration) ............... 437

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Vol. XII DE CE M BE R, 1934 No. I I

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TheRosicrucian

Digest

December

1934

THOUGHT OF THE MONTHUNIVERSAL AGREEMENT

By THE IMPERATOR

O T H O SE whodoubt the possibility of the variousnat ions andpeoples, races, andtribes of this oldworld ever comingtogether in mentalagreement sufficiently to harmonizein connection withany one universalthought, let mecall your attention

to the fact that on December 25 next,Christmas Day, a very large portion of the world will be in mental or spiritual

agreement regarding one beautiful and peaceful co ncep tio n. It is probably thenearest approach that we have in theworld today of universal agreement andof universal understanding, and fortunate for the world it is that this one universal agreement pertains to that whichis peaceful, joyous, and unassociatedwith the material and sordid things of life.

Not only is Christmas Day a sacredand holy day among Christians, buteven among the so-called pagans or

heathens, December 25 has been a festival day for many centuries. In ancienttimes, long before the Christian era,prisoners were released from their cellson the eve of December 25 and throughout the day persons exchanged goodwishes and gifts and set aside periodsfor concentrated thought upon good willand universal love. Some of the mostgorgeous and extravagant festivals of ancient times were held by kings andqueens, emperors and rulers, pharaohsand chieftains, on December 25.

To the peoples of O riental lands, whoare not followers of the Christian religion, the day has its significance andimportance and is surrounded with aspiritual or mystical sense of peace anduniversal love. T hese. Oriental pagans,and even the heathen clans in the Western World, may or may not know of the manner in which December 25 isbeing celebrated by the people of otherparts of the world, but nevertheless theylift up their thoughts in love, peace, andhappiness and do their utmost to manifest to all mankind a spirit of understanding and tolerance, faith, and hope.

If one could lift himself above thegeographic, national, political, economic,

religious, and social distinctions of thevarious tribes and nations of people on this earth and be as the moon or thestars in their distant situation, andcould look down upon this globe andsense the vibrations that rise from it onDecember 25, one would find that frompole to pole and from continent to continent around the world there is an almost universal sense that December 25is a day set apart for man to show hislove for man and his joy and good willtoward all.

Certainly, that is a magnificent demonstration of the inherent power of man’s thought and the possibility of man’s eventual agreement in regard tomany other things that make for a universal understanding and spirit of cooperation.

No matter where you may live, norhow lonely you may be, nor how busyor active and occupied on ChristmasDay, and no matter what religiousthoughts may be awakened within youor how you spend your time and money

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in attempting to give happiness and joyto others, think of the fact that throughout the world millions of human beingswho dress differently than you, live differently than you do, think and act differently than you all the other days of

the year, are on this one day trying toexpress in some way and trying to senseinwardly in some manner the universalpeace that is the great dream of humanity and has been the great hope of humanity for many centuries.

Do your utmost on that day to bring jo y and happiness into the life of someone. And do not forget some child, orsome poor family, and share something

of your blessings with them. At least akindly smile, a cheering word, a littlelove pat on the head, a handclasp, abrief nod, a telephone call or telegram,can be sent to a few or many and thereby help to keep the spirit of Christmas

alive. But at the same time give a fewminutes’ thought to the fact that invarious parts of the world there arethose who are trying to do the samething according to their Light and theirunderstanding and that you are part of this universal sentiment, this universalcry of the soul for peace on earth andgood will toward men.

a.................................................................................................................... B

1935 AN D SURPRI SE

This is the title of a startling new booklet just issued by the Imperator upon his re- I= turn from the International conclave and Federation of Ancient Orders in Brussels, Bel- E| gium. Y ou who have read the booklets, “1932 and You,” "You and 1933” and “1934 EE and W ar” know how accurately each of the predictions contained therein were fulfilled. E

jj The predictions of these booklets are not based on necromancy or any method of divina- =I tion, but are based upon dependable, natural cycles which were revealed to the Imperator jjI in Europe in manuscripts preserved in the Order's archives. This booklet in its predic- f E tions is more startling and promises more important changes than the others. We ask E

jj every member, every reader of this magazine, to obtain not only one copy for his own EE reading and information, but to obtain a number of copies and to put them into cir- EE culation. The booklets will be provided absolutely free and with postage paid. We jjI urgently request that you write in for a supply which you feel you can actually use, and =E put them into the hands of those where they will do the most good. Write in at once EI for them. The earlier in the year they are put into circulation, the better for those re- jjI ceiving them, and of course, for AMORC. The booklet is also different in its physical I

jj appearance than the others and we believe more attractive than ever. Address your re- jjE quest to the Rosicrucian Inquiry Bureau, AMORC, Rosicrucian Park, San Jose, Cali- E

= fomia. jj

□ £

• TAKE ADV ANTAG E OF THE SPECIAL CHRISTMAS PRICES •

ROSICRUCIAN CH RISTM AS GREETING CARDSWhy not give a distinctive Christmas card this year—something that is allegor-

m ical, symbolic, and yet attractive and artistic. We have prepared some very beautifulChristmas cards in two colors and embossed gold, having a symbolic figure and with

m a simple symbol of the Order, and worded appropriately. These Christmas cards, withenvelopes to match, may be had at the reasonable price of six for 80c or only $1.30 Ufa*

W for one dozen. We pay postage on the shipment to you. Orders for less than sixcannot be accepted. Send an order today. It will be filled at once and you will bepleased with the cards.

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TheRosicrucianDigestDecember1934

Chemical Catalysis and Scientific Occultism THE ACTION OF ESOTERIC AND EXOTERIC FORCES

By Sa r S i g n u m , F. R. C.

(Order of Hermes, T ... M .. . , Belgium)

V V V

HE term catalysisis a chemical action brought aboutin a compound byan agent that itself remains stabl e.(Webster)

C a t a 1y s i s is,then, the phenomena wh i ch permits the reactionbetween twobodies not reacting between them

selves without the presence of anotherbody called a catalyzer, but which doesnot intervene by itself in the reaction asits weight remains invariable.

Catalysis presents this characteristicthat sometimes the presence of certainbodies in infinitesimal quantity jointlywith the catalyzer, prevents a manifestation of the catalytic phenomena. Theyare the so-called catalyptical poisons.Official science does not explain theseactions in a satisfactory nor acceptablemanner. The fact of the presence of these poisons cannot be definitely detected and it escapes the investigationmethods known to scientists.

W e must admit that there is a hiddenforce in the catalytic matter whose action by its presence starts the reaction

between the other materials inert without the catalyzer; that is to say, a forcewhich produces an action of which wecan only observe the results.

For the good comprehension of ourexposition of this subject we must furnish a few explanations to those words;

matter and force.Matter: From the point of view of classic science, matter is a gathering of atoms, and when we desire to knowwhat an atom is we are confronted bymany hypotheses or theories; like thoseof Bohr, of Aston, of Soddy, of Moseley, etc; so that our conclusion is that theatom constitutes as yet an unknownworld. At the third High Conventionof Physics held in Brussels in 1921, SirErnest Rutherford affirmed that it wouldbe of the greatest importance for thephysician to know at least something oncertain subjects concerning the atom,and especially on the electron. And yet,Democrite d'Abdere, great thinker of

Thrace, formulated twenty-five centuriesago the theory of the atom. Our studiesof atomistic science have enabled us toverify the fact that in conformity withthe ancient philosophy the atoms areconstituted by two antagonistic entities(elements) essentially whirling, producing vibrations which possess a power of emitting waves in the part of the ether

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which surrounds them. It would be toolong to approach here the developmentof those atomistic studies which will bethe object of a special exposition.

Force: According to Dr. Gust. LeBon, they cannot be defined but they

constitute manifestation of energy. According to other authors, they can beknown by their motion by a certain potential. It would be energy which hasno form, no weight, no shape, no color—at times appearing to be immaterial,at times possessing matter as a substratum, often possessing the property to gothrough obstacles. The weight, the gravitation, the waves—electric. Cosmic, thegamma rays of the radium, the ultraradiations, the waves emanating fromall the bodies in nature, living or dead—are forces; or, if we prefer, radiant energy of vibratory energy. Gust. Le Bonadds that at the absolute zero 273°c.under 0, all the bodies radiate or projectvibrations.

Matter, therefore, seems to be a manifestation of energy, and as such it vibrates. After all, matter and force arethe two different aspects of the sameprimordial element.

Is it not true that we say matter isaccumulated force? It represents a stateof equilibrium between the interior elements of which it is formed and the ex

terior elements which react upon them.It would be necessary to discuss atlength on these interior and exterior elements which we must reserve for another opportunity.

Let us get the help of esoteric sciencesconjugated of scientific modern means;in a word, let us go into the domain of scientific occultism.

Let us note at first that the antiqueschool taught that from all bodies emanates a subtle matter which keeps thesame nature of the whole from which

it is separated; that the unique and firstagent is at the origin of matter andenergy, and that this is powerfully active; that it is found everywhere in theUniverse, in the living body, in theplants, in the mineral, and which ismerged and is Infinite Energy.

W e would have preferred in thiswork not to have had recourse to Hermetic terminology; we cannot howeverhelp from gathering from that old andsublime text of the Egyptian Mysteries

the Table of Emeraude of Hermes Tri~ smegiste, so majestically commented upon by our T.\ C.\ F.\ and P uiss ant A t-chonte, J. Mallinger. W e shall quote:

“That which is high is like that whichis low.”

“It is here that its force is completeif it is converted in earth.”

”It climbs from earth to Heaven; itagain descends in earth.”

‘‘Here is the force made strong by allthe forces because it conquers all subtlethings and penetrates all solid things.”

Utilizing, then, those modern scientific means we have applied ourselvesparticularly to the study of the diversemanifestation of that force, “omnipresent in all dimensions”.

The apparatus used during the courseof our investigations was built to captivate waves. They are captors more orless complicated, adapted to the usefulness of our research work, and constitute instruments inspired by classicscience. They function in conformitywith the laws of physics as it is taughtnowadays.

Our experiences have allowed us todetect and to note in conformity withthe occult laws that the omnipresentforce is composed of two, union of forces of antagonistic nature. They may be minerals, vegetables or

animals; all the bodies of nature vibrate. They give birth to fields of force of different intensity according to characteristic plans.

Our experiments on those simplebodies have proved to us the existenceof those two groups of forces formingtwo distinct planes of opposite direction,one coming from space and being directed toward the earth, and the other onecoming from the earth and being directed toward space. The first plan has a

centripetal philosophy, the second a centrifugal tendency.

Those two groups of forces are thenof opposite directions and they are antagonistic to each other.

In every body of nature resides, then,in a state of opposition, the double aspect centripetal and centrifugal of theforces which compose them.

It is curious to notice that upon anegative of experimentation in the lab

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oratory, an oblong body or an elongatedbody placed vertically, that the two antagonistic forces are canalized in corkscrew fashion, and project four planesof forces, immutably oriented toward theNorth, the East, the South and the

West, therefore following the four cardinal points. Those two forces, or groups of forces

of centripetal and centrifugal essence,have nothing in common with electricityor magnetism. The electricians knowthat in electricity the two poles of thesame sign repulse each other, and whenthey are contrary signs they attract eachother.

The two manifestations, centripetaland centrifugal, are regulated by thegreat occult law of similarity. The forces

of the same essence attract themselves,and do not repulse each other. Ourscientific experimentation proves thatindubitably.

It is those two forces which polarizethe bodies of nature, and here the occultlaw attributes to a part, even infinitesimal, the same proprieties that the wholepossesses, from which they are derived. This applies to all the mineral, vegetable,or animal bodies of the animal kingdom.Our numerous trials have proven thatin each body, no matter what it may be,

there are two forces existing immutably,but one of them is found in a dominantstate.

Thus, the centripetal force residesnormally at the superior part of certainsimple bodies. It is above the centrifugalforce which is found at the inferior part,and that position can be reversed in certain matters. Experimentation with accurate measurements has proven that thecentripetal force is dominant in certainbodies and in others it is dominated.

Our remarks have allowed us to con

clude that the bodies in observation aresurrounded by a whirlwind of forces,whose direction is helicoidal, whichseems to prove that meeting of thosetwo antagonistic forces creates the formation of that whirlwind in the center of the matter itself.

However, all the bodies do not possessthe same quantity of those two contraryforces. They can possess a potentialwhose intensity is more or less powerful.Our experiments have demonstrated to

us that the body, the strongest (calleddominator) goes toward the potential,the less powerful, and which is calleddominated. It can be in consequence,according to the principles of Carnot,a transportation of forces. W e have

been able to transmit one of those forcesby means of a cable conductor to ahigher potential in centripetal forces toa body of the same nature, but of lesserpotentiality.

The line of forces going through thebodies of the lesser potentiality are notattracted or repulsed by the negative orpositive electric charges. It is, then, aquestion here of vibratory entities, giving birth to a formation of vibrant wavesequally in unison with the bodies fromwhich they are derived.

Here are briefly a few characteristicsin order not to make this exposition orthesis too cumbersome: The centripetaland centrifugal forces differ from theradioactivity in that they do not exhaustthe bodies from which they emanate. There is, then, not any disassociation ordisintegration of matter with laws of those elements as we find it in the raysAlpha and Beta.

Electricity is stopped by a great number of bodies which are bad conductors. The centripetal and centrifugal forces

go through all the bodies of less potentiality of the one from which they areemitted.

The earth gathers in the centripetaland centrifugal forces a magazine, andthen when we desire to amplify thepotential of a body that we desire tostudy, it suffices to place on the table of experimentation a lump of earth underthe body to be examined, to allow thefield of forces to expand in a very sensible manner toward our detectors.

W e will later on demonstrate thegrouping of those centripetal forces, andthe grouping of the centrifugal forcespresenting the great vibratory similaritywith the plans of forces issuing from themono-chromatic surfaces of blue andred.

Those two forces, or groups of antagonistic forces, constitute the manifestation of an activity which goes beyondour globe. Nobody can escape its laws;they give birth to inexhaustible forces.

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The hexagram of forces of Solomonconstituted by two triangles, placed onewith the point above and the other withthe point below, represent one of thosenumerous esoteric significations that wehave translated into scientific language.

Coming back to the tables of Emer-aude, let us place on them in parallel ourscientific conclusions: that what is aboveis the same as that which is below.

The similarity is striking between theetheric forces centripetal and centrifugal,symbolized by the Seal of Solomon, fromwhich they demonstrated one of theesoteric aspects. "I t is here that thisforce is complete if it is converted inearth.”

The earth is in fact the reservoir, theaccumulator of antagonistic forces. Theexperiences which amplify the vibratorymovements prove this abundantly.

"It rises up from the earth to Heaven,and again it descends to earth.”

The motion of those of the earth toHeaven has a centrifugal appearance,and the inverse motion of those forcesfrom Heaven to earth has an appearance centripetal allowing us to comprehend the circuit earth sun and return,symbolized by the figure 8, the vitalcyclic sign so characteristic of theeleventh key of the Tarot.

Here is found the strong force of all

the forces, because it conquers all subtlethings and penetrates all solid things. The omnipresence of those antagonisticforces in all the dimensions prove thatthey are derived from the universal activity.

Let us bring back all that is precedingto the catalyptic phenomena observedin the chemical reactions: The action orthe effect of presence alone is characteristic.

It is the dominant potential in centripetal and centrifugal forces of the catalyzer body which acts upon the matter

used for experiments; that dominantpotential starts and releases the reaction.

That potential is inexhaustible. There isno leakage in the weight of the catalyzer.

W e know that there exist the para-lyzers of catalysis. That is to say. thatthe potentiality of other bodies whichare found in infinitesimally small quanti

ties are sufficient to paralyze the intensity of potential of the catalyzer. In thatcase the reaction does not take place.Classical science calls those bodies"poisons of the catalysis”.

W e are very far from what could besaid in this short exposition which givesonly a feeble aspect of the esoteric doctrine, seeing with our modern means. W e have been obliged forcibly to bebrief, but we have projected enoughlight to render it intelligible to thosewho do not know and who aspire to thecomprehension, without overstepping

the occult laws of premature divulgence.It would be necessary to complete this

to speak of the influence of night andday, as well as the rhythmic movementsof those intra-atomic forces which themodern scientists begin to discover inthe liquids under the name of "brownienmovements” and which have been knownthrough all ages in the secret doctrine,but are at last to become the new studyof science.

Our conclusions, inspired by the Esoteric Light, verified by processes of in

vestigation, indisputably are admitted bythe official science, because the meansof discovery are recognized by scienceitself.

Occult science is immutable. It canbring an important contribution to thescientific modern thought. It is the complement of the classic science which hasso often destroyed what it worshipped.

(Editor’s note: This is the first of aseries of timely and instructive articlesto be contributed by the eminent scientists and mystics associated with thevarious Esoteric bodies forming the

Federation which met in Congress inBelgium last August.)

V V V

• TAKE ADVANTAGE OF THE SPECIAL CHRISTMAS PRICES •

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The "Cathedral of the Soul” is a Cosmic meeting place for all minds of themost advanced and highly developed spiritual members and workers of theRosicrucian Fraternity. It is a 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 this time will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefit as wellas those who are members. The book called "L iber 777" describes the periodsfor various contacts with the Cathedral. Copies will be sent to persons whoare not members by addressing their request for this book to Friar S. P. C., careof AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether member or not— this is important.)

O M AN Y of ourmembers and readers have asked usto arrange a schedule of specialcontacts for specialattunement withthe C at h ed r al

under the directionof the Imperatorthat we have decided upon the following program.

For members inthe first, second and third N eophyteDegrees, regardless of where they maylive, a special Cathedral contact ceremony will be conducted by the Imperator on Wednesday evening, December5, at five o’clock Pacific Standard T ime.

This will be equivalent to eight o’clockEastern Standard Time, seven o'clockCentral Standard T ime, and six o'clockMountain Standard T i me, and, of course, some hours later in Europe orother parts of the world.

For members in the three Postulantor Temple Degrees, a special Cathedral

period will be conducted by the Imperator on Wednesday, December 12, atthe same hour as above.

For the members in the fourth andremaining Postulant or Temple Degrees,including those in the I lluminati, the Imperator will conduct a special Cathedralcer emo n y on Wednesday evening,December 19, at the same hour asabove.

Each of these periods will last for tenminutes and all members should attune

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themselves through concentration andmeditation for the ten minute period.

All the regular periods for Cathedralcontacts will be maintained as usual,and during the holiday season from

Thanksgiving Day to New Y ear's Day

there will be occasional special featuresin connection with these regular Cathedral periods, as outlined in the bookletLiber 777.

Those of our friends who are notfamiliar with the Cathedral of the Souland its magnificent work should securea copy of Liber 777, as instructed in theforeword to this department, and participate in the special privileges that areafforded to all whether they are members of the organization or not.

All should remember that at the midnight hour on Christmas Eve, regardless of your location and regardless of the standard time in your locality, youshould spend a few minutes in concentration and meditation in your sanctum,

attuning yourself with the Cathedralvibrations and spirit of good will that isamplified at this particular season of theyear. So no matter where you live,select the hour of midnight, accordingto your clock and your local time, foryour attunement with the Cathedral andwith all the other members who will bein attunement at that time in your locality.

V V V

0................-..................................................................................................................................................... I?

THE EGYPTIAN TEACHINGS

Some months ago the members of AMORC of North America who had become by §| their advancement through the Degrees, affiliated members of a certain Lodge in Egypt, \

| were notified that by special arrangement certain manuscripts and rare teachings pre- §E served in Egypt or given in Egypt in a special manner would be released to us here in == North America for our special use. We are pleased to announce that the Imperator =

: secured many of these manuscripts from the representative of the Egyptian Order while =1 at the International Convention in Brussels, and that these very esoteric principles and jj= secret teachings will be added to the various Degrees of study and also will constitute a §E supplementary course of work that will be extended to members of the higher Degrees I\ and those who through a special manner become affiliated with this Lodge in Egypt. i§ In fact, some of these special teachings will be confined to those members who in the §I due course of their advancement in the AMORC, become affiliated with this Egyptian I

| Lodge. It is indeed something for every Neophyte to look forward to with pleasure.

• TAKE ADVAN TAGE OF THE SPECIAL CHRISTMAS PRICES •

qj......... ........................ ..

.0

PHILADELPHIA LODGE

The Rosicrucian Lodge in Philadelphia, known as the Delta Lodge, invites all mem- =\ bers visiting Philadelphia and those who desire to occasionally visit a Lodge session, to |I visit its meeting place at the South East corner of Fortieth and Brown Streets, second f I floor, Philadelphia, Pennsylvania; Frater John Springfield, Master.

El............................... 0Four hundred eleven



Why the Sudden Craze for Purported

Tibetan Teachings?DOES THE STUDENT OF METAPHYSICS NEED THE LESSONS

OF THESE SELF-PROCLAIMED MISSIONARIES OR TEACHERS FROM TIBET?

By F r a t e r S. J. M a r x


HERE seems to bean epidemic of literature emanating from schoolsof esoteric philosophy claimingtheir headquartersin the mystic landof T ibet. From theperusal of thispropaganda one isl ead to believethat nowhere elseis there any au

thentic knowledge to be secured. Justtoday I received a very crude sort of pamphlet stating that NO W there isopen to the sincere student a chance forentrance into a brotherhood under the

jurisdiction of Brother Bartholomus,who is the head of the University of

Lassen in the H imalayas; that BrotherBartholomus is in charge of three universities all associated under the generalhead at Lassen; and to those who haveadvanced in the studies of this cult, theycan see Brother Bartholomus with abeautiful blue halo around him, and alsoaround the Sachem of the monastary, although the Sachem is so nearly transparent that you will have to look verysharply to see him at all. BrotherBartholomus claims when he is seated

in his Sachem, he can see through theminds of three persons at once!! BrotherBartholomus never leaves the monastary, but students under his charge areleaving to go out into the world asquickly as prepared!!! Three brothershave already been assigned to differentphases of the work, and this numberwill be increased until there are twelvebrothers and twelve sisters working inthe visible and one brother in the invisible. Another brother who has beenchief of the North Eastern Division of North America, is now head of thechemical laboratory in the Temple of ISIS at the monastary!! The cult teaches that there are THRE E GRE ATWA RRIN G DO CTRIN ES in theWORLD, each with its proponents notonly in the physical world but in thespiritual world. The one doctrine is that

of Jesus; the second is the doctrine of apersonal, as distinguished from a universal spirit being of GOD. The thirddoctrine is one of universal non-con-scious all-pervading essence from whichbeings are evolved. The cult will teachyou the RO Y AL ROAD right in yourown home, which is straight and narrow, but it leads to the goal of L IFE.Of course, the cult is under the personaldirection of t h e GRE AT WH ITELODGE OF TI BET!!!

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Recently there was ci r c u l ar i z edthrough the mails a form letter purporting to come from a great teacher of aninstitute located in Los Angeles. Theinstitute was very careful to avoid giving any definite street address, because

like many of these institutes they usually consist of an office in an office building and inquiry through the Chamber of Commerce or Board of T rade or BetterBusiness Bureau of the city in which theinstitute is located would reveal thefact that it is unknown.

However, to quote a paragraph fromthis circular letter:

"And then at last I found it, in faraway Tibet—that land of mystery. Itcame to me through my own master, aman 152 years of age, a man of superb

physique, not a line in his face, not atooth lost, and he became my master. Igive thanks every day of my life forwhat he taught me. If I were to tell youthe things he taught me, you would notbelieve me, but that is another story. A tall events then when I had come downso low that everyone who knew methought I would have to die, when I wasnothing but a mental and physical derelict. I saw the light. I learned what I amoffering to teach you. Such an opportunity comes rarely, my friend.”

One wonders if this is really the Twentieth Century A. D. when such apiece of advertising is issued to supposedly sane and sensible AmericanCitizens!! Yet these circulars are verymild in their claims to many that are issued to students of mysticism!!! T rulyour American citizens must be judgedas a nation of neurotics, and easily persuaded to spend their hard earnedmoney on "schools” of this nature, if there is a demand for this sort of nonsense.

One would also imagine that T IBET

is a mysterious, mystical country wherein all knowledge that is essential to theprogress of mankind is stored, to bedoled out to anyone having the necessary tuition fee. True, for many years

Tibet has been a mysterious, unknowncountry, and Lhasa, its capital, has beenthe Forbidden City of the Buddhas,into which entrance by many adventurous explorers has been sought in vain.Both nature and the inhabitants havecooperated to make entry into the coun

try well nigh impossible. A huge tableland, whose average altitude is fifteenthousand feet above sea-level, it is surrounded and intersected by even greatermountains, many of them twenty thousand feet high, shrouded in perpetual ice

and snow. Tibet has an area of overone million square miles; but though itlies between the two fertile countries of India and China, so bleak and so cold isit that nearly the whole land is a desertdevoid of trees and plants, producingonly patches of sparse grass which serveto support the deer, the wild ass, theyak and herds of cattle and sheep.Barley, a hardy plant, is the one cerealgrown, and even this flourishes only inthe milder parts, but hidden within

T ibet’s ample bosom are vast and almost untouched st o r es of mineral

wealth.Scattered over this huge territory are

groups of natives fiercely jealous of every intruder. M any of them are nomads moving here and there with theirflocks. Others form communities dwelling in settled villages. Nearer the largertowns, perched on high hills or precipitous cliffs, are to be found giganticstone castles of quaint old-world designwhich frown upon the countryside.Even more numerous than the castlesare the monasteries, for T ibet is the

country of monks. One man out of every four is a priest, and such personsdwell together in vast buildings placedfar away from other habitations. Butsuch institutions instead of being haven9of PEACE are the centers of TURMOIL. M any of their inhabitants become what are known as fighting monksand spend their time in brawling. Wild,reckless men they are. Sometimes onemonastery will wage war against another, and sometimes these ecclesiasticalswashbucklers will pour into the townsand seize and hack to pieces some un

popular governor. The monasteries,having hundreds and in some casesthousands of inhabitants, overawe thedistricts in which they are placed. It isthe monks who are the fiercest in hatredof outsiders; it is they who present thegreatest danger to the would-be explorer of the inhabited portion of T ibet, forin their foreign-hating zeal they are aptto ignore any safe conduct that may begranted by the civil authorities to astranger.

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In the very heart of this gloomy landis the sacred city of Lhasa. Here livesthe Dalai-Lama, who is both emperorand the high priest of his people, whoregard him as an incarnate god. In hismagnificent palace, the Potala, he

dwells on public occasions, surroundedwith all the pomp that befits a livingdeity, and receives in audience pilgrimswho come from every part of Tibet tobring rich offerings and to adore.

In Lhasa it is possible to buy manybooks but only in the monasteries arekept the precious manuscripts of thewritings of ancient saints and scholars,Indian and Tibetan. These metaphysicaland philosophical books are never keptin stock in the book-stores, the woodenblocks for such books are kept in thelarger monasteries; and when one wantsa copy of a book, and has the propercredentials to receive the book, onemust bring one’s own paper to themonastery and for a small cost themonastery officials will have the paperstamped with the proper blocks, whichare used instead of type as in othercountries.

The average Tibetan monk is notonly ignorant but a boor, yet there areoccasionally to be found among thehundreds of thousands of monks a fewwho have won the coveted GESHE or

doctor of divinity degree. This degreeis the goal of every monk in Tibet, butthere are few who have acquired it, andin nearly all cases it requires twentyyears of study and vast textual knowledge to pass the necessary examinations, and in spite of the thousands of monks, there are not a HUNDREDRE AL GESHES in the whole of Tibet.

The GESHE rank is the highest of five stages in the career of a Tibetanmonk. When as a boy he enters themonastery he is merely a novice or an

acolyte. After he has learned to readand write and has memorized a fewpages of ritualistic texts he will gain therank of GENYE. This is equivalent tothe title of UPASAK HA, which inother Buddhist countries is given topious laymen who never enter themonkhood but are known by their devotion and charity to the order. But in

Tibet the laiety may not even have thisdignity, which has become a preparatory stage in the priesthood. Further

study and examination brings the rankof GE TSU, which in other countries isequivalent to the novitiate, but in Tibetit is a further stage in the hierarchy.Particularly in the provincial monasteries many monks never rise higherthan this stage, and a monk of thisrank is allowed to take part in the mostreligious ceremonies. Another set of examinations and suitable presents tothe monastery officials leads to the rankof GELONG, the full fledged monk orpriest, capable of performing all ceremonies, and eligible for practically alloffices, elective and nominative in themonastery. This is as high as the vastmajority of the monks go.

Finally come the few who devotethemselves to a life of study and who,having passed a strict examination andhaving also successfully maintained athesis in the public disputations, aregiven the title of GESHE. Most of theGESHES are really learned men, buttheir scholarship is usually more of theletter than of the spirit. They are loaded down with a verbal knowledge of scriptural texts without the slightestidea of what they mean. But they arethe only ones who have any real knowledge in Tibet of the doctrines of theirreligion. The average Lama or monkhas absolutely no knowledge concerning

Buddhism, and this is more surprisingconsidering the examinations they aresupposed to have undergone. V ery fewof them could give any clear expositionof what Buddhism really teaches. Theycould only repeat a large number of incantations, for we must remember thatthe basic religion is not Buddhism butthe BON RELIGION, which teachesof the worship of devils, demons andspirits. Most of the monks, as stated,fail in all their examinations and become what is known as fighting monks,DOK -DOK PA or temple guardians.

They smear their faces with blackgrease and spend most of their time inbrawling. It is their number and influence which has given to the monasteriestheir current reputation for rowdiness.

Over all these monks rules the Dalai-lama, and the second monk in rank in

Tibet is the Trashi-lama. Politically, thepower of the Dalai-lama far overshadows that of the Trashi-lama who hashis palace in Shigatse whereas that of

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the Dalai-lama is in Lhasa, but religiously the potentates are supposed to rankas equals.

When one becomes familiar with theinhabitants of this country of TIBET of

its filthiness, ignorance, devil-worshiphabits, it becomes obvious to the cultured student that the way to knowledge cannot be substantiated from thisland of ice, snow, cold and crassness.W hy so many of these mush-roomschools of mysticism must dwell on theLIGHT that is to come only from TIBE T, of course, is obvious, due tothe glamour that has been cast over thedifficulty of investigators securing thetrue state of affairs. To me it would bemore logical if they stated their headquarters were in China, for until 1912

China ruled Tibet with an iron hand,and most of the knowledge that is inpossession of the lamas was securedthrough the influence of Chinese teachers. Of course, since 1912 the Chinesehave been expelled from Tibet and arenot allowed to enter the country. Butwhile the Chinese are forbidden entrance into Tibet yet the people of faraway Kashmir and Ladak and the nearer people on the slopes of the H imalayas, the Sikkimese and Bhutanese and anumber of Nepalese are allowed free

entry, and of course the inhabitants of Mongolia are treated as though theywere a part of Tibet. All other Indians, Japanese, Siamese, Burmese, Ceylonese,etc., as well as Europeans, are rigidlyexcluded. Thus while T IBE T is notopen to the scholar, scientist, and explorer of the Caucasian races, yet muchinformation that is of value has beenobtained from those people who arefreely admitted, and the knowledge of the people of T IBET, their habits andreligion are open to those who wanttrue knowledge. What ap p ar en t l y

these so called mystical schools overlook in their propaganda is the fact thatfor many years anyone can obtain apermit from the British officials to travelas far as the city of G yangtse, which islocated 150 miles in the interior of

Tibet, and from Gyangtse if permissioncould be obtained it would be only afew days ride to Lhasa!!! Thus all themysterious parts of the H imalayas areopen to anyone with sufficient funds totravel to this part of the world, and if there were any such hocus-pocus mon

asteries and mysterious retreats that aremade so much of by these clandestinebodies attempting to secure studentsonly through the lure of the mysterious,surely the thousands of tourists and ex

plorers would long ago have chartedtheir locations.

Now that this part of the world, withthe exception of a few places on theactual plateau of T ibet, is no longer aforbidden land, I wonder where theseschools will l o cat e their mysterytemples? And even these few forbiddenplaces are. as suggested above, open tomany peoples not natives of T ibet whohave free run of the entire country.

Not only is capital made of the secretmonasteries of T IBET by these cland

estine bodies, but the ridiculousness of their doctrines as outlined in the beginning of this article is obvious to thesensible studen t . What has thf TEMPLE OF ISIS to do with a country that is strictly of the BON RELIGION spiced with a sort of Buddhism, and all the surrounding countrieswith Mohammedanism and various religions of the Orient. Can it be bychance that this new cult is founded onRider H aggard's book "A Y E SHA ,”which is a sequel of his famous book"SH E ,” and in which Haggard laid the

scene of his heroine in the unknownlands of ASIA and where she was thepriestess of the ancient ISIS worship of EGY PT? Surely there can be no connection between real philosophy andmetaphysics with the worship of ISIS!And then we notice the word SACH EM! This is an American Indian wordmeaning the chief of a tribe. Into thematter of the "three warring doctrines”we will not even attempt to go, as thenonsensical postulation offered here isso ridiculous that anyone reading it will

see at once that there is a hodge-podgeof philosophies that admi t s of nosensible or logical analysis. As is usualwith schools of this ilk, the only addressis a Post Office Box in some out-of-theway place, and surely our Order haswarned our own readers sufficiently tobeware of anything emanating from aP. O. Box. W e evidently are in an agethat will be referred to in years to comeas the "Age of Chiselers”; and ourdescendants will read with amazementof the millions of dollars spent annually

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for studies that apparently sane andsensible men and women wasted, whenthey had at their very doors ArcaneSchools of known merit and worth, andwhich could be easily and readily in

vestigated by the B et t er BusinessBureaus of any city.Learn, my fellow students, to analyze

the various circulars you receive in a sane and logical manner and you willnot write long letters to Headquartersabout these “chiselling operations."When better and quicker methods of teaching Ontology, Philosophy andMetaphysics are secured, the AMORCwill be the first one to present them tothe students. Beware of those schoolswhich teach you in a week or a monthto become M ASTE RS and as a lurewrite of the "Mysterious Headquartersusually in Tibet, or some other equallyunfamiliar part of the earth where theteachings must come from.” You wouldnot expect to learn any philosophy inless time than it takes at a well-knownuniversity, and you would expect firstto secure your academic degree by fouryears’ attendance at college, followed byseveral years for your Master of Artsor Science course, and then followed bymore years attendance at the college foryour doctor’s degree. I f this is so in the

material colleges and schools how canyou possibly expect some ignoramusfrom a post office box to teach you evenmore infinite studies over night? Doeshis high sounding title influence the immediate influx of sublime knowledge?Or do you expect to secure this knowledge by a miracle?

The institute referred to in LosAngeles whose leader claims to have obtained his knowledge from Tibet,lacks even originality. In advertisements he had appropriated the plan of A M O R C of offering A SEALEDBOOK. The book is inferior in every

way and is a copied method of sealingthe book, and the phraseology of AMORC. In conjunction with thephrase “Sealed Book” the headlines of the ad v er t i sem en t use the words

Wisdom of the Sages. This is the copyrighted title of the AMORC SealedBook and obviously is intended, if possible, to confuse.

This puts me in mind of the story ourImperator told some years ago about acourse of lessons on how to live forever,in the same body, by following a certainsystem of living. The author claimed he was 70 and looked like 30, but whenyou met him he was probably 40 andlooked like 60, and when you tried tosubscribe the $5.00 for his book, youhad your check returned saying the

book could not be published because theauthor had dropped "dead" from heartdisease while lecturing and it was discovered he was only 38 years old!!

It does seem strange that the seekersfor truth and real knowledge cannotunderstand that the most logical andreasonable step to take is to seek forsuch truth and knowledge at the portalsof some recognized and established institution. The claim put forward by thepretenders who are concerned only inextracting money from the gullible is

always the same. Each and every onestates that he has N E W knowledge, ora DIFFE RE NT knowledge, or SOME THING that has not been revealed toanyone else and which is not includedin any course of instruction. In almostany other field of human educationsuch pretensions would only arouse asmile. Yet, as stated above, there arethose pe rs ons who will believe that they can find, at the hands of somehitherto unknown teacher, the greatteachings of life so condensed and sopresented as to become MASTE RS

over night.

V V V

TheRosicrucianDigest • TAKE ADVAN TAGE OF THE SPECIAL CHRISTMAS PRICES •

December 1934

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HYPNOTISM

Therefore, physical conquest of a humanwas generally entered into by those whohad some degree of courage, because of their realization of the risk to be incurred.

A display of courage, of which conquest is the end in mind, is not common among men. The conqueror is in theminority. The average human displayscourage only when it is incited, when he

is obliged to assume a risk of life, limb,or reputation to protect what he has already acquired. In this sense his courage is but the provocation of the instinct of preservation. There exists,however, in the beings of even this greatremaining majority of men, the love todominate—minus the bravado. It is asecret love. It is regrettable to say thatin many individuals this love awaits theopportunity to exert itself without detection.

So we find the shaman, the medicineman of the early primitive tribes and of the aborigines of today, offering amulets and fetishes to their followers,which were declared to cast a spell overanother human without the knowledgeof the victim. This practice offered thatsecurity that a coward needed to givevent to his desire to dominate, to control another without incurring possibleretaliation. Some of the amulets had tobe actually brought in contact with theperson of the victim before their charm

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T IS unfortunatethat the phenomenon of hypnotism,affording a definite sphere for thestudy of the psychic functioning of mind, has for yearsbeen surroundedwith an atmosphere o f charla

tanry. The phenomenon lends itself,not by its nature,

but by its dramatic effects, to sensationalism.

Since time immemorial it has been theimmanent desire of men to conquer—to dominate. This love for mastery hascommendable characteristics when translated into a supremacy over the elementsof nature, or civilization over savagery.But the desire for domination was notalone confined to supremacy over conditions and circumstances, or to thebeasts of the realm, but included manhimself. Whenever, as history so clearly reveals, man met with oppositionfrom his fellowman, the attempt atdomination was extended to the human,or, even as we find in slavery, to groupsof humans—tribes and even nations.Domination by physical force in mostinstances requires, because of its nature,certain risks for the one attempting it,as well as danger for the one dominated. S

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could be expected to become effective. These, as can readily be imagined, wereexceedingly unpopular as the intendedvictim having a superstitious mind andacquainted with the prevailing customs,would ever be on the alert for any suchovert action on the part of a fellow

tribesman. The commonest method, undoubtedly the one proving the mostpopular because of its safety factor, wasthe compounding of a powder from pulverized portions of the anatomy of beasts having a ferocity indicative of the courage lacking in the invoker of the spell. This powder was subject tothe customary ritual and incantationswhich were to permeate it with an efficacy sufficient to make the victim powerless and under the complete domination of his enemy. Its essential charac

teristic was that it could be sprinkled inthe region where the victim was accustomed to being and its influencewould be as great as if he were present,or even as great as if brought into contact with his person. Even this apparently safe measure involved certainhazards, for if one were discovered distributing the magic substance he wouldbe apt to engender the suspicions of the intended victim who consequentlywould retaliate swiftly.

Through an evolutionary process, a

refinement, if we may use that term, amethod was brought about which wasdeclared to make the victim subservientwithout even the necessity of placingthe dreaded fetish in the habitat of thevictim. The practices of witchcraft madethis appear quite possible. The powersof the demons could be invoked by thewitch, or one so accursed, upon the victim, no matter how distant. In reality,it was not thought that the demonsserved the one desiring the curse to bebrought, but rather that they were underthe direction of the witch, or the onethought to have the supernatural meansof communication. Thus, it was supposed that one could exert an influenceover another only through the mediumof one having such relations with thedemons or the underworld.

This practice constituted, perhaps,the earliest form of black magic. The

force to be exerted was considered completely intangible. No physical means

were considered to be used at all—merely a subtle influence that wasbrought to bear. Though this practiceassured greater safety to one desiringto vent his hatred upon another thandid previous customs, yet the expensefor procuring such services was exces

sive to one of average means. The cunning members of our early societylearned to capitalize on the appellations,witch, enchantress, and sorceress, bestowed upon them. With the mass presuming that t hey possessed weirddiabolical powers, they offered to utilizethe powers for anyone’s benefit at aprice that many times was equal to agreater portion of the client’s worldlygoods. Though the price of service washigh, it was usually paid, as the clientwould not require the services of a

sorceress except in very urgent matters. The more thrifty, shall we say, whowished to avenge an actual or imaginarywrong, or those who found it necessaryto attempt the control of another, werenot content to pay large sums to an enchantress for her conjurations. It wasobserved by them that her powers weredependent upon the use of certain incantations, strange rituals, and grotesque ceremonies. These, then, appeared to be the requisites for commanding the spectral forces. It wasreasoned that the most economical procedure was to pay an enticing sum tolearn to conjure the same powers. Thesorceress was also aware of certain advantages to such a proposal, and duringthe middle ages schools of witchcraftwere more common than any other institutions of learning.

It must be noted that at this pointeach who had learned the secrets of black magic or witchcraft was considered a direct operator of the power, amedium no longer being required. With

the development of witchery, more of the ceremonies or practices became directly associated with the thoughts orattitude of the mind of the enchanter. The instructions were quite specific asto the thoughts to be held in mind during the procedure. Affirmations wereto be repeated which, it was said, wouldarouse certain latent powers of themind which would spell-bind the victim

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or direct the forces of Hades in theirwork of destruction. This constitutedthe latest conception of black magic andit is the conception which is prevalentamong the advocates of this degeneratesuperstition today. It expounds that the

mind can transmit and exert an influence which may place another mindunder absolute dominance of the transmitter, even though the will of the victim tries to oppose it.

It may appear that we have digressedfrom the subject of hypnotism, but itwas essential to review this background,which explains the popularity for thosefraudulent systems of hypnotism todaywhich teach absolute control of theminds of others.

In the eighteenth century, one F. A.Mesmer startled the 'world with a system which was later called Mesmerism.He declared the human body had aneffluvium which could be directed andwhich exerted a definite influence onthe nerve organisms of others. It wasdeclared that the subject or recipient of this effluvium would enter into a stateof sleep or semi-stupor, during whichtime his mind could be directed by theoperator. In fact, the word, "hypnotism,” is derived from the Greek word"hypnos,” meaning "sleep.” Mesmergave the name "animal magnetism" tothis organic energy and offered todemonstrate its electrical and magneticcharacteristics to scientists. He avowedthat he could demonstrate his ability todeprive a subject of the powers of ob

jective consciousness for certain periods.Science branded him a fraud and acharlatan, and never gave him the opportunity he sought to prove his discovery and his hypothesis. During his lifeand after his death, many learnedpeople, not of the medical profession,

witnessed his demonstrations and vowednot only his sanity and sincerity, butthe accuracy of his statements. Mesmerism, as this method came to be commonly known, spread throughout Europe during the late eighteenth and earlynineteenth centuries. It was not until1823, with the experiments of A lexandre Bertrand in Paris, that sciencedid countenance a sincere investigationof its probability "without the fear of injury to professional reputation.”

In London in 1843, James Braid, inconducting similar experiments, introduced a method he named Braidism,which paralleled in practice and resultsthe work of Mesmer and of A lexandreBertrand. Toward the middle of the

nineteenth century, hypnotism cameforth under the name it continues tobear and was subject to the same degreeof unlimited experimentation as otherrecognized mental phenomena. It wasfirst discovered that where the state of hypnotic sleep, or hypnosis, was inducedthat it lent itself to medical science inan admirable way.

A controversy arose among theschools of science as to whether thesleep was a natural one, or whether itwas a st at e of semi-consciousness.

Charcot, a leader in the controversy,declared he believed the sleep due to anervous deficiency in the subject. Hefurther declared that the abnormal nervous system made it possible for anoperator well acquainted with the psychological laws involved to inhibit theobjective consciousness of the subjectby suggestion, with a dominant ideawhich supplanted the ideas or conceptswhich would normally arise in the mindof the subject and which would ordinarily control the subject's actions.

Before attempting a psychologicalanalysis of hypnotism, let us reviewsome of the principal observations derived from the conducting of innumerable, clinical experiments. It has beennoted that the subject becomes passiveand is found to be entirely unresponsiveto all conditions except those which aresuggested by the operator. Notwithstanding the passivity of the subject andhis unresponsivity to others, he is exceedingly plastic to the operator. Theimprobable and irrational actions of the

subject while in a hypnotic state are themost mystifying. The subject, at thedirection of the operator, will performfeats or actions which normally hewould never consider. The operatorcan suggest to the subject that it is impossible for him to raise his hand fromhis knee, and to all appearances, thesubject becomes incapable of doing so. The operator, by carefully worded suggestions, may implant in the objectiveconsciousness of the subject the idea

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that he is a dog, following this with acommand to follow the operator. Thesubject will move about on hands andknees, simulating the walk of the fourlegged animal. Clinical observation has,however, revealed that the subject en

deavors to exert will in opposition to thesuggestions received, but the will lacksefficacy. This is especially noticed inthose instances where the subject iscommanded to perform an act which iscontra to well-established habit. Thereis the inclination to act in accordancewith the subconscious routine which issuggested by the nature of the act. Amental combat is quite apparent and theoperator is apt to lose control over thesubject, if pressing too forcefully a suggestion of that nature.

Another unusual factor is what istermed “post-hypnosis." The subject is commanded, while in a hypnotic state,to do a thing which cannot be accomplished for several hours later, perhapsseveral days, and at the exact time, perhaps hours or days after the hypnotic state, the subject will do as he had beendirected. The subject, upon returningto a normal state, will not recall the suggestion given during the state of hypnosis and apparently will not be awareof the command to take effect in actionhours later, yet, at the suggested time

will do as had been directed and asthough it were habitual. To the laymanthis is all admittedly quite mystifyingand even appears to border upon thesupernatural. In reality, an analysis of the psychological elements involvedsimplifies the explanation of the phenomena.

For decades, of course, psychologyhad little added to the original theory of Aristotle, and it was really impossibleto prove any new hypothesis concerninghypnosis. Progressive laboratory work

has revealed the fundamental causes of hypnosis, yet psychologists are still notin agreement upon a complete theory of its explanation. It is first necessary tostate that the “animal magnetism" of thetheory of Mesmer is not the contributing cause of hypnotic sleep. I t is,therefore, not necessary for the operatorto touch the subject, nor is it any magnetic radiation from the operator’shands or eyes which induces the unnatural sleep. The dramatic gestures seen

frequently in the fraudulent demonstrations are impressive, but entirely unnecessary. Permit us to go on record,however, in emphatically declaring thatMesmer is to be honored in pioneeringthe theory, later proven fact, that the

body possesses an electro-magneticenergy which it does discharge andwhich does produce certain effects uponother beings. It, however, is not thedirect or dependent factor in inducinghypnotic sleep. To better understandhypnotism, it is best to review, as itwere, the better-known processes of ourmind, such as perception, consciousness,memory, and the nature of will.

Sensual knowledge is the knowledgeor experiences of the senses. Our appreciation of the world in which we live

is the result of our detection by the aidof our sense organs, of the impulses of Cosmic energies. What we see, in reality, has no such form as we assign to it,but the sensations which are engenderedin our consciousness give us that mentalpicture or form which we ascribe to thevisual impulses. Objects which we universally agree upon as having the sameexistence to all of us are due to the factthat the impulses of the energies areregistered uniformly in our consciousness. producing nearly similar sensationsin each of us and causing us to realize

them alike. W e have spoken of thingsregistering in our consciousness. Actually they don't register in our consciousness but in certain definite areas of ourcerebrum. These areas are mazes of nerve plexuses, an interlacement of nerve centers infused with a pulsatingenergy. The pulsations are rhythmic.W e are not aware of their rhythm because it is common to our being. Theimpulses of energies foreign to our bodyactuate the nerves related to the receiving sense organs— the eye, for example—and they convey the impulses toone of the plexuses in the brain andthere the impulses impinge upon therhythmic pulsating energy natural tothose plexuses in that area and a thirdenergy or impulse is produced, the result of the combination of the two. Thethird is sensation or stimulation. Thissensation or stimulation is cerebration,consciousness. You cannot be objectively conscious or aware of external thingswithout the experience of sensation, and

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when you experience external sensationyou are consequently objectively conscious.

The retention of the sensations depends upon their intensity and their per

sistence. By retention of sensation, wemean your memory of the experience,whatever its nature. You may experience something but for fifteen secondsand never again in your life, yet the excitation of the stimulation may havebeen so great that it will be rememberedequally well with experiences had overand over again. W e may. to clarifythis point, use the analogy of a photographic plate. The plate we may compare to the areas of the cerebrum. If the pl at e is exposed to intense radiation of light, a fraction of a second’s ex

posure is sufficient for a very definiteimpression. If the light is not intense,long or persistent exposure is necessaryfor a definite photographic impression.

The memory is an area of the cerebrumthat registers intense impressions, orthose which are persistent. 'We mayalso compare the memory to a player- piano roll. Each experience which isregistered in memory leaves an impression, just as music notes are perforatedin the automatic music roll. Each experience is composed of several elements, such as color, size, odor, etc., just as each musical composition is composed of many notes. Subsequent experiences which you have and whichhave in them the same elements asantecedent experiences, will actuate inthe memory corresponding elements andreproduce the former sensation or experience. As for example: Wheneverthe music roll perforations are actuatedby air. the same notes that perforatedthe roll originally will be produced.

Each sensation or sensual experiencewe have always has one of two quali

ties, or rather, produces in us one of twoeffects. Either the sensation is pleasurable to us or it is painful. The pleasuresas well as the plain, are, of course, of degrees of intensity. W e select thosesensations we prefer; that is, we exercise volition or will. Acts which arewilled are the result of a desire to produce experiences or sensations we wish. You must realize that no man exerciseswill unless he hopes that the result willbring him preferable sensations. This

Fou r hundred twenty-one

may puzzle you and you may declare,' What of he who takes his own life?Is that pleasurable? Yet it is a wilfulact.” W e answer by saying. “It is morepleasurable to him to die than to live, orhe would not choose to die.”

From the foregoing, you can easilyunderstand that will is first the result of reason. Man must first compare andanalyze his experiences before determining which acts he shall perform that willgenerate the pleasing sensations, orthat he believes will do so. W ill alwavsprovokes ac t i on because WILL ISAN ARTIFICIAL DESIRE WHICHMAN CRE ATE S. We are, of course,familiar with the natural desires, and weunderstand how they provoke bodilyand mental action. When man wills, he

has created the desire for an experiencewhich will bring him that sort of pleasure he seeks. Man never wills thatwhich he does not desire; man neverwills that which will not bring himpleasure, or be more pleasing to himthan any other action. The desire is notsatisfied until the sensations of the experience he seeks are realized. So longas conation exists, or the will to attainthe end persists, the body and mind arecompelled to such action as may benecessary for its satisfaction, just as

hunger or thirst compel bodily or mentalaction.During the state of sleep, the sense

organs do not become dormant as manybelieve, but the plexuses of these organsbecome less sensitive and the impulsesreceived do not engender sensations or,in other words, objective consciousness. The inherent impulses, caused by whatwe term the instincts and emotions, continue and produce the state commonlyreferred to as subconsciousness. Thereasoning faculties are dormant, thefunctioning of segregation and combin

ing sensations and impressions is inactive. The sensations of instinct maysympathetically discharge from memoryassociated ideas, but there will result noconsistently ordered train of thought.With reason inactive, will, its result, isconsequently inactive. If, during sleep,a dominant idea can be induced into thecerebrum which will command the entirestate of objective consciousness of thesleeping subject and yet not arouse thereasoning processes, conation will result




and the subject will act upon the implanted idea. Where conation is intense, reasoning remains passive andsubordinate to it, the will, and until thedesire is satisfied. The method of inducing the idea into the objective consciousness is by suggestion.

Experimentation has demonstrated thepossibility of speaking to a sleepingsubject in a commanding tone, requiringthe performance of an act, and havingthe subject act upon the induced will oridea without arousing objective consciousness. If the suggestion is giventoo loudly, the sound will produce, bystimulation, objective consciousness, andarouse the reasoning processes, thuscausing the natural will of the subjectto function, and the suggestion givenwould only be acted upon at the

pleasure of the subject, as in the normalstate.

From the foregoing, we can begin torealize that the state of hypnosis is oneof a substitution of wills. The operatorsubstitutes his will for that of the sub

ject’s and the subject accordingly responds to the dominant idea as if itwere the result of his own mental processes. The extreme difficulty arises insuppressing the will of the subject, totemporarily allay the subject’s reasoning. The subject must attempt to pre

vent all external sensations, except thesuggestion of the operator from generating a state of objective consciousness,or, in other words, occupying his attention. If external sensations are dweltupon, his own will predominates and theoperator loses control. There are various ways in which to assist the subjectto attain that state. The most commonis by intense visual concentration uponan object or upon the eyes of the operator. This fixity of attention upon onething, which either must be motionlessor of constant rhythmic motion, keepstemporarily super-sensitive that particular sense faculty, and all the othersenses are so subordinated as to beequivalent to being dormant. The sub ject becomes objectively conscious of but one thing—that which he sees. Heis, in fact, but for the functioning of that one sense, nearly subconscious. Asense organ is actuated by motion, andthe fixed concentration upon an objectwhich remains motionless or whose mo

tion is constant and unchanging, produces monotony, or visual fatigue, andthe organ eventually fails to register theimpulses and a state of self-hypnosis isproduced.

By hypnosis is meant the induced

state of complete absence of objectiveconsciousness. When this has been attained, the subject seems to be, and is,in fact, in a semi-sleeping condition. Atthat point the forcefully and briefly-worded commands or suggestions of theoperator are the only prevailing stimulation and dominates the subject’s ob

jective consciousness, producing conation, a will or desire to act in accordwith the suggestion received. Thereasoning of the subject being dormant,he consequently acts according to thewill of the operator, regardless of its

nature. A sudden loud sound, or anything which will produce an intense external sensation, will arouse at once thecomplete objective consciousness of thesubject, and the operator immediatelyloses control.

From the foregoing, it must be concluded that complete harmony mustexist between the operator and a normalsubject, if hypnotic sleep is to be induced. If the subject will not desire tosuppress the sense faculties and willkeep active his state of objective con

sciousness by reasoning and thinkingand permitting his own ideas andthoughts to dominate his mind, insteadof the suggestions of the operator, it isABSOLU TE LY IMPO SSIBL E for himto be hypnotized, even by the world’sgreatest hypnotist. The strongest mindand will of another cannot dominate theconsciousness of a normal person. Toyou your own will is a more intense desire, more forceful in its action, than canbe induced by the most powerful suggestions of another. If you will yourself not to lose objective consciousness,

not to react to the suggestions of thehypnotist, it is impossible to succumb tohypnotism. If an individual is subjectto nervous disorders, if he has a nervousdeficiency, is weak, mentally, and thushas a vacillating will, it is not difficultfor a hypnotist to substitute his will andproduce a state of hypnosis.

Fear of hypnosis is most times a contributing cause to a subject being easilyhypnotically influenced. W h en one

Fou r hundred twenty-two



fears or imagines that another can hypnotize him, this fear inhibits his consciousness; that is, it dominates hisconsciousness to the exclusion of otherideas. Sympathetically, they, themselves, will or compel themselves to fol

low the suggestion given them and consequently bring about their own hypnotic state. Insofar as the popular belief is concerned that one can stealthily comeupon another and exert an hypnotic influence without the other being aware

of it, or being able to defend himself, isridiculous. Such a conception is the result of false propaganda on the stageand motion-picture screen, and the result of sensational, fraudulent demonstrations given publicly for entertain

ment purposes. It is our hope that thesefew words of explanation may help torefute the claims of charlatans, whichhave cloaked hypnotism with the superstitions of the dark ages.

R E A D T H E R O S I C R U C I A N F O R U M

ANCIENT SYMBOLISM

Man, when conscious of an eternal truth, has ever symbolized it so that the human consciousness could forever have realization of it. Nations, languages, and customs have changed, but these ancient designs continue to illuminate man-kind with their mystic light. For those who are seeking light, each month we will reproduce a symbol or symbols, with their ancient meaning.

EGYPTIAN HIEROGLYPHICS% A

§H

4 A

O K H

o AS

^ \ o r \ \ I

P s

S H ( s )

^ o r C U

t3X =Z3

H B

K

□ P

A < 1

^ F ©K

% o r t = M

T

' ~ " Z r £ / H .T

-----------„ -ry and

L

n o r

1 °T H

r a H ’ 1 T C H ( t )

The first attempts by man to

convey ideas from his mind to

the mind of another were by

pictures, straight lines, angles,

curves— attempting to form pic-

tures of the idea had in mind.

Eventually one or more pictures

were combined, forming pho-

netic sounds such as the picture

of a bee, for example, com-

bined with the picture of a leaf,

forming the word belief. O p-

posite are illustrated some of

the letters of the Egyptian hier-

oglyph ic alph abe t. It will assist

you in understanding some of

th e e a r l y E gyp tia n

writings to be found on relics in our leading mu-

seums and in books on the subject.

-P

This series of articles dealing with symbolism will be published later on in a small pamphlet or book. Members need not mutilate their magazines, therefore, by cutting these articles out and pre serving them in a scrapbook.

Four hundred twenty-three



A Message from a Master

AN INTERVIEW WITH ONE OF THE SECRET MASTERS OF THE WORLD HIERARCHY OF ROSICRUCIANS

By I I I . . . F r ... H. Sp e n c e r L e w i s , I mp e r a t o r

V V V

HILE on my recentvisit to Europe, mypresence at severalsecret conclavesand assemblies of the chief executives of the various

mystical brotherhoods represented,brought me againin close contactwith some of thesecret Masters of the Invisible Hier

archy of the Rosicrucian Order.Many pleasant and profitable inter

views were made possible, and with therare privilege of being permitted tomake written notes. I was enabled tobring back to our Western continentmany unusual messages which I shall be

happy to give to our members fromtime to time with the permission grantedto me.

Having prepared for most of thesespecial interviews with written questions, I shall present each with the

Rosicrucian 1uef tion and, ,a.ns* er in precif ' j *haroutine m which they were asked and

d i g e s t answered with very slight, if any, var-December iation in the exact words spoken, Eng-1934 lish being used throughout.

The

Q. Since our members in NorthAmerica and other Western lands arenot accustomed to the mystical terminology of the East, how best can I describe what is meant by the “InvisibleH ierarchy”?

A. First, one should have a correct

understanding of the term Hierarchy ,as used by all mystics. It is a constituted power — D ivinely constituted webelieve—vested in and exercised by agroup of individuals who have willinglyassumed the great responsibility of directing the exoteric and esoteric functionings of a universal movement operating through human an d mundanechannels. Such a Hierarchy is, then, anintermediary body between the CosmicHosts and the mundane fraternity, between the esoteric directions and the

exoteric manifestations. By its very nature such a body cannot be a whollyvisible (exoteric) nor wholly invisible(esoteric) one; but, since the Hierarchymaintains a truly impersonal character,veils itself with seclusion, and transmitsits authority and mandates to the worldly organization solely through the secretchannels of its accepted and empoweredofficials in each jurisdiction, it remains“invisible” to the membership at large.

Four hundred twenty-four



In this sense only, is it invisible. Theterm does not imply any supernaturalexistence whatever.

Q. The reference in many docu-ments to “Cosmic H osts” also perplexesthe adepts of the Western World. Howmay this term be explained without aviolation of any of the Superior Rulesof the Order?

A. Just a moment ago I used theterm “Cosmic Hosts.” It is an awkwardterm in these modern times, but weknow of no other that is quite so appropriate. The term is found, generally, inour ancient documents, as you say, andI believe it originated in an attempt todistinguish the Great Masters from theHeavenly Host of Angels often referredto in early Christian writings, and evenin pre-Christian periods. The term, inour usage, does not imply a sacred body in the theological sense. It includes,very definitely, only those MasterMinds working through Cosmic channels. These are the great souls whichhave evolved to the highest degree of psychic unfoldment, and whose physicalor bodily existence is given little consideration—often unknown because considered unimportant.

Q. In the Western World there is

much mystery and misunderstandingabout the so-called “Great Masters”described in the writings and teachingsof the various occult schools. W hatmay be said about them?

A. One may say little that will beunderstood except by those who havecome in contact with them. Most certainly they are not the obliging magicians one reads about in certain booksand magazines published in the pastfifty years. The ancient term for themwas one of utmost respect—Illuminated

Ones—and the present use of the wordGreat is easily misunderstood. Thisqualification refers not to any personalattribute, nor to our intent to eulogizethem, which would be highly distasteful,but to the fact that they constitute thegreat, outer circle of the H ierarchy orBrotherhood — the White Brotherhood—great only in the sense that it is aswide and broad as the Universe itself.

Their field of contact is unlimited bythe confines of national boundaries, the

distinction of races, or the creeds of men. Neither are they limited in theircontacts by the physical senses nor thematerial forms of communication. Anticipating another question, we shall also

say that these masters have never giventheir support to, nor sponsored anymovement that promoted the redemption and evolution of man through ahumanly invented dogmatic creed or therecognition of one "world saviour” as apart of a limited sectarian or exclusivebody of propagandists.

Q. Does this “I nvisible H ierarchy”ever interfere in the affairs of men andnations to prevent errors and catastro-phies?

A. You will find an answer to that prob lem in the fact that nature makesno attempt to prevent man's interference in her affairs—and it must be conceded that she is powerful enough toexert a restraining influence at any time; and God, the intelligence andpower back of nature, makes no attemptto restrain man in the free exercise of his privileges. I call this question a

problem because man has made a complex problem out of his incompetentconsideration of the matter. Man canlearn only through experience, and in

experience lies his path of evolution.God could prevent his children fromcommitting errors which bring them painand sorrow, but it would defeat thevery purpose of his K ingdom on earth.Man is here to learn. He must drinkfrom the cup of life. The H ierarchycould interfere with the trend and tendencies of nations and groups of individuals by direct prevention. It prefers, however, to work in harmony withthe Divine plan. Therefore, its onlymethod of guidance is to inspire theminds of men who seek Cosmic inspira

tion with such urges, impulses, or motives, as will lead them to rightful actsand constructive conclusions in theirthinking. All men will not seek such inspiration through meditation and spiritual attunement, and all who sense theurge of inspired direction will not heedit when it appears to be contrary to

their vain or evil desires. It is, however,the determination of the few, divinelyinspired, to do the right thing as op

Four hundred twenty-five



TheRosicrucianDigest

December

1934

posed to those desiring to do the wrong,that constitutes the continuous conflictamong individuals and nations.

In all ages the inspired thinkers, thefollowers of Divine urges, have beenthe pioneers of the means for man’s ad

vancement, and the path-finders in thecourse of man’s efforts to reach higherplanes of unfoldment and development.

Through the commands, pleas, andprayers of these leaders, disturbing andfrustrating the enslaving prejudices andschemes of the evil-doers, contest, conflict, challenge, and struggle result. A lways is right victorious, but in the contest and struggle are lessons learnedand experiences gained. Out of thiscrucible of contention comes the transmuted elements of evolved civilization.

Q. Have you a personal messagefor the sincere aspirants of my part of the world which I may give themthrough the public pages of our littlebulletin (The Rosicrucian Digest)?

A. W e wonder if we will be understood if we say that the greatest needin your land is greater opportunity forthe multitudes to express — to indulgeand enjoy — the deep spirituality of their highly refined natures? W e meanto imply, unmistakingly, that yourpeople are more truly spiritual in their

innate beings than they realize. This isbecause of two opposite conditions. Your people represent a high curve of cultural and civic unfoldment and development, wi th inherited intensity of faith and belief in the truly sacredthings of life. Their souls as individualexpressions are very old, with manyages and cycles of spiritual progressback of them strengthened by the mixture of blood and traditions; but, on theother hand, their national customs andform of civilization are very new, veryyoung, and greatly lacking in develop

ment. For this reason the very noble,spiritual desires and urges of their soulsfind little opportunity to express and repose in the sweet beauties of the spiritual things of life.

They need the consecrated soil intowhich they may transplant the flowersof their sacred gardens. They need thesame free opportunities to manifest thesuppressed whisperings of the inner-self that they enjoy in political matters.

They need the sympathetic understanding, the congenial environment for theirspiritual desires that the mystic enjoysin his monastery, or the artist enjoys inhis ramblings amid the wild beauties of nature, and the philosopher enjoys in

his schools of discussion. Your people are restrained in their

free expression and sympathetic indulgences by the limitations of dogmaticcreeds. They are limited in their association with others in worship and meditation by the formal ritual and servicesof sectarianism. They are surroundedby organized r e l i g i o n , systematizedtheologies and doctrines. They are suppressed by the set standards of cultsand conventionalized conduct in all religious, philosophical, social, political,

and human matters. The ‘‘recognized’’methods of doing things must be respected to avoid criticism.

I know you will protest and say thatyour people are rapidly disregardingthese limitations, and that is true. Butit took your country five hundred years—nearly—to recognize the truth of pre-natal influences only because thedeep inner belief was suppressed by thefear of criticism. The equality of menand women in all essential things wasdenied all universal expression in yourcountry until the indignation of thespirit of your women could stand it nolonger and burst forth like a volcano.

Your outer admission of the enslavingeffects of a superstitious belief in theexclusive efficacy of drugs to healdisease was delayed until one womandared to preach and teach the truthabout the power of mind. You musthave your truths organized in systemswhich finally paralyze the grip whichcustom, habit, and fear have held uponyour thinking and acting.

Q. Do you find that the world is

becoming more spiritualized, or more interested in what we may term thespiritual and psychic values, or is theopposite the truth?

A. Throughout the wo r l d todaythere is a very definite increase of interest in the spiritual or Divine principlesand values as affecting not only life itself, but all of our interests and our welfare generally. It is like a renaissance,and will lead to many world-wide re

Four hundred twenty-six



forms and revolutionary, or rather, evolutionary changes in man’s thinking anddoing. They are revolutionary in theirnature, but will come about graduallyand not through any rapid concertedaction directed or controlled by any organizations or group of people. Thevarious metaphysical, occult, and spiritual organizations or br o t h er ho o dsthroughout the world will contribute tothese changes and in fact have alreadycontributed to them by laying the foundation for the broadening of man’sview-point and the extension of his consciousness beyond the limited sphere of h i s material interests. Everywherethere is a greater interest in the readingof philosophical, mystical, religious, andspiritual publications, and especially

with the better class of books. Morelectures and discourses are being givenin various parts of every country onthese subjects than heretofore, and eventhe newspapers are inclined to emphasize this view-point in their editorials,and in their consideration of importantpolicies. The world is moving toward abetter and more general appreciation of these things, and it is a hopeful sign forthe future peace and happiness of theworld.

Q. In many of the ancient manu

scripts it is stated that the spirit of theancient mysteries would move from theeast toward the west in certain cycles.Many of these cycles have passed andwe find that the spirit of mysticism hasmoved toward the Western World, butdo you see that this is going to continueuntil the Western World will become acenter of learning in these subjects asgreat as was the center in the Orient intimes past?

A. The movement of the spirit of

mystery and mysticism has been progressing westward for many centuries.According to ancient traditions this isthe second or third time that the spirithas moved around the world from eastto west, and back to east again. Thesesame traditions should lead us to believethat the great power of Divine Wisdomand Oriental philosophy and mysterywhich appeared in Egypt, I ndia, andother parts of the Orient in the Fifth orSixth Centuries preceding the ChristianEra was the second or third time that

those countries had been mighty in thisknowledge, and had passed from suchhigh position into a secondary positionagain by the movement of the spirit of these teachings and the power resultingfrom them from the east to the west.At one time this great power had centered itself in its western movement inAtlantis, the continent that eventuallydisappeared. It may be that in a preceding cycle it had centered itself in thecontinent of Lemuria. According tothese cycles the movement of the powerwill eventually bring it to great establishment in your continents of NorthAmerica and South America. Eventually, of course, after several hundredyears, it will pass on westward again,and we shall find in Japan and China,

and then in Persia and India, and finally in the last part of the cycle oncemore in Egypt, new centers of reawakened and reestablished mysticalpower. At the present time the peoplein your part of the Western World arereceiving the greater radiations of thisspiritual wisdom, and our part of theworld is losing nothing, but gainingalso, for the spirit seems to hover overthe continents of Europe and North andSouth America in a manner to indicatethat we must take up the leadership and

become the stewards of this great wisdom for the rest of the world for a section of the cycle or progressive movement. I think that within the next fiftyyears North and South America will seemarvelous changes in the lives of itspeople resulting from not only this influx of wisdom and Divine Power, butthe spirit of freedom that has grown inthese countries and established a condition that will permit the Divine knowledge to grow and attain its greateststrength of radiation and influence.

In conclusion, I would like to transmit through you to the members of theRosicrucian Order, and all of the alliedactivities, the blessings and benedictionsof all of us who are associated togetherin conserving and radiating the ancientwisdom and Divine power of spiritualrevelation. W e are at one with theworld and love all people, but we lookto the rising generations and the newstudents on the path for those leadersand those adepts who will carry on thegreat work of the Universal H ierarchy.

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TheRosicrucianDigest

December

1934

PAGESf r om t he

■-------------------------------------------------------------------------------------------------------------------- pALBERT EINSTEIN

Each month there will appear excerpts from the writings of famous thinkers and teachers of the past. This will give our readers an opportunity of knowing their lives through the presentation of the writings which typify their thoughts. Occasionally such writings will be presented through the translation or interpretation of other eminent authors or thinkers of the past. This month, however, we make an exception and bring to you the theories of a very learned modern physicist and metaphysician, Albert E instein.

Albert Einstein is a GermanSwis3, and wras born of Jewish parents May 14, 1879, in Ulm, Wurttemberg. His boyhood was spent at Munich where his father owned an electrotechnical works. The family moved to Italy in 1894. Albert Einstein at that time went to Cantonal School at Aarau in Switzerland. He later attended a number of lectures while supporting himself by teaching mathematics and physics at Polytechnic school at Zurich until 1900. He was given the position of examiner of patents in the patent office at Berne. He acquired the muchcoveted Ph. D. at the University of Zurich and published his first paper on physical matters. In 1911, he accepted the chair of physics in Prague.In 1913 began the period of his prominence. His reputation as a writer on abstract subjects spread. He was appointed director of the Kai3erWilhelm Physical Institute in Berlin. Later he was made a member of the Royal Prussian Academy of Sciences. Hon-orary degrees, as his fame spread, were conferred upon him by the Universities of Amster-dam. Copenhagen, Geneva, Manchester, Rostock, and Princeton.

His writings were not confined to abstraction. Many famous practical papers on heat, temperature, and molecular physics were prepared by him. Below we bring to you excerpts from his famous SpaceTime theory based, of course, upon his theory of relativity more generally heard of. Broadly speaking, the uniqueness of his SpaceTime theory is that he makes space and time absolutely dependent upon each other, which before the prescientific era were not considered dependent upon each other. Even during a later period of science and advanced mathematics there was not recognized a relationship or dependency between time and space.

The excerpts from his article given below are worthy of your most careful study and

consideration. If it is possible to sum them up briefly, we can say that they convey the idea that consciousness confers identity upon our sense experiences. Time measures the duration of our consciousness of these sense experiences, and space, or the three dimensions.Is the measurement of the relative ajrea of one object of our sense experience with that of another. We find, therefore, that not only are space and time closely related to each other and dependent upon each other, but also consciousness, and we can therefore refer to the subject as the ConsciousnessSpaceTimeTheory.

SPACE-TIME

HE Theory of Relativity has broughtabout a fundamental change in thescientific conception of space and

time, described ina famous sayingof Minkowski —“From henceforthspace in itself andtime in itself sinkto mere shadows,and only a kind of

union of the two preserves an independent existence."

All our thoughts and concepts arecalled up by sense-experiences and havea meaning only in reference to thesesense-experiences. On the other hand,however, they are pro ducts of the spontaneous activity of our minds; they are

thus in no wise logical consequences of the contents of these sense-experiences.If, therefore, we wish to grasp the essence of a complex of abstract notionswe must for the one part investigate themutual relationships between the concepts and the assertions made about

them; for the other, we must investigatehow they are related to the experiences.

Four hundred, twenty-eight



So far as the way is concerned inwhich concepts are connected with oneanother and with the experiences thereis no difference of principle between theconcept-systems of science and those of

daily life. The concept-systems of science have grown out of those of dailylife and have been modified and completed according to the objects and purposes of the science in question.

The more universal a concept is themore frequently it enters into our thinking; and the more indirect its relationto sense-experience, the more difficultit is for us to comprehend its meaning;this is particularly the case with pre-scientific concepts that we have beenaccustomed to use since childhood. Consider the concepts referred to in thewords “where/ ’ “when,” “why,” "being.” to the elucidation of which innumerable volumes of philosophy havebeen devoted. W e fare no better in ourspeculations than a fish which shouldstrive to become clear as to what iswater.

SPACE

In the present article we are concerned with the meaning of “where,”that is, of space. It appears that there

is no quality contained in our individualprimitive sense-experiences that may bedesignated as spatial. Rather, what isspatial appears to be a sort of order of the material objects of experience. Theconcept “material object” must thereforebe available if concepts concerning spaceare to be possible. It is the logically primary concept. This is easily seen if weanalyze the spatial concepts for example, "next to,” “touch,” and so forth,that is, if we strive to become aware of their equivalents in experience. The

concept “object” is a means of takinginto account the persistence in time orthe continuity, respectively, of certaingroups of experience-complexes. Theexistence of objects is thus of a conceptual nature, and the meaning of the concepts of objects depends wholly on theirbeing co n n ect ed (intuitively) withgroups of elementary sense-experiences. This connection is the basis of the illusion which makes primitive experienceappear to inform us directly about therelation of material bodies (which exist,

after all, only in so far as they arethought).

In the sense thus indicated we have(the direct) experience of the contactof two bodies. We need do no more

than call attention to this, as we gainnothing for our present purpose by singling out the individual experiences towhich this assertion alludes. Manybodies can be brought into permanentcontact with one another in manifoldways. W e speak in this sense of theposition-relationships of bodies (Lagen-beziehungen). T he general laws of suchposition-relationships are essentially theconcern of geometry. This holds, atleast, if we do not wish to restrict ourselves to regarding the propositions that

occur in this branch of knowledgemerely as relationships between emptywords that have been set up accordingto certain principles.

PRE-SCIENTIFIC THOUGHT—Now, what is the meaning of the concept “space” which we also encounterin pre-scientific thought? The conceptof space in pre-scientific thought ischaracterized by the sentence: “we canthink away things but not the spacewhich they occupy.” It is as if, withouthaving had experience of any sort, wehad a concept, nay even a presentation,of space and as if we ordered our sense-experiences with the help of this concept, present a pr io ri . On the other hand,space appears as a physical reality, asa thing which exists independently of our thought, like material objects. Under the influence of this view of spacethe fundamental concepts of geometry:the point, the straight line, the plane,were even regarded as having a self-evident character. The fundamentalprinciples that deal with these configura

tions were regarded as being necessarilyvalid and as having at the same timean objective content. No scruples werefelt about ascribing an objective meaning to such statements as “three empirically given bodies (practically infinitelysmall) lie on one straight line,” withoutdemanding a physical definition for

such an assertion. This blind faith inevidence and in the immediately realmeaning of the concepts and proposetions of geometry became uncertain only

Four hundred twenty-nine




after non-Euclidean geometry had beenintroduced.

REFERENCE TO THE EARTH.— If we start from the view that allspatial concepts are related to contact-experiences of solid bodies, it is easy to

understand how the concept “space"originated, namely, how a thing independent of bodies and yet embodyingtheir position-possibilities (Lagerungs-moglichkeiten) was posited. If we havea system of bodies in contact and at restrelatively to one another, some can bereplaced by others. This pro pert y of allowing substitution is interpreted as“available space." Space denotes theproperty in virtue of which rigid bodiescan occupy different positions. The viewthat space is something with a unity of its own is perhaps due to the circum

stance that in pre-scientific thought allpositions of bodies were referred to onebody (reference body), namely theearth. In scientific thought the earth isrepresented by the co-ordinate system. The assertion that it would be possibleto place an unlimited number of bodiesnext to one another denotes that spaceis infinite. In pre-scientific thought theconcepts “space" and “time" and “bodyof reference" are scarcely differentiatedat all. A place or point in space is always taken to mean a material point on a body of reference.

T IME

The physical time-concept answers tothe time-concept of the extra-scientificmind. Now, the latter has its root inthe time-order of the experiences of theindividual, and this order we must accept as something primarily given. Oneexperiences the moment “now,” or, expressed more accurately, the presentsense-experience (Sinnen-Erlebnis) co mb i ned with the recollection of (earlier) sense-experiences. That is whyth e sense-experiences seem to form aseries, namely the time-series indicatedby “earlier" and “later." T he experienceseries is thought of as a one-dimensionalcontinuum. Experience-series can repeatthemselves and can then be recognized. They can also be repeated inexactly,wherein some events are replaced byothers without the character of the repetition becoming lost for us. In this way

we form the time-concept as a one-dimensional frame which can be filled inby experiences in various ways. Thesame series of experiences answer tothe same subjective time-intervals.

The transition from this “subjective"

time (Ich~Zeit) to the time-concept of pre-scientific thought is connected withthe formation of the idea that there isa real external world independent of the subject. In this sense the (objective)event is made to correspond with thesubjective experience. In the same sensethere is attributed to the “subjective"time of the experience a “time” of thecorresponding "objective" event. In contrast with experiences external eventsand their order in time claim validityfor all subjects.

This process of objectification wouldencounter no difficulties were the time-order of the experiences correspondingto a series of external events the samefor all individuals. In the case of theimmediate visual perceptions of ourdaily lives, this correspondence is exact.

That is why the idea that there is anobjective time-order became establishedto an extraordinary extent. In workingout the idea of an objective world of external events in greater detail, it wasfound necessary to make events and experiences depend on each other in a

more complicated way. This was at firstdone by means of rules and modes of thought instinctively gained, in whichthe conception of space plays a particularly prominent part. T his process of refinement leads ultimately to naturalscience.

The measurement of time is effectedby means of clocks. A clock is a thingwhich automatically passes in successionthrough a (practically) equal series of events (period). The number of periods(clock-time) elapsed serves as a measure of time. The meaning of this defini

tion is at once clear if the event occurs in the immediate vicinity of the clock inspace; for all observers then observe thesame clock-time simultaneously with theevent (by means of the eye) independently of their position. Until the theoryof relativity was propounded it was assumed that the conception of simultaneity had an absolute objective meaning also for events separated in space.

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This assumption was demolished bythe discovery of the law of propagationof light. For if the velocity of light inempty space is to be a quantity that isindependent of the choice (or, respectively, of the state of motion) of theinertial system to which it is referred,no absolute meaning can be assigned tothe conception of the simultaneity of events that occur at points separated by

a distance in space. Rather, a specialtime must be allocated to every inertial system. If no co-ordinate system(inertial system) is used as a basis of reference there is no sense in assertingthat events at different points in spaceoccur simultaneously. It is in consequence of this that space and time arewelded together into a uniform fourdimensional continuum.

V V V

Is There Evil?

By F r a t e r E. H. C a s s i d y

HERE is a sense inwhich there is noevil; there is asense in which allmen ar e good;there is a sense inwhich the universeis perfect; but evilis, nevertheless, a

very r eal thingwhich cannot bei g n or e d withoutleading one intophilosophical ab

surdities and practical blind alleys.Any attempt to see the good in others

rather than the evil is greatly to bepraised. It cannot but lead to spiritualdevelopment in the one who makes theeffort. It is less praiseworthy, however,and much more dangerous spiritually, tosee only the good in one's self. If thereis no evil, of course, one cannot see any

thing else, yet this is not only contraryto experience, it is philosophically impossible.

The very use of the expression "spiritual development" shows this. If thereis indeed no evil, no falling short of perfection, then I cannot change in anyway. I am complete now in all respectsand judged by whatever standard. If itis possible for me to evolve spiritually,as I sincerely hope it is, then I am atpresent manifesting some shortcoming.

I am not perfect. No amount of affirming the perfection of my inner being canovercome this shortcoming, for even myignorance of my inner perfection is initself an imperfection.

It is equally misleading to affirm theunqualified perfection of the universe. If the universe is in fact as perfect as somewould have us believe, then any changemust be for the worse. We must avowour utter satisfaction with the existingstate of affairs down to the smallest detail. It is sacrilege and blasphemy onour part to suggest or to hope for anychange in affairs material or spiritual.W e must not only accept our personalposition in life as final, but we must refrain from wishing so-called “better”conditions for any one else.

If the universe is perfect and hasalways been perfect in every way, whyis it? There is nothing to be accom

plished, nothing done. Why was anything even started? W hy did not Godin the first place say, "It is finished,”and roll over for another nap? If everything that is to be, is now and alwayshas been, then both past and future loseall real significance. There must be somereal and ultimate difference betweenpast, present, and future, to give theuniverse any meaning whatever. Thisdifference may be only in consciousness,but it must be somewhere.

Four hundred thirty-one




Plea in Abatement of Pedantry

HOW ONE MEMBER ANALYZES THIS SUBJECT

By F r a t e r K. C. M c I n t o s h

V V V

Y FATHER taughtme many thingswhich served theirturn in boyhood,such as how tomake a whistle, or spin a top, or at

tach a fishhook, orplay a guitar. Inlater life, I owe tohim such minora c c o m p lishmentsas making a salad,carving a turkey,

and a fair mastery of Romance sub junctive. But one of the earliest thingshe taught me remains the most usefulsingle principle of logic which I haveever used.

“The reason you can not agree,” hesaid one day when umpiring a dispute

between my small sister and my smallerself,” is that Betty was talking aboutone thing and Snick about another. Remember, no two people can agree on ananswer until they first agree on thequestion.”

A serious testimony in these days issupposed to be “constructive.” Thiswitness is serious. I have found thematter herein set forth useful in establishing my own peace and contentment.

I have no desire to reform anything oranybody but myself, being quite devoidof the missionary spirit. If there is any“message” hereinafter contained, it isalone: Be sure of what is meant by theabstract words in any statement, treatise, or creed, which is offered to you by

those who are inspired by the missionary spirit. Do that, and your conclusions will be your own and will fit youwith all the comfort of an old felt hat.“Agree on the question” first of all.

I wonder how many of our present-day problems, bitterly and loudly debated, would vanish in thin laughteronce they were clearly stated. I sometimes doubt if any of them would remain to be debated.

The average man—and I am one of them—reacts to the pronouncements inthe Three Hundred Years’ "W ar” be

tween Science and Religion by wishingfor the vocabulary of a W ill Rogers.Lacking it, he is apt to drop the articlehalf-read with a snort of “Applesauce!” The question involved is not applesauce,but we grow very weary of having littleelse written about it. W e may, as theprofessors assert, spend 95 % of ourwaking time in futile rationalization,and we are no doubt a paradoxicalmelange of pragmatism and credulous

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ness. W e may simultaneously entertainessentially contradictory hypotheses,but each one of us, on the fringes of many things we think we know but donot, and think we do not, but do , K NOW some things and K N OW thatwe are ignorant of others.

W e are curious—i. e., we are scientists to the limit of our capacity and opportunity.

W e are inherently mystic, which implies that we have religion to the limitof our capacity and opportunity.

When we find a conflict betweenwhat we think we know and what weknow we know, the answer is easy. Wesay, “I am wrong somewhere. I must

go into that and find out.” But when anoted scientist or a noted divine presumes to call us ignorant for "believing”something we know we know, we cry“Applesauce!” And we are right.

Because—we know one thing to begin with: the scientists and the divineshave no common vocabulary, no common statement of the question at issue. They both say “white and black,” but“white” means “our side” and “black"means “your side." That is plain to theneutral by-stander; and so the only ef

fect upon us in the middle is to makethe only available words too turbid forus to use comfortably. For instance, Idisliked using that wo r d “mystic"above, for I know it will convey ahundred different ideas to a hundreddifferent people.

BELIEVE! The scientists say wemust not. W e must know or we mustdisbelieve. That is, the scientists whoreally “fight” religion say that, and although there are not so many of themas there were thirty years ago, the re

maining few are noisy. Mr. HenshawWard has brilliantly pointed out theunmistakable fact that there are reallyfew things these scientists know, andhas produced one after another of their“known facts" and exposed it for whatit is—a non-religious belief, but unmistakably a belief. Grant, however, thatthey do know all that they claim. Isthat justification for insistence that weuse nothing we have not proved to theextreme? Y et that is what they try totell us—Know or Disbelieve.

I could not, at my present state of knowledge, wire a house for lighting.I could not build or operate a dynamo.I am told that except for a few formulaedescriptive of effects, no definition of Electricity acceptable to electricians

exists. It is named, but it is not known.E lectricity does not fall inside the realmof belief, but of knowledge. What it is would be interesting knowledge, butwe do not have that knowledge. W ewould be as insane to deny its existencebecause we do not know what it is, aswe would be if we denied the Ruler of the Universe because we cannot measure and describe Him.

BELIEVE! T he Fundamentaliststell us we must, and if anything weknow conflicts with that belief, we mustdiscard that knowledge. Many peoplemay say that this statement is unfair;but how else to account for the steadypressure upon governments which theChurch, both Catholic and Protestant,has always exerted to prevent thespread of new concepts of knowledge?Protestant Tennessee forbids the teaching of biology as it is normally taughttoday. Cardinal O’Connell launches aformidable attack upon Relativity. Both

Tennessee and the Cardinal are withintheir rights—I do not question that.

Also, in their best judgment, they arecorrect, for some of their beliefs havebeen challenged.

But we sit in the curious audience.W e find it as hard to accept the Fundamentalist claim to absolute knowledge of the purposes and methods of God as wedo to the counter-claim that until God ismeasured He is doubtful. W e remember that Theology is itself a science,and refuse to think it any nearer to afinal knowledge than is physics.

It seems to us that science uses “believe” to mean holding fast stubbornlyto something known to be wrong. Andthat the Fundamentalist’s definition isdifferent only in that he demands thatwe do not try to find out whether it iswrong or not.

W e have another definition. To us,“believe” implies the statement, “I donot know that this is true, but it seemsto be, and I hope it is. Until I find outotherwise, I shall act on the supposition

Four hundred thirty-three




that it is.” W e know of no othermethod of advancing our inadequatestore of real knowledge but by directedtrial-and-error. W e deny, however,that our lack of knowledge is any barto religion. It merely makes theology

suspect, along with psychology andbiology and the quantum theory. W ewait until we know before we shout“H osanna!”

The essential point in religion, itseems to us, is the existence of God.Each one has his personal conception of His methods, H is essence, and Hiskingdom. This is personal theology andis belie f —our sort of belief which issubject to painless revision on receipt of new evidence. This applies even tothose of us who claim to be agnostics,

atheists, or materialists. It does notseem to matter much whether one saysFirst Cause, or God, or Store of Energy, or Law of N ature—each of these name symbols stands as the centerof a theology, and is belief. W e hopeit is true, but we wish that we knew itwas true. On the main matter at issue,however, there is no visible dissension except on this question of a Name. Themost hardened materialist now disclaimsthe "fortuitous concourse of atoms,”and there are few discontinuists left inthe front rank today. We may careless

ly stop after saying that the invariablebehavior of atoms in forming crystalsis merely a “law of N ature,” but that ismerely begging the question. No humanmind could direct and compel such invariable behavior, no atom could guesscorrectly every time. Call the compelling power Force, or Energy, or Love,if you will. W e see the Universe in apattern, and matter gladly obeying aRuler; and we say that God IS. Whatis more, we know it. W e do not knowthat Cotton Mather's Jehovah is, northat Dr. Millikan’s Integrating Factor

is. Neither do we care. W e know thatGod IS.

W e freely admit that we cannotdescribe Him. W e have our notions—our theological beliefs,— and concerning those we see no reason for argument. W e admit that our most complete notion is but a fragment, possiblytrue, but no more than a tiny speck on the face of the Infinite Truth. And so,

by your leave, are the notions of JohnWesley, Martin Luther, and ThomasAquinas. Their notions are much moreelaborately developed than ours, muchmore detailed and seemingly final. T heysurpass our best efforts at complete

ness; but the difference of a few inchesin a million miles seems hardly wortharguing about. Even more trifling is thebest logic of seventy years weighedagainst the completeness of eternity.

If a personal theology is to be of much use. it must be built to fit theperson holding by it. As a rule, wecommon, middle-of-the-road peoplesomewhat resent being called upon tostate plainly what our theology may be.W e hesitate to make its details public.W e resent even more being lectured towhen we cannot adopt some other

man’s system, for we have the humantrait of knowing acutely the differencebetween dogmatic ”take-it-and-like-it”instruction and assistance in finding outfor ourselves. W e welcome assistance,we dislike orders unless they come froma source we know to be qualified togive them. W e do not know very muchabout ourselves, but we think we knowmore about ourselves than other peopleknow.

Most of all, we dislike being told thatwe are incapable of having a religion or

a science of our own and must therefore “believe." In spite of their contempt for the word, scientists make thesame demands on our credulity as doclergymen. They show the same insistence that we admit that they knowmuch better than we what is “good forus.”

Now, we have a fairly sharp realization of where we stop knowing and begin to guess and experiment; and wefind that at that exact point most of our"pastors and masters,” both clerical andlay, also begin to guess and experiment.

They express it differently, Russell andEddington saying that we are "now ina world of symbols,” while the Bishopstell us that “God moves in mysteriousway.” It looks to us as if they had soconfused their beliefs with their factsthat they treat both as certainties.

W e are glad to listen to their facts,for they have better opportunity for observation and experience than we; but

Fou r hundred thirty-four



we value their guesses as possibly nobetter than our own. In fact, for ourpersonal needs, they are usually not asgood as ours; for at least ours are madewith a view to improving our personaladjustment, material or spiritual. Ourpersonal job of attaining harmonium,we think, might be simpler if thesegentlemen would refrain from spoilingall the words, leaving us to flounder inuncertainty of expression and so unableto state our questions even to ourselves.In the case noted above, we can onlysay, “God IS.” W e hesitate to saymore, for there are no adequate words.

Even that word “K now” is nowruined, first by the epistemologists andlater by “modern” sceptics, until it is

almost a mark of superstitious credulityfor us to say we "know” anything atall. Certainly, if “know” implies “knowall about,” we do not know anything,nor do our “leaders.” It is reasonableto say, however, that a God aboutwhom a human being could know all,must be such a limited God as to be noGod at all. However, we can think of few things more inane than to deny theexistence of something because we donot know all about it. W e are not conceited enouqh to expect ever to learn allabout the Supreme Power; but we canand do, with considerable profit, learnas much of the laws governing Hismanifestations as we can, and arrangeour affairs to run in harmony insteadof counter to It. W e admit that wecannot know God, but we can knowthat He IS. Not only do we know it,we would have to blindfold ourselves toavoid knowing. Calling Him a “sea of energy” or a “chaotic kinesis” makes nodifference.

In the process of harmonizing our

selves to that one essential bit of absolute knowledge, we accumulate hereand there bits of dependable relativeknowledge. Possibly there are conditions wherein fire and flesh may harmonize without damage to either; butmy flesh, living in my world, is painfully damaged when I stick my handinto red coals. Once I did not knowthat. Now I do. I am “conditioned”into harmonious observance of that bitof knowledge, and would not put myhand into a fire in my sleep.

In the above example, some scientistswould have us think that the real gainwas just the knowledge that fire cooksflesh. Some clergymen would tell usthat a burned hand is of small moment,—that fire was invented to help us“overcome brute nature.” Both aredoubtless true. Neither tells the wholetruth. We consider that unless we use the knowledge, we would be better off without it and with an unscarred hand.W e also doubt that the only reason foroxydization is to make good boys outof bad ones.

And there again—we have nebulousbut ponderous views about those twowords “good” and “bad.” Run-madmaterialists say there is no difference—

anything that is is true and beautiful ortrue and terrible, according to yourtemper. W ith a different vocabulary,these gentlemen stand ranged with the“A ll is right, all is well” school of denying “mystics,” for the two assertions,that all is matter and that nothing inmatter is identical in everything butterminology.

This law of burning would not be ineffect, if it did not serve some cosmicpurpose. To achieve that purpose itcannot vary its action in respect to per

sons. Fire does not care whether itcooks a steak for me or me for thesteak. Which it does depends upon me—my knowledge and use of the law andrefusal to be a victim of it. And this, wethink, is the kernel of that embattleddoctrine. Free W ill. I am not free tofreeze myself at that fire; but I am freeto avoid burns and make use of the fire.

Now, this free choice, while it depends upon my using such intelligenceas I have to discover and use facts,(i. e., to realize actualities) and is thus

a matter of applied science, also impliesa comprehension of N ature’s laws andthe Divine Plan, which is essentially areligious comprehension. So to us, eachnew scientific discovery which we canassimilate and use is a religious advance. It is a broader comprehension of His plan, and a greater degree of harmony with it. T o refuse to admit anynew, experimental b it of scientificknowledge because it conflicts with abelief (our sort of belief which does notknow but only hopes) is in our opinion

Four hundred thirty-five



TheRosicrucianDigestDecember

1934

superstition. It sometimes hurts to revise a belief, but it is necessary to ad justment and more abundant Life; andwe feel that instead of helping ourleaders hinder when they insist that wehave “faith” and maintain a belief against common sense.

In fact, when we are told that thehurt is the result of our own stiff-neckedwilfulness and failure to have “faith,”and that no conflict or doubt exists,then we have hardly energy enough leftto again say “Applesauce!” No “bad,”but only our mistaken impression? Whynot say no negative or no south? Itwould be a queer world made only of anode and north pole!

As for those words “Good” and“Bad,” we have never seen anything oranybody who was unmitigatedly either.

The same dynamite clears a field of stumps or men. Chicago is west of New York but east of Denver. W e find it astrange assumption of omniscience onthe part of some human to tell us, without knowledge of our background andcircumstances, what is good for us toeat, drink, and wear, and what is bad.Doctors have frequently fed me strych

nine with beneficial results; but I do nottherefore feel justified in eating fivegrains of it for breakfast. However itmay be argued that I am my brother’skeeper, I cannot believe that I am to theextent of thinking for him; and I denythat he is my keeper in that respect. W ecan’t all be keepers in the usually accepted sense. W e like to cooperate andto be mutually helpful in jobs too bigfor one of us to handle. We extend ourright hands even to those who gratuitously advise us, for cooperation spellswider harmony, a vital factor in ourvery real religion. But we refuse to keepor be kept by anybody on earth, for wefeel that our duty and our responsibilityis to the Supreme Power, to make themost of the gifts we have received andconstantly receive from H IM. That im

plies doing the work before us ourselves. N o patronizing pat on the headfor a sheep-like following of a humanleader and a parrot-like acceptance of his words can compensate us for theloss of the ecstacy gained through finding, at the end of a task, that we haveattained a wider comprehension and anew nearness to the Infinite Peace.

V V V

• R E A D T H E R O S I C R U C I A N F O R U M •

0 * "0

OUR NEW CONSTITUTION

It is with a great deal of pleasure that we announce that the new Constitution and §Statutes of the Rosicrucian Order AMORC duly adopted October 14th, 1934, and ac- Ecordingly announced in the November issue of "T he Rosicrucian Digest” will be Eavailable in printed booklet form after the date of January 10th, 1935. The booklet con- Etaining the Constitution and Statutes is exceedingly attractive, as well as practical. In =the forepart of the booklet there is printed a form in which the member can record his jj

entrance into the Order, and his progress from degree to degree, and other important §facts incident to membership. It is very essential that every member of the Order has ia copy of this Constitution and Statutes, and for that reason they are available postpaid f for the small sum of but 10c. We urgently request every member to obtain a copy of the EConstitution and Statutes after the date mentioned above. Every Lodge and Chapter of Ethe North and South American jurisdiction is being officially advised to obtain a supply =of these and have them available for every Chapter and Lodge member. National =students should obtain them direct from the Grand Lodge. Address the Rosicrucian iSupply Bureau, San Jose, California.

0

Four hundred thirty-six



L

THE AN CI EN T PH ILOSOPH ER

Photograph of an old and rare plaque of a mysticPhilosopher and Alchemist of the Middle Ages.

(Courtesy of Rosicrucian Digest)



She Learned the

Secrets of a

Great Physician

The Art of Absent HealingShe had still ringing in her ears, her phy sician's closing remarks, . . and we will letnature do the res t." H er story is a common one, like tha t of many men and women . She

had a fam ily, a num ber of duties— in other words , a ver y full life. She could not bew are of eve ry little pitfall in the way of health, so ine vitab ly would come the result, serious illhealth. Co m pete nt professional care, lengthy treatm ent, and the admonition to "L ET

N AT U RE D O TH E RE ST" would finally restore health. This process continued as theyears w ore on. On ce, afte r recovery, it dawned on her in a flash. This mysterious some-thing of nature was T HE C R EA TIV E LIFE FO R C E that pulsated in every cell of her being.

It was truly TH E GR EA T P H YS IC IA N . But why was it always shrouded in mystery? W ha twas its true sec ret ? She now knew why com pet ent physicians had neve r explaine d it to

her. It was outside the realm of the labora tory or the test tube. Its cura tive power camefrom the depths of the inner being. Each person could dire ct this subtle fo rce himself or

herself if he or she only knew how.Her interest brought her to the portals of the Rosicrucians and there she learned the

secrets of the Gr e at Physician, the rational principles o f selfhealing.

You, too, may know something of these Rosicrucian principles of absent healing, which

in addition to the many other systems of therapeutics, are extremely beneficial. The secrethealing principles of the Rosicrucians are given to members in prop er sequen ce in theirstudies. So that you m ay have the adv an tage o f a summary of this knowledge until you

receive these studies, there has been prepa red fo r you a brochure entitled, "The A rt of Ab se nt He alin g." It is extrem ely helpful. It will be mailed to you for only 15 cents, postag e

paid. It is a golden gem for Rosicrucian students, no m atter what degre e of the studies

they are in. O rde r a copy today.

TH E

Rosicrucian Supply BureauS A N J O S E , C A L I F O R N I A , U . S . A .

This book will be sent only to Rosicrucians. Single copies 1 Cc mailed anywhere, only... AO



THE PURPOSES OF

T H E R O S I C R U C I A N O R D E R

The Rosicrucian Order, existing in all civilized lands, is a non-sectarian, fraternal body of men and women devoted to the investigation, study, and practical application of natural andspiritual laws. The purpose of the organization is to enable all to live in harmony with the

creative, constructive, Cosmic forces for the attainment of health, happiness, and Peace. The Order is internationally known as AMORC (an abbreviation), and the AMORC in

America, and all other lands, constitutes the only form of Rosicrucian activities united in onebody having representation in the international Rosicrucian congresses. The AMORC does notsell its teachings, but gives them freely to all affiliated members, together with many otherbenefits.

Inquirers seeking to know the history, purposes, and practical benefits that they may receive from Rosicrucian association, are invited to send for the free book, "The Wisdom of theSages." Address, F riar S. P. C., care of

AMORC TEMPLE R osicrucian P ark San Jose, C alifornia, U. S. A.(CABLE ADDRESS: "AMORCO” RADIO STATION WGHTB)

Officials of the North and South American Jurisdictions(Including the United States. Dominion of Canada, Alaska, Mexico, Guatemala, Honduras, Nicaragua.

Costa Rica, El Salvador, Republic of Panama, the West Indies, Lower California, and all land under the protection of the United States of America.

H. SPENCER L EWI S, F. R. C., Ph. D .................. ImperatorRALPH M. LE WI S, F. R. C................................................................................... —..Supreme SecretaryCLEMENT B. LE BRUN. F. R. C Grand MasterHARVEY MILES. F. R. C Grand TreasurerETHEL B. WARD ......................................................................................................... Secretary to Grand MasterHARRY L. SHIBLEY, F. R. C Director of Publications

Junior Order of Torch Bearer* (sponsored by AMORC). For complete information as to its aims and benefits address General Secretary, Grand Chapter, Rosicrucian Park, San Jose, California.

The following principal branches are D istrict He adqu arters of A M O R C

Los Angeles, California:Hermes Lodge, AMORC Temple, Reading

Room and I nquiry office open daily, 9 a. m.to 9 p. m., except Sundays. Granada Court,672 South Lafayette Park Place. Mr. LorenzErnst, Master.

San Jose, California:Grand Lodge Session for all members, Tuesday evenings, 7:30 to 8:30 p. m., NagleeAvenue, Rosicrucian Park.

San Francisco, California:Francis Bacon Lodge, Mr. H arvey Miles,Master, 1655 Polk Street, San Francisco.California.

New York City, New York:New York Chapter, 53 W . 69th. HansWiesner, Master; Ruth Farran, Secretary.

Inquiry and reading rooms open week days,1 to 8 p. m.Philadelphia, Pennsylvania:

Delta Lodge No. 1, AMORC, S. E. Comer40th and Brown Sts., 2nd floor, John Springfield, Master.

Reading, Pennsylvania:Reading Chapter, S. R. Landis, Master, 602Schuylkill Ave. H. N. Mucher, Secretary.Meeting every Sunday, 7:30 p. m., Friendship Hall, 113 North 8th St.

Baltimore, Maryland:Baltimore Chapter, Mr. Frank M. Glover,

Jr., Master. 610 Arlington Ave.

Atlanta, Georgia:Atlanta Chapter No. 650. Vincent Cunningham, Jr., Master; 496 Ashby St.. S. W .Meetings 7:30 every Thursday night, 809Cherokee Ave., S. E.

Hartford, Connecticut:

Isis Lodge AMORC, Mr. Wallace Andross,Master, 27 Kenyon Place, East Hartford,Conn.

Boston, Massachusetts:

The Marie Clemens Lodge, Miss Ruth J. Taylor, Master. Temple and Reading Rooms,739 Boylston St., Telephone Kenmore 9398.

Chicago, Illinois:

Chicago Chapter No. 9, Victor J. Wood,

Master; Elsie E. Mooy, Secretary. Telephone Harrison 6835. Reading Room openafternoons and evenings. Sundays 2 to 5only. Room 705, Lyon & Healy Bldg., 64 E. Jackson Blvd. Lecture sessions for ALLmembers every Tuesday night, 8:00 p. m.

Chicago Chapter No. 10 (colored). Geo. W.Briggs, Master, Estella Durrah, Sec., Meetingevery Wed. Night at 8 o'clock, 4763 So.Wabash Ave. (1st Floor).

Pittsburgh, Pennsylvania:

Penn. First Lodge, Mr. Ernest Jeffries, Master; 519 Woodlawn Ave., Oakmont, Pa.

(Directory Continued on Next Page)



Portland, Oregon:Portland Chapter. Clara Grace Anderson,F. R. C., 1530 N. E. 10th Ave., Meetingsevery Tuesday, 8:00 p. m. Phone Murdock1447.

Seattle, Washington:AMORC Chapter 586. H. J. Huhn, Sr..Master: W. G. Simpson. Sr., Secretary.311-14 Lowman Bldg., between 1st and 2ndAves. on Cherry St. Reading Room openweek days 11 a. m. to 4:30 p. m. Visitorswelcome. Chapter meetings each Monday,8:00 p. m.

Other Chartered Chapters and Lodges of the Rosicrucian Order (AMORC) will be found inmost large cities and towns of North America. Address of local representatives given on request.

PRINCIPAL CANADIAN BRANCHESVancouver, British Columbia:

Canadian Grand Lodge, AMORC, MerrittG. Gordon. F. R. C., Grand Master, AMORC

Temple, 878 Hornby St.Victoria, British Columbia:

Victoria Lodge. Miss Bertha F. HoughtonMaster; P.O . Box 14. Inquiry Office andReading Room, 101 Union Bank Bldg. Openweek days 10 a.m. to 6 p.m.

Winnipeg, Manitoba, Canada:L. Emanuel Backman, Master. Session for

all members every Sunday, 2:30 p.m., 212A” Enderton Bldg., Portage Ave and Har

grave Street, Phone 27204.

Montreal, Quebec, Canada:Chapitre de Montreal d’AMORC (FrenchSection). Mr. Paul Gadbois, Secretary, 1252Rue St. Hubert. Montreal. Quebec, Canada.

Montreal Chapter. Arthur M. Noseworthy,Master. Room 303 Builders Temple, 627Dorchester St., W . Open 11 a. m. to 4 p. m.daily—Saturday 10 a. m. to 1p. m.

Toronto, Ontario, Canada: J. K irkpatrick, Master. Sessions 1st and 3rdSundays of the month, 7:00 p. m.. No. 10

Lansdowne Ave.Edmonton, Alberta:

James Clements, Master, 9533 Jasper Ave. E.

SPANISH AMERICAN SECTION

This jurisdiction includes all the Spanish-speaking Countries of the New World. Its SupremeCouncil and Administrative Office are located at San Juan, Puerto Rico, having local Representatives in all the principal cities of these stated Countries.

The name and address of the Officers and Representatives in the jurisdiction will be furnishedon application.

A ll cor respondence should be addressed as follows :

Secretary General of the Spanish-American Jurisdiction of AMORC, P. O. Box 36, San Juan,Puerto Rico.

A FE W OF THE FOREIGN JURISDI CTION S

Scandinavian Countries: The AM ORC Grand Lodge of Denmark,Mr. Arthur Sundstrup, Grand Master: CarliAnderson, S. R.C., Grand Secretary. Mano-gade 13th Strand. Copenhagen, Denmark.

Sweden:Grand Lodge "Rosenkorset.” Anton Svan-lund, F. R. C„ Grand Master. Jerusalems-gatan, 6. Malmo.

France:Dr. H. Gruter, F. R. C., Grand Master, N ice.Mile. Jeanne Guesdon, S.R.C., CorrespondingSecretary for the Grand Lodge (AMORC)of France, 56 Rue Gambetta, VilleneuveSaint Georges, (Seine & Oise).

Austria:Mr. Many Cihlar, K. R. C., Grossekretar derAMORC, Laxenburgerstr, 75/ 9, Vienna, X.

China and Russia: The United Grand Lodge of China and Russia, 8/ 18 K avkazskaya St., Harbin, Manchuria.

Australia:

The Grand Council of Australia, S. L. S.Kowron, F.R.C., Grand Master, "Sandhurst,"Quirk St., Dee Why, Sydney, N. S. W.

New Zealand:Auckland Chapter, Attention Mr. C. D. Mill,Wakefield College. Palmerston Bldg., QueenSt., Auckland.

England: The AMORC Grand Lodge of Great Britain.Mr. Raymund Andrea, K .R.C., Grand Master,41 Berkeley Road, Bishipston, Bristol, Eng.

Dutch and East Indies:W . J. Visser, Grand Master, Bodjong 135Semarang, Java.

Egypt: The Grand Orient of AMORC, Houce of the Temple. M. A. Ramayvelim. F. R.C., Grand

Secretary, 26, Avenue Ismalia, Heliopolis.Africa:

The Grand Lodge of the Gold Coast,AMORC, Mr. H. C. Moncar, Grand Master,P. O. Box 329 Accra, Gold Coast. WestAfrica.

India: The Supreme Council, AMORC, Calcutta,India.

The addresses of other foreign Grand Lodges and secretaries will be furnished on application.



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rosicrucian digest, december 1934.pdf

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