the rosicrucian digest - june and august 1932.pdf

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T H E FA M O U S “ST R E E T O F SO R R O W”, J E R U SA L E M

(Compliments of The Rosicrucian Digest)



THE INVISIBLE

EMPIRE •••that rules the destinies of men Jostling, mingling with the crowd, are the rulers of

men. They wear no crown of piety, nor carry a scepter of political force—vet they exert a strange influence upon the lives of all they meet! In the throngs surg-ing about you are men and women who are eminent sucessess— men who have a vision of greater life HERE AND NOW—who accomplish the seemingly impos-sible, while others are in despair. With their qreater perspective of life they push the horizon of civilization

farther out—they contribute the finer things which we all hope to enjoy later. There are the women, too— those who have a glow of beauty, a charm that comes from a dynamic personality, which far exceeds an ef-fect induced by the artificiality of cosmetics, for it is truly more than "skin deep."

These form an INVISIBLE EMPIRE of persons who possess a rare knowledge of the laws of life, which makes of them masters of destiny. Like a silver thread woven through civilization they bind mankind together with their wisdom and achievements. Fortune has yet smiled upon them. They have taken the initiative; they have sought the suppressed knowledge of all times.

They have turned to channels whence this knowledge comes—studied, learned, mastered.The Rosicrucian Brotherhood is one of these ancient

channels for the development of men and women, and for the contribution of happiness and success in life. It offers TO YOU the opportunity to become one of the invisible empire—to use this most powerful know-ledge to attain the realization of your fond hopes and aspirations.

S C R I B E S . P . C .

R O S I C R U C I A N B R O T H E R H O O DA M # R C

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hm*aifeii‘=t5T7~* CXi

Vol. X JUNE, 1932 No. 5

C O N T E N T S

"The Street of Sorrow" Frontispiece

The Thought of the Month...............By The Imperator

System and Order.................By Frater Floyd Ramsey

Sanctum Musings....................................

’New Curved Light Theory' By Dr. Frederick Gonder

Making Your Dreams ComeTrue By Dr. H. Spencer Lewis, F.R.C.

Pages from the Past...............................

"The Way" of Life.................. ByTheImperator

Cathedral Contacts...............................

Is a New Savior Coming? By Frater C. H. Cleve

Does the Cosmic Fail Us? By Frater Roy Billings

"The Creation of Adam"............................Illustration

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TheRosicrucianDigestJune1932

TheTHOUGHT OF THE MONTH

HUMAN EVOLUTION

O S T c e r t a i n l y

there is nothingt h a t c o u n t s s og r e a t l y i n t h emastership of lifeas the elements of human evolution.W e may speak of c u l t u r e , r e f i n e ment, art, and allthe other nicetiesof life and character that go tomake up the so-

called polished man or woman, but,

after all, it is the evolution of thehigher instincts in man or in the animal that makes it rise toward that degree of perfection intended by God andnature.

As one travels around the world andnotes the manner in which some groupsor races of people live he can see howin one city, let alone in one country,there can be those of the same race andsome racial ancestry and of the samehistorical background who live like thelowest of animal creatures, while near

by ar e th os e who live like hi gh lyevolved human beings.

W^e find men and women and childrenindifferent to all of the improvementsthat have been made in sanitation, hygiene, and personal and communitycleanliness. \V e find them indifferent tothe opportunities for education. W efind them indifferent to any and allmoral codes, ethical codes, and evenlegal codes. W e find them satisfied tolive in dark, damp, unclean, unwhole

some huts, while around them on all

sides is the bright sunshine and theclear air. W e find them contented withunclean food, unclean water, and unclean surroundings, where for the mereeffort of moving themselves and their few personal belongings to another location they might have at no greater costto themselves, clean and beneficial conditions.

W e find men and women having noambition and going through life withno prospects of change for the better and no desire to rise above the conditions which surround them. W e findthem eating and sleeping along thehighways and by-ways, or in grovels.W e find them out of work and out of employment and out of money evenwhile employment may be secured justaround the corner and money may besecured in exchange for service of allkinds.

W e find, on the other hand, men andwomen in every country who haverisen from poverty and from limitedand restricted environment to greatheights. W e have wealthy men and

women who have attained their present position of affluence solely throughthe exertion of their own efforts andthe development of their own specialabilities. W e find youn g men and oldmen whose parents were grossly ignorant, but who are learned and occupyhigh places of wisdom.

W e certainly do become what wehave been taught to think and believe.Our education, our thinking, and understanding create new cells of charac



she wants her back scratched she onlyneeds to come near the children andhump her back and cry a moment whenshe will get all the attention she wants,and so why bother with the development of any instincts or the perfectionof any super-qualities, traits, or abilities that may lie within?

But there is coming a time when thatcat, like millions of human being, willwant the personal power to do for herself what she finds others will not dofor her. Th ere is coming a time whe na very nice little wooly dog or someother fluffy kitten will take the place of that cat in our house. Th en this poor,unwise creature will find that she mustgo out and hunt for her food and huntfor affection and hunt for warm andsafe places to sleep and she will meet

with personal inabilities to do the thingsshe should be able to do. I do notknow whether a cat can soliloquize or not, and I do not suppose it would begin its little personal discussion withthe famous words, “To be or not to

be ," but it will probab ly pe rch it self onthe top of some fence some night whenit is cold and dreary and when themoon is clouded out and she will sayto herself something like this: “W h a t anice failure I hav e made of my life! I

had no good training at home when Iwas with my parents and when I wastaken to a better home I thought all Ihad to do was simply take all that wasgiven to me and make no effort to im

prove myse lf . A nd when th e time ca mefor me to demonstrate the great miracleof life and be a mother I still failed todo the things I should do and here I amnow an outcast when I might have

be en th e proud mother of an admir in glittle bunch of kittens and all of us

pl ay in g around th e fi reside in that ho meover there."

If we, as human beings, dependedupon the divine instincts in us and theGodly consciousness in us to arouse usand force us to live the life we shouldlive, we would turn out to be nothingmore than this alley cat. It is throu gh

our own efforts, through a wilful, determined, systematic effort to understanding^ develop the dormant instincts within us, the unawakened consciousness within us, that enables us toevolve and become living images of God. W e must develop the psychicemotions, the psychic discriminations,the psychic tests and preferments andknow of all the spiritual evaluations of life, if we want to become perfect,more masterful, more happy, and contented in life.

V V V


AN UNUSUAL OPPORTUNITY

Ask a member who is a reader and subscriber to the "Rosicrucian Forum” just

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magazine is for members only. W e are offering at this time a special yea r's subscrip

tion (six copies per ye ar) for only $1.40. Th is is a 35c reduction on the usual price.

O ur object is to have as many rea ders as possible for this magazine. Th is offer goes

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crucian Forum" is truly a companion to the Rosicrucian student. Send yo ur order and

remittance to the "Rosicrucian Forum," Rosicrucian Order, AMORC, San Jose, Calif.



System and Order THIS IS A MYSTICAL PHRASE WHICH YOU

SHOULD UNDERSTAND

By F r a t e r F l o y d R a m s ey

H R O U G H O U Tt h e Ros icrucianteachings, and es pecial ly i n t h ee a r l y c l a s s e s ,there is considerable reference tothe s t u d e n t ’ sadoption of "system and order” inhis w o r k . And

there are severala llus ions to t h efac t t h a t e ver y

thing pertaining to universal operationis in accordance with ‘‘system andorder,”

From the very first instructions sentto all members or given to them intheir lodge work, emphasis is givento the necessity for system and order in the activities on the members' partin connection with their studies andwith their general activities in life.

I have been impressed, in studyingthe reports from members and in reading the correspondence of the mem be rs pa ss in g th rough the v a r i o u sgrades, by the frequent references tothe adoption of system and order intheir lives, indicating that the mem be rs hav e ta ken ho ld of this pl ea andmade it of real value to themselves.

I wonder sometimes, whether our members fully realize the significanceof this phrase, "system and order.”W e a re told in the sacred accounts

of the establishment and creation of the universe that the first great manifestation of God’s consciousness wasthat of bringing order out of chaos,and in many of the ancient mysticalwritings the phrase, "order out of chaos,” was written in Latin at thetop of the manuscripts or documents,indicating that the instructions whichfollowed in the manuscript were in accordance with the first primary lawof the universe.

Undoubtedly, the greatest problemwhich all of our members have intheir lives so far as health, business,finances, h ap pi ne ss , a n d p e r s o n a l power are con ce rn ed, is due to th efact that the member's life is chaoticand that his activities and his thinking and his realizations are out of order and unsystematic and out of harmony with the universe. Takingman as a miniature of the universe itself and a replica of all of the universal laws, we can look upon man as

be in g a min ia tu re cel l of th e gr eatuniversal cell that includes the wholeuniverse. W e call him the microcosmas a miniature of the great macrocosm.Within his being there are thousandsof forms of functions, operations, andactivities going on, hourly and daily,which are in accordance with systemand order. The least disturbance to thesystematic functioning of the humansystem means illness, disease, pain, suffering, and unhappiness Every ending



of every nerve, every part of everyorgan, every movement of every muscleand cell of tissue, is delicately ad ju ste d and arranged like th e movem entof the minute parts of a small watch.Anything that can affect or disturb

the harmonious action of these partsof the human body will throw theentire human system out of harmonywithin itself and out of harmony withthe universe.

How foolish it is to think, therefore,that certain drastic or even minutechanges can be made in the human

body with out di sturb in g it s equi li br iumand its harmony. Even the cutting outof the appendix, that was supposedto be useless, or any of the glandsor parts such as the tonsils or small

pieces of bo ne , wi ll di st ur b th is ha rmony. The incision of the surgeon’sknife into the body at any point meanscutting and separation of some nervesand some blood vessels, and immediately there is a temporary or permanent change in the systematic operation of the body. T he taking of strong drugs as medicine, or for thesake of artificial stimulant or tem porary seda tive , me an s further di sturb ance of the perfect system. Illnesses and accidents throw the systemout of harmony. W ro ng thinking and

wrong acting tie the system into aknot, so to speak, and simply paralyzethe whole operation of the body as a

per fe ct org an iz ati on .

Years ago I used to watch some of the local control stations of the NewYork sub way system. In these control stations there is a huge panel

board upon whi ch are pain ted thetracks of the subway system for several miles in either direction. And thereare miniature lights moving on thesetracks to represent the many subway

trains that are going north or south,east or west, at all hours of the dayor night.

The operator before this switch board had to see th at all the tra in swere kept moving rapidly, and yet,

The not more than one-half minute apart.Rmirruri/tn nor closer than twenty-five seconds.

He had to see that each one stoppedat a station just so many seconds andthen went on, regardless of the crowdsthat might be trying to get into any

DigestJune1932

one of trains. Ten seconds delay anywhere along the line meant a dangerous condition.

Once I watched the control boardand saw that a train had stopped between stations and was in some diffi

culty. Reports showed that it had broken elec tr ic co nne ct io n wit h thethird rail. A “shoe’’ had broken andwas jamming the rail. T he train hadto stop. The control operator in thecontrol room immediately threw aswi tch and d is connec ted t h e h i g h power in tha t sect ion of th e subwayso that repairs could be made in safety. This pa ralyzed the entire subwaysystem for three or four miles in either direction.

The current was off for not more

than a minute, but in that minute the pa nel board showed tra in after tr ain,going in either direction, coming to astandstill and others piling up behindthem. In five minu tes there wer e milesand miles of confusion and traffic jams. T he ac ci den t oc cu rr ed at teno ’clock in the m orning , an d it took until five in the afternoon—seven fullhours— to have the entire system of the subway running smoothly again.Many engineers, traffic experts, andefficiency experts were involved in untangling this situation, and only a portion of the passengers in the trainsduring the first two hours of the situation knew how greatly the system wasupset, for even a delay of ten seconds in the schedule of each train involved was a serious problem to eliminate.

The human system is no less involved in intricate regulations. Anything that will paralyze the flow of vitality, nerve energy, or proper functioning of any part of the human

body slows up all of th e proces ses

for hours, and requires the work of the greatest constructive engineers inthe world — the Divine encjineers incharge of universal laws. W h en manwilfully upsets his system or interferes with its regularity or fails to cooperate, he is guilty of a terriblecrime and a terrible injustice.

Many forms of cooperation arenecessary on the part of man to helpmaintain the beautiful system of thehuman existence on earth. Perh aps the



most important is that of properlynourishing and feeding the human system. The wrong kind of food meansa greater problem of elimination and pr ot ec ti on wi th in th e human body .It means that a great work must bedone by the Divine engineers to seethat the wrong food does not poisonand paralyze the system and that itis carried through the body withoutaffecting it. It places a gre at load of unnecessary work upon the engineer’s

process, and th is ro bs th e body of vi tality that should be used otherwise.

The second great failure of cooperation is that of keeping the bowels in

proper ac tion . N o t only is it necessary to eliminate the waste matter fromthe human system, just as it must be

eliminated from an engine, or a fire bo x, or any other mec ha nical contrivance, but it must eliminate the unnecessary and unwanted and poisonousthings that man puts into the systemthrough his voluntary violation of nat ural law. Such elimination musttake place regularly, not spasmodically.Just as there should be absolute systemin the matter of giving nourishment tothe body, so there must be perfectsystem in the elimination of wastematter.

A delay of twenty-four hours inthis process paralyzes the entire system and sets up complications that arefar more dangerous than a traffic jamon the railroad. The blood is poisoned,the nerve energy is lowered, the operative power in the nervous system is paral yzed , keeping organs from fu nctioning properly, and opening the doorway to inlection and disease. A con-stant or so-called “chronic” conditionof this kind, continuing over manyweeks or months does damage thatcannot be repaired in years.

Sleep must be regular, as well asrest, exercise and other actions of avoluntary nature. Ma n must cooperatein this matter by observing from ex pe ri en ce w hat nature dem an ds , andthen abide by these rules.

There are references in sacred literature to system and order that arehighly significant. The reference tosetting one’s house in order is areference to the rules and regulationsof a moral and ethical nature. Unless

one’s character and habits of personality are systematized and the wrongones or evil ones eliminated and thegood ones emphasized and appliedmore frequently, the character will become subject to the ill effects of indifference.

Invariably the member who writesto us and tells us of the great goodhe is deriving from our teachings andfrom our lessons, or from the practiceof the experiments, is one who shows by ever ythi ng he sa ys and does thathe is following our advice and hasadopted “system and order” in his affairs. W e note this by a hundr ed or more ear-marks. His envelopes are properly and ca ref ully ad dresse d; hisletters have his name and key num

ber s in th e upper com er of the firstsheet; he writes his letters legibly andto the point; he tells us that he hasset aside one night, and especiallyone hour of that night, for his lodgesession at home; he has not allowedanything to interrupt the work on thatnight for the past year or two: heexplains how he has every lecture preserved for han dy reference— he has thelectures of each grade put into a

binder or a fo lder ; he has all of hiscorrespondence with us fastened to

gether for easy reference; he has the bo ok s tha t he purchased on a ta ble or a shelf nearby; he keeps his sanctumin an orderly fashion; he makes hisreports promptly; he notices the system and order used by headquarters,and how his lecture comes to him ata certain hour, on a certain day eachweek with a regularity that astonisheshim, and he knows that the postoffice could only carry out such a pe rf ec t demonstr ation of sy st em because of the cooperation we give the post of fi ce at th is end, and be ca use

we have a perfect system here or asnearly perfect as human beings canmake it; he pays his dues promptly; hesends his card and dues the last week of each month, and never has anytrouble in having his card returned tohim promptly; he discovers facts and

pr inciples , va lu ab le advice and he lp in betw ee n th e lines of eve ry lect ur e be cause he has made it part of his system

to read each lecture twice or three

times; he has discovered that the ex




ercises do produce results because hehas been orderly enough to try them pr oper ly , to fol low th e advic e givenand to try the exercises more thanonce; he is a booster, an enthusiast andan advocate of our work who cannot

be swayed or influenced by any arguments from those who say they havehad indifferent results; he regulates hiswhole life in the same manner. Sucha person is a lover of system and order, and does not like things done or arr ang ed in a chaotic condition. Hesenses in every bit of our work thecare that has been used to systematizeit, organize it, and keep it properlyfunctioning.

On the other hand, the member whois occasionally dissatisfied with the results he has obtained or who frets andworries over them, and who writes for further advice and help, is very oftena subject of unsystematic effort, solely be ca use he has not re al iz ed the im portance of sy stem and or der . It isto these latter ones that I have directed all that I say about it.

Start in today and systematize your life. Make it a habit to be in bedand asleep by a certain hour everynight. No t only will the Ma ster of your class and others soon discover what hour they may reach you for any

help they want to give and know thatwith dependability they will find youasleep at such a time, but other forcesof nature will become harmonized withthe system of retiring and sleeping ata certain hour, and you will derive

benefi t from th at . Set a ce rt ain hour to arise every morning and bathe; havea definite hour for your meals; havea definite period for walking and outdoor exercise; have a definite time for your studies and your recreation; systematize your spare hours and your Saturday afternoons and Sundays. Your life need not necessarily be like a piece of mec hanical work or like a

clock, but it should have an approxi

mation to a system that will establish

the sense of regularity in your life

rather than the sense of being a free

soul that one day wants to eat at five

o’clock and the next day at six, or

that wants to rise early on some morn

ings and late on other mornings.

Be systematic in your reading inaddition to the study of the lectures.Select with care the newspapers thatyou are to read. If you can get the“Christian Science Monitor” everyday at any place, be sure to get it or

subscribe to it, and make that your daily paper if there is not another good,clean, wholesome paper available. Select a few good magazines and readthem systematically and c a r e f u l l y ,rather than skimming through a num be r of them in a haphazard manner .If you want to read some mysticalmagazine in addition to the ones we

publish, rea d on e of th e Theoso phic al publ icat ion s publ is he d in th e UnitedStates, for these are carefully prepared,and often have very excellent articlesof a helpful nature.

Be systematic in yo ur thinking. Donot allow yourself to come to suddenand erroneous conclusions. Make it amatter of law with yourself to think on both sides of every subject beforeyou decide which side is right. Systematize your conversations. Make ita practice to think for ten seconds of what you are going to say whenever it is a serious or critical statement.Make a law to tithe yourself and touse a small percentage of your incomeor the money that passes through your

hands for some good purpose. Givethat tithing money to some helpful organization or institution, regardless of what the creed of the denominationmay be. If you wan t to go to somemeetings of a spiritual nature and cannot agree with any church and itscreeds, then attend with regularity themeetings of Unity, Theosophy, theVedanta Society, or any one of anumber of organizations that are teaching men and women to think and to uplift themselves and to help others. Donot allow your channel of mental and psychic ex pre ss io n to be limited justto one organization.

All of this is meant when we saythat you should put “system and order" into your life and to live it andexpres s it an d fulfill it. Such person slive abundantly and never find timelagging, and never find themselves pover ty st ric ken or financia lly so rro wful. Th is is the key note to the valu able lesson on “system and order.”



I SANCTUM MUSINGS

DREAMS, PSYCHIC EXPERIENCEST H E SPE CI FI C D I FFE RE N CE S

OST intr iguing of all the states of the human mindand consciousness,is the dream state.Its fascination isnot alone for thelowly or primitivemind, but it hasan allure even for

the highly technical and scient i f i c p e r s o n a g e .Both derive a de

gree of pleasure from the theories theyform abo ut it,— the first, in their belief of its prophetic significance; thesecond, in their attempts to explain its

psy ch olo gic al an d physi olo gic al or ig inin lengthy treatises.

Dreams in alleras of history hav e p la yed a promin ent part. T h e y fo rm avital part of our inherited literature.They have inspired to interpretation thegreatest poets of all ages. T he y have

been fact ors in th e creati on of em pires;the fate of men and nations havechanged with a dream. Learned councils with bated breath have awaited thedefining of the idiosyncrasies of thedream of a certain seer or oracle.Dreams have further been enhanced intheir prophetic sense by being incor

porated in sy ste ms of pseudo sciencewhich tend to justify the faith vestedin them. Religious creeds and sects an d

multi-systems of philosophy, owe their origin, if not in their entirety, at leastin part, to dreams. As the early formsof magic took on a deeper significanceand evolved into a recognition of theduality of man, we find dreams thegreatest contributing factor.

The earliest form of religion considered is animism, and even today, itis extensively prevalent, notwithstand

ing all of our advanced creeds of spirituality. Animism, as its nam e implies,is the concept that all matter, all thatis, is alive. Th is is not mean t in the

ph iloso phical se nse that th ere is mot io nor energy in all matter, but with theimplication that there is a spirit, a consciousness of being in all matter. Thu s,from this view, a tree is alive and hasan inner being or consciousness, suchas is more commonly termed soul. Inanimate matter, such as stones, wasthought to also be of dual existence.It can readily be seen that the doctrineof duality is essential to the belief inImmortality. So essential is it that if weremove duality, every religious structure founded on Immortality falls.Therefore, before man even in his earliest state could conceive of animism or duality as pertaining to the world abouthim, he must have, of necessity, conceived himself first as a dual being.

This thought was inspired by somecause. E. P. Ty ler logically presentsthe theory of the cause for the con




ception of animism in his work “Primitive Culture.” Therein he shows thedream as responsible for the conceptionof duality. He prettily pictures primitive man huddled on the ground in the

pr ot ec tive sh el te r of a crevice in the

rocks in a deep sleep. Primitive mandreams. He is forcing his wa y throug hdense thickets in pursui t of game. Heeventually encounters and kills his prey . W h ile feast ing he is attacked byan enemy whom he slays.

He awakens to find it dawn, that heis still lying in the same place where hewent to sleep, and that physically hehad not journeyed. W h at could i tmean? W a s there another self, a beingwithin, that crept out of some aperturein his body while he slept, and roamed

about, lat er to return? It must be so,for was he not asleep here, and yet herecalls being elsewhere? Furth ermo re,this inner being journeyed great distances in short spaces of time, whichthe physical man required many daysto accomplish. This, then, attributedto the spirit life energy, the faculty of

be ing free from mater ia l obstac le s, andthis inner self, this inner being thatroamed about while he slept, must indeed be Supreme to the physical man,

be ca use of its ac co mp li sh me nts.

W e find, however, that the philoso ph ical mind also has fou nd a field fo r conjecture and speculation in dreams.Early thinkers propounded the question, “W h o may say which is thedream state and which the awakened?”By what do we measure either? T o declare the unreality of one by the realityof the other, is merely to examine themone at a time. A state of reality isone of consciousness, a realization of one’s surroundings and dependenceupon them. W he n we are in a dreamstate, the subjects of the dream and the

environment of which we are conscious,are real to us. W e realize and appreciate conditions as they are. W e haveno cognizance of any other state of reality. All there is is but wh at werealize in the dream consciousness.W he n we are awake, we are consciousthrough our senses of ourselves andour environment, and that state aloneis the one we realize. Ar e the soundswe hear or the scents we smell in anawakened state more impressive than

those we are conscious of in a dreamstate?

If both worlds are worlds of reality;that is, the dream or the awakenedstates, then which is the proper state?

That is the ancient philosophical question. Th ese early thinkers further contended that which was actual was not to

be co nsi der ed . It was th e st at e of real itythat was important. T ha t which werealize a thing to be in an awakenedstate through our senses may not bewhat it is in actuality and they further cite the illusions of the senses— that toman life is only what he realizes it to be,and its actuality to him is immaterial.

W e may, perhaps, easily or not refute this abstract hypothesis, yet it goes

to support our statements of the consideration given by profound thinkersto dreams and the dream state. W iththe attaching of importance to dreams,there early came into existence a classification of types of dream s. Sincedreams were associated with the spirit

be in g of man, all dre am s were thoughtto be of a psychic nature. Eve ry dreamwas interpreted as the projection of thespirit of the being into the astral worldwhere it was guided in the heavenlyrealm or mingled with the demons, or perhaps th e drea mer was vi si ted by the

entities of these supernatural worldswho instructed him as to the conductof man in the mundane world, and hethen became a prophet, a seer, or anoracle.

The faith in the supernatural originof dreams and the conception of themas actual experiences of the spirit consciousness (psychic self) lent them anauthenticity that was undisputed at thetime. Explicit depe nden cy upon all of these prophetic or visionary experienceseventually brought about the realization

that in some instances events followeddreams, which substantiated the reliance placed in them as good or badomens. Ot he r dreams, however, never had associated with them any circumstances which would cause reliance to

be placed up on them, and a classification of dreams immediately went intoeffect. T h e classification consiste d of the segregation of dreams into theclass expected to be productive of actual events, and those not.



‘New Carved Light Theory’IS THE NEW THEORY BUT A REDISCOVERY OF

KNOWN PRINCIPLES?

By Dr. F r e d e r i c k G o n d e r

N propounding th e N e w C u r v e dLight Theory for the first time, it isnot the intentionof the author tocriticize the previous theories onlight, but to hum

bly prese nt a new ly conceived un

d e r s t a n d i n g o f this great force,and sincerely hope

that through further research in thisfield, the curved light theory may be proven more definite , ob ject ively.

Previous Light Theory

Light, as it is known today by man,is usually described as a radiant energycreated by rapid vibrations of particlesof a luminous body, which are propagated in all directions on a wave-likemotion of so-called ether. Thi s ether

occupies all space and the radiantenergy is supposed to cause the ether to vibrate and impart to it the wavelike motion on which the light travels.This theory contends that a l ight rayis a geometric straight line perpendicular to the surface of this wave-like motion. Th is theory also conten ds that phys ic ally there is no such th in g as alight ray, but infers that if light raysdo exist, they must travel on a straightline.

Netv Curved Light Theory In reality, the sphere of manifested

light is created by known vibrationswhich are self-extending, so to speak,and it does not depend on the so-calledether as a vehicle for diffusion intospace. Light travels from the sun, isself-extended into all directions, in acurve, and all rays are separate andconcentric.

Source of Light

Light as it is known by man, comesfrom the sun, and is called natural light.There is another phase of l ight thatwill be referred to as the secondary or objective light. By objective light, ismeant the light vibrations that comefrom a material object caused by thecoming together of Sunlight vibrationsand the vibrations that are given off bythe material object. Without a doubtthe blending of the Sunlight vibrationsand these material object vibrations docause a new condition.

Reflected Vibrations In the process of extending light

vibrations from the Sun, should thelight be obstructed by a material object,such as the earth, the light vibrationsare changed somewhat by the contactor infusion with the material vibrationsgiven off by the earth. Th ese vibrations are likewise reflected in a curveout and up, from the earth into space.The greater the intensity of the objective light ray, the less the curve.



TheRosicrucianDigest

June1932

Positive and Negative Forces

Day and night on this earth are verysimilar to the body’s respiratory system.Inhaling of the elements is day or a

po si ti ve pr oc ess , th e ex hal in g of elements is night or a negative process.

This alternating process is vital to alllife.

On e is not complete in itself. Stopone abnormally and you will automatically stop the ot her one. Space is always experiencing one or the other of the two conditions. Eithe r light, the

po si tive co ndi tion, or dark , the neg ativecondition. Per hap s it is the attractio nthat these two conditions have for eachother, that is responsible for the planetary movements. However, both conditions are vital to all life, for in someman ner each one nourishe s life. Sooften it is said that without Sunlightall life would perish. W e may wellwonder just what would happen if dark, or night, as it is more universallyknow n, should fail us? It seems evident that light possesses dark and inturn dar k possesses light. As lightleaves the Sun laden with creation thevibrations are do minatingly positive an dappe ar as light. As this distribution of life and existence proceeds there is achange that gradually takes place untilfinally the vibrations become dominat

ing ly negative an d appe ar as d ark or night.

Spent Vibrations

The force or power that distributesthe light and dark vibrations throughout the universe upon its course, has amission which is two-fold, because thisforce also attracts to it the spent vibrations which are given off by changingmatter, and after completing this cycledeposits the spent vibrations into theSun. T he Sun, the source of life, uponreceiving the spent vibrations, trans

mutes them and then again extendsthem into space on the mission of creation. Thi s is a perpetu al process, verymuch like the planetary system as it isunderstood, or the bo dy ’s circulatorysystem. It is a known fact, that thePlanets on their journey around thesun, do approach it at a given pointwith regularity. N o doubt this attra ction to the Sun is for the purpose of revitalization.

Curved Light Theory

To prove the Curved Light Theoryin reality, so far as man may objectively observe, will be a difficult task,due to the fact that these light rays areso closely related or associated that

they appear as a mass, and because of the small number of rays encounteredat one time by man.

Extent of UniverseLight rays travel from the Sun in a

curve and if not obstructed will continueto make a complete circle. In other words, the force or power of these vi

bra ti ons eventu all y comple te s a cycle,returning to the Sun, bringing with itthe spent vibrations that have beenattracted to it on its mission of construction as well as destruction. By

finding the diameter of this circle of thecurved light ray, the extent of the universe will be revealed.

Light and VisionToday, in America, science is work

ing on a super-telescope, which will per mit conta ct in g a fa r greater vo lu meof the objective light rays which radiatefrom the Planets. This new two hundred inch reflecting lens when com

ple ted, wil l provid e a mean s of gre ate r detailed exploration than is possible today with the present astronomical facilities. Th e distanc e from which an objectmay be seen depends upon the size andintensity of its light vibrations as wellas the condition or density of themedium between the observer and theobject. T he larg er the object, thegreater the expansion of the curve andthe number of the light vibrations reflected by it. How ever, as the distance

betw een th e ob se rv er and th e ob jectincreases the size of the object appearsto grow smaller. Th is is due to thedecrease in the number of light rayscontacted by the eye of the observer.

At least objective visualization dependson the combination of light vibrationsand da rk vibrations. It is the meetingof. or the combination of light vibra--tions and the material or darker vibrations that we must depend upon for thevisualization of objects, or the seeing of things. How eve r, light is the big factor in objective visualization so far as hu

manity on this earth is concerned. Th ereason for a self luminous object or



artificial light being seen a greater distance in darkness than in the Sunlightis due to the great difference or contrast that exists between the light vi brati on s and the dark vi bra ti ons . F or

example, a dark object that naturallygives off dark vibrations, surrounded by dark or night , will, be ca use of th esimilarity of these two vibrations,appear as one, a condition that makesobjective visualization impossible. T hesame is true of light, and we find another illustration in an eclipse of theSun. It is by the comparison of lightand dark vibrations that we may experience the phenomena of a Planet passing betwee n the Sun and ourselves. If the Planet were composed of the exactvibrations as the sun, it could not be

seen.Experimental Demonstrations

At this point, perhaps it would bewell to analyze some of the peculiar actions of objective light relative tovisualization. First, it must be plainlyunderstood that when the light vibrating rays from an object do not enter the pupil of the observer’s eyes, theobject is not seen, or disappea rs. T hefollowing experiments are simple andcan be tried by anyone. Ta ke a prism,and when observing an object through

it, you will no doubt be surprised tonotice that the object appears to bemisplaced in the opposite direction tothat of the base of the prism. T heobjective light rays coming from theobject and entering the eye are refracted or bent tow ard its base. Inother words, the object appears to bedisplaced just opposite to that directionin which the light rays are refractedor bent.

An object that has disappeared over the so-called horizon, so far as the

normal unassisted vision is concerned,can be reclaimed again by the use of a bi no cu la r, wh ic h pro vid es a greater field of contact for the human eye, withthe light vibrations of the supposedly

disappearing object. This is due to thefact that the light rays which formerlycurved away before contacting the eye,are accessible to the greater area of thelens of the binocular.

Thoughts [or Consideration

It may be well to consider the earth'scurvature and give it thought along thedirection of the Curved Light Theoryand the influence it may have over thecurve of the earth’s surface, insofar asman may objectively observe. By taking a source of artificial light and concentrating it in one direction with areflector, we find, that the light leavesthis source and on its course awayfrom it, spreads or diverges. The reasonfor this is no doubt due to the lightcurve. Does not the rainbow reveal pl ainl y a sect ion of Curved Ligh t? T hemany illusions experienced by man, perhaps ar e th e re su lt s cause d by th ecurved Light rays.

Light is a subject that has attractedthe attention of men of all ages. En dless research and thought on light inthe past has furnished much valid information. If the truth were known,

perhaps th e Ancie nts knew or understood light far better than we do today.It is by adding a thought here andthere, and the co-ordination of thesethoughts, where possible, that manattains a greater understanding or progress in all th in gs , and it is with th e

hope infused into this brief thesis that

the thought it contains will fulfill that

pu rpos e.

ATTRACTIVE ROSICRUCIAN CROSSES

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crosses with a red rose that can be worn and at the same time not be too conspicuous.

These crosses in design are the typical Rosicrucian crosses and are very handsome.

Th ey are small and artistic. W e have arranged with a large jewelry house to manu

facture them for us, and I am sure you will be pleased with either selection you make.

You may have the gold cross with a large chain accompanying same at the economical

price of $1.25 postpaid, or the gold cro ss with the pin fastener for $1.00, postp aid. Yo u

will be proud of this little article. It will also make a very a ppro priate gift.



or what you were doing ChristmasEve,” and each one of you recalledhow you were out somewhere, or athome, or around the Christmas tree,that process would be visualizing andrecollecting something that had already

existed in concrete form and was registered in your mind.

But if I said, ‘‘I want you to closeyour eyes and visualize something thatdoes not exist and that you have never seen,” you will ask, “W h a t is it?”Then I will say, “Close your eyes andvisualize an old-fashioned sugar barrelsitting on the pavement on top of which is a bronze bust of GeorgeW ashin g ton .” You would have notrouble in seeing that, and yet thereyou are, imagining, or, as science says,

imaging, something that never beforeexisted. I could go on and say, “I wanteach one of you to close your eyes andvisualize a five-room bungalow, sittingin the middle of a piece of lawn, twohundred feet square, with red tiled roof and green trimmings around the window s.” I could continue on and on,telling you about the curtains, etc. and

bu ild th e whole pic tu re up in yo ur mind.

This is like taking some element fromone quality and one element from an

other and making something new. It isa divine process, a divine faculty and power that is resi dent in you and notin the other animal species. Th ey hav eno use or understand ing for it. Yo ur imagination is absolutely unlimited. The men who have been conceiving skyscrapers in New York, trying to outrival each other, imagine one taller andtaller until New York is just spottedwith them. I remember wh en I stoppedthis August in New York City, wewere on the twentieth floor of the Hotel N ew York er, and lo ok ed down. T h a t

was not so high. The re are manyother floors in that building, and wewere only on the twentieth . As welooked eastward, We could see the Em

pi re Sta te Bu ildin g wit h it s m ast fo r dirigibles, and many other taller buildings, and each year they are taller andtaller.

The imaging of the architect in putting the component elements together,in letting the buildings rise higher andhigher, is unlimited. W h e n building

brid ges, hi s imagin atio n is un limi ted.W he n he comes, however, to draw outon paper the plans for the structuralWork, there are certain structural limitations that have to be abided by. Hehas to shorten the span a little, or may

have to drop the height a little in order to come within building restrictions, butin man there are no limitations. Th ereis nothing to prevent man’s mind fromvisualizing the taking of the AtlanticOcean and putting it in the PacificOcean, and from taking the Pacificand putting it in the Atlantic.

These things you form with your imagination. You do it constantly, althou gh you seldom realize it. If youwould stop to think of it, you wouldrecognize this peculiar characteristic of

the human mind which enables it tocreate things that have never existed

be fo re . N o w you wi ll have to admitthat you create mentally before youcreate materially. Yo u know very wellthat before an artist begins to paint amasterpiece on the canvas, he visualizesit first in his mind; in fact, it is workedout so well in his mind that the processof painting is really a transference of the creation from his mind to the canvas. Th e man who is to build an apa rtment house works out a great many of the general schemes of the structure in

his mind before he starts making lineson paper. W e find that all the waythrough history.

Take, for instance, the first man, sitting on the bough of a tree on a river

bank, and sl eep ing on so me dry gras sfor a bed in order that animals wouldnot get him. beginning to think of ahome, what it would be, where it would

be, th e size of it, and how he would be pro te cte d from th e an imal s. He beganto think of means of safety and pictured it all in his mind before he began

to make wood and grass walls aroundthe home he was going to make.

All through civilization man has created mentally the things he wants andhe does not stop. Here is the particular thing the Rosicrucians want to drivehome. It is no t sufficient to do thismental creating, visualizing, the building up of something in your mind thatis perfectly created, and then stop, because that would produce nothing. Ma nwould still be living in the boughs of a




tree on the river bank, if that were asfar as he could go. T he more we keepworking over the mental picture in our minds and make it a part of us, themore we attract to it and gradually

bu il d it in to material exis tence.

Please do not think I am implyingthat a man can go down and lie on oneof the wharfs of the Hudson River with a cigarette in his mouth andvisualize a bridge across the Hudson,and if he stayed long enough, some daythe steel would go up and finally the

bri dge wo uld be built . Su ch a sta tementwould be foolish. W e must draw aline between rationalism and fanaticism.It is unfortunate that some of the idealsof mysticism have fallen into the handsof fanatics. To h ear them speak of it

and hear them interpret their understanding of what we are trying toteach makes mysticism sound weirdand devoid of logic.

Not long ago , a woman came in tomy office and was trying to impressupon me the merits of Christian Science, and she said this: “Once youknow and understand Christian Science,nothing of a material, physical naturecan affect you .” I said, “Do you meanthat nothing in this material world willaffect us?” I kne w she was not talking

true Christian Science. She said that if she were to go out in the street and behit by an automobile and injured tosuch an extent that bones were broken,she would say that there was no automobile and she was not hurt; it was

just the thought that th e au to mob il e hi ther and that her bones were broken.That is absurd and such a person cando more injury to a worthy movementthan she can possibly do good.

But, I do mean to say that the manor woman who has built up, mentally,in his or her mind, a day dream, and

each day adds to it, magnetizes withmore vitality the imagination, that heor she is building in the material worldas well as the mental. I say such persons gradually attract to themselves thecondition that will help them to realizewhat they dream.

You might only take the reverse of this proposition to prove how true it is.Take the man who finds himself in the

busine ss wo rld, or home, or socialworld, in need of something, and after

visualizing it momentarily, says, “Yes,that would solve my problem if I couldhave that thin g.” It may be an additionto his home, a new position, raise insalary, or something of that kind. Sup

po se he th in ks of it for a moment,

visualizing and seeing it in all its com pleteness, and then says , “ It is im possible for me,” and no longer thinks of it. Is there any hope of that man bringing to him what he needs as long ashe does not allow it to come into hisconsciousness again? It is the reverse of the picture that I am trying to bring toyour mind.

W e know that different types of mencongregate together . W e know that theyoung man who is deeply interested inart will sooner or later come in contact

with like minds. W e kn ow the persondeeply interested in music will sooner or later come in contact with similar minds. In the first place, the personwill not only go where he will hear music, but goes to the library and readsabout music and meets people who areinterested in music. T he artist attractsart and all those who are interested inart. T he seventeen-year old boy wholeaves school and goes to the poolrooms can tell you a surprising amountof information about pool rooms thatuninformed people would think he had

wilfully completed, but it would be because he had attracted to himself allthe knowledge pertaining to that onesubject. Take the young man interestedin law; another interested in botany, or some other subject. You will find thatthey associate with people of similar minds. You will find the same amongwomen. You will find the woma n interested in social things attracting toherself those who are interested in thesame things. It is sane an d logical, andyou can demonstrate it in your own

life.Take the man going around from

morning to night with the thought thathe wants a seven-room house in a certain neighborhood. He dreams of it,visualizes it. He looks at all adve rtis ements of houses and compares themwith the one he has in mind; he adds toit and takes away from it until it is perf ec t. It gradually br in gs to that manthe house he dream s about. How?W hy , there are one and a million ways



“The Way” Of LifeSIMPLE AND DEFINITE RULES FOR ALL

By T h e I m p e r a t o r

oI K

HE other day a

Ts m a l l p a m p h l e tcame to my desk

be ari ng the ti tle,“T h e W a y I nBusin ess.’’ Th is

pamphl et po int edo u t t h a t t h e r ewere certain defin i t e r u l e s a n d

pr inciples and cert a i n e s t a b l i s h e dsystems for the

use of the business man which would guarantee acertain degree of success in whatever

bu sine ss field these methods wereapplied.

As I read the pamphlet I was reminded of the fact that there have beenmany books written pointing out theway to success in art and in music, in business, commerce , law, na vigationand many other fields of activity.There are other established systemsguaranteeing success or happiness,

health and prosperity along definitelines.Viewing life broadly we have several

schools or systems of procedure. Th ereis the school of moral practice andmoral regulation intended to guide mancorrectly and surely to the utmost of spiritual and religious contentment.There are other systems devoted to theethical procedure in life guaranteeinga certain degree of cultural and ethicaldevelopment that brings peace andhappiness.

If we take the three most universallyrecognized systems, the moral or religious, the ethical, and the commercial,we find that each of these has itsschool and its temple. Th e moral andreligious path has its church as itsmonumental academy. Th e ethical system has its schools and libraries andforums as monumental academies, andcommerce has its huge factories and bu siness offices. But al l thre e of thesecombined do not constitute sufficientguidance and sufficient instruction in

aiding the average man and woman toattain the utmost of life and to enjoylife abundantly.

There is a fourth way that is neither religious, ethical, nor commercia l. It isthe Cosmic or natural way and includesthe truthful and useful fundamentalsfound in the other three, plus a greatdeal more.

The way of life is not necessarily theway of religion, the way of culture, or the way of commerce. Commerce hasits business systems, its business codes,

an d its business laws. T he wiay of culture has its principles, its unwrittenrules, its changing ideals, and its vascil-lating dictations. T he wa y of religionis beset by a diversity of attractive side paths and by a to ta l lack of pr og re ss iveunfoldment for those who are rising togreater heights. Th e way of life, onthe other hand, is standardized and is

beyond the modi fications and re gulations of man’s whims and fancies andis universal and, therefore, wholly com pe ten t.

f ° )




conditions that existed at the time of the birth of Jesus.

Then again we also have the factthat one or two nations of people areattempting to rule the world and seemto be doing so as the result of natural

resources or natural development of pe rs onal pro wes s. T h e resu lt of thisis that many nations throughout theworld are paying homage to or atleast paying tribute to these one or two powerf ul nat io ns in th e fo rm of moneyand service. This is identical with whatexisted in the world at the time of the birth of Jesus.

Finally we find that there is a universal cry and plea for some outstanding leadership or the comingforth of some great mind that will

solve the universal problems and pointthe way to peace and universal power.Today we find that the nations of Europe are looking here and there atvarious individuals who are prominentas rulers or prime ministers, and wondering whether this one or that onewill come forward as the new worldleader or diplomat or political guidewho will point out the way to peaceand contentment. In America and theWestern World we find the same ideaexpressed in newspaper editorials andin the discussions on the street cor

ners. Eve ryw her e the question is asked,"W h o is going to rise up and pull usout of this hole?”

This is identical to the expectationof a great Messiah that occupied theminds of the thinking and oppressed

pe opl e a t th e time of th e bi rt h of Jesus. W e are prone to think that theJews were the only ones who werelooking forward to the coming of theGreat Messiah at that time, but thewritings we read and the recordedthoughts of other nations show us

that there was also a universal hopeand expectation of a world leader atthat time. And while some expectedhim to be a great political leader andothers a great philosophical diplomat,there were a few nations who expectedhim to be purely a religious leader.

Do we not find the same conditionsduplicated today? There are many nations that think that what we needmore than anything else at the present

time is a great statesman who can riseabove the petty conditions of onecountry or a group of countries and be b road vi sioned enough to see th eworld problems in their entirety and

present so lu ti ons th at wil l be agre eable

to all. On the other hand, there are afew countries today who think that alocal statesman, politician, or economicleader will solve the world problems bydevoting his attention first of all tothe people in whose midst he rises.There are also nations of people todaywho think that the salvation of theworld problems lies in the rising up of some holy leader like Gandhi of Indiaor one or two others who have in aquiet way revealed a supreme degreeof Spiritual understanding.

Is it not possible that a world leader may appear now who combines all of these qualities and will fit all of theseexpectations? After all is said and done,was not Jesus a great politician as Hewas a spiritual leader? W er e not Hissolutions as applicable to economic conditions as they are to intellectual, mystical or religious ones? View ing H isteachings after hundreds of years, dowe not see in them today a solution tomost of our present problems if wecould have Him as our leader now andhave all the nations follow what He

taught?Certain it is that the present cycle

is propitious for the birth or thesudden public appearance of such aworld redeemer and leader. It may

be that rig ht now so me great man ison his way to the new River Jordanto be baptized in new waters and toreceive the influx of the same HolyGhost, but in a different manner andfor a new era, and that even tomorrowwe may read in the papers of his bap ti sm ha vin g ta ken pl ace and of this

great man’s announcement that he hascome to save the world.

I think that all Rosicrucians canconscientiously expect this to be proventrue before the next five years have

pas se d. Naturall y , th e broad-m in dedviewpoint of Rosicrucianism eliminatesthe idea that such a leader will bewholly and solely a Rosicrucian or amystic or one of their special philosophical teachers. The petty viewpoint



The

RosicrucianDigestJune1932

may differ from one in Japan, yet onewould not dispute the sameness of thenature of the source of gravity in both pl aces . Is it not pl ausible th at en tities ,human beings, for instance, who aredependent upon a common source, this

Infinite Intelligence, may be bound together by it psychically? Th ou gh ts aregenerated in the objective mind and are

proj ecte d outwardly ; that is, mad emanifest by the faculty of speech, or retained in the objective consciousness.

A process of introversion, of turningthe objective consciousness inward, penetr ati ng the subject ive realm would be to sup er- im pos e one’s th oughts onthis Infinite Intelligence. T he chain of Infinite Intelligence linking all beingstogether would carry upon it thesethought impulses; distance or time

would be inconsequential and this formof contact would greatly supercede our attempts at external contact, such asthrough speech or its amplifications,writing, radio, telegraph, telephone. If I may resort to a humble analogy— oneither side of the city, there are erected,let us say, two towers, both containingelectrical beacons. It is possible to flash,alternately dimming and brighteningthe lights, messages from one tower across the city to anoth er. Both of these beacons derive their electrical power for il lumi na tion from th e same

source, thus are united by a commonelectrical system. On certain occasions,weather permitting, the light flashes areeasily visible; on others, fog or smokeladen atmosphere interferes and thelight flashes are hardly discernible, thecommunication is unreliable. Does itnot stand to reason that a device whichwould make and break (series of interruptions such as by a telegraph key),the electrical current between the twotowers and with which they are definitely connected, acting as a telegraphcode, wou ld be more dependable? O r

perhaps supe r- im posi ng sound impulsesof the human voice upon the electricalcurrent? In other word s, having anestablished, absolute medium of contactsuch as the electrical circuit, why resort to the uncertain light flashes for inter-contact? Since hum ans possessthis inter-psychic relationship, it appears inappropriate to always attempt an exchange of thought through the outer consciousness to the outer consciousness

of another. Th rou gh introversion communication of thought by psychic contact is possible. Th is psychic contactneeds the response of the recipient, aswell as the transmitter. T he one receiving is required to turn his con

sciousness inward and contact theunited Infinite Intelligence conveyingthe thoug ht impulses. In most instanceswhere psychic contact is made, it isdone accidently, unintentionally, because its practice is little understood andvery few employ the right method.These psychic contacts of the thoughtsof others, whether the contact is prearranged or accidental, are not to beconfused with psychic experiences,which we will discuss. O ne m ay see,however, how accurate a psychic contact may be, if it be mutually arranged

and properly and rationally conducted.These accurate psychic contacts have

been , as we have seen, class ed asdreams of a physiological nature. Thatthey have been erroneously so classedis evident, by the feeble explanation of the authority earlier cited.

Psychic experiences are the recollection of experiences of the soul as distinguis hed from psychic contacts. Fromthe concept of Rosicrucian metaphysics,the soul is the influx into the body of this Infinite Intelligence. T he ap precia

tion of this soul in the being by theobjective mind is the personality. T he personali ty is th e sy mpath eti c understanding of the soul by the outer mind.In other words, our response to certainCosmic urges of the soul in our beingis the moulding of our character or our per so nal it y. All ow me to cite an analogy— W h at makes a musician—w hatstam ps him as such? It is his respons eto music, his sense of its symphonicaccord, his value of its finer harmonynot realized nor appreciated by others.

This character or personality of the hu

man, leaves its impression in the Infinite Intelligence. T he memory of the

pers onali ty is swept al ong on th e tide

of the Infinite Intelligence, and this

gives rise to the doctrine of reincar

nation.

However, in the formation of perso

nality or character, which I use as

synonomous, the objective mind plays a



pr om in ent pa rt . It reasons, it pers ua des,it commands through will and attemptsto suppress the Cosmic urges. Throughthe entire life, the personality is beingformed. Thus, major, worldly experi-ences we have, which tend to radicallyaffect our personality, are naturally im

pres se d in th e memor y of the Infini teIntelligence. Is it not logical to say tha tif the personality is perpetuated in theInfinite Intelligence, or in other words,reincarnated, the memory of incidentscontributing to the formation of that pe rs on ali ty would al so be rein carn ated?Accepting that premise, then the originof psychic experiences is not difficult of explanation. W h a t occurs when in our daily life we witness an incident similar to one previously observed? Do not

the impressions received release frommemory for re-assembly the previousones? Do we not immediately recallidentical or relatively similar incidents?This, then, is what a psychic experience consists of. T he recollection of experiences of the personality retainedin the memory of the soul or InfiniteIntelligence.

W he n we con front in life parallelexperiences, not in detail but in principle, to those had in past times, anddeposited in the archives of the In

finite Intelligence, the past ones are released because of the similarity of im pres sions. Just as we cannot re adi lyrecall from memory an incident withoutfirst holding in our consciousness athought composed of an element of the

pr ev io us in cident , ne ither can we recallfrom Infinite memory a psychic experience without an association of ideas.

Psychic experiences, unlike psychiccontacts, are not, therefore, as frequent.They come to us when perplexed,

puzz le d, and de al in g with a se ri ous proble m of life, wh ic h will vi ta ll y af fect

us. If the actual experienc e is one thatis apt to influence our character, our pe rs onal it y, by its effect on ou r life, weare most certain to have a psychic ex peri ence . Thousands, in fact millions,have had them, but they know theminstead as a hunch, intuition, an uncanny impression, a flash, an idea, aclear concept. The se psychic experiences are always logical with a definitecause, and a rational ending. T heevents of the experience progress step

by step in an ordered sequence , like an

experience of your daily life. Th ey arenever fantastic, frightening, or not understood. A psychic experience leavesin the objective mind a helpful suggestion that can be applied to the solution of the parallel actual experience youare confronting. The se intuitive flashesas they are commonly called, if followed, are never unsuccessful in theresults they bring about.

Two outstanding things may be commente d upon at this point: First, onedoes not need to be asleep to be therecipient of a psychic experience, ascommonly believed. On e in a quietstate of introspection may receive anenlightening, psychic experience. Th is po in t alone, re mo ves psychi c experiences from dreams, the psychologicalorigin which we have discussed. Th enext point is that the significance of theexperience is clear to you. Its import ance is appreciated. Certainly you havenever heard anyone retort, "There hasflashed into my mind a most wonderfulidea. It is a complete picture, yet Icannot understand it or appreciate itsvalue to myself." If you feel you areobliged to ask another what your psychic experiences mean, because theyare confusing and seemingly without pu rp ose— it is no t psychi c— and if had

while asleep undoubtedly it is a dream.As concerns the physiological effects

on the individual: Th er e are certainmarked characteristics between dreamsand psychic experiences. Dreams caused by or ga nic di stur ba nc es , se tt ing up in ternal stimuli or caused by externalsensations, excite the emotions. T heemotions being the sensations of thesubjective mind are excited by the sensations received in the brain. T he n oticeable effects are produced by theseemotions, fear, hatred, anger and their

attendant bodily responses, perspiration, rapid breathing, rigidity of muscles,etc., whereas psychic experiencesmerely increase (not to an alarmingrate) palpitation of the heart and induce a feeling of exhilaration notaccompanied by any predominant emotional responses. He who doubts psychic contact and experience, doubts theunity of Infinite Intelligence in man. If he admits Infinite Intelligence as beingresident in all men, why deny man relationship with it?



TheRosicrucian

DigestJune1932

Does The Cosmic Fail Us?CAN WE ALWAYS BE SURE OF COSMIC HELP?

By F r a t e r R o y B i l l i n g s

T times I feel thatthe Cosmic doesnot even knowthat I exist andhas no more interest in me andmy affairs than Ihave an interestin the affairs of some peanut ven-d o r i n s o m eforeign land. Ifeel as though theCosmic may see

me sometimes when it looks down onthis earth plane and think of me as alittle atom of the sand of human beings,and is just as ready to walk on me andcrush me out of sight as I crush thegrains of sand out of sight when Iwalk along the beach and push manyof them downdeeply into the beachsoil and allow the water to wash newsand into the hole.

Perhaps I am too egotistical to think that the Cosmic should pay any attention to me. If I lift up my voice in

prayer or cr ies of agony or pl ea s or peti tions, asking for help, my voice may be lost in the atm osp here or may no teven be heard among the millions andmillions of similar cries that are beingsent skyw ard. W h o am I, individually,that I should have any individual attention? Af ter all, the Cosmic is not interested in persons, but in principles.It is concerned with masses, and notwith particles. I am just a small cogon a wheel. I am even less than that;for I am not important enough to be part of a wh ee l. Therefore, w hy shou ldI place my faith in the Cosmic helpingme, or trust to the Cosmic to listen tomy wishes and my desires?

It is said in some sacred literaturethat God knows every sparrow andevery feather on every sparrow’s bodyand that He knows every star in theheavens and every hair on our heads.I cannot question wihat God knows of all of us, but sometimes I do questionwhether God stops in his great work to think of me individually. Yes, Ihave become discouraged. But stillsomething within me maintains my faithin one idea; namely, that all will endwell. Per hap s tha t is a childish faithwhich I carry over from my childhooddays. I remember that as a small boyI used to see upset and unpleasant conditions in our home for long periods,and used to doubt whether such conditions would get any better; but eventually everything would straighten outand be pleasant again, and I becameconvinced eventually that everythingends well if we only have patience.Perhaps that belief has grown withinme and now saves me from being altogether lost.

Just recently my wife decided to takeadvantage of the wonderful low prices

bei ng asked for fu rn it ur e and household equipment and planned to renovate our home. She also decided thatas long as the furniture was going to

be ch anged and th e car pets chan ged ,all the curtains might as well be takendown and the pictures and the shadesand the electric light bulbs and all theother things that help to make a home,and then have the paper hangers andthe plasterers come in and fix up thehouse.

I came home one night and startedto enter the front door, and after pushing it open about a foot, I had a small pl ank dropped on my head off of one

One hundred ninety-four



of the ladders, for I had upset it tryingto get in. Af ter I got over the stun, Istepped into the room and found I had put my one foot down in to the pai l of pa st e. In steppi ng ou t of th e pai l, Iskidded across the wooden floor and

got another bump in the middle of myanatom y. I hurried to the laundry roomin the back porch to wash the paste off my shoe and trouser leg and found thatthe water had been turned off becausenew faucets were being put into placein the laundr y room. I wen t out intothe garage to try to get an old brushto clean my shoes, and found the garage floor covered with the painters’and paper hangers ’ equipments and theautomobile down town at a garage being cleaned and cared for while the

house and grounds were so upset.W he n I was rea dy to sit down to eat,I found that I had to eat from a smallkitchen table over which old pieces of canvas had been spread to protect theDuco legs and top from being spattered. My coffee was served in a partly broken cu p be cause the go od di sheshad been packed away. M y knife wasa dull, old kitchen knife because thesilver had been put awa y. I had to eata cold supper because the kitchen rangehad been disconnected. Aft er eating,I wanted to spend the evening, asusual, in reading the paper and the“Literary Digest.” But the standinglamp and the bridge lamp near myfavorite chair had been disconnected,and the chair was covered with old blank ets and pa pe r. W h e n I was readyto go to bed. I could not find my pajamas because the clothes closet had beencleaned out and everything put intotrunks, and I had to search for them

be fo re I co uld ge t in to bed. W hilewalking barefoot on the floor, I steppedon tacks and pins. I crawled into bed

and had to sleep between old blankets becaus e the good on es had been putaway. I was cold and chilly all night,and I awoke too early because the sunwas shining on my face through oneof the windows where the shades had

be en re moved . I cou ld not tell whattime it was because the clock had beentaken down from the wall. I got upand dressed and had to wear mysoiled shirt and collar because my goodclothes had been put awa y. I couldnot shave because the bathroom things

had been removed from the chest over the wash basin, and the mirror wascovered to protect it while the woodwork around the chest was being pa int ed. I final ly stood in th e middleof my home and exclaimed: “W h a t a

fine mess of a home this is! Af te r allof these years of hard work, hard toiling, sacrifice and saving, I have nohome, no peace, no rest, and not evena shave; and as for a bath, that is outof the question!”

I hurried down town to get a real br eakf ast, and fo un d that I had beenserved lukewarm coffee and some indigestible pancakes. An d all morningI had a congestion in my chest wherethe pancakes had lodged and had decided to stay for the rest of the day.

I may have had a grouch or a spell of indigestion, but everything went wrongthat day, and when night came I wasready to jump off of the end of the pier or take a drink of something that would put me to sleep for th e rest of my life.Life wasn't worth living; everythingwas going wrong. I had no home andI felt miserable— all of this after fortyyears of work and effort to have acomfortable life. Cert ainl y the wholeworld was wrong, and I saw nothingworth living for.

As the days passed and conditionsremained the same, I tried to be philosophical at times and became dyspeptic. I wondered wh ether the Cosmichad worked out some Karmic punishment for me. I am rathe r new at un derstanding about the Cosmic, for Ihave been studying about this greatforce or power of mind for only a fewmonths. Perha ps I don ’t understand it pro per ly. But th e Co smic did not seemto change conditions for me, and Idoubted whether the Cosmic was inter

ested in me the least bit.O f course, conditions changed. I

stayed away from the house as much as poss ib le as tho ugh I were afra id of th econditions surrounding me, and as Ilook back upon that period now, Irealize that instead of exerting somedegree of mastership, I allowed conditions to enslave me. I was fearful of them. I allow ed them to mak e my lifemiserable even when I was away fromthem. A t last one night whe n I camehome I noticed that the front rooms



Unusual A llegorical Painting by Michelangelo in the Sistine Chapel, Rome, entitled. ’’The Creation of Adam."

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W . J. Visser, Grand Master, Bodjong 135Semarang, Java.

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Vol. X AUGUST, 1932 No. 7

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C O N T E N T S

The Mystery of Lite

The Thought ot the Month

Some Mysteries ot an ExpandingUn iverse ..... ........... ByFraterG. N. Garrison

The Secret otPraying By H. Spencer Lewis, Ph. D., F.R.C.

Cathedral Contacts

The Eternal Truths............................By The Imperator

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TheRosicrucianDigestAugust1932

The

THOUGHT OF THE MONTHIMAGINATION

By THE IMPERATOR

OT so long ago Ic o m m e n t e d i n

these pages onsome of the peculiar factors thatentered into thed e v e l o p m e n t o f human evolution.My remarks have

been ver y wide lycommented uponand a number of our readers havet a k e n v a r i o u s

po si tions in regard to my rem ar ks and

some have taken issue with me claimingthat my view-point regarding the socialtendencies of human beings is not consistent with the facts as they have observed them.

I said that in a great many instancesmy observations had convinced me thatmany types and kinds of human beingslived in squallor, filth, disease, and utmost despondency merely because theydid not use a little effort that wouldlift them out of such conditions into bette r ones. I said th at it was no t amatter of cost nor of great effort but

mere desire and determination on their part acco mpani ed by th e minimumamount of personal effort and no additional expense would change the lot of many of these beings and he contendedthat all of them would gladly make achange if it was only a matter of aminimum amount of personal effort.

Mv answer to these remarks is thatstudying the problem in the larger American cities is like studying a greatuniversal practical problem in the clinic

of a college or a class room. The beingsunder observation do not represent a

true cross section of universal humannature. In the secon d place, I dou bt if any of the slums in the worst sectionsof the larger American cities can equal by even a fra ct ion th e condi ti ons to befound in most of the cities of the Near East and Far East and parts of Europeand South America. Western Worldcivilization has raised the standards of living so high that even the lowest of these standards is superior to the average standard in many parts of theworld. A scientist or a human ist stud ying the living conditions of an American city cannot possibly arrive at anappreciation of the living conditions inthe Old World and to think of humannature generally and universally in theterms of what is observed in even the

poo res t and most degraded sect ions of an American city is to be self-deceived.

In the second place, conditions are soterrible in many foreign cities that organizations and movements of all kinds,including special boards established bythe government, have attempted to relieve the conditions by building and

maintaining better living districts with bet te r living co ndit ions fo r th os e whodesired them, with no increase in the pe rs on al cost of living. This is so mething that we have not experienced inAmerica. It is undo ubte dly true thathere every form of improvement in living conditions is cwned or controlled by pe rs onal ca pi ta l and promulgate d ina commercial sense for profit and everyattempt to take advantage of an im provem ent in living co ndi ti on s br ings



with it a demand for an increased costof living. In foreign land s wher e theBritish government, the French government and even the Austrian government have made provisions fromnational funds for the improvement of

living conditions and have offered theseto the poor, a change from the lowestdegree of living to better conditionsentails no personal cost and often requires nothing more than mere desire toimprove one's environmen t. In spite of this, however, thousands upon thousands of human beings in every part of these foreign lands continue to live inthe most primitive, barbaric, filthy, unhealthy conditions imaginable.

One of my critics has pointed out tome that the lack of desire to lift one

self out of such conditions into better ones may not be due entirely to a lack of effort but may be due to sentiment.I know this to be a fact. I hav e talk edto some old people and to some young people living in th e mos t squa lid sect ionof Algiers, Constantinople, Greece,Jerusalem, Cairo, and other cities andthey have frankly told me that their

pare nts and thei r grandparents andeven their great grandparents for manygenerations had been born and hadlived in the same buildings now occu pied by them and that it was th eir oldhome, their old estate, their old environment, and they did not want to change.They have admitted that a slightchange of environment would mean aslight change of custom and habit evenin dressing and eating and while thiswould not have entailed any unbearableor impossible additional expense, itwould have been the breaking awayfrom old standards which they heldsacred through pure sentiment.

But to blame the cause partly uponsentiment is not to change the argument one iota. If we are to find any

psyc ho logical reason as fu nd ament al for this trait in human nature I would saythat it was the lack of imagination.Imagination is the one great creative

power wi thin the human body. It isthat which has built cities, built bridgesover rivers, built tunnels through mountains, covered the oceans with steamships, the valleys and hills with railroads, and filled the air with airplanes.It has changed the customs and habits

of human beings, their clothing, their food, their languages, and their waysof thinking. In fact, imag inatio n is thekeynote of human evolution and I agreewith Napoleon in his estimate that imagination will conquer the world for it

will conquer every feature of humanconception.

The individual who lacks imaginationor lacks the use of it or who has not

pe rm it ted th is un us ua l divine fa cu lt y todevelop is bound by ancient traditionsand customs and is blind to the futurein all of its creativ e stages. Such anindividual can only live in the past for he can have no foresight and musttherefore be lacking in ambition andcreative desires.

Man has three ways by which new

knowledge, new ideas, and new thingsmay come into his life and into the process of hum an evolution. T he firstof these is Cosmic revelation, wherebyattunement with the universal mind andwith the divine consciousness graduallyreveals to his individual consciousnessthe great wisdom that is timeless anddeals with the past, the present, andthe future. Thi s wisdom inspires him,instructs him, guides him, and leadshim on and teaches him the lessonslearned through the errors of human

existence and fortifies him against similar errors in the future. It lays thefoundation for contemplation and meditation. It supplies ideas in an embryonicstate that may be evolved and maturedinto living things.

The second great gift to man is thatof imagination by which he may takethe inspired and embryonic idea anddevelop it, unfold it and reconstruct itmentally and in a mental world thatknows no limitations. W it h this facultyhe can build things out of nothing with

invisible material, intangible substancesand construct an immaterial and intangible edifice or an invisible and intangible nation. He can unfold in hismind the possible and impossible thingsalike. He can conceive of that which is

beyond ac hi ev em ent today but poss ibleof achievement tomorrow. His imagination is like the draftsman’s sketches of the greatest architects who can planand outline that which should be donewithout regard to cost, to time, to surrounding conditions. W ith it man can




W e have seen also that an aggregation of atoms is known as a molecule.Just so an aggregation of universes isknown as a galaxy.

In other words; positive and negativeelectrons, which, together, form an

atom, can be compared to suns and pl anet s, wh ich, to get her , compr is e auniverse. An d an aggregatio n of atomswhich constitute a molecule can be com pared to an aggregati on of un iv erseswhich constitute a galaxy.

Carrying our reasoning one step further we find that an aggregation of molecules, forming all matter, can becompared to an aggregation of galaxies,which, for want of a better name, wes h a l l c a l l “ S U P E R - M A T T E R ” .

Just as the positive electron is the

center of the atom, so is the positivesun the center of the universe of whichit is a part.

But atoms are not all alike. One atomdiffers from the atom of another molecule in the number of negative electrons that revolve around its one or more positive electrons. Nei the r are alluniverses alike, for one universe differsfrom the universe of another galaxy inthe number of negative planets thatrevolve around its one or more positivesuns.

Th e negative electrons revolve aroundthe positive electrons and they are keptin proper relation to each other by their velocity of rotation and develop sufficient centrifugal force to just balancethe cohesion attraction of the greater mass of the positive electron. Shou ldthis cohesion attraction be over-balanced by centrifugal force, portions of the atom so affected would go flyingoff through space and we would havewhat is known as radio activity.

In an exactly similar manner the

negative planets revolve around the po sitive su ns and are ke pt in proper relation to each other by their velocityof rotation and develop sufficient centrifugal force to just balance the gravitational attraction of the g reater mass of the positive sun. Shou ld this grav itational attraction become over-balanced

by cen trif ugal fo rce, po rti on s of th e planet so af fected would go flying off through space and we would have whatis known as shooting stars.

The negative electrons revolve atvarious speeds around the positive electrons in the same manner that thenegative planets revolve at variousspeeds around the positive suns.

And just as the negative planets revolve around the positive suns at various distances from it, so do the negativeelectrons revolve around the positiveelectrons at various distances from it.

Since positive suns differ in physicalsize from each other, isn’t it reasonableto assume that positive electrons alsovar y in size from each other? Even contrary to “scientific” opinion on thesubject.

W e kno w that negative planets differ in physical size, one from another andit is, therefore, not illogical to assert thatnegative electrons also differ in size, one

from the other.Coming back once more to the ulti

mate constituent of all matter, the electron, we believe that the most concise,common sense definition of an electronwas that given by our Imperator whenhe said that, “Electrons are stressedvortexes of the universal creative power known generally as electricity, but beingthe fundamental vibratory radiations of the sun from which essence, in accordance with its various rates of frequency,all powers and essences in a universeare made manifest.”

Perhaps if we compare this definitionwith that given by science we may morefully appreciate the significance of theImperator 's positive statement. For science informs us that “electrons arenegatively charged particles” and so-called “prot ons” are “positively char ged parti cle s” . Bu t when ask ed ju st w hatthese “particles” consist of, science hasno answer and even the great Sir JamesJeans freely admits that science does notknow. He does not admit, however,how much else science does not know.

To an observer located on one of thenegative electrons, his “universe” wouldconsist of the electron which he inhabited, the positive electron which hewould know as his “sun”, a number of other negative electrons which he wouldcall “planets”, if he had a sufficiently po werf ul te le sc op e to di scer n them, andany other positive electrons that werewithin range of his telescope. Th ese posi tive el ec tr ons he woul d, undoubtedly call other “suns" or “stars”.




The Secret of Praying

A LECTURE GIVEN IN THE ROSICRUCIAN AUDITORIUM

SAN JOSE, CALIFORNIA

By H. S p e n c e r L e w i s , Ph. D., F.R.C.

W O U L D like tosay first, as an introduction, somet h i n g I s h o u l dhave said duringt h e a n n o u n c e ments. It is necessary that I saythis now in con

sideration of whatI am going to sayduring my discourse.

Th e Rosicrucianorganization is not primarily an organization for the study of religion, although its study does introduce the

ph il os ophy of re ligious pr inciples merelyas one of its subjects. Th e organ ization does not attempt to establish anew religion or a new church . In allof its many centuries of activities in allcountries, it is still looked upon and

considered a fraternal organization,an d not as a religion. In fact, it doesnot ask its members to leave their individual churches or to change their religions, and we are happy in the factthat we have both Protestants and Roman Catholics in our organization, aswell as Jews and Gentiles, and those of every denomination, and we have thosewho are very active. W e have Rabbiswho are still in charge of their synagogues. W e have Episcopalian clergy

men who are still in charge of their congregations, and they all carry ontheir ecclesiastical work without anyfeeling of embarrassment with their connection with the Rosicrucian organization.

W e encourage our members to sup port th e ch urc h of their choice eventhough they may not agree with every

thing the church might say, because,unquestionably, the churches are doinga good work and need the support of every moral, upright, law-abiding citizen, but despite this attitude of ourstoward all religions, that of toleranceand kind feeling, it is our duty, as anorganization devoted to the revelationof suppressed knowledge, as an organization constantly digging up new andold information (when I say ‘diggingup ’ I mean it literally as well as sym bolically, as we are members of anEgyptian Exploration Society, digging

in the sands to get something out of the mystery temples); so we are digging in every sense of the word, andit is our duty to reveal that knowledgewhich has been kept away from themass; it is our duty to reveal the trutheven in the form of criticism of certainstandards; so what I am going to saytonight in regard to praying should not

be ta ken as any cr it ic ism of any particular denomination or religion, but of all systems that might be included in



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of the most advanced and highly developed spiritual members and workers of the Rosicrucian Fraternity. It is a focal point of Cosmic radiations andthought waves from which radiate vibrations of health, peace, happiness,and inner awakening. Variou s periods of the day are set aside when manythousands of minds are attuned with the Cathedral of the Soul, and othersattuning with the Cathedral at this time will receive the benefit of the vibrations. Th ose who are not members of the organiz ation may shar e in thisunusual benefit as well as those who are members. Th e book called “Liber 777” describes the periods for variou s conta cts with the Cath edral. Copieswill be sent to persons who are not members by addressing their request for this book to librarian S. P. C., care of AMORC Temple, San Jose, California,enclosing three cents in postage stamps. (Please state whether member or not— this is important.)

.0

O M E m e m b e r shave difficulty inmaking contactswith the Cathed rala n d w e h a v easked those whohad difficulty andfinally made thecontact to write to

us about their ex periences and giveus helpful hints that we may passon to others. The

result of this Symposium is containedin the following instructions. In lettersfrom those who had the most difficultyin making any contact at all with theCathedral it appears that eventuallythe contacts were made very clearlyand easily through complete relaxation.The experiences of these persons seem

to be all alike. All of them discov eredthat they were not relaxed and that theywere too tense and too expectant . Inother words, they were as alert and asexpectant as a person might be who issitting quietly in the home listening for the least sound of an intruder or themost delicate sound of some strangenature. W ith eyes and ears thus active

and the mind keenly alert there cannot be complete re lax atio n. N ow all of these persons finally made their contact when they sat down and became relaxed and gave up any idea or evenhope of making the contact. In other words, they simply left the matter entirely in the hands of the Cosmic and pr oc eede d to rest and merel y med it ateupon the spiritual self within and forgot about any Cosmic contact of anykind. Thi s is an important point toremember.

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Others say that they have suddenlyfound themselves contacting the Cathedral during complete relaxation andspiritual thought while riding in anautomobile, or in the street car, or inthe theater, or some place where theywere listening to good music and didnot wilfully try to contact but simply

put them selv es in to such pe rfe ct relax ation that they were lost even to their immediate surroundings and were indwelling in the spirit of God.

A few others have stated that duringtheir concentration period they have

put th emselves in such a position thatthey could look out of a window andlet their gaze rest passively on somecloud or high steeple point, top of aflag pole or something high in the air and in that way let their gaze become

pas sive ly fixed in st ea d of in te nt ly fixedon some object in the room or intentlyfixed upon some idea.

A few others say that they havefound it advisable to sit down and relaxfor five or ten minutes before the periodof contact, and others say that they relax for a sufficient time beforehand to

become th oro ugh ly a t ease and pe ac eful and until they feel the vibration of rest and vigor passing through their bodies. Some sa y that th ey ar e ab le inthis way to contact the Cathedral while

in any locality or anywhere and even,as one Brother expresses it, while bathing in the water at the beach, and hesays that his contacts have become soeasy that he believes he could makethe contact even if he were in a position of standing on his head in thesand. All of this indicates furt her alack of that intensity of desire andstress of concentrated condition whichtoo many practice and which actually pre ve nts th em from becoming passiveenough to make the contact.

Quite a number say that total relaxa

tion of the mind is the final step in the pr oc ess of preparin g for th e contac t.This means eliminating from the mindany wilful attempt to visualize the Cathedral or to force a realization of anyimpressions of any kind and is equalto a complete abandonment of thoughtor desire or intent.

Others say that in sitting down or lying down for the contact they notonly relax but try to attune themselves

toward a peaceful attitude toward allmankind and toward the universe. Thismeans the elimination of all thoughts of business or stri fe , co nte st , ill will ,hatred, enmity, jealousy, etc.

iiveryone admits that the repeating

of the Cathedral prayer two or threetimes is a big help if once is not sufficient. Ot her s say tha t they add little prayers of thei r ow n and place themselves in a prayerful attitude as thoughthey were communing with God andhoping that He might take them intoHis own consciousness and reveal theCathedral to them.

Quite a few others say that sitting ina darkened room or with eyes closed isa big help as it shuts out all sights of any kind that might distract the atten

tion. Some few say that the use of thevowel sounds is a great help to themand, of course, quite a number say thatthe use of the Cathedral phonographrecor ds is an excellent help. A fewothers have discovered, after many,many failures, that they could make thecontact by turning the thoughts of themind or consciousness of their mind inwardly toward the center of the bodyas though trying to reach the soul itself or holy sanctum within the soul.

A great many have made the comment that trying to contact the Cathedral of the Soul after having eatena meal is far more difficult thanattempting it upon an empty stomach,or afte r eating only a light meal. Th ereis a great deal to this point and itshould be carefully considered andtested by those who are having troublein contacting the Cathed ral. A greatmany say that before beginning therelaxation and concentration they readsome inspiring passage like a verse or two from the Bible, or a verse or twofrom “ Un to T hee I Gr an t— T he y

say this helps to turn the mind inwardly and toward the Cosmic and isa very great help. A majority say theyfound that by sitting so that they arefacing toward the true geographicaleast there was more success than whenthey faced any of the other cardinal po in ts of the comp ass.

Now all say th at it re qu ir es nea rlyfive minutes of preparation and thatsometimes an additional five minutes is



necessary for a complete realization of the contact to come. Mo st of thosewho have written state that the firstsensation of contact was that of a senseof peace, often followed by a very br ig ht light app eari ng in th e room or a

sense of lightness of weight and a senseof mild magnetic currents passingthrough the air of the room. A ma jority say that the first manifestation inthe Cathedral is a vision of its outer form or the hearing of some gre at organ.Many agree that music is heard eventually very mildly and sweetly, whileothers say their contact with the Cathedral has left them without any im pression of music but only of be au ti fu lsights and scenes like the interior of some magnificent place accompanied

with visions of beautiful beings or different nationalities assembled in one place.

Patience is the secret key to all thesecontacts and the fact that hundreds of letters are received constantly fromthose who were very discouraged andwho eventually made wonderful contacts which they can easily repeat nowat any time, should encourage each andevery person to attempt these contactswhenever it is possible.

Special Contacts

The Imperator will make special contacts with members during the nextfour weeks as follows: On each Thursday night at 8:30 P.M., Pacific Standard Time, which is equivalent to 12:30A.M. (midnight) Eastern DaylightSaving Time, or 11:30 P.M. EasternStandard Time, the Imperator will puthimself in touch with other members

and help them to contact him throughthe Cathe dral of the Soul. At 8:30each Thursday evening members andour friends who are non-members shouldattune themselves with the Cathedralfor ten minutes.

On August 4 the Imperator will contact those whose last names begin withthe initial F. O n Au gu st 11, he willcontact those whose last names beginwith the initial G. O n Augu st 18 hewill contact those whose last names begin with H, and on August 25 he willcontact those whose last names beginwith the initial I.

Excellent reports are coming in dailyto the Welfare Department and other departments regarding the contacts being made with the Cathedral at the

regular periods stated in Liber 777.Those contacted by the Imperator during the last month and whose lastnames begin with the initials A. B. C.D. and E., are now writing very appreciative letters and communications sayingthat the contact was quite complete. Agreat many were contacted but the contact had to be discontinued because the pe rs on s con tacte d were busi ly engagedin business affairs, social affairs, or other matters that inconveniently aroseand prevented concentration.

Letters that we receive tell us that

through the Cathedral much valuableadvice and help is being given to thosewho are puzzled or in need of important direction and guidance at varioustimes during the week. Certainly, it isa convenient manner for you to makecontact with the Cosmic. Tho se whowish to know more about the Cathedralcontacts should read the instructions inthe box at the head of this article.

V V V V V

• • DO YOU READ THE ROSICRUCIAN FORUM? • •

MYSTICS AT PRAYER

This book reveals the profound prayers of the mystics with their key to infinite power. It is the first com plete compilation of the fam ous pra yers of the renown edmystics and adep ts of all the ages. Th e book also explains in simple language the reasonof pray er, how t o pray, an d the Cosmic Laws involved. You will come to learn thereal efficacy of prayer , and its full beauty daw ns upon you. Th ere a re over one hundred pray er s. T here is a brief biograph ical sketch of each mystic , and a cross index. The book is artistic, at trac tive , well-b ound, stam ped in gold , pr in ted on art pa per in twocolors, and it is only one dollar postpaid. Send orde r and rem ittance to RosicrucianSupply Bureau, San Jose, California.




The Eternal TruthsTHE ANNUAL MESSAGE GIVEN AT THE OPENING

OF THE 1932 CONVENTION


H A V E a messagefor all actual Rosi-crucians and all

po te nti al Ro sicru -cians, and amongthe latter I includethose thinking menand women who inthese troublesometimes a r e l iftingtheir eyes abovethe level of sur

r o u n d i n g c o n d i tions and are see

ing over the hills and occasional mountain peaks to the beautiful valleys andhorizon that lie beyond.

Human beings are tempted in thesetimes to think that with the rapidchanges taking place and the establishedvalue of things falling to lower valuesand lower degrees of worthiness anddependable foundations crumbling away,that there is nothing or no one thingthat is permanent and sure and worthyof being the solid rock upon which tocling for safety and security.

But there are things upon whichwe human beings can depend andthere are foundations upon which wecan stand and build not only for the pr ese nt but for th e et er na l fu tu re andrest assured that as time changes andconditions vary and values of all kindsrise and fall, the foundation upon whichwe stand will remain adamantine andeternally sure.

W e are seekers for truth and we pr ide ou rs elves upon th e fac t that inour search we have contacted thethoughts and philosophies, the discoveries and speculations of the world’sgreat thinkers. W e are happy in thefact that we are banded together asan organization or as a group of individuals for the purpose of exchanging ideas and thereby coming closer and closer to the great truths of life.W e look upon these truths as the

fundamental stones of a great foundation upon which civilization can buildits structures and super-structures. W eare sure that there are many greattruths still unknown to us and wenever become weary of itemizing themany great truths that we now possessas fundamental principles in our lives.

W h en all is said an d done, however,we are probably deceived by thethought of the multiplicity of truthsand misled in our search for the greates t truths by the idea that there are

many truths and that these are muchinvolved. Aft er many years of searchand study and after many years of personal contact with this great quest for knowledge, I have gradually come tothe conclusion that there are only threegreat truths, three great eternal truthsthat constitute the entire foundation or the great rock of human knowledge asrevealed by divine illumination. Thesethree eternal truths are: God abides,man abides, and certain relationships



be twe en man an d God ab id e. Morethan this we cannot be sure of. Ou r search must center itself around themysteries of that truth which includesthe relationships between God and manand man and God. Her ein lies thefoundation of material and spiritualvalues. Her ein lies the entire field of Cosmic law and human obedience tosuch law. Herein lie the pow ers thatman can exert and the powers thatGod does exert. Her e is the myster y of our being, the mystery of our comingand our going.

It is in this field of study relatingexclusively to the relationship of Godand man that the Rosicrucians center their searching gaze and their inquiring mind. It, ther efo re, becomes a fieldof study, investigation, speculation, discovery, and ultimate revelation throughexperience. T he knowledge we seek can come only through experience, for experience alone will reveal knowledge,and by re-experience of such knowledgewe attain wisdom. The mere contem pla ti on of su ch ex per ien ce s and themeditation upon the possibility of suchexperience leads us into theoreticalspeculation. O ut of such theoreticalspeculation has arisen the systematicschools of religion, science, and phil

osophy, and it is there, too, that have be en born the va ri ous fo rm s of religious worship, the various creeds or codes of interpretation and the arbitrary establishment of artificial godsand saints.

This great center field of an analytical study of the relationship existing between man and God has beenturned at places into quagmires and be ds of quic ksands in to whic h menhave blindly ventured and have beenlost. It has also been the blood-stained

ground of religious battles and placesof huma n persecution. It has been thesite of monuments of intolerance erected by the self-appointed interpretersof untr ue interpr etations. It is thevalley of Armageddon where millionsof souls will be lost or millions saved.

In our search for the higher truthsand the eternal truths we not onlymake the search more difficult andconceal the simpleness of the truths byour false belief that the truths are

many and difficult to understand, butwe create artificial values whereby wemay judge them and in doing so we useas a standard of valuation the material things of life.

Right now we are in the midst of a pe rio d when ma te ria l va lu es are losingtheir former stability and we are actually coming to discover that material things have no value in actuality

but mere ly in te mporary re al it y. W ewill find that the great rocks and foundations of material life are but thequicksands of our imaginary creation.The things that we have tried to holdfast to as being all that was worthwhile and a saviour in time of trial andtrouble are now proving themselves to be wort hle ss and of such a cor rupt ib le

nature that like the wooden beam thatsupports the walls of a home and iseaten by the termites, the outer formlooks solid and dependable while thecenter is hollow and brittle and readyto crumble to dust at any moment.

Th e world s greatest materialists arelearning the lesson and even thosewho in the past have centered their faith and hope upon material thingsnow frankly admit that they have beengrossly misled and have been fools intheir thinking. Recently one of Europe's

greatest economists, Sir Josiah Stamp,President of the London Midland andScottish Railway and Director of theBank of England, said to Bruce Barton in a conversation, “W e used totalk about moral values and materialvalues as though they were two different and contradictory things. T he de pr es sion mus t have taught us that th eywere the same things, that withoutmoral values there can be no materialvalues. . . . There is only one basisof wealth, and that is character."

The foregoing words were not thewords of a preacher or a mystic or a phil os ophe r bu t of a hard-headed, cold,and deliberating economist who with allof his materialistic tendencies has discovered what some of our philosophershave failed to discover and that is thatthe spiritual values are what constitutereal wealth and real power in our lives.

Among other eminent men who havemade a life study of material valuesand who must have walked deeply



SANCTUM MUSINGS

RUNNING FROM LIFE

O D E R N c ivi liz at i o n , i n n o r m a ltimes, offers everyman effectual wa ysof attaining some posi tion of average importance inlife. From the primary school to theu n i v e r s i t y t h e basi s of ou r system of modern ed-

u c a t i o n i s t h erecognition of anequalit y of intelligence— uniform stock,as it were. W he n this same humanstock has passed through the various proc ess es of pr epa ra ti on and finishing,it is more than likely equal in everydidactic sense. Th e outside world of industry and business accepts the individual for the finish he has acquiredin the process. If he thoroughly mastered the curriculum of his professionor trade, he is permitted to establishhimself in it on a par with others who

have mastered it alike. The intelligence,the raw substance upon which wassuperimposed education, is not permitted to add its merit to the standardqualifications. Th us, native intelligenceis valued alone as an attribute in directing one’s acquired education to one's

be st advantage.Intelligence that has not been placed

in the "cate gory’’ of a profession or trade is thought of as crude and un

poli shed . Self- expr es si on, incited by pure reason and in tell igence , is che ck

mated by the phrase, "W ha t authoritiescan you name to support i t?’’ Thus ,we find many noble works and ideasonly finding appreciation decades later in remarks of approval by contemporaries who, strange to say, become theauthorities of another’s pristine concept.W h y do modern men and women endure being routed through this millof standardizatio n— standardizatio n innews reports, by radio, newspapers, pe riodic al s,— standardizati on in li te ra

ture, by book-of-the-month clubs, andtraveling lecturers on current topics— standardization in music through themedium of thousands of pieces of sheetmusic, and tons of phonograph records?Even in the worship of the Deity arewe instructed as to how and when toworship by potentates, high councils,and ecclesiastical assemblies.

The answer is quite simple; it is thewa y of least resistance. It has beendecreed by society that by the performance of a certain, well-defined routinein whatever channel man has placed

himself, he will ultimately reach thehead of that channel. Barring depression, competition, ill health, and other acts of politics, economics, and God,undoubtedly he will attain the head of a partic ular channel in life. Ye t whe nhe arrives there he finds others who pre cede d him and who are not pl ease dwith the prize that civilization offers for pr of essiona l or bu siness success. T heyare restless, seeking they know notwhat. Th ey concentrated upon their training, their acquired knowledge, until

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it brought to them all that had beendepicted for this specialization in knowledge. Yet it was an empty victory.

Undoubtedly, all through life suchindividuals who have attained the so-called success as outlined by society

for one who rigidly abides by thestandards of his educational trainingand the code of his profession or business, have felt an urge to pursue other paths. They have wished to give vent to a compelling, haunting desire. W h enin brief meditation like a flash thrownupon an inner, mental screen have pictures appeared in all their details of thestation they should assume in life, andthe falsity of the customs being practiced. To only dare cast aside thehypocrisy of the system, to be able toventure in quest of this subtle some

thing that throbs within their breast!

Upon further contemplation, the individual comes to weigh the values, andvoluntarily determines that experiencegained in following a pursuit for whichhe is train ed is safer. It is economic allysound, though undoubtedly lacking inthe element of joy in work that pleasesan d thrills. He selects the security of habit, well-formed though drugging tohis soul in contrast to the freedom andthe romance of inspired self-expression.This struggle for supremacy continues

through life, the searing inner flameneeding only to be fanned into a fireof zeal, fighting a losing battle withthe plodding, methodical consciousness,which is lashed into submission by will.This constant turmoil is not inducive to peace of min d or wel l-be in g; it in culcates restlessness, irritability, andcynicism.

Perhaps the greatest crime of all today is the ‘Running Away From Life’.W ith continuous propaganda being

promulgated fo r se lect ing a car eer ea rlyin life and ‘sticking to it notwithstanding,’ many suppress the Cosmic urgesof their own natures as emotional interferences with their academic practice. Th ey nev er hesitate a moment inthe mad race of existence with its customs, habits, and conventions, to analyze their psychic impressions. W h e n ever they are engulfed in the exhilarating wave of psychic insight that tinglesevery fibre of their being and seems tocry out in every cell to “embrace me

for but a brief time so that I may showyou the splendors of the world of individual creative ability," they shakethemselves like a dog in the surf, casting it off. Th ere are others who havecaught the vision’s splendor in all of its

grandeur and immensity; they have become conscious of a magnificent occasion to accomplish the unusual in life

— to create that whic h is non-e xis tentin form, to give to the world a newform, beauty, or ideal. Th ey are awa reof a vast means for manifesting thatwhich is yet unborn in the world of real ity . Th en they drag do wnward thisvision, while yet intangible, to the earthto be tainted with the temporal. Th eyattempt to classify it, to embody it inthe order of the day, to compare itwith the existing things which re

semble it and which the world hascalled fine. It beco mes limited, its ori ginality becomes an oddity, a disparity,and tha t is all. Instead of reachingupward to the vision, they have broughtit dow n to criticize it. T he y fea r itsnon-acceptance by the world of men

bec ause of its di st in ct iv en ess. It wil lrequire courage to introduce the new,the strange, to combat with the oldorde r of things— the accepted. “Forge tthe dream, the ideal, the aspiration,”say they; “It is too difficult; it wouldrequire pioneering, subjecting oneself toridicule, criticism, and affront for disturbing conventions.” Th en again, whoare they? W h at authori ties are theyon the subject? Can they say, “I havean idea, a conc ept; it is alone mine. Iam without support by the establishedauthorities. M y idea challenges thatwhich is accepted and revolutionizesthe theorie s of the time. I kn ow it is po ssible; it is simple. Yet I have notstudied any orthodox, academic worksthat teach or propound it; but I knowit can be accomplished." Th ey feel that

to propose any such consideration of their Cosmic inspiration—be it in music, art, philosophy, or science—would be to o gig an ti c a ta sk fo r them , it sresponsibility too great; it requires tooman y sacrifices. T h ey ru n from life.

It is impossible to avoid the distressthat this stifling of the inner urge produces— the uneasiness, the restlessnessthat tears at the soul and mind. Thesemust be appeased or one dwells in men



The Cosmic GenieIT IS LIKE THE GENII OF ANCIENT FABLES


N C E upon a time — a s aJ] s t o r i e se x p l a i n — m a n y

p e r s o n s be liev edin the existenceof genii, and attributed to themthe strange occur-r e n c e s i n l i f e .

N o w sc ience in forms us that ithas finally photographed and given

po si tive id en ti fica

tion to a little cell of living matter which the learned scientists have christened the “genie.”

According to these scientists, the divine purpose and mission of the littlegenie is so great and so ponderous thatwe wonder how such a microscopicallysmall body of matter can be the master of so many millions of other cells as arefound in the human body. In fact, itwould appear that this little materialand chemical genie has been creditedwith the duties and divine purposes of the Cosmic genie, if we are permittedto borrow the name, genie, and use itin this way.

In other words, science would nowhave us believe that the little cell whichthey have named the genie is responsible for much that we have attributed

Rosicrucian to a certain law or principle of the universe, and we are naturally reluctantto allow this little new arrival in thefield of scientific speculation to rob theCosmic genie of all of its glory.

The

Digest A ugust 1932

According to announcements fromthe Carnegie Institute at Washington,the little genii, known heretofore aschromomeres, are the little treasurecaskets or sealed mystery cells which

pas s from one ge ner at io n of be in g toanother in a direct line, and constitutethe inheritance chest. W ithi n thesesealed cells, so small that they must behighly magnified by a microscope before even a large group of them becomes visible, is contained such chemical and.shall we say, special psychic matter or mental impulses that will determine

whether the offspring will be blond or brunett e, tall or sh ort , a mu si ci an or anartist, a philosopher or a mechanic, or reap the harvest of sin already sown,or be fortunate and free from all worryand trials and tribulations. In oth er words, this little cell is the seal of inheritance in which all of the characterization of father and grandfather aretransmitted by parent to child, and isresponsible for family traits, familylikenesses, customs an d habits. Beingwell born would mean having withinone’s body at birth one or more of these genii inherited from our forbears,and carrying within its little body theideal characteristics of personality and

beh av io r th at are de si ra bl e. Being poorly born in a soci al and ethi ca l se nsewould mean being born with some of these genii, carrying within their bodiescertain undesirable attributes, tendencies, and hum an qualifications. Thisreduces the whole of our inheritedtendencies to a matter of chemical



transmission via the genie. W e knowas a positive fact, on the other hand,that what we inherit from our forbearsin the way of characteristic tendencies,and habits, represents only a small por

tion of the undeveloped assignmentwhich we must follow and obey, regardless of other Cosmic laws and principles or our own desi re s andwishes.

To those who believe that the inherited characteristics of each human

be ing are the most domin ant and themost influential, the little genie willnow stand out as a monument to scientific learning. T o th ose of us who be lieve that heredity and inherited influences, transmitted to us by our forbears,

represent only a portion of the character that we will form as months andyears go by the new explanations aboutthe chromomeres as a genie will not beacceptable.

W e are not denying that inheritance play s a very promin ent part in our general characteristics, mental abilitiesand processes of becoming a moreevolved human being in accordancewith the laws of evolution, but we cannot accept the chemical theory of inheritance as being exclusive nor as being more important than the spiritual.Rosicrucianism teaches that through the

blood st re am , th rough the chemicaltransfusion of matter from one generation to another, we do inherit certainmaterial, earthly tendencies and habits,and even of characteristics of speechand appearance. The re are today twoschools arguing the effect of these principles— the one claiming that inheritanceis a dominating factor in our evolution,and the other arguing that environmentovercomes all the effects of inheritanceand is the real power in molding our

lives.The Rosicrucian steps in, however,

and says that the real genie to be considered is that genie of our past incarnations which we call the soul. Her e issomething definite, concrete, divinelymade and easily understandable.

Through each incarnation we buildup in the soul or the psychic self a

per so nali ty or character that is in destructible and immortal. It is this inner self, the real genie of each being, that

is transmitted from one incarnation toanother, not chemically, not by blood,and not by human conception, but bydivine conception and divine transmutation. Th is sealed self of inner personality is an indelible record of all the past ex per iences which ha ve be en our lot in lives an d times gone by. It is thegreat unforgettable record upon whichare kept all of those experiences inother lives which have taught greatlessons or revealed to us great laws and pr in ciples . It is our se lves in the making of the ineffaceable mold which determines precisely what we shall be andwhat we shall do in our present lives.Each hour of the day at the presenttime, as in the past, each of us has been addin g to th is li tt le rec ord of th e

self within what we shall be and whatwe shall experience and what we shalldo in the next life, and this is transmitted from one incarnation to another as a part of the soul that comes to uswith the breath of life.

Again I say that it is absolutely truethat certain parts of the cells of life,transmitted physically by parent tochild, contain physical and even somemental tendencies, but these are all subservient to the immutable laws and powers of the greater cell wi th in .

Through the physical genie whichscience considers so important, we mayinherit from our forbears physicalweaknesses, tendencies toward certaindiseases and chronic ailments, certainhabits and many good points and po we rs . But th e ex per iences of the pa st , th e le ssons re al ly lea rne d, thevows taken, the obligations willinglyassumed, the determinations made, theconclusions reached, are all more potentfactors in the guidance of our presentlives and the working out of our characters in each incarnation than all of

the genii that science has been able tofind in the physical composition of man.

In the Cosmic genie, which each soulcarried with it from incarnation to incarnation, is the seat of the will power which man can exert and use to combat

and overcome the inherited weaknesses

of his forbears, or he can use this Cos

mic power to strengthen the strong

poin ts , th e exce llen t qualif icat ions, the

good tendencies that he has inherited.



T heRosicrucianDigestAugust1932

The entire physical make-up of manis under the rule and under the guidance of the Cosmic genie of the soul.This self within when awakened andgiven the opportunity to exert its power,transcends all physical tendencies, all

ph ysi ca l in her it an ces and all ph ys ic aleffects of environment and blood. It isthis Cosmic self that can bring thelowest and the most human of human be ing s to th e greate st he igh ts . It is th isCosmic self that can recreate the life of any human being and regenerate it andstart it on a new career of victory over all of the physical tendencies and inherited impulses of the human body.

The sole purpose of reincarnation or be ing reb orn again and ag ain is to giveus in each incarnation the effect, theadvantage, the power of our accumulated evolutions. N ot one of us is bornas a new being with merely certaintendencies attached to our inexperienced selves through physical transmission. If that were true, then, un doubtedly, the physical inheritancewould be the dominating factor in eachgenera tion of each family. All the ex pe ri en ces of life te nd to show that ineach family where the Cosmic self within is awakened and allowed to br in g to bear up on life th e reco rd of its past lessons and past experiences

and the wisdom which it has acquired,it has changed the general tendenciesof the person’s life and brought him toa position of freedom from inheritedconditions, and made him captain of his soul and captain of the change of life.

In many families we find sons anddaughters who have gone on in their ordinary ways of life, living truly theimpulses of inheritance and manifestingon the surface only that which lies just beneath th e skin. In su ch families we

often find, however, one child or perhaps more who have risen above themild influences of inheritance and become masters of their lives through theawakening of the soul and the quickening of the Cosmic genie within them.W he n this influence steps to the frontand dominates the will and the think

ing, the acting and the doing throughout life, we find the inherited tendencies

be ing ca st as id e one by on e unti l finallythe child no longer looks like or liveslike or is in any way spiritually, mentally, or physically a replica of the in

herited tendencies of his forbears.Through this marvelous law of the

Cosmic man has been able to evolve beyond th e li mi ta tions of in he ri ta nc e.Families, like branches of a tree, would

be much alike, and we would find newness of character, strength of personality, power of exploration, uniquenessof thinking, all minimized if there wereno Cosmic genie within us to overcomethe physical tendencies of the inheritedchromomeres.

None of us ca n know in ch ild ho od

or even with sureness in adulthoodwhat we may have inherited throughthe physical genie or the Cosmic genie,nor acquired by environment. Onc e weawaken, however, the self within andlearn how to develop its powers and beguided by its subtle influences throughattuning ourselves with all of the Cosmic principles, we discover our lives are be in g guided by a pr in ciple, a wisdom,an intellect, a divine law that is superior to all phys ical laws. It is this Cosmicself that will carry each human being

and his various periods of incarnationon to the highest goal and the great pin nac le of success and pe rfect io n inlife while the inherited tendencies of thechromomere or of the little physicalgenie will lift no man above the heightsof his forbears or beyond the limitations of his antecedents.

For this reason, each one of usshould give time and thought to the ex

pr es sion of th e self wi th in . W e ca n dothis by attuning ourselves with the rightthinking, by studying how to quicken

the self within and how to listen to thestill, small voice, and by becomingattuned with Cosmic laws to such anextent that they operate perfectly andefficiently in us and thr ou gh us. T heobject of the Rosicrucian Brotherhoodis thus fulfilled through its teachingsand through its constant guidance.

V V VV V

© 9 DO YOU READ THE ROSICRUC IAN FORUM ? • •



know not that he is that same is he.A heathen philosopher maintains thatwhat we know of the First Cause israther what we are ourselves thanwhat the First Cause is. For that passesunderstand ing. An d in this strain theheathen doctor argues in his book.“The Light of Lights," that God issuper-essential, super-rational, super-intelligible, i.e., beyond the natural understa ndin g. I speak not of graciousunderstan ding. By grace man may becarried to the length of understandingas St. Paul understood who was caughtup into the third heaven and saw unspeakable things. He saw, but was notable to express them. For wha t a manknows he knows in its cause or in itsmod e or in its effect. But in these respects God remains unknown, for he is

the first. Fu rth er, he is modeless, i.e.,undetermined. And he is without effect,that is, in his mysterious stillness. Herehe abides apart from the names thatare given him. Mos es asked his name.God answered, He who is hath sentthee. Oth erw ise he could not tell it.God as simply being, in that sense hecould never give himself to be knownto creature. No t that he could not doit, but creature could not understand it.

— I have ofte n laid it down that G o d ’slordship does not lie merely in his lordship over creatures; his lordship con

sists in his power to create a thousandworlds and dominate them all in hisabst ract essence. Th ere in lies his lord ship. Dionysius and Gregory both teach that the Divine Being is notcomprehensible in any sense; not toany wit nor any understanding, noteven to angelic mind even at itsclearest. It was said by a philosopher that whoso knows of God that he isunknown, that man knows God. For itis the height of gnosis and perceptionto know and understand in agnosiaand a-perception. T o know him really

is to kno w him as unknowa ble. As themaster puts it: If I must speak of God,then I will say, God is somethingwhich is in no sense to be reached or grasped; and I know nothing else

The about him. According to St. Augustine,

Rosicrucian what we say about God is not true;

Digest what we say that God is he is not;

August what we say he is not that he is rather

1932 than what we say that he is. Nothing

we can say of God is true. G od ’s wort hand God’s perfection cannot be putinto words. W he n I say man, I havein my mind human nature. W he n Isay grey, I have in my mind the greyness of grey. W h en I say God, I havein my mind neither God’s majesty nor his perfection. Dionys ius insists thatthe more we can abstract from Godthe better by negation than by affirmation. Hen ce the dictum of one master that to argue about God from likenessis to argue falsely about him, but toargue by denials is to argue about himcorrectly. Dionysius says, writing aboutGod, He is super-essential, he is super-luminous; he attributes to him neither this nor that. For whatev er he conceives, God far transcends it. The re isno knowing him by likeness. Ra the r by

attributing unlikeness may we makesome approach to understanding him.Ta ke an illustration. Supposing I describe a ship to someone who has never seen one, then on looking at a stone hewill plainly see that it is not a ship.And the plainer he sees that it is notship-like, the more he will know abouta ship. It is the same with God. Th emore we impute to him not-likeness,the nearer do we get to understandinghim. Ho ly Scripture yields us merely pr iv at iv es . T h a t we sh ould cred it Godwith matter form and work is due to

our gross senses. W e fail to find Godone because we try to come at him bylikeness. Dionysiu s cries: ‘Friend Tim othy, if thou wouldst catch the spiritof truth pursue it not with the humansenses. It is so swift, it comes rush in g.’God is to be sought in opposites; inknowing shall we know God; in forgetfulness of ourselves and all things evento the naked essence of the Godhead.Dionysius was exhorting one of hisdisciples. ‘Frien d,’ quoth he, ‘ceasefrom all activity and empty thyself of self that thou mayst commune with the

Sovran Good, God, namely. ' Pray Godwe may seek him so that we shall findhim neverm ore to lose him. Amen.

Poverty

The really virtuous man does not

want God. W h a t I have I want not .

He makes no plans, he sets no store by

things. As Go d is higher than man, so



SinCONSIDERATION

d G u z n e y

own country from the same or worsedestruction. Do our Jaws agree or disagree with the Cosmic? W e do n’tkno w exactly. But the mode of life issuch that we are here to do something, and by doing things learn the laws of the Cosmic and the secrets of our success. Th e more we act and do things,the greater the capacity we develop inour nature for doing things. Thegreatest doers among men are reallythe most advanced individuals in our community, though they might be classified sometimes as the greatest sinners.

Mighty doers always command respect and admiration of their contemporaries and posterity, though they might

be gre at sinne rs from our ordinarystand-point. Look into the history of humanity and recollect the deeds of Genghis Khan and Napoleon. Thosetwo men by their doings destroyed millions of human lives; they destroyedkingdoms and empires; consequently. they were the greatest of sinners. So itlooks at a glance. But wat ch the history closely, and you’ll see that thosemighty doers were epoch-makers. They br ok e th e crysta ll iz ed condit ions in acertain part of mankind, if not in thewhole world, and opened the way for new epochs of history, scarcely knowing what they were doing or what theywere doing it for. It means tha t theywere nothing more than the tools inthe hands of an Intelligence higher than that of man. The y showed that

ITS PHILOSOPHICAL

By F r a t e r C

H A T is Sin?S i n i s w r o n g

action that bringss o m e h a r m t oothers and makesm o r e f o r o u r selves.

Then, what isr ight and what iswrong action?

R i g h t a n dwrong like heata n d c o l d , h a v erelative meanings.

One and the same action performed bytwo different individuals may be right inone case and wrong in another. For instance, it is a right thing for a husbandto kiss his wife, but it is a wrong thingfor another man to kiss the samewoman, while she is a faithful wife of the first one.

" W h a t is meat for one is poison for another .”

O r such example: It is undo ubted lysinful action to put to fire a house of somebody without the desire and per

mission of that person. By making war against our enemies, we destroy villages and towns, and even kill perfectly good men by thousands, yetassure ourselves that we are doing

1 ” ". . qood deeds, that we don ’t commit anyRosicrucian »jn a, a„

Digest From the stand-point of our laws.we are obliged to destroy our enemiesin any way we can, in order to save our

The

August1932



they were good tools, but not sinners;they were too great to be ordinary sinners; they were above sin.

N ow tu rn ing our attention to the ordinary daily life, we might meet such

actions as this: Suppose a little boy,three years old, burned a house, while pl ay ing wi th fire. Is th e boy a sinner ,or not? W h a t kind of law could weapply to him and how could we judgehim? W e are helpless to use our ordinary laws in this case, because the‘‘criminal” is innocent and too ignorantfor that. O r suppose that an idiot putto fire the same house while trying tohave some fun for himself and others.Some sort of punishment should beapplied to him, but in a small degree,

be caus e he is to o weak-minded fo r anyserious judgment. O r suppose the samehome was set afire by a man of averageintelligence, but one who was possessedwith a beastly character and was seeking revenge of his neighbor for someold grievances. Th is man, if caught,shall be punished by the whole extentof the mundane law; nor can he expectany exemption from the Cosmic law.

It is proved in our life that the richer the man the higher taxes he pays. Th eriper the man mentally the more re

sponsibility he bears on his shoulders.How ever , mentality alone never could

be used as a standard meas ur e for pu ni shm ent . It mig ht happen that th e br ain ie st man in a com mun it y woul dcommit the greatest crime and haveslight, if at all, punishm ent. Suppo se,for example, that a genius, like the lateThomas Edison, advised his best assistant to try in a laboratory some newchemical admixture. Suppose that ad mixture. when tried, proved to be aterrific explosive, like dynamite, or even

worse. Natu rally, the whole laboratoryand everything in it, including theassistant himself, was blown into atoms.

Indirectly, the genius is responsiblefor the death of his no less talentedassistant. But who can judge thegenius as a criminal? If he would comeinto court and frankly confess his sin,even then the severest punishment couldnot be applied to him.

Now, loo king a t th ose ac tions, or sins, from the standpoint of the actors,or sinners, we would observe that a

three year old boy, regardless of hisinnocence and ignorance, shall be im pr essed by his wrong ac ti on for th erest of his life. Afterwh ile, being afather himself, he would be careful

with his own children, and tell the sadstory to his neighbors of how he didcommit a crime by carelessness of his pare nts, and in that w ay te ach ot he r parents ho w they mus t be ca re fu l whentraining their children in regard to

playing with fire.

An idiot, being caught and punished,which measure could be applied to him,would understand, as far as his braincould permit him, that to play withfire is not so much fun, after all.

An average, but beastly man, would

learn that the evil doings always bringevil results; therefore, they never should

be rep eate d.

But the greatest lesson would belearned by the genius. His wrong a ction or sin would teach him that unknown chemical substances should behandled with great precaution in order to avoid such terrible unhappiness.More than that, he would remember theformula he gave to the assistant, andnaturally repeat the admixture in better conditions and make a new invention,which may revolutionize the whole lineof a certain work.

Analyzing those wrong actions, or sins, from the outside, enables us tolearn a good lesson for ourselves. It isclear to us that the three year old boycommitted his crime with no evil intention, but through his ignorance. Th eidiot who set fire to the house for thefun of it performed that action, or sin,through his utter ignorance. Th e mature man, setting fire to a house, knew

perfectly well that he co mm it te d acrime, or sin. But he wa s igno rantabout the tricks of policemen and the psych olog ic al exp eri ment s of th e ju dge,who might find a criminal even withoutwitnesses. Still more, he wa s ignoran tabout the Karmic law, from which noevil doer ever can escape. Finally, agreat genius, who was indirectly responsible for the death of his assistant,committed that sin by his utter ignorance in this particular case.

It is clear now why, “Ignorance isthe mother of all sins.”



The Secret of Praying

(Continued from Page 252)

make Go d complicated. Do you knowwhere the doctrine of the Trinity originated? It is a fact, horrifying in away.

It was in 1127 when the FourthLateran Council was being held for the pur pos e of pr os ecu ti ng here ti cs . In th isCouncil when one at the head of thechurch foolishly, in a moment of forgetfulness, said to the man of Francewho came to him and asked, ‘‘Howare we going to tell who are hereticsand who are the chosen followers of

God, Christians?’’ ‘‘Destroy them alland God will protect his own .” Thesemen who formed this doctrine of theTrinity and many others, had somereason for it in some of the passagesin the Bible, but they have never ex pl ained th em sat isf acto ri ly , and th ere isnot a clergyman today who comes outand admits that that doctrine is real,

but they acce pt , and I am no t cr iticizing them. If he is a Christian clergyman, he must preach the sermon. Hecan do nothing else himself but befaithful to the doctrines he reveals, buthe is not convinced because he cannotunderstand how Jesus was the only begotten son of God, and yet understandthe omnipotent power as being dividedthree ways, and yet further understandthe Master Jesus saying, ‘‘There isnone greater than my Father inHeaven .”

Therefore, it is to this one SupremeIntelligence, God, this great Mind, towhom we must direct and petition andmake our pleas. In this mind an d inthis God alone are the things possible

tha t we ask. W e seldom ask in our p rayers fo r thin gs that we can do ourselves unless we are praying foolishly.W e look upon our prayers as an opportunity to ask an omnipotent, SupremeIntelligence to do something that nothing on the face of the earth can do for us. T ha t is wh y we pray, and therecan be only one power that can takeany one of the laws and make an exception to it. Th er e can only be one

power that can se t as ide th e cou rse of events, only one power that can change

this or that or another thing, and it isto that power, alone, that we pray. W ehave the privilege of praying and rightto pray, but we must do it understandi n g ^ .

N ow th e whol e pr ob le m of pr ay ingis, afte r all, a mystical process. Pr ay ing is not a scientific thing. Acc ordi ngto scientists, it is just so much piffle.According to science, praying is something inconceivable, childish, inane. Iam not saying they never pray becausesome of them do, but from the scien

tific point of view all natural laws areimmutable. W e also speak of theimmutab ility of G o d ’s laws. It is oneof the most wonderful things we have.If it were not for that, some of youwould not be here tonight. You r car may not have run; the trolley may nothave run, the roof may not be on the

bu il ding , th e se ats mig ht not hold youdown, or in getting back home youmight find perhaps your car would hop,skip, and jump, instead of running asit should, and everything would go

wrong if it were not for the immutability of the laws. W e a gree with thematerialistic scientist in this respect; toask God to make an exception or tochange an immutable law is childish. Itis like a child sitting on the floor withthe sun shining in his eyes, and askinghis mother to put a blanket over thesun. So praying is not a scientific process. It is something from within tha ttranscends material, scientific life so far

beyond th e ho ri zon and limit of th esky that it is incomprehensible toscience. It is a mystical thing— some

thing of our soul and not of our brain — so methin g of our inner selves andnot of our outer selves. Th is mortal,carnal, flesh body has not a right nor priv ilege to ask God, th e Creator of allthings, to look down in His mercy andlove and do something for us. Ou r

body has no pr iv ileg e to ask tha t, bu tthe soul within has both privilege andright. It is par t of the Go d consciousness. God, when He crea ted man, said,‘‘I mak e him in my own imag e.” It,therefore, has a right, as a part of the



I have a book I am going to quotefrom, containing a collection of prayers.You can see how mystics have this understanding of prayer; and if you willfollow these prayers, or could praylike them, you would find what theefficacy of prayin g is. In the first place,the mystic knows better than to comeand ask God to give him money or givehim a lot and house and give him material things as though God had themon a tray and would let them slip, falling into their laps. Th e theme of themystic's prayer is thankfulness for life

— and if your ju dgment does let mehav e more, then more I shall have. If it is the end of my days, then I willaccept it. If this is my lot in life, thenI will accept it. Th er e is but one G odand even Jesus, the other point of the Trinity, called upon God on thecross.

N ow let me show you in th is bo ok some prayers. Ta ke the prayer thatJesus gave to us when learning to pray.In that prayer in the translation yousee it says, ‘‘Lead us not into temptation,” yet God never leads man intotemptation. Th e original, however,says, “Lead us when in temptation, butdeliver us from evil.” Th ere ar e hun dreds in there, but I wanted to callyour attention to another one. This isone of St. Au gus tine’s. “O h, Go d whodost grant us what we ask, if onlywhen we live a better life.” An othe r one of St. Augustine's is, “Oh, God.where was I wandering to see Thee?Oh, most infinite beauty, I sought Theewithout and Thou wast in the midst of my heart. ” Such prayers as these tellus how to pray. And then we havema ny others. I would like to read themall but my time is limited. Th er e is onehere from the famous Earl of Englandwho learned how to pray. “Oh, God,I thank Thee for all the joy I have hadin life in communion with Thee.” Sister Cawdry, whose most beloved prayer

was this one: ‘‘Oh, God, Thine is theKingdom, the power and the glory forever and ever, Amen .” So this book called, “Mystics at Prayer,” containsall of these wonderful prayers of themystics. This book shows the w ay to pr ay , ho w to form your pra yer s. (T he bo ok ‘‘Mysti cs at P raye r” may be ha d, pri nte d in tw o colors fo r $1.00, post pa id from the Ros ic rucian Supply Bureau, for those who wish it.)

Remember that prayer is communion.It is the most sacred, the most religious,the most vital, the most beautiful blessing and privilege that man has— to talk to God at any time, any where he may

be. Li ft your th ou ght s. Li ft your voice, if you wish. Lift you rself high er

but find God at th e same time wit hi nyou. Ta lk quietly to the soul and co nsciousness within— talk with joy, a noteof cheer and appreciation of thankfulness in your voice. Th ank God evenfor the trials and tribulations becauseof the lessons they contain. T ha nk God for every stumble that has causedyou to fall, because in rising you havelearned a lesson, how to lift yourself up. Th an k God for the lesson—goodor bad from your judgment. The y may be all go od in th e mind of God. Youare not the judge. But two or threetimes a day talk with God as youwould walk with God and tell Himw ha t you think. Tell him you r troublesand trials.

Talk to God as you would talk toyour closest companion, your dearestfriend. Be acquainted, be intimate, befriendly and happy with God. D on ’tfear God, for God is all love andmercy. God does not w ant you to fear Him. The re is no fear of any G od th atis real; there is no anger nor jealousy

in any God, for the one God above all

is the Go d of love and mercy. An d you

have the privilege of praying to this

God and having your prayers answered.

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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 practica l application of na tural andspiritual laws. The purpose of the organiza tion is to enable all to live in harmony with thecreative, constructive, Cosmic forces for the attai nm ent of health, happiness, and Peace.

The Order is internationally known as AM OR C (an a bbreviation), and the AM ORC inAmerica, and all other lands, constitutes the only form of Rosicrucian activities united in one body havin g repres en ta tion in the in ternat iona l Ros icrucia n congresse s. The A M O RC does notsell its teachings, but gives them freely to all affiliated members, together with many other

benefits.

Inquirers seeking to know the history, purposes, and practical benefits that they may receive from Rosicruc ian association , are invited to send for the free book, “T he W isdom of theSages." Address, Librarian, S. P. C., care of

A M O R C T E M P L E

RO S I CRU CI A N P A RK S A N J O SE . CA L I F O RN I A . U .S .A .

(CABLE ADDRESS: “ AM ORC " RADIO STATION 6KZ)

Officials of the J\[orth American Jurisdiction

(Including the Un ited States, Dominion of C anada, A laska, Mexico,Guatemala,Honduras, Nicaragua, Costa Rica, Republic of Panam a, the W est Indies,Lower California, and all landunder the protection of the United States of America.)

H. SPENCER LEWIS, F.R.C., Ph. D ...................................................................................... Imperator

RALPH M. LEWIS, F.R.C.,............................................................................................... Supreme Secretary

CHARLES DANA DEAN, F.R.C.,........................................................................ Nat iona l Grand M as ter

A. LEON BATCHELOR, F .R.C ........................................................................ Director of Correspondence

ART HUR B. BELL, F.R.C Director of the W elfare Department

HARRY L. SHIBL EY, F.R.C Director of Editorial Department

The following principal branches are District Headquarters of AM ORC

New York City, New Yo rk:

AFRAMERICAN Chapter of AMORC, 125W est 130th St., Claxton C. Swift, Master,805 St. Nicholas Ave., c/o Tate, New York City, New York.

Boston, Mass:

Mass. Lodge, Mrs. Marie Clemens, S.R.C,

Master, Lodge Building, 739 Boylston Street.

Pittsburgh, Pa.:

Penn. First Lodge, Geo. W . Postgate, 1417Duffield St., Pittsburgh, Pa.

Hartford, Conn.:

Isis Lodge, AM ORC , Mr. W . B. Andross,Master, Box 54, South Windsor, Conn.

San Francisco, California:

Francis Bacon Lodge, John M. Dearing,Master, 1655 Polk St., San Francisco, California.

Los Angeles. California:Hermes Lodge, AMORC Temple, ReadingRoom and Inquiry office open daily. 9 A.M.to 9 P.M., except Sundays. Gran ada Court,672 South Lafayette Park Place. E. E.Chaffey, K.R.C., Master.

San Jose, Calif.:Grand Lodge Session for all members, Tuesday evenings, 7:30 to 8:30 P.M., NagleeAve., Rosicrucian Park.

Chicago, III.:Chicago Chap ter No. 9., O. G. O ’Delius,Ma ster. Offices and Reading Room (opendaily and evenings), Auditorium Hotel (ClubRoom No. 4) 430 South Michigan Ave.(Telephone Harrison 5000).

Philadelphia, Penna.:Delta Lodge No. 1, AMORC, Henry Wilcke,Maste r, Stevens House, Lancaster, Pa. JohnR. Springfield, K.R.C., Secretary 1448 No.57th Street.

(Directory Continued on N eit Page)



Portland, Oregon:

Portland Chapter, Mr. H. A. Ellis, Master,P. O. Box 1901, Sta. 4, Portland Ore.

Seattle, Washington:

AMORC Chapter, A. C. Runte, Master,1113^2 Howell, Seattle, W ash . Libra ry andReading Room, 501 Haight Bldg. Openeve ryda y 10 a.m. to 4:30 p.m. Evenin gs7 p.m. to 9:30 p.m. Telephone Seneca 9215.

Other Chartered Chapters and Lodges of the Rosicrucian Order (AMORC) will be found inmost large cities and towns of No rth America. Address of local represen tatives given on request.

P R IN C I PA L C A N A D I A N B R A N C H E S

Vancouver, B. C.:

Canadian Grand Lodge, Mr. Merritt G. Gordon, Master, AMORC Temple, 560 GranvilleStreet.

New Westminster, B. C.:

Mr. A. H. P. Matthew, Master, 1313 7thAve.

Montreal, Quebec, Canada:

Societe d’etude d'AMORC (French Section),Marcel Henry, Master, 3837 St.-Denis St.,Montreal, Quebec, Canada.

Winnipeg, Man., Canada:

C. H. Best, Master, 310 Parkview St., St.James, Winnipeg, Man., Canada.

Victoria, B. C.:

Victoria Lodge. Secretary, AMORC, Box 14.Inquiry Office and Reading Room, 101 UnionBank Bldg. Open week days 10 a.m.—6 p.m.

Edmonton, Alta.:

Mr. James Clements, K.R.C., Master 9533Jasper Avenue, E.

S P A N I S H -A M E R I C A N S E C T I O N

This jurisdiction includes all the Spanish-speak ing Countries of the New W orld . Its SupremeCouncil and Head Office are located at San Juan, Puerto Rico, having local Representatives in allthe principal cities of these stated Countries.

Hon. Manuel Rodriguez Serra, F.R.C., Supreme Grand Master, P. O. Box702, San Juan, Puerto Rico.

Arm ando Fon t de la Jara, F.R.C., Sec retary General, P. O. Box 36, San Juan,Puerto Rico.

The name and address of other Officers and Branch Secretaries cannot be given general publicity, but may be obtained for any information or special purposes, through the Head Office atSan Juan, Puerto Rico.

A LL CO R RE SPO N D E N CE SH O U L D BE A D D RE SSE D T O T H E SE CRE T A RY G E NE RA L

A F E W O F T H E F O R E I G N J U R IS D IC T IO N S

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

Scandinavian Countries:The AMORC Grand Lodge of Denmark,Carli Anderson, S. R. C., Grand Secretary,Manogade 13th Strand, Copenhagen, Denmark.

France:Dr. H. Gruter, F.R.C., Grand Master, Nice.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., Grossekreter der AMORC. Laxenburgerstr, 75/9, Vienna, X.

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

Australia:The Grand Council of Australia, M. S.Kowron, F.R.C., Grand Master, '‘Sandhurst,"52 Fletcher St., Bondi, Sydney, N.S.W.

England:

The AMORC Grand Lodge of Great Britain,Mr. Raymu nd Andrea, K.R.C., Grand M aster,41 Berkeley Road, Bishopston, Bristol, Eng.

Dutch and East Indies:

W . J. Visser, Grand Master, Bodjong 135Semarang, Java.

Egypt:

The Grand Orient of AMORC, House of theTemple, M. A. Ramayvelim, F.R.C., Grand Secretary,7, Rue Talkha, Heliopolis.

Africa:

The Grand Lodge of the Gold CoastAMORC. Mr. H. C. Moncar, Grand Master,P. O. Box 329 Accra, Gold Coast, W estAfrica.

Costa Rica:

William T. Lindo, F.R.C., Grand Master,P. O. Box 521, Limon, Republic of CostaRica, C. A.

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



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