O S I C R U C I A N

1957
OC T OBER
30c per copy
DIGEST
Causes of
Psychic
j Inharmony
to avoid personality
#f"
Unbalance.
i
V A V
[Junior A dults
hey pledged honesty
|0 self and others.
V A V
States of
Mystical
xperience
A. skilled evaluation.
V A V
\\ Mysticism
b', Science
The A rts
V A V
Tfcxt
Nutrition and
the Mind
V A V
@oven,:
!Out of the East
Preparation and thoughtful application increase the advan
tages we derive from things and circumstances. For example,
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you if your credentials were available. Likewise, certain periods
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CJf CATHEDRAL HOUR SCHEDULE: Quick reference card,
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WELCOME GUESTS
Paying a brief visit to Rosicrucian Park during a recent tour of the United States were world-renowned singer, Soror Edith
Piaf. of Paris; her secretary; and members of the Rosicrucian Grand Lodge in France. They were welcomed by Supreme
Secretary of AMORC, Cecil A. Poole, and conducted through the Orders extensive facilities in San Jose. Seated left to right:
Lysanne Coupal, Miss Piafs secretary; Soror Edith Piaf; Soror Danielle Bonel. Standing: Frater Orlando Perrotta, assistant
to the Supreme Secretary; Frater Marc Bonel; Frater Jacques Liebrard; Frater Albert Doss, of Cairo, Egypt, who on the
same day was also visiting Rosicrucian Park. .
(AMORC Photo)
^llte Bectet of
MENTAL CREATING
I
F YOU like merely to dream, then read no
further. There comes a time when your
fancies must be brought into lightand stand
the test of everyday, hard realities. Are you
one of the thousandsperhaps millionswhose
thoughts never get beyond the stage of wistful
wishing? Do you often come out of a daydream
with the sigh, If only I could bring it about
make it real?
All things begin with thoughtit is what fol
lows that may lift you from the class of those
who hope and dream. Thought energy, like
anything else, can be dissipatedor it can be
made to produce actual effects. If you know
how to place your thoughts, you can stimu
late the creative processes within your mind
through them you can assemble things and
conditions of your world into a happy life of
accomplishment. Mental creating does not de
pend upon a magical process. It consists of
knowing how to marshal your thoughts into a
power that draws, compels, and organizes your
experiences into a worth-while design of living.
&J5eR O S I C R U C I A N S
(AMORC)
SAN JOSE CALIFORNIA
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THE OFFI CI AL MAGAZI NE OF THE WORLD- WI DE ROSI CRUCI AN ORDER
Vol. XXXV OCTOBER, 1957 No. 10
Welcome Guests (Frontispiece) 361
Thought of the Month: States of Mystical Experience 364
Singleness of Purpose .......................................................................................................368
Humor too Evolves ..........................................................................................................371
Junior Adults ............................ .....................................................................372
Causes of Psychic Inharmony...................................... .......................................376
Can You Explain This? 378
Cathedral Contacts: Do Memory and Imagination have Actuality?. ... 379
Nature's Unexplained Weapons ........................................................................................381
From Horses to Stars ..........................................................................................................384
Temple Echoes .................................. ................................................................................388
Coincidence? .......... .............................................................................................................391
A Realization of Goodness ................................................................................................392
World-Wide Directory ........................................................................................................396
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Published Monthly by the Supreme Council of
Rosicrucian Park THE ROSICRUCIAN ORDERAMORC San Jose, California
EDITOR: Frances Vejtasa
The Purpose of the Rosicrucian Order
The Rosicrucian Order, existing in all civilized lands, is a nonsectarian fraternal body of men
and women devoted to the investigation, study, and practical application of natural and spiritual
laws. The purpose of the organization is to enable all to live in harmony with the creative, con
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Copyri ght, 1957, by the Supreme Grand L odge of A MORC, I nc. Al l ri ghts reserved.
The
Rosicrucian
Digest
October
1957
THE
THOUGHT OF THE MONTH
STATES OF MYSTICAL EXPERIENCE
By THE IMPERATOR
n human existence it is
quite necessary that a
distinction be made be
tween independence and
interdependence. No
thoughtful person can
claim absolute independ
ence for his existence. He
eventually realizes that
consists of the same ele
ments and boasts the same functions as
all other living things. Furthermore, no
thoughtful individual can claim inde
pendence even for his own thoughts
since, in the realm of thought, there is
an obvious relationship to the ideas of
other humans. It is all too apparent
that mans life here and now, his mortal
existence, and even the earth itself up
on which he dwells, are the conse
quence of certain factors which are
strictly beyond mans personal power
to control. Therefore, if man does not
stand alone, if he is not completely
independent, then, obviously, he must
stand in relation to certain other things.
It is this realization that gives rise, early
in mans rational existence, to the idea
of interdependence. By interdependence
we mean that all things are related and
have a dependence upon one another.
In mans climb upward, this idea of
interdependence caused him to believe
that the stars, earth, air, and animals
each of these thingshad some purpose
to be fulfilled. However, this purpose
was conceived as not being for the ob
ject itselfbut rather that it existed
for the necessity of other things. This
was interpreted, for example, to mean
that the sun existed only to give light
and heat; the rain, to nurture the soil
and to have it bring forth crops, and
lis substance
the earth, to become the habitat of man
and living things. The question then
arose, What is mans relationship to the
myriad of things, the realities of the
world, of which he is conscious?
At first this question of interdepend-
ence, the relation of things to each oth-
er and to man, seemed quite simple of
answer. It appeared that there would
be a hierarchy of values, that is, a great
graduated scale in which things were
to be placed according to certain values
put upon them by man. What man
could utilize, could employ for his own
benefit, what seemed to be intended to
serve him, these things were placed in
this hierarchy or scale according to the
order of determination by man. In oth-
er words, what man could control he
placed at the bottom of the scale, be-
cause it was beneath him. Whatever
opposed his powers, his ability to con
trol, he conceived as being of the higher
realities. These were placed, according
ly, at the top of the scale.
Eventually, the varied experiences of
man caused him to alter his original
opinion with respect to this hierarchy
of interdependence. If some realities of
life are subordinate to man because of
the fact that he can exercise control
over them, then, for the same reason,
man himself is placed in a position of
being subordinate to those powers and
forces prevailing in the universe which
he cannot control. Consequently, all
things are dependent upon what man
depends upon.
If so many realities of each day, little
material things of which we are aware,
are subject to man because he can con
trol them and if man himself is subject
to something still greater, then every-
thing is dependent upon the greatest of
all powers. We may put it in this way:
if three is dependent upon two and if
two is dependent upon one, then one
logically becomes the prime factor; con
sequently, the great unknown, the mys
terious, the uncontrollable, was deified
by man; it was anthropomorphized. In
other words, the unknown became an
independent being with certain attri
butes not unlike humans, a powerful
personality that transcended the world.
But its powers were immanent in the
world as consisting of all of those un
controllable phenomena which man ex
periences. This today, in essence at
least, is the view of orthodox Judaism
and of various Christian sectsnamely,
a supreme power upon which all else
is dependent and which is personalized.
This latter conception of dependence
upon a supreme prime factor set the
thoughtful man to speculating. What is
expected of man by this initial power,
this God or Divine Intelligence? What
did It expect that man should do or
that man should become? This specula
tion was not an intentional inquiry into
the nature of God nor was it an inquiry
into the nature of mans own self.
Rather it was the attempt to assign to
the initial cause a purpose for man.
Further, it was an attempt to compel
mans life to be dependent upon the
arbitrary purpose which man assumed
that the Divine intended for him.
A New Meaning
The eventual emergence of mysticism
fortunately rescued man from a blind
dependence upon an imaginary and ar
bitrary purpose for his existence. Mys
ticism revived the original conception
of the interdependence of the realities
of existence, man being one of them,
but it gave this doctrine of interdepend
ence a new and enlightened meaning.
Generally, we are accustomed to think
ing of mysticism in the generic sense,
that is, as having one broad or general
meaning. Probably this is due to the
overemphasis which has been given to
mysticism by organized religion. As a
result mysticism has become identified
with that one aspect, to the exclusion of
all its other ramifications. There are
however some techniques, some meth
ods and procedures associated with mys
ticism which are, in fact, so diverse, so
extreme, that it is hardly proper to clas
sify them under the general head of
mysticism.
Religious mysticism, about which an
untold number of volumes have been
written and which, inherently, con
tains much good, advocates a conscious
ness of the presence of some exalted
agency. When man becomes conscious
of this agency, he seeks from it certain
values, certain benefits. In Judaic,
Christian, and Islamic mysticism, this
agency, of which man seeks to be con
scious, is defined as God. Consequently,
then, from this point of view, we can
see that mysticism is the cultivation of
the consciousness of the presence of
God. It means to have an awareness
of God within ones self. The closest
approach to God is within man, within
his own consciousness. In fact, the in
ner consciousness remains the frontier
of the Divine.
If mysticism were nothing more than
thisnamely, to acquire a conscious
ness of the presence of God, to realize
ones closeness to God, to embrace God
in our thoughts and feelingsthen man
would be reverting back to an absolute
dependence upon deity. It would con
sist of realizing God and then waiting
for the edicts of this God and some con
ceived purpose that He had for man.
The only difference between mysticism
and the earlier forms of religion, where
absolute dependence upon the deity was
the requisite, would be that in mysti
cism the deity would be reached through
the inner door of consciousness instead
of through the outer door of externality
and worship. Instead of trying to lo
cate a supreme power somewhere in the
heavens, it would consist of locating this
God within ones consciousness and then
maintaining the same primitive rela
tionship to it.
Many mystics of religious sects are
content only to experience what they
have conceived to be God or the Su
preme Being. Such a consciousness of
the presence of God is the sole end they
have in view. They believe that such
experiences are a ldnd of touchstone
from which is derived the power and
influence that will completely transform
their lives, purge them of all their
weaknesses and all their misconcep
tions. It can be easily seen that such
reasoning robs them of personal initi
The
Rosicrucian
Digest
October
1957
ative. It is like those humble but mis
guided persons who find temporary
stimulation in kissing some sacred ob
ject in a church or cathedral. Obviously,
it provides them with a certain ecstasy
or thrill, principally imaginary, because
of the power which they conceive to
be latent within the object. But when
they leave the church or cathedral,
they find themselves no better equipped
to contend with the exigencies, the vari
ous problems of living. The same ap
plies to those religious mystics who are
content alone to experience God.
False Approaches
This brings us to the fact that there
are two types of mystics. Actually, the
first type should not be considered a
real mystic, though he is often so des
ignated and perhaps earnestly believes
himself to be one. His kind of mystical
experience is often nothing more than
a pathological condition, a certain mor
bidity of mind. It is really an exhibi
tion of a psychological disassociation
and, to an extent, a temporary disinte
gration of his personality. For an ex
ample, perhaps one has zealously stud
ied religious mysticism for years to the
extreme. He eventually becomes ob
sessed with the idea that he is con
tinuously conscious of the presence of
God, and by allowing himself to be so
obsessed he finally loses the boundary
of his primary self. He is no longer
able to distinguish self from his obses
sion. The personality, the true part of
himself, becomes submerged in the idea
of God. He then is unable to distin
guish between those thoughts which are
strictly his own, the result of his own
primary personality, and those impulses
which he conceives to be of Divine
origin.
If you knew someone who was to
continually profess that he was pos
sessed, at all times, with the personality
of Abraham Lincoln or of Napoleon and
that all he said or did was the result
of the influences of such a personality
dominant within himself, you would
finally come to the conclusion that such
a person was abnonnal. Actually he
would be insane. Likewise, one who is
continually obsessed with the idea that
he is conscious of the presence of God,
and is acting in response to Divine di
rection in all things, is also a patholog
ical case and must be considered as
such.
This pseudo or false mystic, though
acting in good faith, is characterized by
two common practices. These practices
you have often observed and tliey will
be familiar to you as I enumerate
them. First, the false mystic exhibits a
rigorous detachment from worldly ties,
a disassociation from all those activities,
responsibilities, and outlooks of a nor
mal person living in a physical world.
This false mystic unjustifiably displays
an aloofness toward others, as though
he believes that he is possessed of some
thing which makes all other interests
and concerns of a normal human being
inconsequential.
The pseudo mystic is often distin
guished by his disregard for social ob
ligations. He thinks of ethics as of little
concern, and the practices that hold so
ciety together as the stupid efforts of
little men. He flaunts the material ne
cessities of life, the things that most
men strive for in a conservative sense.
He implies that neglect of the world
and temporal interests on his part is an
indication of his spiritual supremacy.
He sneers at other mens struggles with
the problems of existence. While other
men try to make the world a better
place in which to live and cherish rea
sonable ambitions and order their af
fairs, the false mystic retires into a
self-created atmosphere of smug sancti
ty, looking down contemptuously upon
his fellows.
The other practice of the pseudo
mystic is a direct opposite from what
we have described. Generally, this is a
sort of self-mortification. It consists of
an unnecessary abuse of ones body,
ones desires. Such a pseudo mystic re
sorts to austerities. For instance, he
denies himself normal pleasures, relax
ation, games and enjoyment, even the
common comforts of decent living. He
thinks that he must do these things,
as does the ascetic of the East, for a
disciplinary measure. He believes that,
by completely suppressing mortal inter
ests and worldly matters, he will lib
erate the spiritual self.
The pseudo mystic often physiolog
ically induces an imaginative mystical
state. He resorts to strange and unnat
ural methods to induce a phenomenon
which he interprets as mystical con
sciousness. The experiences he has are
hallucinatory phenomena and such
hallucinations are often induced by
extreme fatigue. For example, the -whirl
ing dervishes, who represent a perverted
form of an originally high type of
Islamic mysticism, lose objective con
sciousness by whirling at an increasing
tempo until a state of vertigo is induced
and there is a disassociatdon of the en
tire system.
Perhaps this practice came about
through the instigations of Jalal-ud-din
Rumi, principal exponent of the whirl
ing dervish sect. He was a prince who
had the daily practice of clasping his
arms about one of the marble columns
of his palace, and leaning backward, so
that his weight rested upon his clasped
hands, he would then slowly revolve
around the column. He increased the
tempo of the revolutions until finally,
as he puts it, he was lost in an ocean
of infinity. Objective control was lost
because of the physiological state pro
duced by the rapid revolutions about
the column and the ensuing experiences
were attributed to mystical phenomena.
Another example of these false mys
tical states, physically induced, is ex
treme fasting. Unfortunately, many
persons have not realized that the ref
erence to forty days and forty nights
of fasting in the Christian Bible and
other sacred literature has a symbolical
meaning. The actual number should
not be taken literally. Resorting to fast
ing for such a period of time often
produces extreme physiological and
psychological disorders, the conse
quences of which are erroneously at
tributed to mystical experience.
Also extreme concentration upon any
single purpose may produce hallucina
tory phenomena. The ascetics in India,
for example, or Yogis, place the tips of
their tongues hard against the roof of
their mouths, while sitting cross-legged
for hours, concentrating upon the sen
sation. Finally, they do induce a state
to which they attribute a mystical con
struction. The experiences, however,
from such practices are no more ex
alted, from a moral and ethical point
of view, than those that come from
alcoholic intoxication. They can be
brought about by a forced disorganiza
tion of the human system such as comes
from the indulgence in drugs.
Dr. Oliver Wendell Holmes, Ameri
can anatomist and poet, father of the
celebrated former Supreme Court Jus
tice of the same name, conducted a very
interesting experiment along intelligent
lines. He sought to determine the true
nature of the so-called mystical experi
ences which are physically induced. He
inhaled ether for the purpose of induc
ing such a state. He decided to inhale
just a sufficient amount to lose objective
consciousness. He describes his experi
ence. After a few seconds of inhalation,
he was aware of transcending this
world. The world, all of its forms and
usual sensations, slipped rapidly awav
from him, just as when one rises rapid
ly in a plane and the earth slips be
hind and beneath him. Everything
seems to flatten out and lose its usual
determinate qualities. Then he experi
enced a tremendous afflatus, consisting
of a triumphal march into infinity, as
though clouds were parting and he was
being whirled into what was formerly
the unknown.
This was followed by a great illumi
nation. All of the problems of life dis
appeared. All former disturbances were
petty and inconsequential. Everything
was understood. Then, there was a
noetic experience, that is, there was im
parted to him a seemingly new knowl
edge, a phrase of the utmost importance.
It appeared to him as a key to all mys
teries, the open sesame to all life
and existence. He was determined that,
when his consciousness was restored, he
would reduce it to writing and keep it
for all eternity. As soon as his objective
consciousness returned so that he could
stagger to a table where he had previ
ously placed paper and pencil, he wrote
down this illuminating phrase. After
fully recovering his senses, he immedi
ately went to the table to read what he
had written. The phrase was this: A
strong smell of turpentine prevails
throughout.
I have merely recited this incident
to show the artificiality and unreliabili
ty of the so-called mystical states, which
are physically induced by various
strange practices. They are the result
of disorganization of our integrated per
sonality and nervous system.
(To be continued)
Singleness of Purpose
By Rodman R. Clay son, Grand Master
n everyones life there
should be one all-impor
tant purpose. It should
stand above everything
else, like the lighthouse
beacon on a tip of land
projecting into the sea.
The purpose, or objective,
should be all-encompass
ing, so far as we personally are con
cerned. It should be one which will be
of lifelong value and will contribute to
ward the realization of the highest of
ideals. It should be of importance
above all other things. It should even
supersede matters concerning health
and the endeavor to be successful in
life.
We need to go forward with single
ness of purpose. We can have many
goals, or things we wish to achieve, just
as we can have desires for many ma
terial acquisitions, such as a pair of
shoes, a hat, a new stove for the kitchen,
or a new garden hose. The needs of
everyone are many, but there is truly
only one outstanding need. Working for
the achievement of an ideal or ideals
is a continuous effort. One is moved by
courage and his convictions. With a
singleness of purpose he will bring to
himself incentive, initiative, and inspi
ration, and necessary adjustments will
be taken in stride. His attitude and
perspective are philosophical; his
thought and actions are rational. Thus
The he is ever engaged in preparation for
Rosicrucian a greater and letter life He profits by
the contrasts of life, and is wholly re-
l sponsible for his acts. It is therefore
October important that one be certain of the
1957 value of his objective.
In intelligently applying himself, one
must endeavor to understand all that is
involved. Perhaps a total perspective is
not possible, but, even so, life will not
be found to be too intricate or involved,
and one will come to grasp the signifi
cance of its unity and its entirety.
All about us is evidence that physical
science has far outrun our moral and
social obligations. We are more familiar
with knowledge of exact science than
with the desire and method for the de
velopment of ourselves and the striving
for the fullest use of our personal fac
ulties. We should strive to cultivate a
willingness to adopt new attitudes and
new relationships, and to overcome nar
row and opinionated ideas. Actually the
period in which we are living is one in
which much thought should be given
to the rehabilitation and reconstruction
of the lives of many people, so that ad
justments can be made toward the real
objective, the one which has majestic
values.
We must not be guilty of following
the path of least resistance and engag
ing in intellectual pastime. Life has
value, and we can make it as valuable
as we wish, but we must know the
meaning of these values. We may be
rich in many ways, yet poor in our pur
pose. In pursuing our ideal, our efforts
should be directed to the co-ordination
of thought and action, combined with
intelligence and understanding. We
seek satisfaction of the needs of the
mind as well as of the physical self.
We seek what the Stoics referred to as
the love of wisdom and virtue, and
wisely direct our efforts toward the
achievement of happiness. It is neces-
sary that we have an understanding of
the things which are essential.
Our singleness of purpose must not
cause us to retire from life and lead a
more or less monastic existence. We
need the association and relationship of
our friends; and they need us. We can,
however, be impersonal in our relation
ships, and occasionally be capable of de
tachment or serious thought even in
this extremely active age. We must as
pire to the very best. We can easily
make a career of seeking that which is
best for us and what we most need to
know. This has tremendous implications
in its singleness of purpose. We do not
avoid the problems of life. We strive to
understand human motives and resolve
misunderstandings. We seek to free our
selves from bias and prejudice, to en
large our world of perception, responsi
bility, and action. We maintain our
ideal or our objective or purpose on a
high plane, so that it is ever before
us. As we grow in sensibility, we grow
in effectiveness.
In maintaining our singleness of pur
pose, we cannot simply follow the
crowd, for their objective may not be as
high or the same as ours. Thus there
is always the need to manifest individ
ual initiative. We seek to clarify and
preserve that which is useful. We ana
lyze the fundamental factors of life;
we seek their logic. One of the funda
mental factors is in first understanding
ourselves. From this evolves experi
ence and reasoning which helps us to
understand other people and their
motives. We seek to rise above the
ordinary things of life and to see things
in their true proportion. Thus we are
aided by our singleness of purpose.
Things to Strive tor
We must not be lost in the details
of living. We must maintain stability
and equanimity of mind. We seek to
be informed, and we maintain an inter
est in those things which form a part
of the content of life. You might say
that we are seeking the ultimate in liv
ing. All of us are gifted to some degree
with discernment, and this attribute
can help us in achieving a compre
hensive view of things, a view whicn is
not one-sided or biased. We must make
our own decisions as to how we will live
life and to what is best for us. If we
profit from our experience, we are fully
aware of the validity of our concepts of
right and wrong as they are related to
the world in which we live, and in
which each of us is a separate entity.
Each is separate from the other in a
world in which there are changes and
in which adjustments must continually
be made.
In working with singleness of pur
pose, to make it effective we must be
creative. In being creative, we rebuild
the worth of those things upon which
we place value, a worth which may
change as we grow. We are creative
when we integrate values and knowl
edge gained from our experience. This
provides for self-expression; it makes
our efforts useful. The creative process
and our efforts to achieve are just as
important to us as the end result which
we desire. As a result, our lives are
enriched.
We strive to live by example. As we
make necessary adjustments our hori
zons are broadened; and we may find
that our objective has taken on new
proportions, higher elevation, and is
greater in all ways. To this we direct
our thought and energy. We are not
content with a partial view of things.
We seek full comprehension. For the
individual, life is replete with poten
tialities. These potentialities are rich
and numerous and can contribute to a
more abundant life and to maximum
effectiveness. So we minimize the nega
tive conditions about us and manifest
the finest of understanding and strength
of character.
We are having a realization of that
which we most need to know. Our mo
tive power comes from our understand
ing of truth and fact. We are practical
in all we do. We seek to encourage and
inspire others so they, too, will cultivate
a singleness of purpose.
We are capable of living our lives
only within the boundaries of our
knowledge and experience. Realizing
this, we seek to widen the scope of our
knowledge and experience. Within us
there stirs a sense of the potentialities
which reach far beyond todays joys
and sorrows. Our singleness of purpose
helps us to fulfill human as well as
Cosmic destiny. We cultivate wisdom;
we work with change; we seek ever to
be alert to the nature of things and to
The
Rosicrucian
Digest
October
1957
our place among them. We seek to rise
above temperamental prejudices of the
collective group.
Because of his very nature, man
seeks escape from limitations. He is con
tinually trying to cope more successful
ly with his environment. His endeavor
to create bigger and better things for
himself helps to create a more nearly
perfect world in which to live. His ob
jective is the ultimate in life. The in
dividual experiences personal growth as
he enlarges his scope of thinking and
learns to solve his problems. As a con
sequence, he is strengthened and better
prepared for whatever the future may
hold. He must not become static.
When man creates a thing of beauty,
he is influenced by that wmch he cre
ates. In expanding and extending his
potentialities, the individual must con
quer any sense of inability which he
may have. He will not be limited if he
manifests courage and determination.
He pursues his course toward his objec
tive by manifesting the virtues of con
scientiousness, integrity, spirituality,
creativeness, and the highest of aspira
tions.
Life should not make us morose or
melancholy; instead it should inspire us
with an all-consuming ardor to live and
to know, and to solve the riddles of this
earthly span through which we are
passing. The task is never completed.
We must continue the unceasing up
ward push toward that which is greater
than ourselvesthat which leads us on
and on toward the fulfillment of our
most profound yearnings.
We have been given life for a pur
pose. We fulfill that purpose by know
ingly and with understanding working
toward one supremely important objec
tive, one objective which is outstanding
among all others. We strive to achieve
that objective and to experience the sat
isfaction of accomplishment. The world
in which we live becomes better through
individual human effort, through indi
vidual aspiration and the pursuit of a
{
mrpose of the noblest value. Sooner or
ater we learn to know the nature of
those things which have lasting value,
those things which are orderly, beauti
ful, and good.
Almost everyone is endowed with a
wealth of knowledge, but knowledge
alone does not bring wisdom. Knowl
edge must be blended with a fine sense
of values and an intelligent, realistic
approach. We must take the time to
think before we act. Most of us are
continually in search of that which
will bring us security, joy, and con
tentment. But just what it is that we
are looking for may be very indefinite,
and that is why we must know. We
must be sure of our purpose.
If we would reshape our lives, we
must reshape our values and make the
necessary adaptations. Our singleness
of purpose must include a real philoso
phy of life, a mystical and spiritual
sense, compassion for others, acceptance
of responsibility, willingness to obey
aspirations, freedom from the bondage
of misunderstanding, and the desire to
make the world a better place to live
because of our achievements. If we
have singleness of purpose we will
finally come to have a realization of an
inner satisfaction. In doing so, we will
reflect and manifest the finest qualities
of the very condition which makes life
possible for us.
We are striving to fulfill our destiny,
to fulfill the human and divine need.
We are cultivating new capacities; we
are useful, creative, productive. Our
consciousness is raised, and we live life
to the fullest; for we know that with
singleness of purpose our lives, imbued
with profound thought and action, are
being fulfilled.
V A V
The struggle for freedom is the primitive and eternal fight of human will
against necessity, natural and social, which imposes itself upon man.
Val idivar
cJ-fumoz Doo Suo[ue
By John C. Hendrikse, of New South Wales, Australia
uch value is placed on
our having a sense of
humor. To tell a person
he does not possess it
may be taken as a gross
insult.
However, many of us
have no gift for making
an audience rock with
laughter. Only born humorists, in a
narrower sense of the term, are able
to do so. It follows, therefore, that we
mean something else, something deep
er, when we stress the importance of
humor.
In analyzing humor we find an up
ward gradation: it may take the form
of the pun, parody, or the burlesque on
the lower plane.
The highest reach of humor turns on
the vanities of life. It depicts the rela
tivity of all things. It is that sense
which sets up a kindly contemplation
of the incongruities of life, its contrasts,
peculiarities, and shortcomings. It is
part and parcel of the wise and mature
mind. As such it is thought to be in
dispensable in the mental make-up of
the adult. A man or woman who lacks
it has not grown up.
Development of this finer sense of
humor is a sign of the mystics advance
ment. A segment of Divinity in the
Cosmic plan, yet deluded by the fal
lacies of the objective mind, he en
deavors to free himself of the illusions
of the senses.
Continually groping for the divine
essence or the ultimate reality of
things, the student becomes aware of
the relativity of values and ideas as he
progresses onward in Cosmic illumina
tion. Maturing in his thinking, gaining
in wisdom, he perceives the many as
pects and facets. Boundaries disappear,
truth has no limitations, infinity can
not be measured, the inexpressible is
not expressed.
The mystic cannot be fooled by dog
mas and conventions invented by the
objective mind. He has freed himself
of the illusions of the outer world. He
realizes that life is neither black nor
white, but greythat nobody seems en
tirely right or entirely wrong.
This insight makes him humble, un-
dogmatic, broad-minded and kindly dis
posed towards his fellow beings who are
a part of himself and of the God-
universe.
Suspicious of too much logic, too
much doctrine, too much ruling, a mys
tic strikes a happy medium, keeps his
sense of balance. He cultivates good
sense and a reasonable spiritin a
word a sense of humor.
The genuine mystic is able to smile
at the seriousness with which the earth
ly man regards his transient worldly
career; at his inability to relax, to idle
away an afternoonto him, time is
money. He is no cynic, but he is toler
antly amused and amusingly tolerant.
By having a real sense of humor, he
has learned to laugh at himself and his
own mistakes. Capable of sensing be
yond the limitations of the objective
self, of looking within, of being able
to grasp the heart of the matter, the
mystic is quick at discerning the vani
ties of life and exposing them in the
mild soft light of his own humor.
He does not place too much value
on the relativity of the material world
with its temporary achievements, ideals
of happiness, progress and welfare.
In the world but not of the world,
a spectator but an outsider, the mystic
might sometimes linger on his way to
wards Cosmic attunement and take a
closer look at life on the earthly plane.
Perceiving that life is sad in its beau
ty, yet beautiful in its sadness, he con
tinues his upward journey with an un
derstanding smile on his lips. He knows
that from the duality of joy and sorrow
will come eventual peace.
unioz cz^fdutts,
By Ida L. Ehrlich
The
Rosicrucian
Digest
October
1957
hen I was teaching in
Junior High School 148,
Brooklyn, New York, a
challenging opportunity
came my way. I was as
signed to a group of
superior seventh-grade
boys and girls, ages 11
and 12. They had been
gathered from various sections of the
Borough and were of different races,
religions, and national origins. How
ever, they had one thing in common
a superior capacity for learning which
had been recognized and on this basis
they had been grouped. Their I.Q. rat
ings were high, some of them beyond
150. I was to teach them English and
Social Studies. These topics could cre
ate meaningful relationships, and I
wanted to make the most of them.
I looked at these bright, eager young
stersour future superior citizens, our
future leaders. I respected their superi
ority and welcomed it. However, I did
not want a class of smart Alecs mere
ly. I knew that they, even more than
others, needed guidance and the har
nessing of their superiority to superior
activities and ideas. I wanted to open
to them a door to responsibility and
humility and creative thinking which
their superior minds deserved and which
they would appreciate. My Principal
had told me that I could make my own
program. With no further authority,
and without a word to him or to any
one else I added to my two assigned
subjects another oneone which, to
my knowledge, had never been intro
duced or attempted on the Junior High
School level.
There was to be nothing haphazard
about this new course. I mapped out a
syllabus. I planned an approach, a
method of procedure. I would begin a
series of discussions and wait for the
natural curiosity of the youngsters to
recognize something new. They would
be clever enough to recognize a pattern
and they would question me about it.
I knew they would create lively discus
sions. Every Wednesday (7th period)
all the classes returned to their home
rooms. I decided to use this period as
a starter.
We had begun our Social Studies
topicUNESCO, and they knew that
it had been created to bring all the
people (not only the diplomats of the
various countries) into the job of mak
ing a better world. I asked, what was
wrong with the world? I let them yell
off all the terrible adjectives, echoing
the newspapers, the radio, the adults
with which we are familiar. I invited
them to look out of the window and
look at Gods creationThe great
wide, beautiful, wonderful world
What was wrong with it?
They had no quarrel with Gods
world. It was mans creation that was
terriblewars, fears, conflicts, atom
bombspeople made life miserable.
What people? WTio is meant by peo
ple? You and I are people. Who will
make whom better? We narrowed the
plural down to the singular I. I
must make life better. The I had thrown
the responsibility squarely into their
own laps. They seized it and after the
liveliest discussion there emerged a
questionHow can I do it? At the
same time, as I had foreseen, they rec
ognized a definite pattern in our Wed
nesday discussions. They wanted to
know where I was leading them. I had
allowed them to do all the talking, but
now they wanted me to talk.
I told them there is a science for
making life gooda know-how about
the good life just as there is a know-how
about making wars and making life
miserable. How would they like to
learn such a science? They stared. Was
there such a science? Yes, there is.
What is it called? On the board I
wrote the word Ethics. How do you
say it? I pronounced it. What does it
mean? We looked it up in the dic
tionary.
Ethics is the science of the good life;
|
the study of morals; the study of right
and wrong conduct.
They learned that Juniors didnt, as
a rule, study this science. Ethics was a
study for adults. But since they were
especially intelligent, I thought I would
try it with them. To my knowledge
this course would be the first of its
kind to be given to Juniors. If they
liked it and felt it was for them, we
would continue.
They were certain it was for them.
They were delighted to be learning a
senior subject. They later found out
that college-attending brothers and sis
ters had not yet had Ethics. They felt
very important and I let them enjoy
that importance. I felt that with really
important matters in view, humility
and responsibility would not be far be
hind. And how do we learn this sci
ence? They wanted to know without
delay. I wrote on the board a state
ment of Lincolns. Education is a
means for making morality general.
Right conduct can be learned just as
other learnings. We dont inherit right
conduct, as we do money or goods. A
baby does many wrong things. We
dont say the baby is bad. Step by step
he learns the right way, easy things
first, then harder things. He learns to
conduct himself at table, in the bath, at
play, in school. Through the centuries
man has been learning how to live,
how to be civilized, how to make life
better. We still have much to learn.
We can learn. We learn how to make
a cake; how to use tools; how to live
with other people. We learn how to be
ethical.
Will you teach us? they asked. I
answered, You will teach yourselves.
And that is how it was. Through our
discussions they learned. They reached
conclusions themselves. Nothing was
imposed. The questions came from them
and the answers were developed by
them through their own arguments for
and against themselves. When they
reached a conclusion I formulated it
and wrote it for them in the language
of thinkers and philosophers who had
thought these matters out and expressed
them in noble words.
A new world opened up before them.
They never had enough of the wonder
of it, the beauty of it. Everywhere they
began to recognize the new word
ethical laundry, ethical drugstore, med
ical ethics. One ambitious chap took
Spinozas Ethics from the Library.
Mrs. Ehrlich, I dont understand a
word of it! I confided to him that I
didnt understand all of it either.
They found that they had often done
many good tilings, and like the would-
be gentleman of Moliere who was de
lighted that for forty years he had been
talking prose, they were happy to learn
that they had been ethical. Actually
they did not yet understand the signifi
cance of the word. They felt vaguely
that the ethical guy was the good guy;
that a legal thing was an ethical thing.
When I said not always, they were per
plexed. Mrs. Ehrlich, how come?
Legal or Ethical
I told them of a personal experience
and let them judge the difference be
tween the legal and the ethical. A
woman who had come to clean for me
broke an expensive lamp the very first
day. I was unhappy and so was she.
I paid her in full for her days work.
She was surprised and pleased. I could
have deducted something for the lamp,
but while I could live without the lamp,
I knew that she and her family could
not live without her wages. She was
also glad that I let her continue work
ing for me. One day she said that if I
would buy paint she would paint my
bathroom. It certainly needed painting
and she would do it as a housework
job. I bought the paint. She did a fine
job of painting.
This story created the most lively dis
cussion. Several conclusions emerged. I
had been ethical and she had been
ethical. Legally I could have deducted
something for the lamp. Legally she
didnt have to paint my bathroom. I
had shown gooa will and so had she.
Instead of fighting we had peace and
good will. Good human relations are
more important and satisfying than
lawsuits. People of good will can live
peacefully together and help each oth
er. The ethical law is higher than the
legal law. The ethical law has a God
like quality of mercy and respect for
the dignity of man. It breaks down bar
riers and puts people on an equal level
of mutual respect and decency.
The
Rosicrucian
Digest
October
1957
They also had difficulty to adjust to
the idea that being ethical was an inde
pendent, individual thing. No one can
make anyone else ethical.
Cant you make us ethical?
No.
The Principal could.
No. Not even the whole Board of
Education.
My mother could. She can make me
do anything.
Not this.
If she said to be ethical, and I wasnt
ethical shed break my neck.
Even with a broken neck you
wouldnt be ethical unless you wanted
to be. Youre the boss in this matter.
Imagine! Im the boss!
Moral or Spiritual
We began to look into the moral and
spiritual values inherent in our democ
racy. Life, liberty, pursuit of happiness.
Education. Equality before the law. Re
spect for the human personality. The
dignity of man. The virtues. The stu
dents began to see the golden thread
of ethics woven into the pattern of their
lives. Every day in every way, they
saw its growing importance. They con
stantly asked, Why didnt we hear of
this before? Or, If I had learned this
before I wouldnt have had a C in
conduct!
Self-Evaluation
One of the principles they learned
was actionaction-action. Ethics is so
cial studies in action. Act as a man of
thought and think as a man of action.
We read about Benjamin Franklins ex
perimenthow he practised the virtues
to make himself perfect. The whole
group decided to follow in his footsteps
and try the experimentwith modifi
cations. They chose their own virtues
obedience, cooperation, self-control, re
sponsibility, happiness, order, work,
good will, will power, honesty, justice,
tranquility, kindness. They made little
books to record their findingsa day
for each virtue. At the end of two
weeks they brought in their books (all
on a voluntary basis), with a report
of the value of this experiment. Tliey
loved the idea of doing at the age of
12 what this great man had done in his
early 20s.
I still have these little books. They
are a revelation. As several of them
reported, this experiment was a great
experience in our lives. Most of them
voted to do it again for another two
weeks. Some said they would do this
all their lives. One girl reported that
her whole family was following our
program and that home now was a
lovely place to be inno more fighting.
Some of the items in the booklets were
movingothers, hilarious. All were
overwhelmingly honest and breathed
the quality of inspiration which they
had derived from trying to imitate a
great man.
The evaluations: I washed the dishes
without the usual groans and grunts.
My mother said, She must be sick!
On self-control day I only spanked my
brother twice. I found myself covet
ing. Bad mark! I broke a dish and I
told on myself. I took a quarter from
the cash register. I did it many times
before, but to-day(Honesty day)I
couldnt bear it. I told my mother. She
said it was all right so long as I told
her. To-day I gave my seat to a lady
in the bus. Responsibility day: It
shows how much better a person can
be when he is responsible for some
thing. I was tidy in my mind. I
thought of moral things. I gave my
ice-cream money to charity. I had
evil thoughts.
Prejudice
(from The Junior Ethicist)
They began to evaluate themselves
and others. They began to recognize
the ethical in every area of human
activity. They began to see the beau
tiful pattern of the good; the dis
torted pattern of evil; that evil was
nothing but the doing of evil. No evil
can come to a good man.Aristotle.
The club observed themselves. Were
they builders or destroyers in their com
munities? in their families? They
learned to respect differences, to be in
terested in differences, to be curious
about them. In every one you meet,
look for what is good and strong. Honor
that.John Ruskin. They agreed that
every virtue was, indeed, as in the
Latin sense, a strength. They learned
about the Big Three in the community
the creator, the leader, the follower.
Each, according to his capacity, serves.
They loved the wonderful company
in which they found themselves, great
men with noble ideas and ideals. Only
the educated are free.Epictetus. Who
was Epictetus? A Roman slave with
noble ideas. Every day became an
ethics day. They never had enough
time for the discussions which flowed
from them as pure water from a living
fountain. And such, indeed, it was.
When the club was formed we for
mulated a sloganAction for Brother
hood. We formulated a pledge. I
pledge allegiance to the ethical ideal of
conduct; to distinguish between right
and wrong; to choose the right and to
cleave to it always; to be a responsible
individual and a socially responsible
citizen; to respect the dignity of man;
to act justly at all times in the spirit
of good will and brotherhood to all
mankind.
I met many of these boys and girls
years after they had taken this course.
The general opinion was that nothing
they had ever studied before or since
had done so much to prepare them for
life. As one put it, Not a day passes
but in some way our ethics course
comes to mind.
That is the light of one small candle.
So easily it could shine wherever the
growing mind looks for guidance to
ward the path to the good.
The Mark Hopkins Junior Ethics'
Club established a pocket-size news
papercopyrighted. They named it
The Junior Ethicist. Many promi
nent persons subscribed and wrote
letters of appraisal. They won at
tention from the Board of Education
of New York, and were compli
mented by the Psychology Corpora
tion, N. Y., which wrote: You are
dealing with the most important sub
ject in the world today, the laws of
human relationships.
The world-known author Elias
Liebermann expressed enthusiasm
concerning the activities of the Ethics
Club. The Unesco News gave them
recognition.
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The
Rosicrucian
Digest
October
1957
(2atiz. oj- <Lp$ijc(iL2 jJnliazmonjj
By Dr . H. Spencer Lewis, F. R. C.
This reprint from one of the writings of Dr. Lewis
has not previously appeared in this publication.
f I were to outline
the causes of inhar
mony between the psy
chic body and the Cos
mic, the list would be
longer than the aver
age medical physi
cians list of symptoms
and diseases. We can
easily group these
causes under several
broad classifications,
however, and this will
give you a fair under
standing of what they may be. In the
first place, the psychic body is often
affected by the physical body that en
closes it. We must bear in mind that
the physical body is like a shield or an
armor that surrounds the psychic body
and acts as a neutralizing medium be
tween the psychic body and the Cosmic
vibrations around us. If we allow the
physical body to become abnormal in
various ways, we are sure to affect the
aura of the psychic body; and this ef
fect upon the aura will cause a lower
ing of the degree of harmony between
the psychic and the Cosmic.
Now do not misunderstand me. I do
not mean that the physical body can
become diseased and that this diseased
condition will affect the psychic body
and then the psychic inharmony will
affect the diseased body. That would
be going around and around in circles
and would be much like trying to solve
the problem as to which came first, the
hen or the egg in the history of a
chicken.
Actual disease of the physical body
always comes as a result of a wrong
condition in the physical body aside
from disease. For instance, if a person
does not eat properly or does not eat
often enough and becomes weak and
emaciated, or the blood becomes very
thin and poor or the
body becomes over
tired or worn out or
strained or unduly
chilled and cold, he
will have an abnormal
condition in the physi
cal body without any
actual disease. These
abnormal conditions
are bound to have
some effect upon the
psychic bodys har
mony with toe Cos
mic. On the other hand, if the blood
and nervous system of the physical
body are upset or thrown out of bal
ance, there may be no disease in the
body and yet the physical body will
be abnormal and this too will affect the
psychic bodys attunement with the
Cosmic.
But the principal effect upon the
psychic body that causes it to get out
of harmony with the Cosmic is the in
fluence of our brain and emotions.
Thoughts of anger, hatred, enmity,
jealousy, or any other unkind, unpleas
ant or destructive thought greatly af
fects the psychic body because the emo
tional part of our nature is part of the
psychic system and very closely con
nected with it.
In fact, we cannot have any emo
tional experience without its reaction
upon the psychic body. Joyful, pleasant,
happy, constructive emotions or thrills
are like tonics to the psychic body.
They fill it with strength and help to
attune it with the Cosmic. Every time
you have a pleasant thrill through do
ing some altruistic, kind, or loving act
for someone else, or even for yourself,
you are toning the psychic body to its
highest Cosmic pitch. That is why we
urge our members to keep cheerful,
happy, joyous, and at peace.
When the brain and emotional ac
tivities of the human body are at peace,
there is a maximum amount of har
mony existing between the psychic
body and the Cosmic. Emotions that
are the reverse of these produce a re
verse effect. Five minutes of anger,
with the temper and nervous system
strained to its utmost, throws the psy
chic system out of harmony; it is like
throwing the balance wheel of a clock
off its pivot. The whole machinery of
the human system is thus thrown out
of balance and there is complete dis
harmony with immediate actions and
reactions that are detrimental.
Subtle Destruction
The worst thoughts and worst emo
tional effects are those resulting from
concealed or long-harbored enmities
and thoughts that do not express them
selves outwardly very often but are
held deeply in the nature. Very often
those whom we examine and question
because of their problems frankly admit
to us that the only destructive thought
they have had in mind is one that they
very seldom express, but which they
carefully keep hidden and buried so
that it never comes out.
Usually this deep-seated destructive
sensation is one of jealousy or enmity.
They dislike some individual near them
so greatly and so deeply that every time
they think of him there is a shudder or
shock of hatred that goes through their
entire emotional system and that means
that it goes through the entire psychic
body and system. Or there is some in
dividual whose success or position in
life or worldly possessions they envy,
and they cannot bear that persons name
mentioned or think of him for a mo
ment without feeling a deep shock.
These persons seem to think that so
long as they do not go out and face this
person and quarrel with him or do not
rave like a maniac about him that they
are holding the destructive emotions
within them and not allowing them to
have any effect. This is where the
serious mistake is made because it
would be far better if the emotion was
of an explosive nature and came out
in a few minutes of anger and then
was done forever. Holding it within
the system for days, weeks, months, or
years is like holding a slow poison in
the system that is constantly doing its
damage.
On the other hand, deceitful or wil
fully planned acts of injustice or acts
lacking mercy and love have their reac
tion upon the psychic body also. The
man who plans to cheat someone out of
a small amount of money or out of
some just debt or some benefit that
should go to another person and suc
ceeds in carrying it out may feel vic
torious in what ne has gained but he
has injured his psychic body by it just
as though he had fired a revolver shot
through the entire psychic system and
injured it in a physical sense. The per
son who tells a falsehood about another
and causes him an injury, a loss, a
worry, or a pain of a serious nature has
injured his own psychic system far
more seriously than he has injured the
other person.
Conntemctlona
This is the sort of thing that throws
the psychic body out of harmony with
the Cosmic, and there is only one way
in which the psychic body can be
brought back to a normal condition:
first, by getting out of the human mind
and human emotions any hidden or
concealed destructive emotions or
thoughts; and second, by changing the
attitude to joy and peace, universal love
and kindness, and making some com
pensation for any recent injury that
has been done to another.
In the medical world physicians seem
to think that a physic is one of the
most necessary things in curing any
disease because it clears the body of
any poisons. The word physician
comes from the fact that in the earliest
days of medicines physics were the first
things used and the most important
things considered. I wish it were pos
sible for everyone to realize that a
physic for the mental and psychic part
of the body or emotional part of the
body is far more important than one
for the physical part of the body. If
the physical body needs purging to get
rid of poisons in it, certainly the psy
chic part needs the same thing more
often.
I have talked with and written to
hundreds of members who have been
trying to get themselves in proper at-
tunement and who did not need their
physical physic but certainly needed a
psychic one. They needed to be washed
with the pure waters of Cosmic love
in the same manner that pious people
believe that they should be washed with
the blood of the lamb.
Whatever may be your illness, phys
ical or mental, whatever may be your
problem in life, remember that the first
step is to get in attunement with the
Cosmic. The secondary step should be
a true house cleaning of the emotional
and psychic part of your nature. Purge
yourself of all emotions and thoughts,
and especially deeply hidden thoughts,
that may be destructive, unkind, or in
harmonious. Try to get your soul
filled with sunshine, with laughter.
How often have you heard it said that
certain persons are well and happy and
V A
prosperous because they have such a
natural sense of humor.
The reason for this is that persons
who enjoy humor and have a keen
sense of humor are usually free of any
deeply concealed or destructive emo
tions. They are usually ready to laugh
and smile at even the person who in
jures them. They never express resent
ment and they see the happy, sunshiny,
glorious side of life that is as full of fun
and laughter as it can be. Let sunshine
fill your soul and you will keep your
self Cosmically attuned; then any ill
ness or physical abnormality that may
come to your physical body because
of any momentary inharmonious con
dition will be wiped out by the next
moments abundance of Cosmic at
tunement.
V
dan ^Ljou SxjiCain. '
The
Rosicrucian
Digest
October
1957
he war was over and
everyone was rejoicing
but I found myself cast
into the depths of misery.
I was 27 and the outlook
for the future was one of
bleak loneliness. My life
was not my own but my
_______grandmothers. For 25
years I had shared her life and all I
could give her failed to give her hap
piness. Not knowing then that she had
made her own life, I felt I had failed
in my purpose. I had no hope of mar
riage or a home and babies of my own.
I had given up my friends, my church
activities, my efforts to be a teacher.
Being crippled and wearing irons, I was
failing to hold down a job and care for
my grandmother and calm the bitter
storms of hate and jealousy, remorse
and sorrow that racked her and her
children.
On my way home one day, wrapped
in these thoughts, I noticed a disabled
officer enjoying with obvious pleasure
the company of two elderly friends.
Two sticks were beside him and the
ring of a widower on his finger. He
had the air of a man completely in
command of himself, looking neither
backwards nor forwards but enjoying
the moment with a genuine simple
friendliness. There was about him the
sensitive beauty of a high moral nature
and something of the hardness and de
termined will of the Sergeant-Major.
His glance included me in his laugh
ter, quite impersonally. I thought,
There is the man I would marry! and
felt that nothing I could do for him
would be too much as if I had known
him and owed him a debt in a previous
life.
As he passed me to alight from the
train, he said, Would you ring
FX---------? as if he were passing on
a message, adding from the roadway,
Dont forget!
This puzzled me greatly but I duly
rang the number and made an appoint
ment.
The second time we met he asked me
to marry him, and held me like an
anchor during the seven tempest-tossed
S
ears my grandmother continued to
ve. After eleven years of marriage,
I can neither add nor detract anything
from the first impression I had of his
nature; and I still feel he was and is
the right one for me. Without that
anchor my life would have been swept
to destruction.
B.T.C., Australia
- - - ~
The Cathedral of the Soul is a Cosmic meeting place for all minds of the
most highly developed and spiritually advanced members and workers of the
Rosicrucian fraternity. It is the focal point of Cosmic radiations and thought
waves from which radiate vibrations of health, peace, happiness, and inner
awakening. Various periods of the day are set aside when many thousands
of minds are attuned with the Cathedral of the Soul, and others attuning with
the Cathedral at the time will receive the benefit of the vibrations. Those who
are not members of the organization may share in the unusual benefits as well
as those who are members. The book called Liber 777 describes the periods
for various contacts with the Cathedral. Copies will be sent to persons who
are not members if they address their requests for this book to Scribe S. P. C.,
care of AMORC Temple, San Jose, California, enclosing three cents in postage
stamps. (Please state whether member or notthis is important.)
DO MEMORY AND IMAGINATION HAVE ACTUALITY?
By Cecil A. Poole, Supreme Secretary
ow is the most important
period of anyones exist
ence. Then exactly what
is the value of memory
to the average individ
ual? Does imagination,
which takes us into the
future, have any prac-
_ tical use? We know that
the past is gone and cannot be recov
ered; we know that the future is still
to come, so consequently nowthe
present momentis the time of life
which we should utilize to the best ad
vantage. It is not to be inferred, how
ever, that the past should be entirely
ignored. Man has been given the ability
to remember, to draw upon the exist
ence that he has already lived, and not
have to repeat every experience in or
der that his knowledge and application
will be at its best. Memory is the only
means that we have to utilize past ex
perience and past learning.
If we had no memory, every situation
we faced would be an entirely new ex
perience. Having to start at the begin
ning every time we began anything
would result in our being completely
buried in detail. We would never ac
complish anything. We would not have
the civilization that now exists; in fact,
there would never have been any civili
zation in mans whole history. There
fore, memory is a definite tool, a means
of helping us orient our inner selves to
the environment in which we are
placed.
In utilizing memory, man has the
same selective ability that he has with
The
Rosicrucian
Digest
October
1957
the use of his sense faculties. He can
see a number of things, but he does not
have to concentrate upon all he sees
at one time. The ability to discriminate
and select is a part of the mental power
of human consciousness; therefore,
memory is used to bring to the level
of consciousness those things which we
wish to give attention to at any partic
ular moment, drawing upon the knowl
edge and experience that has preceded
the present moment.
Looking into the future is a some
what different situation. We can pre
dict to a degree what the future will
be, provided we have interpreted all the
facts correctly and that certain events
take place in the order we expect them.
We can reasonably presume that if we
see a vehicle moving at a certain rate
of speed and coming toward us, it will
arrive at the same position where we
are at the momentthat is, we predict
the future in terms of memory, in
terms of our past experience. However,
we cannot predict all future events
specifically and definitely, since we do
not know what all the circumstances
are or will be. Therefore, the prediction
of the future cannot be relied upon with
the same assurance that we can rely
upon knowledge or experience that has
occurred in the past and has been
brought to the level of consciousness
again through memory.
In spite of these limitations, the use
of imagination for constructive, creative
purposes is a worth-while project. It is
in that way that we prepare ourselves
for certain circumstances. For example,
we lay aside money to meet an obliga
tion that may occur in the future, but
to believe that the world is going to
come to an end on a certain date, or
that some catastrophe is going to over
take us, or that some fortune is going
to become ours, is to give full rein to
our imagination. When ideals, hopes,
and whims occupy our minds to the
exclusion of proper consideration of the
actualities we must face, we are not
properly directing the constructive
means of using imagination.
Although both memory and imagina
tion serve definite purposes, the present
is the period of time that has actual
existence. The actualities of the physi
cal world, of our mental existence, and
of our relation between the external
world and our inner selves are some
thing of which we can be conscious
only at this particular time. Every
thing else, in terms of memory or imag
ination, is merely a mental concept
which we are bringing to the level of
consciousness as a thought that can be
given attention at a definite moment.
Memory has actuality only through
the means by which we can bring that
memory into conscious realization. In
other words, if I think of what I did
yesterday, the tilings that existed in my
environment yesterday do not have the
actuality that they had when the actual
incident was taking place. Tomorrow,
only the mental impression called mem
ory will exist. Thus, the conditions and
events of this present time do not exist
in the same relationship to each other
and to me in the future as they do at
this moment.
There is no harm in using memory
and imagination as freely as it is pos
sible. The harm lies in assigning ac
tuality to memory and imagination. If
an individual devotes all his time to
recalling incidents of the past and re
living, as it were, in his own mind the
things that occurred yesterday, a year
ago, or ten years ago, or if, as the other
extreme, he daydreams constantly about
what he would like to have happen to
morrow or a year from tomorrow, then
he is going outside the world of actuali
ty. Such an individual is functioning
to escape the realities of his present ex
istence, by trying to find refuge or
trying to hide in the conditions that
existed at some time in the past or that
he hopes will exist in the future.
Memory and imagination, therefore,
have actuality only in so far as they
can be applied to the present moment,
either constructively or for the pleasure
of recalling the incidents. They do not
have actuality in themselves; and if
an individual takes refuge in thoughts
which existed in the past, or those
which he hopes will exist in the future,
and if he is unable to discriminate be
tween those thoughts of the past or
future and his current thinking of the
moment, he is passing up the most im-
ortant time of life ana is building a
asis for an abnormal existence through
ignoring the actualities of the present.
By all means we should draw upon
every faculty of the mind that is pos
sible for us, utilize every potentiality,
every God-given ability which is within
us, but we should never try to substi
tute any mental function for the obliga
tions that are ours at the moment. We
must not attempt to escape by living
entirely in memory, or by living en
tirely in an imaginary world which
may or may not exist in the future.
Now is the time to utilize all our po
tentialities, and we should draw upon
all of them for immediate application.
The actualities of the moment are those
which we can utilize; and then in our
own realization we can come to the
conclusion that will help build up our
character, our spiritual abilities, our
general evolvement, in the process of
soul-personality growth through this
incarnation.
V A V
d V a b u x z i. nj-ns.xjitain.^cL ^WzafioniL
By Lyman B. Jackes
high-power magnifying
A
glass, or a low-power
microscope, will reveal
some of the most amaz
ing things that he just
beyond the unaided hu
man vision. A large fe
male spider, gliding about
its silken web, is a com
mon sight. Did you ever stop to figure
out how that eight-legged creature
never misses the almost invisible strands
of the web? What is on the end of
each one of those eight feet that as
sures the spider a perfect contact with
the silken strand? An examination of
the foot of the spider will reveal, under
very moderate magnification, the most
wonderful structure that can probably
be found in the entire realm of nature.
The spider does not grasp the web
with claws. It does not depend upon
suction for the contact. Each of the
eight feet of the web-building spider is
equipped with a marvelous miniature
of a comb. We of course are dealing
with a miniature object. In proportion
the teeth of this marvelous comb are in
just about the same proportion to the
teeth found in a comb lying upon a
ladys dressing table. All that the spider
has to do is strike out. The web will
insert itself between any two of the
comb teeth. But what will prevent the
spider from slipping along the web with
tnis arrangement? A very slight side
movement with the comb will put a
kink in the silken strand and lock the
combed foot on the web. Thus locked
the spider reaches out and repeats the
process with some of the other feet. A
quick repetition of this permits the
spider to travel over the web with a
speed and assurance that is remarkable.
The purpose of the web is to entrap
flying insects. The most frequent vic
tim is the housefly. An examination of
the foot of the housefly will reveal an
other marvelous wonder. However, a
little preparation is necessary to prop
erly see this wonder. At first glance the
foot of the fly appears to be a magnified
mess. Sticky grease and filth appear to
cover the entire foot. It is this sticky
grease that spells doom to the fly if it
comes in contact with the spider web.
The grease adheres to the web, and
while the fly is struggling to free one
foot or more the movement of the web
arouses the spider. It darts out to make
the kill.
If the foot of the housefly is placed
for a short time in a weak solution of
caustic soda or caustic potash, the grease
and filth will dissolve. It is then that
the wonderful structure of the flys foot
can be seen. It is a series of suction
cups. By means of these cups, the fly
walks with the utmost ease, upside
down, across the ceiling.
But to return to the trapped fly on
the web. The female spider is quick
to insert her fangs and inject the poison
into the victim. This poison consists
very largely of formic acid. Under this
injection the victim undergoes a com
plete collapse. The spider then lifts
the fly clear off the web and with a
rapid turning motion encloses it in a
silken case for future attention. The
poison of the female spider has much
the same effect when she injects it into
her male mate. The male spider is very
much smaller than the female. After
the mating and the hatching of the eggs
the female spider feeds the poison-in-
jected daddy to the newly arrived
young.
What changes does this formic acid
undergo after its injection in the victim
of the female fangs? The poison ap
pears to render the victim a total para
lytic in a matter of a second or two.
The great unsolved mystery concerns
the fact that the newly hatched young
can eat their father, saturated with the
female poison, and the drug has no ap
parent effect upon them.
The female spider has, without know
ing it, made a wonderful contribution
to what we call human progress. There
is no substance known that will surpass
in perfection the silken web of the
spider when inserted into the eyepieces
of surveying and astronomical instru
ments. The webbing has great tensile
strength, and its fineness and smooth
walls make it ideal for delicate survey
ing measurements. Efforts have been
made to replace the spider-webbing by
strands of very fine quartz. The quartz
has a brittleness which sometimes does
not stand up under the jars and knocks
of modern transportation. There are
cases where the spider-webbing has
served the surveyor or engineer for as
long as fifteen years without replace
ment.
Reptiles
Forms of reptile life that depend up
on poison as their chief weapon of of
fense bring up a very curious chemical
problem. In the case of venomous
snakes, for instance, why should there
not be one common poison among rep
tiles of this nature? Why should the
The several types of snakes which are listed
Rn<irruri*n as poisonous each have a different chem-
Kosicrucian formula for ^ venom? In jndia?
where one of the great national religions
October frowns upon the taking of life, snake
1957 bites average a very heavy annual death
toll among humans. Figures have been
published which suggest that in India
as many as 40,000 persons die annually
of bites from poisonous snakes.
Laboratories have been set up at
numerous points. In these laboratory
stations a great many different kinds
of venomous snakes are held captive
and from time to time their poison is
extracted and worked up into a serum.
The serum gives some recuperative
powers to human victims if it is applied
quickly after the snake has inserted its
fangs into a human being.
A remarkable property of these se
rums is that they have reaction only to
snake bites inflicted by the particular
breed of snake from which tne serum
was prepared. Serum prepared from
cobra poison has little or no favorable
reaction on a person bitten by a differ
ent type of poisonous snake. This is
one of the unexplained marvels of
animal or reptilian chemistry. Why
should some fifty or more poisonous
snakes in India have different chemical
make-up to their poisons? Until the
riddle is solved, those who offer some
treatment in the case of snake bite, in
jungle areas, are required to stock a
great variety of serums and to know
immediately after a victim is stricken
what specific variety of snake inflicted
the wound. In some cases great speed
is required in the applications of these
serums. Cases are on record where a
victim has died within two or three
minutes after being struck by one of
the smaller but very venomous snakes
of India.
The Winged Sttngers
The wonderful homing instinct of
bees, wasps, and hornets has never been
explained. It is known that the eyes
of these creatures are very different
from the single-faceted eye of humans.
These flying wonders of the order
Hymenoptera are thought to be very
near-sighted despite their ability to see
in many directions at one time. When
they are exploring flowers for pollen,
they change direction scores of times
after leaving the hive. It is not unusual
for them to travel distances of a mile
or more in their search for pollen.
When the results of their search have
laden their bodies with the precious
pollen, they rise straight in the air and
make directly for the hive. It is very
doubtful that they depend upon sight
for this home flight. What unknown but
hidden faculty have these creatures
developed that enables them to repeat
this remarkable bit of navigation time
after time without a miss?
Insects that come under the classi
fication of Hymenoptera are, for the
most part, equipped with stings and the
ability to inject poison. The bee in
jects its stinger and the one such action
often results in death to the bee. Wasps
are less vulnerable in this respect than
are the bees. The injection of the stinger
and poison by a hornet does not appear
to have any detrimental action on the
hornet. The hornet can sting several
times, within a few minutes, without
appearing to suffer the slightest discom
fort. As in the case of the female
spider, the major ingredient of the
hornet poison appears to be formic acid.
When a small creature is stung by a
hornet, the adverse results are immedi
ately apparent.
The writer once saw a swallow that
flew very close to a hornet nest. The
sentinel hornet dashed out and stung
the bird on the top of the head. Prior
to that the bird had been flying with
the grace and ease which one expects
to see in a swallow in flight. Immediate
ly after the hornet attack the bird ap
peared to lose all control over its wings.
As the bird commenced its fall to earth
every effort to co-ordinate the wings
failed. When the bird reached the grass,
after a fall of more than twenty feet,
it appeared to be totally paralyzed.
This condition remained for half an
hour or more.
So just beyond the unaided human
eye there are marvelous wonders of
nature on every hand. An application
of a strong magnifying glass may sug
gest to the reader that he has a great
deal to learn when some of the wonders
of nature, that he all about us, are
explored.
V A V
THAT KINDLY WORD
Christmas lends a warmth to mans speech and thought
which is not so easily discerned at other times. But when the
kindly thought is spoken, it fills the air with uncommonly
good feeling. And thats what makes Christmas so nice. Man
takes the time to speak good of othersto wish them well.
Through millions of Merry Christmas wishesthrough mil
lions of cheery cardsthe kindly word is spoken, and a whole
new world is near.
The card you choose to speak your thoughts should be something truly special. It
should reflect the hope, the peace, the tranquility which mark your sentiments. The
Christmas card offered by the Rosicrucian Supply Bureau does just that. It carries the
full warmth of the Christmas message just as you would like to say it. The cover is a
print of a magnificent painting by Kawashima Shuho.
If you havent placed your order yet, do it now! These quality cards, with envelopes
to match, come in boxes of 10 for $1.65 (12/6 sterling). Box of 25, $3.75 (1/7/3
sterling). Send order and remittance to ROSICRUCIAN SUPPLY BUREAU, San Jose,
California, U. S. A.
<\^tiom cJ-foz to <Sta%
By Ann Sylte, F. R. C.
The
Rosicrucian
Digest
October
1957
n t il recently, my ac
quaintance with the stars
had been limited mostly
to views through my
small windowsand to
answering questions of
this nature: What month
were you bom in? My
reply would invariably
irt, I thought so, leaving
me exasperated, and wondering what
unpleasant characteristic had displayed
itself without my knowing.
All this was changed when I had the
good fortune to meet two people who
vitally and enthusiastically live their
interesting hobbiesastrology and as
tronomy. Through their understanding
and insight into each others studies
and skills, they have achieved complete
harmony on their different pathways
to the study of the stars, and their mar
riage ties have been immeasurably
strengthened and intensified. Their
minds are alert and interesting, and
best of all, interested.
Lets call them Joe and Elsie. In
their early forties, both are so filled
with enthusiasm for whatever project
they may be currently working on that
the visitor, too, becomes eager to share
in the excitement of their discoveries.
Joe is a research engineer with three
degrees and four years of postgraduate
work involving an impressive back
ground of mathematics. It was natural
for him to be attracted to the exact,
mathematical science of astronomy, to
understand the fixed zodiac, or con
stellations, and the precise calculations
which explain this symbolism. Elsie
was more interested in the movable
zodiac, which, while demanding pain
staking mathematical work of a high
order, requires also a more imaginative,
almost an intuitive, method of interpret
ing its infinite shades of astrological
meaning.
From this unusual combination of in
terests has come to each a decided ap
probation for the work of the other.
The more we understand each others
studies, the more we respect them, and
the farther each of us is able to go with
his own, was the way Elsie put it.
Joe nodded approval. Its like learning
two foreign languages, he said. We
mentally translate from one zodiac to
the other. The stars mathematically
and exactly reveal the Divine Plan, the
same story the ancients told in their
mythology, which was a symbolic key
to the language of Life itself. He
paused to see if I understood, then went
on. The stars are the keys to knowl
edge of everything on earth: the weath
er, history, religion, agriculture, math
ematics, biology, even the understand
ing of great literature such as Plato,
Shakespeare, and the Bible.
I was impressed by the depth of his
earnestness. Elsie now placed in my
hands a very old copy of the magazine,
The American Rosae Crucis, (February,
1916), opened to an illustration of the
world. Superimposed upon it was a
map of the heavens, the whole picture
being divided into 12 parts, labeled
with the 12 signs of the zodiac, as well
as the names of the 12 tribes of Israel.
Here is the whole story, Joe
touched a corner of the map. We start
by placing the Pole Star on the North
Pole. Then we turn to Isaiah 19:19-20,
and we find that he speaks of an altar
to the Lord in the land of Egypt, and
a pillar at the border for a sign and a
witness. So we place the Khema (the
ancient name for the constellation,
Pleiades) on the Pyramid in the Land
of Khem (Egypt) and we have the key
to knowledge of all the peoples of the
earththeir civilizations and languages,
even their racial characteristics.
This is magnificently related in the
book, The Story of the Heavens Elsie
told us. It was written by A. E. Part
ridge. He calls it the Keys to the
Heavenly Clock.
ROS AECRU Cl AN MAP OF THE WORLD, 1300 B. C.
The map shown above represents the countries of the world with the signs, symbols and
planetary characters allotted to them by the Rosaecrucians in Egypt many centuries before
Christ. It is interesting to note that the Eagle . . . is allotted to North America, along with
the Pyramid and other symbols, which were adopted so many years later at Washington [D.C.].
The map is made from drawings found on the walls in Rosaecrucian Temples and tne Pyramid
Cheops in Egypt.
From The American Rosae Crucis, February 1916page 8.
We continued with the story of the
Heavenly- Clock. Ursa Major, the Great
Bear, falls directly over Russia, and it
is apparent that the term, Russian Bear,
is no coincidence. A group of stars
called Draco, the Dragon, falls over
China. The dragon is prominent in all
Chinese symbology. Taurus falls over
the Taurus Mountains, Perseus over
Persia, Orion over Iran, and Medusa
over the Land of the Medes. The Aries
Ram (Lamb) falls over Rome. And
over America, the land shadowed with
wings of Isaiah, falls the symbol of the
Eagle, directly on the United States!
There is no chance, or coincidence,
about these facts, Joe went on. There
is evidence everywhere of design in the
arrangement of the star patterns, and
the ancients were wiser than we know
in discerning this pattern. Celestial
science will yet again come into its
rightful place, instead of being, as it is
now, among the lost mysteries.
In the course of the evening, I learned
that astrology had been the science of
the ancients; every king had his court
astrologer; every mystery school, or col
lege, taught astrology. Centuries later,
we find the science of astronomy, an
offspring from the ancient astrology,
being taught in the colleges along with
its parent science. As time went on,
greater and greater divergence devel
oped between these two branches of
the same art.
It seems that a study of the Zodiac
would explain many stories of the Bible.
It is common knowledge that Abraham
and Daniel were great astrologers, as
were many of the other outstanding
men of that time. We read also how
the Chaldeans, skilled in the use of
astrology, became the dominant people
of Babylonia. To them, astrology was
unseparated from their history, their
religion, their political life.
There is great similarity of constel-
lation names among the people of all
countries: the Chaldeans, Egyptians,
Chinese, and even the American In
dians. Traces of astronomical records
have been found, dating back approxi
mately 4000 years.
The history of the Zodiac is partic
ularly interesting. From the Encyclo
paedia Britannica we learned that there
are some particularly good ones in the
ceilings and mosaic pavements of old
cathedrals, many of which are in
France and Italy. The Notre Dame of
Paris is one of the finest examples, and
Christ and the Apostles are on a Zodiac
in an abbey church at Vezelay, France.
Giottos Zodiac at Padua, Italy, is built
so that the sun shines through each
of the signs in turn at the proper month.
Nearly all the old French cathedrals
had a Labor Zodiac. Later, the French
hotels and castles substituted a Zodiac
of Pleasures, which showed when to
go hunting, hawking, fishing, or danc
ing, instead of when to hoe, plant, reap,
or plow.
What about the famous Zodiac of
Tentyra? I asked. Or is it Dendera?
Both are correct, Elsie answered.
Tentyra is the real name of Dendera,
an Arabian village on the Nile, in
Egypt. The Zodiac was found in the
ceiling of an ancient Temple there, and
it is now in a museum in Paris. Some
sources state that the Zodiac must be
not less than 26,750 years old.
This brought us to the ever-fascinat-
ing subject of the Egyptian Pyramid
and the Sphinx. I learned that the
book by Dr. H. Spencer Lewis, The
Symbolic Prophecy of the Great Pyra
mid, clearly and logically explains that
the Great Pyramid was not a tomb at
all, but a Temple of Initiation into the
mysteries, and that its entrance was
between the paws of the Sphinx! The
Pyramid is located in the exact center
of all the lands of the earth, a fitting
altar to the Lord as Isaiah called it,
filled with signs and testimonies.
The builders of the Pyramid, antic
ipating the time when their language
could no longer reveal what they wished
The to tell, constructed this Temple by
Rosicrucian mathematical measurements which
Digest would exist forever, even when lan-
guage was dead.
Uctober Qne of the most striking realizations
1957 about the Pyramid is that it is four
triangles built upon a square! Through
one of the openings pointing upward
from the center of the Pyramid, it is
said that one could see the Pole Star of
that time, so exactly had the Temple
been constructed. It is also affirmed
that at the time the Pyramid was built,
when the sun was at its zenith at noon,
there was no shadow on any of the four
sides of the Pyramid. This is no longer
true, due to the changes in the rotation
of the earth and of the heavens in the
past centuries.
Dates of religious and historical im
portance had been predicted astrologi-
cally and imbedded in the measure
ments of every step, every passageway,
and even in the height of a room, its
width and length. It is said that what
was hidden in the Piscean Age will
gradually become known or unveiled
in the Aquarian Age. Thus the ancient
prophecies of the Pyramid are coming
true!
I suddenly realized that it had been
my privilege to glimpse a new and fas
cinating world. How did you happen
to become interested in such a thorough
ly absorbing subject? I asked them.
They both laughed.
We had a long history of hobbies
before we hit on this one, Elsie told
me. We started out with horses.
It seems that she had surprised Joe
one birthday by presenting him with a
horse. He loved it, and taught it to
dance. And then I found myself for
saken for a horse, and, in self-defense,
I finally learned to ride, Elsie reflected.
We ended up by spending a vacation
on a six-day mule pack trip to the
Sierras.
After that they began to paint. We
attended a class in oils, and painted
absolutely horrible pictures from post
cards, or did still life. We thought they
were beautiful. She smiled ruefully.
We get those old pictures out of the
closet sometimes now, and we laugh
and laugh at them.
After that they had become inter
ested in birds. They had seven para
keets, and they would sit in a row on
Elsies arm. When she said, Hop!
they would all jump at once. She taught
them word songs and they sang in
chorus.
Joe now interposed. All these hob
bies were very amusing, but when we
began to study the stars, we found a
real meaning and depth in our work.
We began to see a purpose; or perhaps,
you might say, we glimpsed the Divine
Plan. He paused, remembering. It
had all begun, he said, when he had to
study nights for some examinations, and
Elsie had a little time to herself. She
began to amuse herself with astrology,
and got excited about its implications.
When he finished his course, he went
along with her, but he preferred as
tronomy.
Thats a fairly varied assortment of
hobbies, I reflected aloud. It ranges
all the way from horses to stars! We
laughed.
Elsie then explained that she was
presently engaged in a study of the
weather. She showed me numerous
maps of the heavens, attempting to
prove to me their relation to the earths
weather: As above, so below, even to
showing how the recent disasters in
Texas and Oklahoma were charted in
the stars, and why today had happened
to be windy! There had been several
occasions, she mentioned, when it had
been necessary for her to leave Joe for
a few days, but he always checked to
see if her weather predictions were
correct. Their long distance telephone
calls at night were, of all things,
weather reports!
A total eclipse of the moon is a fam
ily matter. Joe stations himself outside
and calls in to Elsie the exact moment
when the moon enters penumbra, (par
tial shadow) passes through umbra
(shadow) to the total eclipse, through
umbra on the other side, and out
through penumbra again. As they plot
the course of the eclipse which lasts
anywhere from 2 to 6 hours, Elsie notes
it all carefully on the chart before her.
What do you think about the study
of the stars for the child of above aver
age intelligence? I asked them.
Both Joe and Elsie were enthusiastic,
and certain that it had splendid possi
bilities. It is a wonderful work in
which to spend a lifetime, Elsie stated
with conviction. It is a serious study,
and dabblers do not even scratch the
surface of its amazing depth.
It doesnt seem likely that birthday
and anniversary gifts would be much
of a problem around here, I guessed.
Elsie rose quickly. Let me snow you
the Astrological Wheel that Joe made
for my birthday several years ago.
From another room she brought out a
flat, circular glass plate about 24 inches
in diameter, in the center of which
was a small brass ball, perhaps 2 inches
in diameter. There were 360 little pegs
which fitted into the wheel, to corre
spond to the degrees of the circle. All
the little pegs, as well as the ball in
the center, and 10 planets, had been
patiently ground on a lathe by Joe. I
was amazed at the detailed work in
volved in such a project.
And for Valentines Day, Elsie had
bought Joe a book on How to Build a
Telescope. Now Joe was learning how
to grind the lens. After the telescope,
he planned to build Elsie a barometer
to help with her studies of the weather.
I gasped at all this energy and en
thusiasm. Nothing could surprise me
now, so I gave no sign of being partic
ularly impressed when I learned that
Elsie is planning next to study an ad
vanced astrology course called Primary
Direction. Before she can even start it,
however, Joe must teach her trigo
nometry!
But the practical aspect of being a
mathematician and philosopher struck
me with amusement when I learned
that Joe accompanies Elsie through the
supermarkets on a Saturday morning
carrying a small slip-stick, the slide
rule which mathematicians use. With
it he checks the price in relation to the
number of ounces in the big, economy-
size packages. Dont buy it, he warns
her, glancing at his slip-stick. Its the
large, wasteful size ana you dont save
a penny.
Somehow, I see a hazy connection
between the husband and wife who
measure the ounces in a box of soap
powder with a slip-stick and the gods of
ancient mythology who must have
known the exact measure of the star
dust in the Milky Way!
And now as I gaze in awe and won
der through my small windows at a
larger Universe, and as I remember the
illustration of the Heavenly Clock
superimposed on the map of the Earth,
I am thankful to have discovered one
more proof of the Divine Plan. I am
grateful, indeed, to know without ques
tion that it is As above, so below.
ach year, at the time of
the autumnal equinox,
Rosicrucians throughout
the world participate in
the traditional Pyramid
Building ceremony. The
place may be a public
park, an open field, a
farmyard or patio. Each
participant carries a small stone which
he places on a cairn. It symbolizes his
own contribution of talent, effort, and
aspiration toward the building of that
Pyramid of knowledge within the con
sciousness of man which shall remain
when all else shall be swept away.
From this ceremony of rededication
even the veriest Neophyte or isolated
member is not excluded. If circum
stances prevent his meeting with his
fellow members, he still finds com
munion with them in his sanctum.
V A V
Every August the second, the Amen-
hotep Shrine in Rosicrucian Park is
banked up with flowers. At the granite
r
amid marking the spot where Dr.
Spencer Lewis ashes are interred
a silent tribute of respect is paid to the
man responsible for the perpetuation of
the ideals of the Rosicrucian Order in
its present cycle of activity. Individual
Rosicrucians throughout the world like
wise observe the occasion with a mo
ment of meditation while Lodges and
Chapters meet in solemn convocation.
V A V
The prints and drawings of George
Bellows made up the offering of the
Art Gallery of the Rosicrucian Egyp-
The tian, Oriental Museum from August 20
Rosicrucian through September 8. As illustrator,
painter, and lithographer, Bellows was
a man aPart- -^e was a graphic reporter
October Qf the contemporary scene. A sincere
1957 and honest craftsman, he put down
what he saw, only rarely giving way to
caricature or drollery. He became a
solid influence during his short creative
period and brought a sense of art to
thousands who had never had it before.
The Rosicrucian Order has been for
tunate in being able to book this ex
hibition, and regular visitors have
expressed their enthusiasm and appre
ciation by bringing their frienas to
enjoy what they have characterized as
a genuinely representative collection of
Bellows work. Circulated by the Smith
sonian Institution, the collection has
been drawn from various galleries, mu
seums, and libraries throughout the
United States.
V A V
A small group of Rosicrucians from
the French jurisdiction of AMORC on
tour of the United States paid a visit
recently to Rosicrucian Park. Many
Digest readers have seen and heard
Edith Piaff sing on television or stage.
(See photograpn in front of Digest.)
V A V
The United Kingdom Rally held in
St. Pancras Town Hall, London, on
August 31 and September 1was an
occasion of moment and far-reaching
significance. In addition to large repre
sentation from Chapters and Pronaoi
throughout the United Kingdom, the
Imperator Ralph M. Lewis and digni
taries of other jurisdictions were in at
tendance. They were:
Mr. Arthur Sundstrup, Grand Master
of Denmark and Norway;
Mr. Albin Roimer, Grand Master of
Sweden;
Capt. Arnold Schumburg, Deputy
Grand Master of Sweden;
Mr. H. Th. Verkerk Pistorius, Grand
Master of The Netherlands;
Mr. Wilhelm Friedrich Mueller,
Grand Master of Germany;
Baron Giuseppe Cassara Di Castel-
lammare, Grand Master of Italy;
Mr. Raymond Bernard, Secretary of
tlie AMORC of France.
Mr. Leslie A. Neal, Deputy Grand
Master of London, and Mr. John La
Buschagne, Regional Secretary of Great
Britain, were also present.
The Grand Master of Great Britain,
Mr. Raymund Andrea, unable to be
present, nonetheless participated
through a recorded address. Mr. W. G.
Grant, Master of Francis Bacon Chap
ter, London, presided at the Sunday
morning convocation and introduced
the Masters of Chapters and Pronaoi.
Mr. Robert E. Daniels was Rally Chair
man.
V A V
A new book by Grand Master Ray
mund Andrea has just been privately
rinted in London. Those who remem-
er the Grand Masters penetrating
thought and forthright style will re
spond immediately to Disciples hip on
Trial, wherein the aspirant is sternly
reminded that his primary duty is to
turn his eyes upon himself in ti*ue self-
analysis in order to know the man he
is and bring the selfhood to its highest
efficiency through individual effort.
Members in the Sterling area may
send their orders directly to the Lon
don Administrative Office. The Rosicru
cian Order, AMORC, 25 Garrick Street,
London W.C. 2. The price is 15/-. Mem
bers outside the Sterling area may or
der through the Rosicrucian Supply
Bureau, San Jose, but the book will be
mailed direct from England. The dollar
price is $2.75 postpaid.
V A V
According to the bulletin of Southern
Cross Chapter of Johannesburg, South
Africa, 30,000 hours work and 5 years
time will build a Temple. A scheme
has been worked out so that each mem
ber may pledge as many working
hoursin time, talent, labor, or mon
eyas he feels justified in doing. In
April, 5,376 hours of the total had been
pledged and 914 actually redeemed.
With such a plan and such an enthusi
astic start, Southern Cross should easily
reach its five-year goal.
* * *
Mention was made last month of the
use the Sunrise Chapters Sunshine
Circle is making of a tape recorder. At
least two other Circles are already car
rying out similar projects. In Long
Beach, California, the interest has been
in those shut-ins who otherwise might
be deprived of the inspiration of music
and a comforting message. In Denver,
Colorado, children with speech difficul
ties have been assisted by the Circles
efficient use of its recorder for correc
tional recording.
* * *
The Abdiel Lodge Messenger of Long
Beach earned an impressive report of
routine Sunshine Circle activity recent
ly. One member reported 86 calls or
letters to those in need. Another re
ported 36 calls and one funeral con
ducted. Almost a thousand magazines
were sent to an institution. Two wel
fare boxes were sent, one to the Nava-
jos and one to China. The director re
ported 15 hospital calls made. This is
highly encouraging.
* * *
October is the most popular month
for Rosicrucian rallies. Among the
many, the largest are likely to be those
in Southern California and in Toronto,
Ontario.
V A V
Strange as it may seem, arguments
may lead to beauty. Here is a brief
story to suggest how. Frater D. was
showering, and with his eyes filled with
suds, reached for a towel but got a
handful of nylon stockings instead. He
complained. Soror D. defended her use
of tne towel rack as a dryer. Both
agreed that something had to be done.
On a Florida beach one day, they
found a scalloped shell in which a slot
had been worn by the sea. Heres an
idea for an ideal dryer, they both
shouted. And so it was. The D & D
Shell Stocking and Lingerie Dryer is
now obtainable in department stores in
pastel shades of rose, blue, green, yel
low, or crystal. So there was the argu
ment to end all arguments as to where
to hang towels and where to hang
nylons.
V A V
Recently, Rosicrucian Park has been
made aware of the activity of the
Humane Societys work in this area.
Contributions have been collected, in
formation disseminated, and posters and
cartoons created. Mainly responsible
have been Irene Allen, Edith Schuster,
and Sandi Matthews. Aside from the
publicity achieved and the funds col
lected, recognition has come in making
Irene Allen a member of the Board of
Directors of the Santa Clara County
Humane Society.
V A V
Some months ago, the womens serv
ice organization of Rosicrucian Park
known as the Kepher-Ra Club adopted
a young Korean girl through the Foster
Parents Plan. A brief statement of
this fact appeared soon after in this
V
department. Not too much later, from
Cape Province, South Africa, a gener
ous donation came from a childless
couple as an appreciation of the work
of the Club.
V A V
Those who were present at the
Founders Day exercises at this years
session of Rose-Croix University will
recall Frater Peter Falcones talk on
H. Spencer Lewis, the Man. They
will be interested to know that Frater
Falcone repeated this talk at the United
Kingdom Rally in London.
A V
The
Rosicrucian
Digest
October
1957
ROSICRUCIAN RALLIES
Once again, we wish to urge all members, who are able, to attend the Rallies which
are presented by the various Lodges and Chapters. Below is a listing of the Rallies to
be held this fall season.
Boston, MassachusettsJohannes Kelpius Lodge will hold a one-day Rally at the Lodge,
Room 306 Gainsborough Bldg., 295 Huntington Ave., Boston, on Sunday, October 13.
Features include a special address, demonstrations, films, a Rosicrucian forum period,
a mystical play, and a buffet supper. Registration begins at 10:00 a.m.
Buffalo, New YorkBuffalo Rally will take place October 12 and 13, at Trinity Temple,
34 Elam Place, Buffalo. For further information write: Rally Chairman, Ronald
W. Rowe, 19 Russell Ave., Buffalo 14, N. Y.
Columbus, OhioHelios Chapter, Columbus, will sponsor the annual Tri-State Rally,
at 697 S. High St., Columbus, Ohio, on October 19 and 20. Program includes lectures,
experiments, demonstrations, and banquet. The Cincinnati and Dayton, Ohio,
Chapters, and the Indianapolis, Indiana, Chapter will assist. For further details,
write: Rally Chairman, S. W. Honeywell, 656 S. Hague Ave., Columbus 4, Ohio.
Los Angeles, CaliforniaThe Southern California Rally, sponsored by Lodges and
Chapters in Southern California, will be held October 19 and 20 at the Hollywood
Masonic Temple. This year's principal speakers include Mrs. H. Spencer Lewis,
Arthur Piepenbrink, Adelina Graham, and Paul L. Deputy. For further information,
contact: Rally Chairman, Jon Anthony, Hermes Lodge, 148 North Gramercy Place,
Los Angeles 4, California.
Milwaukee, WisconsinKarnak Chapter will hold its Annual Rally on November 2 and
3, at the Pfister Hotel, 424 E. Wisconsin Ave., Milwaukee, Wisconsin. Principal
speaker will be Dr. Stanley Clark, of Toronto, Canada. Grand Councilor Harry L.
Gubbins will also speak. For further details, write: Otto Mueller, Rally Chairman,
216 East Smith St., Milwaukee, Wisconsin.
Pittsburgh, PennsylvaniaFirst Pennsylvania Lodge will conduct its 1957 Rally on the
weekend of October 19 and 20. Registration, 9:00 to 10:30 a. m., Saturday. Speakers
will include Grand Councilors Joseph J. Weed and Harold P. Stevens. Write Charles
C. Lambert, Rally Secretary, 402 Cooper Ave., Johnstown, Pa., for further details.
St. Louis, MissouriSt. Louis Chapter will conduct a rally October 19 and 20, at the
Roosevelt Hotel, Delmar and Euclid, St. Louis. Registration starts 9:00 a.m.,
October 19. Program includes Convocations, demonstrations, films, etc. Complete
program may be obtained from: Rally Chairman, Mrs. Amanda Seymour, 6921
Southland Ave., Apt. G., St. Louis 9, Missouri.
Vancouver, B.C., CanadaNorthwest Rally will be conducted at the Vancouver Lodge
quarters, 805 W. 23rd Ave., Vancouver, B.C., on October 11, 12, and 13. Principal
speaker will be Rodman R. Clayson, Grand Master. For further information, write:
Rally Chairmen, Jean Detwiller and Fred C. Duff, at the Lodge address.
doinaidzncz. ?
By Frank Tripp
(Reprinted from Elmira (N.Y.) TelegramApril 21, 1957 issue)
oincidence sometimes ap
proaches miracle and
leaves one on the verge
of belief that miracles
still happen. Here re
ported are three unre
lated events that are close
to the unbelievable. One
happened just lately.
A few weeks ago, I told about a
grandfathers clock at our lakeside home
that had been striking the half hours
over a period of seven years on its last
winding.
That was unusual enough, and re
minded us hourly of Will Gardner, our
old caretaker who last wound it almost
a year before he died in 1951. I told
that Will still spoke to us every hour,
and opined that perhaps his good fairy
was winding the old clock, since math
ematically it should have been stilled
years ago.
Now Im beginning to believe in
fairiesand that they can read. I can
only hope that you will believe this
true account of what happened. I have
two witnesses.
On the very day that the column ap
peared, the old clock stopped striking,
rested three days, then struck again.
Coincidence of course. Still, Im
wondering.
* * *
THE OIL GAUGE showed no pres
sure when we were 150 miles away
from home in the Pocono Mountains.
I stopped to discover the trouble. A plug
had worked loose and was lost from the
drain line of the crank case; the oil
was dripping on the pavement. Oil al
most gone and no plug.
I looked down at the growing pool
of precious oil. Right at my toe was
something embedded in the macadam.
V A
I dug it out. It was a cap screw, and
it exactly fitted the crank case drain
hole. We had just enough oil to reach
a distant gas station, cautiously.
Coincidence of course. Still, Im won
dering.
* * *
A DISTRAUGHT MAN came to me
one day seeking a job on the old Brook
lyn Eagle. Drink and wife trouble had
lost him his job as a feature salesman.
We could not use him but long ac
quaintance made me want to help him.
I offered him money. He would only
accept two dollars to get him home, and
left downcast.
Two hours later he bumped into a
stranger in front of Grand Central
Station. He bumped, then reeled, al
most fainted.
The stranger took him into the Com
modore for dinner, and learned his
story. In telling it the salesman con
fessed that he was on his way to take
his lifeand he mentioned my name.
The stranger was Judge Thomas Fen
nell, a boyhood friend of mine. Tom
detained the salesman and phoned me.
Together we dissuaded the poor fellow
from his desperate course. Guideposts
magazine told about it.
* * *
IM STILL WONDERING, were
these things mere coincidence?
Why did the old clock stop striking
the very day that its story was printed?
Why was there a plug that fitted
embedded in the pavement where I
stopped the car?
Why did a potential suicide go
straight from me into the arms of
Tommy Fennell, a complete stranger,
in a city of seven million people?
Im still wonderingwas it coinci
denceor God?
V
A Realization of Goodness
By Frances Vejtasa, F. R. C.
The
Rosicrucian
Digest
October
1957
awashima was bora at
Kurume, Japan. In the
household were eight
children and in addition
the paternal grandpar
ents. Here Shigekichi
(pronounced She ge kitch'
ee) first recognized that
peace within-and-without
was a human achievement, and that it
could make itself known wordlessly.
His mother was the model of good liv
ing. She had the ability to live the calm
life as taught by the philosophy of the
Buddhist religion. The grandpa, al
though a Buddhist, was a turbulent
man, a sort of volcano in the family.
That his eruptions failed to shake the
equilibrium of Shigekichis mother was
a source of speculation and admiration
for the boy. Her influence was quietly
powerful, for she used very few words.
Shigekichi now analyzes, from recol
lections, that his mothers power was
vested in telepathic communion. He al
ways knew what to do without her
speaking, and he felt her love and ap
proval without words or demonstration.
In a contrasting manner, grandpas ex
plosives had a crushing effect.
Impressed by these two opposites of
character in his immediate environ
ment, the boy resolved to emulate the
calm of his mother. To build in himself
somehow that inside-and-outside peace,
and to express balanced living. The
thought also grew upon him that this
calmness of spirit could be expressed
on a large scale, among people and even
nationsthat it could be discovered
outside his family-world.
The inner promptings for soul ex
pansion increased. The boys urge be
came strong to leave his family, his
countryto go seeking for knowledge,
as it were. He chose America, but he
doesnt know why he chose it, except as
a desire accompanied by a happy feel
ing. He was not going to seek a fortune
or adventure in the usual sense. He
wished to know the world outside his
race, his countrywhat did it possess?
Grandpas objections were loud and
stormy. The Kawashima family was
not poor. Their farm produced abun
dantly of vegetables and fruits. What
did the boy want from another coun
try? from a race foreign to his own?
But the Mother nodded to his choice to
find peace by acquiring knowledge.
There is much to learn, she said. It
is well for you. Go and learn. She re
leased him without a tear, but her spirit
followed himand even to this date he
has an awareness of it. He volunteered
the information that her spirit is also
in his paintings. In his creative efforts
he feels that same nod of approval
which she gave him years ago when
she sent him to America. Perhaps
every creativity emerges somehow by
force of a universal mothering prin
ciple, I explained to myself, not aloud.
It has not been and never will be
the destiny of Shigekichi to live in
aloneness. Various humanity will al
ways draw about him in natural asso
ciation. So at 17 he left Japan but with
four young companions. The teen-agers
first went to Hawaii, where for three
years they worked on a sugar-beet
plantation. When the Union Pacific
Railway advertised for young men to
build railroads in the U.S., with fare
paid, this was Shigekichis call. The
five responded, and their destination
was Nebraska. Among the cities for
which they placed rails was Grand
Island. Kawashima recalls with a smile
of satisfaction that he was a good
spiker. After this experience the five
companions took a job thinning sugar
beets. Later they rented 80 acres of
land near Columbus, where for eight
years they raised hogs, cattle, corn,
chickens, and milked cows.
In this association of bachelors, Shige-
kichi did his share of cooking and
household duties. Feeling the handicap
of language, he attended grammar
school one winter but didnt learn
much. The fingers, trained now to
work so closely to earths surface, some
times responded to the lift of spirit. He
would attempt to sketch things about
him. One day a woman, noticing his
pastime, jokingly suggested that he
draw her a deer. He complied, and
surprised both her and himself.
Once he was attracted by an adver
tisement in a newspapera free course
in pen-and-ink to anyone who would
show sufficient talent in the test. He
tried and won. For a year he studied
the lessons in art sent by the correspon
dence school, painstakingly translating
by the aid of a dictionary the words
of instruction. However, any thought
that he should presume to a work of
true art would have embarrassed him.
To use his words, he would have been
ashamed of himself. In other words,
the sleeping artist within was not given
much encouragement.
To pass the time, the five bachelors
began to do much cardplaying, which
led to some gambling for money. Soon,
the thoughtful Shigekichi made an
evaluation. His mothers spirit always
in contact was disapproving. Where was
his quest for that inside-and-outside
peace, and his search for knowledge of
human goodness?
He found an immediate goodness in
a close neighbor, Mrs. W. D. Olson, the
landowner. Shigekichi held a consulta
tion, and she undertook to take the five
young men as a class. He had always
been the ruling influence among his
companions. In a night school now in
the home of Mrs. Olson they were
learning to speak and read English.
This lasted for more than two years.
Of this Scottish-born American wo
man, Shigekichi speaks affectionately,
referring to her as his American mother,
his second mother. Mrs. Olson left this
earth at the age of 94, and during his
various sojourns he had kept up cor
respondence with her.
As to the quintuplet bachelorhood,
romance and five weddings all pretty
much at the same time, dissolved the
bachelor association. As family duties
multiplied, Shigekichis art expression
was pushed asiae and forgotten.
In 1927, after spending 22 years in
Nebraska, he decided to move to the
Pacific Coast. This trip still makes live
ly family talk and now is also a topic
for laughter. At the time it was almost
a superhuman venture, full of effort
and anxiety. Shigekichi built a house
on his Chevrolet truck, loaded his wife
and eight children, and proceeded at 25
miles per hour over plains and moun
tainsupon roads that, in todays as
pect, were not yet roads. At times he
had to stop thinking, and hold on to
courage in the push Westwardwhere
another beginning awaited him in Cali
fornia.
Ten years later, a longing to see his
mother and his homeland was gratified.
He took his family, and even now re
calls the quiet joy the children im
parted to the aged woman. Then al
though 83, she took them outdoors to
commune with Nature and carried the
littlest one up the hills on her back.
The father and grandparents were no
longer living.
Kawashima returned to California
feeling soul-satisfied, but challenging
problems awaited hima flood took his
vegetable crop, and before long the
Pearl Harbor tragedy made necessary
his retreat inland, from the Coast. The
good family from whom he rented
wished him well and gave the promise
that his home and work would be
waiting for his return.
As Kawashima was making his trek
of exile from Arizona to Idaho to Utah,
two sons were in Uncle Sams service.
Four years passed before he returned.
He and the children came alone. Mrs.
Kawashima did not survive the hard
ships and departed from the earth life
while in Utah. Added to this sorrow
was the expense of doctor bills and the
funeral, Kawashima related with bowed
head. It would have been easier, he
said, had he chosen the restrictions, but
also the protection, of a U. S. Govern
ment camp.
But these trials had at least one silver
lining, which has given this artist-at-
heart a lasting ecstatic memory. While
making the move from Japanese friends
in Arizona to American friends in Ida
ho, he observed that his route would
The
Rosicrucian
Digest
October
1957
take him past the Grand Canyon.
Could he stop his truck long enough
to view this colossal and yet beautiful
natural wonder of which he had heard
so much? This is no time to ask for
favors, a friend warned. But Kawa-
shimas love of beauty and faith in God-
made goodness urged him on. He con
tacted Government officials at Phoenix
and the necessary papers came. He
saw the Grand Canyon.
As he worked anew at his gardening
in California, he thought often of his
mothernot daring to hope that she
was still alive. At last news came; she
was living. Although in words she ex
pressed no longing to see him, he knew
it was there. Remembering her age, he
wrote from time to time asking her
to waithe would come. How the
money would be provided, he didnt
know; he knew only that the promise
would fulfill itself. It didand the
fairy godmother was an acre of straw
berries.
The good landowner let him have
the use of the soil free, including the
necessary irrigation. A good Mexican
neighbor made him a gift of the straw
berry plants, remembering that when
he came from Mexico inexperienced,
Kawashima had helped him get a start,
taught him how to do gardening. After
two years of work, the acre of straw
berries yielded $3,000.
The aged mother in Japan was now
past 95; the trip afforded the last meet
ing in this life. She passed away at 97.
Recently, Shigekichi Kawashima
(Shuho), age 72, held his first one-man
show of watercolor paintingsin the
Art Gallery of the Rosicrucian Egyp
tian, Oriental Museum at San Jose,
California. The local press called him
San Joses Grandpa Moses. People
came, asked questions, watched his
demonstration, shook their heads in
wonderment. Many left with a picture
under the arm, remarking This will
be nice to look ator This is fine
art; others waited to ask questions, to
discover the source for this sudden
talent.
Kawashimas happy face reflected
also some of the wonderment of his
public, as he surveyed his display of
29 pictures. He turned to me with his
own question: It was when the designs
first began to grow in my head that I
was surprised. I didnt know that that
could happen. When I began to prac
tice drawing I did some copying; I
didnt know that designs could make
themselves inside the head. He paints
from spontaneous designs but also from
memory.
This art by revelation began about
four years ago; and it was then that
Kawashima decided to consult Chiura
Obata, a retired University of Cali
fornia instructor in Oriental art. His
progress was so outstanding that Obata
soon bestowed upon his pupil the special
name of Shuho in recognition of his
artistic achievement. It is a Japanese
custom that an artist who has attained
the skill of distinction have conferred
upon him a name marking his pro
fession.
The impact of the delicate, typically
Oriental style, surrounding me from
the Gallery walls, held something ad
ditional to soft shadings and fine lines.
From a distant background, a volcano
exudes smoke, rising upward. Out of
the mists ships approach, mountains
take form, trees bow their inflexible
trunksdeer guardedly alert emerge
out of woody hills to drink at a river,
seabirds outline a winged trail through
moonbeams, seemingly uniting their
flight from moon to ocean, to earth.
Strangely too the name Kawashima is
a combination of earth and water
Kawa meaning river and shima an is
land. And so the artist, too, is like an
island emerging from lifes ocean.
Have you lived much by the sea
perhaps in your childhood? I asked,
hoping to pry a solution to the emo
tional tie between the artist and things
coming out of fogs, mists, and moon
beamsand somehow forming a union
with earth and sky and water.
No not much, but I love to paint
the ocean. It is in me; it comes in the
design.
By way of this approach, I learned
that this artists bond with nature was
related to his bond with humanity, ex
pressing in love and in faith of some
underlying goodness. This man has
never known isolation of spirit. And
he realizes well that one reaps what
one sows. Goodness can return again
only as goodness. Just as a seed of rice
can only grow rice.
Recently I called on Kawashima at
his small rented farm, where he lives
with an unmarried daughter, the young
est of his ten children. Here everything
transmits the atmosphere of peace with-
in-and-without. Two water spaniels
greeted me without a bark, wagging
friendly tails, as they escorted me to
the door. In the small home, quiet and
scrubbed clean, two small grandchil
dren, boy and girl, came to stand stu
diously at my side. The artist Shuho
was preparing to load some art work
into his station wagona three-paneled,
hand-painted screen and some wall pic
tures. He was to be presented at the
Los Gatos Art League that afternoon.
At present he isnt taking lessons.
He explained that there are too many
inspirations and designs forming with
in that he must first clear away. As
an accommodation, he arises at various
hours of the night to paint.
Realizing that the Buddhist religion
includes the doctrine of reincarnation,
I askedIn your case, you have some
understanding of this unfolding talent
of memories?
After a moment, he answered softly,
Yes, life continues; he made a cir
cular movement of his hand, and fol
lowing his gesture I was reminded of
the ancient mystic symbol of the wheel
of rebirth.
Small, agile, and lean, this Japanese-
American at 72 visualizes for himself
an expansive future. His son Seige plans
to build him a studio where he can
work and teach. Do you do portraits?
someone asked. Not yet, was the
thoughtful answermeaning, that is
to come. Kawashima (Shuho) does not
at this time know just where the money
is coming from, but there will be an
other trip across the seasthis time to
study art in Europe.
V A V
PROFITAND PLEASURE
All agree that there is profit in learning, but how many realize that this may entail
pleasure as well? The experience of learning about the world around us, the mysteries
of science as seen in the light of the great Rosicrucian principles, the gratification in
music and philosophy, is one which none should pass up.
The opportunity to delve into these absorbing subjects, and many others, will be
yours during the 1958 term of the Rose-Croix University. The mutual quest for knowl
edge, the air of fellowship with other Rosicrucians from many parts of the worldall
within the beautiful grounds and buildings of Rosicrucian Parkwill be a long-remem
bered experience.
Start now to think ahead and plan for the future. Write for your free copy of The
Story of Learning, which describes fully the pleasures and benefits that the Rose-Croix
University holds for you.
Address:
THE REGISTRAR, ROSE-CROIX UNIVERSITY
Rosicrucian Park, San Jose, California
WORLD-WI DE DI RECTORY
(Listing is quarterlyJanuary, April, July, October.)
LODGES, CHAPTERS, AND PRONAOI OF THE A.M.O.R.C. CHARTERED IN THE UNITED STATES
International Jurisdiction of North, Central, and South America, British Commonwealth and Empire,
France, Switzerland, Sweden, and Africa.
ALASKA
Anchorage: Aurora Borealis Chapter, 610 6th Ave.
Raymond Gatz, Master. 921 - 14th Ave.
ARIZONA
Phoenix: Phoenix Chapter, 1738 W. Van Buren
St. Franky G. Miller, Master, 7022 N. 24th Ave.
Tucson: Dr. Charles L. Tomlin Chapter, Knights
of Pythias Hall. Lillian Tomlin, Master, P. O.
Box 2344.
CALIFORNIA
Bakersfield: Bakersfield Pronaos. O. C. Groff,
Master, c/o Wilma C. Swan, 1125 Brundage Lane.
Belmont: Peninsula Chapter. Lind Hall, Masonic
Way, Belmont. Chester W. Swienton, Master,
2524 Illinois St.. Palo Alto, Calif.
Desert Hot Springs: Desert Pronaos. Robert J.
Hoffman, Master, Box 413. Yucca Valley, Calif.
Fresno: Jacob Boehme Chapter, Ponderosa Ma
sonic Temple, 11 San Pablo Ave. LeRoy R. Jen
nings, Master. 233 E. Calimyrna.
Long Beach:* Abdiel Lodge, 2455 Atlantic Ave.
Joseph A. Hendershott, Master, 2813 Village Rd.,
Lakewood, Calif.
Los Angeles:* Hermes Lodge. 148 N. Gramercy
PI.. Tel. HOllywood 5-1230. Russell E. Booth,
Master, 1800 S. Mansfield Ave.
Oakland:* Oakland Lodge, 263 12th St. Elmer L.
Hanelt, Master, 933 Shevlin Dr., El Cerrito 7,
Calif.
Oxnard: Oxnard Pronaos. Rodney Waldren, Mas
ter. 604 Olive St.
Pasadena:* Akhnaton Lodge, 20 N. Raymond
Ave. Ellwood Allen Craig, Master, 824 Sierra
Vista St., Alhambra. Calif.
Pomona: Pomona Chapter, Knights of Pythias
Hall. 239 E. Holt Ave. Frances R. Holland, Mas
ter, 2845 Melbourne Ave.
Redding: Redding Pronaos, 721 Ridge Road.
Alfred F. Tully, Master. 721 Ridge Road.
Sacramento: Clement B. Le Brun Chapter,
I.O.O.F. Bldg. Phyllis B. Crocker, Master, 5130
Teichert.
San Diego: San Diego Chapter, 4567 30th St.
Theodore S. Stevens, Master, 4334 Temecula.
San Francisco:* Francis Bacon Lodge, 1957 Chest
nut St.. Tel. WEst 1-4778. S. Y. Masinda, Master,
3311 Grove St., Oakland. Calif.
Santa Barbara: Santa Barbara Pronaos. E. T.
Ogram, Master, Star Route, Painted Cave.
Santa Cruz: Santa Cruz Pronaos. J. B. Corless,
Master, Box 284-A Bonny Doone Rt.
Santa Rosa: Santa Rosa Pronaos. Floyd Brown,
Master, Box 41, Forestville. Calif.
Stockton: Stockton Chapter, 1345 N. Madison St.
Mrs. Robert R. Irvine, Master, 1429 Bronson
Ave., Modesto, Calif.
Van Nnys: Van Nuys Chapter, 14312 Friar St.
Raymond L. Strock, Master, 13856 Kittridge St.
Whittier: Whittier Chapter, 5030 So. Workman
Mill Rd. Mrs. Woodrow Rose, Master, 12356
Washington Blvd.
COLORADO
Denver: Rocky Mountain Chapter. 1575 Sherman
St. Walter E. Moyer, Master, 1765 Sherman St.,
Suite 407.
CONNECTICUT
Hartford: Hartford Pronaos. Samuel Llnsay,
Master, 55 Church St., Manchester, Conn.
New Haven: New Haven Pronaos. Allen F.
Gabriel, Master, 74 Fairmount Terr., Bridgeport,
Conn.
DISTRICT OF COLUMBIA
Washington: George Washington Carver Chapter,
I.O.O.F. Hall, 9th & T Sts., N.W. Willis O.
Pennington. Master, 3535 Stanton Rd., S.E., Apt.
304.
Thomas Jefferson Chapter, 2460 16th St., N.W.
Oliver Gordon Tomkinson, Master, 5400 Grosvenor
Lane, Bethesda 14, Md.
FLORIDA
Fort Lauderdale: Fort Lauderdale Pronaos. A. L.
Yorston, Master, 2210 N. 28th Ave., Hollywood,
Fla.
Jacksonville: Jacksonville Pronaos. Franklin
Kincade, Master, 830 Riverside Ave., Apt. 2.
Miami: Miami Chapter, Biscayne Temple. 120
N.W. 15th Ave. Thelma Melissa Wilson. Master,
19620 N.W. 5th Ct., North Miami.
St. Petersburg: St. Petersburg Chapter, Toffenetti
Hotel, 2nd St. &1st Ave. NT Iona A. Coverty-
Meeks, Master, P.O. Box 987.
Tampa: Aquarian Chapter, 105% Zack St. Newell
W. Clevenger, Master, 4726 Knights Ave.
HAWAII
Honolulu: Honolulu Pronaos. Lewis B. Miller,
Master. 3110 Huelani Dr.
IDAHO
Boise: Boise Pronaos. Robert L. Thunemann,
Master, 621 Jackson St.
ILLINOIS
Chicago:* Nefertiti Lodge. 2539 N. Kedzle Ave.,
Tel. EVerglade 4-8627. Norman L. Critchfleld,
Master, 3354 N. Troy St.
Springfield: Springfield Pronaos. Chester O.
Bolles, Master, 605 W. Laurel St.
INDIANA
Evansville: Evansville Pronaos. Oscar Brandt,
Master, 1419 Cumberland Ave.
Indianapolis: Indianapolis Chapter, I.O.O.F.
Bldg., 5 N. Hamilton Ave. Chancey E. La Fol-
lette. Master, 825 S. Belleview PI.
South Bend: May Banks-Stacey Chapter, 519 S.
St. Joseph St. Louisa M. Weaver, Master, 54529
N. 29th St.
IOWA
Davenport: Davenport Pronaos. Leita H. Kauf
man, Master, 129 W. 11th, Apt. 4.
Des Moines: Des Moines Pronaos. Edith Nor
wood, Master, 1020 - 8th St., Apt. 4.
KANSAS
Wichita: Wichita Pronaos. Eunice Nelson, Mas
ter, 2349 S. Volutsia.
MARYLAND
Baltimore:* John O'Donnell Lodge, 225 W. Sara
toga St. Louise Marr, Master, 2606 St. Paul.
MASSACHUSETTS
Boston:* Johannes Kelpius Lodge. Room 306,
Gainsborough Bldg., No. 295 Huntington Ave.
Everett F. Bolles, Master, 289 Union St., Hol
brook, Mass.
Springfield: Springfield Pronaos. Arthur H.
Pratt, Master. 34 Brookhaven Dr.. Ludlow, Mass.
MICHIGAN
Detroit:* Thebes Lodge, GIG W. Hancock Ave.
James H. Bickford, Master, 18162 Heyden Ave.
Flint: Moria El Chapter, 1433 Mable Ave. John
Phillip Voelker, Master, 625 E. Bishop.
Lansing: Leonardo da Vinci Chapter. 603 S.
Washington. Clare Francis Farr, Master, 617 S.
Howard.
MINNESOTA
Minneapolis: Essene Chapter, Francis Drake
Hotel, 10th St. & 5th Ave., South. Arnold T.
Peterson, Master, 4215 Scott Terr.
MISSOURI
Kansas City: Kansas City Chapter. American
Legion Memorial Bldg., Linwood & Paseo Blvd.
W. M. Russell. Master. 7003 Bellfontaine Ave.
Saint Louis: Saint Louis Chapter, Roosevelt
Hotel. Delmar &Euclid Aves. Eugene C. Henkel,
Jr., Master, S7S3 Brentwood Pi., Brentwood 17, Mo.
MONTANA
Billings: Billings Fronaos. Norma A. Holt. Mas
ter. 322 N. 31st St.
NEBRASKA
Omaha: Omaha Pronaos. Ralph H. Timmons,
Master, 1514 S. lOotli St.
NEW JERSEY
Newark: II. Spencer Lewis Chapter. 84 Clinton
Ave. Peter Kozushko, Master, 527 Longwood
Ave., Bound Brook, N. J.
NEW MEXICO
Albuquerque: Albuquerque Chapter. 123'j Broad
way, S.E. Eleanor M. Park, Master, 1606 Roma
Ave., N.E.
NEW YORK
Buffalo: Rama Chapter, 34 Elam Place. Helen A.
Gugino, Master. 132 Forest Ave.
Elmira: Elmira Pronaos. Eleanor Y. Huntley,
Master, 68 Westmont Ave.
Long Island: Sunrise Chapter, Masonic Temple,
Ilicksville. Elsie M. Dettman, Master, 153 N.
Clinton Ave., Bay Shore, N. Y.
New Rochelle: Thomas Paine Chapter. Masonic
Temple, LeCount Place. William D. Robertson,
Master, 27 St. Pauls Place.
New York:* New York City Lodge, 250 W. 57th
St. Fred Muller. Master, 5300 Palisade Ave.,
West New York, N. J.
Rochester: Rochester Chapter, Hotel Seneca.
Marvin Morris, Master, 129 Clovercrest Dr.
Syracuse: Syracuse Pronaos. Herbert C. Button,
Master, 222 Mains Ave.
NORTH CAROLINA
Fayetteville: Fayetteville Pronaos. Francis M.
Foy, Master, 419 Iluske Bldg.
OHIO
Canton: Canton Pronaos. Orlan Stoffer, Master,
R.D. #3, Minerva, Ohio.
Cincinnati: Cincinnati Chapter. 148 W. 5th St.
Cecelia Schneider. Master, 3010 Cleinview Ave.
Cleveland: Cleveland Chapter, Masonic Temple.
36th & Euclid Ave. Gerta C. Stock. Master, 84
E. 219th, Euclid 23. Ohio.
Columbus: Helios Chapter. 697 S. High St. Ruth
C. Brandenburg. Master, 2277 Summit St.
Dayton: Elbert Hubbard Chapter. 15 S. Jefferson
St. Dorothy E. Taylor, Master, 8106 Circle Dr.
Youngstown: Youngstown Chapter, 428 Richards
Dr. Norman D. Lamm, Master, 950 King St.,
Sharon, Penn.
OKLAHOMA
Oklahoma City: Amenhotep Chapter, Rm. 318,
Y.W.C.A. Bldg. Anna L. Harrell, Master, 618
N.E. 13th St.
Tulsa: Tulsa Chapter, 919 So. Cheyenne, Aurora
Lodge *36 I.O.O.F. Hall. Bernice Ekiss, Master,
P.O. Box 226, Sand Springs, Okla.
OREGON
Eugene: Eugene Pronaos. Forrest R. Pitts,
Master, 1993 Onyx St.
Portland:* Enneadic Star Lodge, 2712 S.E.
Salmon. II. R. VandeBogart. Master, 8408 N.E.
Eugene St.
Roseburg;: Roseburg Pronaos. Conrad II. Clune,
Master. 1544 N.W. Almond.
PENNSYLVANIA
Allentown: Allentown Chapter, Masonic Temple,
1521 Linden St. L. Edwin Rybak, Master, 73 W.
Garrison St., Bethlehem, Penn.
Lancaster: Lancaster Pronaos. Mrs. P. H.
Shreiner. Master, 220 N. Reservoir St.
Philadelphia:* Benjamin Franklin Lodge, 1303
W. Girard Ave. John Bunting, Master, 2235 S.
67th St.
Pittsburgh:* First Pennsylvania Lodge, 615 W.
Diamond St., N.S. Gilbert Uhrig, Master, Irwin,
Penn.
PUERTO RICO
Arecilio: Areeibo Chapter. Andres Gelabert, Mas
ter, Box 702.
Ponce: Ponce Chapter. 65 Hostos Ave. Heliodoro
Torres Ortiz, Master, Box 219, Juan Diaz.
Santurce:* Luz de AMORC Lodge. Ponce de
Leon Ave. 1658, Stop 24, Santurce. Rosa de
Toledo, Master, Box 9903.
RHODE ISLAND
Providence: Roger Williams Chapter. Sheraton-
Biltmore Hotel. Russell J. Burke, Master. 55
Windsor Rd.. Cranston, R. I.
TEXAS
Amarillo: Amarillo Pronaos. J. W. Triplett,
Master, P. O. Box 45.
Beeville: Beeville Pronaos. Helen Y. Ezell,
Master, Box 366.
Dallas: Triangle Chapter, 19214 Greenville Ave.
George G. Schoel, Master, 2209 Kingsley Rd..
Garland, Tex.
El Paso: El Paso Pronaos. William J. Green,
Master. 3801 Titanic Dr.
Fort Worth: Fort Worth Pronaos. O. R. Estes,
Master, Rt. 2, Box 212.
Houston: Houston Chapter, Y.W.C.A. Bldg.
L. Depew. Master, 6312 Stratton St.
Wichita Falls: Wichita Falls Pronaos. Carlton
P. Perkins. Master, 2122 Princeton St.
UTAH
Salt Lake City: Salt Lake City Chapter, 23 E.
1st. South. Beth B. Leonard, Master, 851 S. 5th
St., W., Provo, Utah.
WASHINGTON
Kennewick: Tri-Cities Pronaos. Harold J. Ram
sey, Master, 2314 Olympia St.. Richland. Wash.
Seattle:* Michael Maier Lodge, Wintonia Hotel.
Isabel Boldrin, Master, 7322 Dibble Ave., N.W.
Spokane: Spokane Chapter, W. 1203 Riverside
Ave. Norman Standal, Master, Newman Lake.
Wash.
Tacoma: Takhoma Chapter, 508 6th Ave. Conrad
L. Larson, Master, 1206 N. Lawrence.
Yakima: Yakima Pronaos. Anna M. Amburn,
Master, 1307 S. 13th Ave.
WISCONSIN
Milwaukee: Karnak Chapter, 427 W. National
Ave. Bessie F. Smith, Master. 915 N. 24th St.
WYOMING
Casper: Casper Pronaos. John W. Bennett, Mas
ter, 1312 W. 13th.
(Initiations are performed.)
LODGES, CHAPTERS, AND PRONAOI OF THE A.M.O.R.C. CHARTERED IN VARIOUS NATIONS
OF THE WORLD, AS INDICATED.
ARGENTINA
Buenos Aires: Buenos Aires Chapter, Calle Char-
lone 76. Jose Dursi, Master, Pje. Rodrigo <ie
Ibarrola 3160.
AUSTRALIA
Adelaide: Adelaide Chapter. Builders &Contrac
tors Assn.. 17 Weymouth St. Mrs. F. K. Linde-
mann, Master, SOAlexandra Ave., Rose Park.
Brisbsine: Brisbane Chapter. Holy Trinity Church
Hall. Wickham St.. The Valley. A. Irvine Curtis,
Master, McCullough St., Kelvin Grove.
Melbourne: Harmony Chapter. 31 Victoria St.
Miss B. Teinpany, Master, 44 Bennett St., Alph-
ington, N. 20. Victoria.
Newcastle: Newcastle Pronaos. Mrs. M. G. Dun
can. Master, 21 Bridge St., Hamilton. Newcastle,
N.S.W.
Perth: Lemuria Pronaos. F. .1. Parnell, Master.
43 Osborne Rd.. East Fremantle. W. Aus.
Sydney: Sydney Chapter. I.O.O.F. Hall, Box 202,
Haymarkot. Aibert E. Wormald, Master. Edge-
cliffe Blvd., Collaroy Plateau, N.S.W., Aus.
BELGIAN CONGO
Leopoldville: Leopoldville Pronaos. Victor Bla-
buh. Master.
BELGIUM
Brussels: San Jos6 Pronaos. Roger Huge, Mas
ter, 10, rue de Tournai.
Liege: Lidge Pronaos. Lambert Tombu, Master,
Rue Saint-Gilles, 460.
BRAZIL
Grand Lodge of Brazil: Praca Maud. 77 andar
Sala 701. Rio de. Janeiro. Mailing address:
Caixa Postal 4914, Rio de Janeiro.
Belem: Bel6m Pronaos. Francisco Da Fonseca,
Master. Caixa Postal 230.
Rio de Janeiro:* Rio de Janeiro Lodge. Rua
Goncalves Crespo 48. Armando Pereira Torres,
Master. Caja Postal 5345.
S5o Paulo: Sao Paulo Chapter, Rua Santo Andre
111. Hall 806. Sidonio Gomes Moreira, Master,
Caixa Postal 4973.
BRITISH GUIANA
Georgetown: Georgetown Pronaos. Andrew L.
Jackson, Master, 310 East St.. Cummingsburg.
BRITISH WEST AFRICA
Calabar, Nigeria: Apollonius Chapter, Henshaw
Town School. O. E. Inyang, Master, Box 322.
Ibadan, Nigeria. Ibadan Pronaos. J. K. Pitan,
Master, P.O. Box 351.
Kaduna, Nigeria: Kaduna Pronaos. G. B. Olowu,
Master, Box 51.
Kano, Nigeria. Kano Pronaos. A. Ben OmicHi,
Master, Railway Station.
Port Ilareourt, Nigeria: Port Harcourt Pronaos.
Ebong A. Edemeka, Master, U.A.C. Cold Store
Dept.
Yaba, Nigeria: Yaba Chapter. The Ladi Lak
Institute, 68 Akiwunmi St. O. R. I. George, Mas
ter, 14 Agard St.
BRITISH WEST INDIES
Bridgetown, Barbados: Barbados Chapter. An
cient Order of Foresters Bldg.. 112 Roebuck St.
Rudolph Brathwaite, Master, Progressive Lane
Bank Hall, St. Michael, Barb.
Kingston, Jamaica: Saint Christopher Chapter.
Forresters Hall, 21 North St. John II. Forde,
Master, Edgehill, Mandeville.
Port-of-Spain, Trinidad: Port-of-Spain Pronaos.
67 Charlotte St. G. A. Providence, Master.
St. Georges, Grenada: St. George's Pronaos.
R. Dunbar Steele, Master.
CANADA
Belleville, Ont.: Quinte Pronaos. Wilkie Orr,
Master, Box 498, Trenton.
Calgary, Alta.: Calgary Chapter. 421 12th St..
N. W. Samuel Peterson. Master, 2816 - 12th Ave.,
S.E. Albert Park P.O.. Alberta.
Edmonton, Alta.: Fort. Edmonton Chapter, 10169
103rd St. H. L. Baedak, Master, 8543 67th Ave.
Hamilton, Ont.: Hamilton Chapter, 194 Main St.
John N. Stout, Master, 74 Wellington St., S.
London, Ont.: London Pronaos. Margaret Brown,
Master, 334 Simcoe St.
Montreal, One.: Mount Royal Chapter, Victoria
Hall, Westmount. Doreen O'B. Bellingham, Mas
ter, 1561 Pine Ave., W.
Ottawa, Ont.: Ottawa Pronaos. John Raymond
Tomblin, Master, 82 Bishop Blvd.
Regina, Sask.: Regina Pronaos. Frances Croome.
Master, 2310 Smith St.
Toronto, Ont.:* Toronto Lodge, 2219 Yonge St.
Ronald S. Wickers, Master, 13 Liscombe Rd.
Vancouver, B. C.:* Vancouver Lodge. 805 W. 23rd
Ave. Ernest H. Detwiller, Master, 1741 Hedley
Ave., South Burnaby.
Victoria. B, C.: Victoria Pronaos. Mrs. W. H.
Wells, Master. 869 Humboldt St.
Windsor, Ont.: Windsor Chapter. 808 Marion
Ave. James S. R. Johnson, Master, 858 Notting
ham Rd., Grosse Pointe Park 30, Michigan.
Winnipeg, Man.: Charles Dana Dean Chapter,
Royal Templar Hall, 360 Young St. Hector Turn
bull, Master, 610 Walker Ave.
CEYLON
Colombo: Colombo Pronaos. Stephen House, Kel-
aniya, Ceylon. Wilton Gunasekera, Master.
CHILE
Santiago:* Tell-El-Amarna Lodge, Calle Purisima
236, San Diego 224-G. Cesar H. Sepulveda M.,
Master, Clasificador 586.
Vina del Mar: Vina del Mai- Pronaos. J. Viera
F.. Master, Casilla 118 V, Valparaiso.
COLOMBIA
Barranquilla: Barranquilla Chapter, Ediflcio
miliani"-Jesus-Libano. Manuel S. Ramirez,
Master, Carrera 50 No. 48-63.
CUBA
Camagiiey: Camagtley Chapter, Independencia y
Raul Lamar. Fernando Mtez. Alonso, Master,
Correa 3.
Cardenas: Cfirdenas Pronaos. Antonio Caspio L.,
Master, Apartado 2882.
Ciego de Avila: Menfis Chapter, Chicho Valdes
Nr. 52 Este Esquina A. Delgado. Tomas Aquino
R. Gil, Master, Cuartel G. Rural.
Cienfuegos: Cienfuegos Chapter. Gacel 70. Juan
A. C. Ferrera Gainza, Master, Santa Clara, E/
Holguin y Manacas.
Guantanamo: Jos6 Marti Chapter, Orden Cabal
leros de la Luz, Calle Prado 457. Edward D.
Phillips, Master, Apartado 158.
Havana:* Logia "Lago Moeris, Masonic Temple.
Santa Emilia 416, altos Santos Suarez. Luis Silva.
Master, Mariano 312, Cerro, Havana.
Holguin: Oriente Chapter, Logia Tcosofica "Jos6
J. Marti, Rastro entre Frexes y Marti. D. Gar
cia Benitez, Master, Morales Lemus 62. Apdo. 108.
Matanzas: Matanzas Chapter. Gen. Betancourt
27. Luis G. de Leon, Master, Gral. Betancourt
27. Ap. Postal 218.
Moron: Osiris Pronaos. Pedro Viso, Master,
Marti 175.
Santa Clara: Santa Clara Pronaos. Ovidio Gomez,
Master, Independencia S-N, S. D'go del Valle,
L. V.
Santiago: Heliopolis Chapter. Logia Fraterni-
dad No. 1, Calle Desiderio Fajardo. Eva Lopez
de Queralta Mena, Master. Hereida 461.
DENMARK AND NORWAY
Copenhagen:* The AMORC Grand Lodge of Den
mark and Norway. Arthur Sundstrup, Grand
Master, Vester Voldgade 104.
DOMINICAN REPUBLIC
Ciudad Trujillo: Santo Domingo Chapter, Edi-
ficio Copello. Apartado 401. Florencio Reyes
Jimenez. Master, C. San Fco. De Macoris 73 Bajos.
ECUADOR
Guayaquil: Guayaquil Chapter, Calle Chimborazo
No. 405 y Afiuirre. Cesar E. Pena Arce. Master,
Apartado 3291. Guayaquil, Guayas, Ecuador.
Quito: Quito Pronaos. Oliverio Sandoval, Master,
Baldivia 128, Quito, Pichincha, Ecuador.
EGYPT
Alexandria: Alexandria Pronaos. Alexander Pi-
sani. Master, 193 Rue el Horriat, Handra, Alex
andria.
Cairo: Cheops Chapter. Wilson Boulos, Master,
5 Garstin St., Zamalek.
EL SALVADOR
San Salvador: San Salvador Chapter, Calle Con
cepcion 158. Jose Ortiz Narvaez, Master, I-A
Calle Poniente 12.
ENGLAND
The AMORC Grand Lodge of Great Britain.
Raymund Andrea, Grand Master, 31 Bayswater
Ave., Westbury Park, Bristol 6.
Birmingham: Birmingham Chapter, Imperial Ho
tel. H. W. Steers, Master. 32 Ryde Park Rd..
Rednal.
Brighton: Brighton Pronaos. Miss K. M. Saun
ders, Master, New Sussex Hospital, Windlesham
Rd.
Ipswich: Ipswich Pronaos. Mary Bourne, Mas
ter, Broad Oak, Hintlesham.
Leeds: Joseph Priestley Chapter, Church Insti
tute, 5 Albion Place, J. E. Birkett, Master, 15
Park Ave., Yeadon.
Liverpool: Pythagoras Chapter. Stork Hotel.
Queen Sq. W. G. Burgess, Master, Ashlands,
Brookhurst Close, Bromborough, Cheshire.
London: Francis Bacon Chapter. Institute of
Journalists, 2-1 Tudor St. W. G. H. Grant, Mas
ter. 367 Burges Rd.. E. Ham.
Rosicrucian Administrative Office. 25 Garrick St.,
London W.C. 2. Open Monday through Friday.
9.00 a.m. to 4:00 p.m. John H. La Buschagne,
Regional Secretary.
Manchester: John Dalton Chapter, 94-96 Gros-
venor St.. All Saints. Mrs. M. Clements. Master,
8 Park Rd.. Sale.
Nottingham: Byron Chapter, Unitarian Church.
High Pavement. R. A. Gullick, Master, 46 Cas
tle Blvd.
FRANCE
French Grand Lodge of AMORC, 56 Rue Gam-
bctta. Villeneuve-Saint-Georges (Seine-et-Oise).
Angers (Maine-et-Loire): Angers Pronaos. Fran
cois Marc, Master, 14 Rue Lenepveu.
Angouleme (Charente - Maritime): Angouleme
Pronaos. Louis Blancher, Master, 21 Rue du
I er-Septembre-1944.
Bordeaux (Gironde): Bordeaux Pronaos. Walter
Gachet, Master. 96 Rue David-Johnston.
Bouake: Bouak6 Pronaos. Degbe Kouadio. Mas
ter. B.P. 486.
Cannes (Alpes-Maritimes): Cannes Pronaos. Jean
Champ, Master, "La Bastidas, Pegomas.
Dahomey: Parakou Pronaos. Laurent Georges
Gemy, Master, Justice de Paix, Parakou (Da
homey).
Dimbokro: Dimbokro Pronaos. Crescent Adou,
Master, C.F.C.I.
Grenoble (Is<Nre): Essor Pronaos, Emile Fenouil-
let, Master. 14 Rue Moyrand.
Lille (Nord): Descartes Chapter. Jean Briquet.
Master, 2 Rue J. Brabant, Dorignies Douai
(Nord).
Lyon (Rh6ne): Lyon Pronaos. Germaine Gauth
ier, 23 Rue du Bat-dArgent.
Marseille <Bouches-du-RhSne): La Provence
Mystique Chapter, Jean-Louis Moine, Master, 127
Rue de Rome.
Metz (Moselle): Metz Pronaos. Louis Martin,
Master, 19 Rue Rabelais.
Mulhouse (Haut-Rhin): Mulhouse Pronaos. Eu
gene Morger, Master, 42 Rue Saint-Louis, Hu-
ningue.
Nice (Alpes-Maritimes): Nice Pronaos. Charles
Cottin. Master, 3 Rue Cronstadt.
Paris: Jeanne Guosdon Chapter, 71 bis Rue de la
Condamine, Paris XVII. First and third Satur
day, 8:15 p.m. (For details address Grand Lodge
of France.)
Pan (Basses-Pyr<?n(5es): Pronaos of Pau. Dr. L.
Pradal, Master. 10 Rue Taylor.
Rochefort-Sur-Mer (Charente-Maritime): Roche
fort-Sur-Mer Pronaos. Henri Delage, Master, 44
Rue Audry.
Saint-Ktienne (Loire): Saint-Etienne Pronaos.
Joseph Grasser. Master. 77 rue de Allies.
Senegal: Dakar Chapter. Nelson Prince, Master,
Instituteur, Ecole de gargons, Ruflsque (Senegal).
Strasbourg (Bas-Rhin): Strasbourg Pronaos.
Edouard Royer, Master, 11 Rue de Rotterdam.
Toulouse (ITaute-Garonne): Toulouse Pronaos.
Marcel Laperruque, Master, 33 rue du GenOral-
Bourbaki.
GABON
Port-Gentil: Port-Gentil Pronaos. Marcel San-
doungout. Mairie. B. P. 458, Master.
GERMANY
AMORC. (17b) Ueberlingen am Bodensee, Gold-
bacher Strasse 47. West Germany.
GUATEMALA
Guatemala: Zama Chapter. Logia Masonica, G
Ave. A, 4-51. Alfredo Nunez, Master, Apartado
Postal 544.
HAITI
Port-au-Prince:* Martinez de Pasqually Lodge,
Maison Monnin et Bauduy. Grand Rue. C. C.
Abrahams, Master, Box 1033.
Cap-Haitien. Chapitre de Cap-Haitien, La Gin-
guette. Ceasar M. Muller. Master, Cap-Haitien.
HOLLAND
Den Haag:* (The Hague) De Rozekruisers Orde,
Groot-Loge der Nederlanden. H. Th. Verkerk
Pistorius, Grand Master, Postbus 2016.
HONDURAS
San Pedro Sula: San Pedro Sula Chapter, Aparta
do Postal 572. Moises Mendoza F., Master.
INDIA
Bombay: Bombay Pronaos. D. M. Nagarkar,
Master, Saraswat Colony, Santa Cruz West.
INDONESIA
Djakarta: Grand Lodge of AMORC. Tjia Von
Tjan, Grand Master, Menteng Raya 24E.
ITALY
Rome: Grand Lodge of AMORC. Giuseppe Cas-
sara, Jr., Grand Master, via del Corso 303.
MALAYA
Singapore, Malaya. Singapore Pronaos. Y. G. Chan,
Master, 277 Race Course Road.
MEXICO
Ciudad Juarez, Chih.: Judrez Pronaos. Mario
Fuentes M Master, Calle Anahuac Nte. 257.
Mexico, D.F. :* Quetzalcoatl Lodge. Calle de
Merida 105. .J. David Camacho Vado, Master,
Emperadores 12. Col. Portales.
Monclova: Monclova Pronaos. Frederico Perez,
Master, Calle Juarez 145.
Monterrey, N.L.: Monterrey Lodge, Felix U.
Gome/. Nte. 333. A. Omana Del C., Master, Lin
ares 312, Colonia Chapultepec.
Nuevo Laredo: Nuevo Laredo Pronaos. Jos< Fer
nandez C.. Master, Riva Palacio 1329, Nuevo
Laredo, Tamps., Mexico.
Puebla, Pue.: Puebla Pronaos, Sra. Sara Rap-
pozo, Master, 3 Oriente 621.
Tampico, Tamps.: Tampico Pronaos. D. Martinez,
Master. Ecatepec 401 Norte. C. Madero.
Veracruz: Zoroastro Pronaos. Ursulo Galvan
irl63. Toscano Loyola, Master, Apartado Postal
No. 545.
MOROCCO
Casablanca: Nova Atlantis Chapter. Pierre Noy,
Master, S2 Rue Laperouse.
NETHERLANDS WEST INDIES
Curacao: Curacao Chapter. Lauriston M. Barnett,
Master, Cas Coraweg 113.
St. Nicolaas. Aruba: Aruba Chapter, 320 Bernard
St.. Box 254. Landore A. Beil, Master. Rozen-
straat 4, San Nicolas.
NEW ZEALAND
Auckland: Auckland Chapter. 156 Grafton Rd.
Mrs. H. L. Martin, Master, 15 Taiere Terr., One-
hunga S.E. 5.
Christchurch: Christchurch Pronaos. Elsie M.
Bell, Master, 28 Westminister St., St. Albans.
Hamilton: Hamilton Pronaos. Andrew H. Kil-
burn, Master, 27 Galway Ave.
Hastings: Hastings Pronaos. B. M. Kemsley,
Master, 4 Lucy Rd., Napier.
Wanganui: Wanganui Pronaos. Frederick II.
Scott, Master, 75 GonvilLe Ave.
Wellington: Wellington Chapter. 51-56 Cuba St.
Morris S. Morrell, Master, 9 Lincoln Ave., Tawa
Flat.
NICARAGUA
Managua; Managua Pronaos. Aburto V. Guiller
mo, Master, 6a AV. Enlre la Y 2a, Calle S.D.
No. 203-A.
NORTH 1 CRN' IRKLAND
Belfast: Belfast Pronaos. Samuel A. Thompson,
Master, 147 Belmont Kd.
PANAMA
Colon: Col6n Pronaos. Joseph S. Downer, Mas
ter, Box 644.
Panama: Panama Chapter. Login Masonica de
Panama. Rosendo Atio. Cruz Gallardo, Master,
Calle 16 Oeste 54.
PERU
Callao: Callao Pronaos. Teodoro Mejia Fuentes,
Master, Apartado 250.
Lima:* AMORC Lodge, Zaragoza 4S3, Pueblo
Libre, Urbanizacion San Bernardo, Lima. Juana
T. de Janke, Master, Bellavista 591, Miraflores,
Lima.
SCOTLAND
Glasgow: St. Andrews Chapter. Central Ilall,
Bath St. Sarah C. McBride. Master, 73 Meadow-
Side Rd.. Kilsyth, Stirlingshire, Scotland.
SOUTH AFRICA
Cape Town: Good Hope Chapter, Oddfellows
Hall, 86 Plein St. Miss F. Pattenden. Master,
Box 2080.
Durban: Durban Pronaos. B. W. Mathews, Mas
ter, Box 1554.
Johannesburg: Southern Cross Chapter, Rand
Women's Club, Jeppe & Joubert Sts. P. O. Box
2417. J. J. Bronkhorst, Master.
Pretoria: Pretoria Pronaos. II. M. Hanau, Mas
ter. Box 1060.
SWEDEN
Skalderviken :* Grand Lodge of Sweden. Alb.
Roimer, Grand Master, Box 30.
Stockholm: Achnaton Chapter. A. Schumburg,
Deputy Grand Master, Eriksbergsgatan 20.
SWITZERLAND
Berne: Pronaos Roraand de Berne. Henri Jac-
cottet. Master, Turnweg 28.
Geneva: II. Spencer Lewis Chapter. Emile Rog-
non, Master. 27 Rue Voltaire.
Lausanne: Pax Losannu Chapter. Charles Kurth,
22, Ave. Florimont.
Neufchatel: Paracelsus Pronaos. Charles Andrfi
Borel, Master, Tple Allemand 103, La Chaux-de-
Fonds.
Zurich: Zurich Pronaos. Doris Wider-Jones, Mas
ter, 16 Luegentenstr, Lucerne.
TAHITI
Papeete: Papeete Pronaos. John Martin, Master,
Cours de l'Union Sacr5e,
TCHAD
Fort-Lamy: Forl-Lamy Pronaos. TliSophile Se-
nade, S.C.K.N., Master.
TOGO
Lome: Francis Bacon Chapter. Gabriel Fumey,
Commissariat de Police, Master.
URUGUAY
Montevideo:* Titurel Lodge. Casilla do Correo
2111 Zona 3. Eusebio D. Curiel, Master, Calle
Marcelina Sosa 2388.
VENEZUELA
Barquisiineto :* Barquisimeto Lodge, Ave. 20 No.
481, Apartado 64. Thisbe Garcia de Milan S..
Apartado Postal 64.
Caracas:* Alden Lodge, Calle Norte 11. Gustavo
Travieso Paul, Master. Ferrenquin a Platanal 6.
EJ Tigre: El Tigre Pronaos. Calixto Atencio
Reyes. Master, Apartado 45, Barcelona, Edo.
Anzoategui, Venezuela.
Muiquetia: Maiquetia Pronaos. J. I. "Urbina
Briceno, Master, Calles Las Mercedes, Qta. Ana
Chacao, Mirada. Venezuela.
Maracaibo: Cenit Chapter, Calle Belloso 9-B, 27.
Elio Soto M., Master, Apartado Postal 52.
San Cristobal: San Cristobal Pronaos. Nelson N.
Espejo, Master, Calle 15 No. 26.
(* Initiations are performed.)
Latin-American Division
Armando Font De T.a Jara, F. It. C., Deputy Grand Master
Direct inquiries regarding this division to the Latin-American Division, Rosicrucian Park, San Jose,
California, U. S. A.
T T T
one of the Rosicrucian lodges or chapters in your vicinity? By
reference to the Directory above, you will find that lodge or
chapter which may be adjacent to you. There you will receive
a true fraternal and Rosicrucian welcome. You may share in
the many privileges of a lodge or chapter if you are an active
Rosicrucian member. Call or write lo the address shown and in
quire about regular Convocations, and also about initiations and
membership advantages. Such privileges are in addition to those
which you now enjoy as a Sanctum Member.
P R I N T E D I N U . S . A . - t f g ^a T H E R OSI C R U C I A N I ' R E SS, L T D.
THE THIRD EYE
Watt PupcAic Siy&t?
ARE THE TALES about a third eye true? Did
ancient man, like the legendary Cyclops, have an
other eye in the center of his forehead? Is the
pineal gland a remnant of this organ? Are mans
sensitivity and inner perception dependent upon
the development of this third eye?
Now, in clear language, such otherwise fabulous
stories about the all-seeing eye, extrasensory per
ceptions, and the eye of the mind are brought into
the focus of every mans understanding. Learn
about mental vision and so-called X-ray eyes from
a lucid portrayal of this phenomenon.
FREE 0Di4cocci4e
Your mind is a mirror of the Cosmicby means
of a minute gland in the center of the head you
can transform vague impressions of the Infinite
RO SICRUCIA N DI GEST
into dynamic ideasso declared Descartes and
other philosophers. A free discourse, entitled
Supersight or the Third Eye, explaining the
above fascinating subjects, may be yours. It will
be sent you free for subscribing or resubscribing
to the Rosicrucian Digest. You may have this
world-wide magazine for six months for only #1.75
(12/ 9 sterling), and also the free discourse offered
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ROSICRUCIAN DIGEST
Rosicrucian Park
San Jose, California
Gentlemen:
The enclosed $1.75 <12/9 sterling) is for a six-months
subscription, to be sent to the name and address below. Also,
please send me, without cost or obligation, the free manuscript
entitled, Supersight or the Third Eye.
NAME...................................................................................................- .........................
ADDRESS..........................................- .........- ...............................-----.....................
f4<tve*tttvie& Ctt Reculitty.
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