The Rosicrucian Digest - January 1931.pdf

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Covers the World The Official, International Rosicrucian Magazine of the

World'Wide Rosicrucian Order

JA NUARY, 1931

Thou gh t o f t h e Mon t h ...............................................

By the ImperatorThe Po t o f Go ld a t t h e End o f t h e

Ra i nb ow ............................................ By Frater E. F. Thorndyke

The Chr i st ian Cle r gym an ’s Duty to Man, By Frater Tammartus

Ris ing Abov e Cond i t i on s .By A. Leon Batchelor, F. R. C.

Fo r Wha t Ar e We S e a r c h i n g ? ......................... By Joseph Craven

What Shal l the Harve s t Be? By Dr. Arthur B. Bell, F. R. C.

Bib l e Mira c l e s ..............................................................By The Imperator

Deve l op in g t h e In tui t i on ......................By Frater Elwood Warring

Cath ed ra l N o t e s ................................................................

Subscription to the Ros i c ru c i an Di g e s t , Three Dollars per year . Single copies,twentyfive cents each.

Entered as Second Class Matter at the Post Office at San Jose, California, under Act of August 24th, 1912.

Changes of address must reach us by the tenth of the month preceding dateof issue.

PUBLISHED MONTHLY BY THE SUPREME COUNCIL OF

A M O R C , T H E R O S IC R U C IA N O R D E R

ROSICRU CIAN PARK SAN JOSE, CALIFORNIA



The

Rosicruciati

Digest

January

1 9 3 1

THOUGHT OF THE MONTHHOW TO PRAY

By THE IMPERATOR

R A Y E R h a s b ecomeone of the few essen-

t ia l e lements of re-l ig ion which mult i tudescan use to prove the

existence of God andthe blessings of per-sonal contact with theCreator of a l l th ings ,and which other mul t i -

tudes use to disprove the existence of God. In other wo rds, here is anelement of re l ig ious pract ice which isg reat ly in d i spute and e i ther adhered toor denied by mul t i tudes .

T h ose w ho use th e e lement of p r a ye ras an argument for the nonex i s tenceof an intel l igent God or the existenceof any God at a l l , c la im that i f Gode x is te d , p r a y e rs w o u l d b e l o g ic a l ly reasonable and eff icient. And , they point out careful ly the fact that seventyf ive per cent of the prayers offered toG o d a r e u n a n s w e re d o r s e e m i ng l y denied.

I am a f irm bel iever in prayer andyou can soon become as f i rm a bel ieverin i t as I am if you wi l l g ive prayer

the proper opportunity to demonstratei ts e f f i c iency. M an y of the th ings inl i fe whic h w e refuse to accept afte r afew attempts to use them or demon-st ra te them are wrong ly accused of being ineff ic ient , whereas the truth of

the matter is i t is our own ineff ic iency

and our own ignorance that i s respon-

s ible . I won der that as ma ny prayers

a r e answered a s we hea r and see dem-

onstrated in the course of a l i fet ime.

T h e und ers tand in g of p r a ye r s and w h a t they re a l ly are , an d ho w to use

them is so lacking with the average indi- v idua l th at it is r e a l ly surp r is ing that oneprayer out of a thousand ever br ingsan y results whats oever . In the churches

w e a re to ld th at th e c le rg ym en w il l le adus in prayer , and certain formulatedprayers are used , and then other long and tedious ones are spoken by those

w ho seem more in terested in presen ting a piece of f lowery e loquence than they are in ac tua l l y pray ing , as they shou ldpray . Jesus t aught His d i sc ip les how topray and if we read the correct version

of His instruct ions and the samples Hegave to the world, we wi l l f ind thatthese prayers are rea l l y d i f ferent f romthe prayers that are u t tered by those

w h o h ave had so much theoretic alt ra in ing that they have got ten away from the fundamental myst ic ism of p r aye r .

Pray ing to God i s based upon theassumption that God is omnipotent inpower , present everywhere , and wi l l ing to gran t our pet i t ions. T ha t is a l l of the assumption or foundat ion we should

have for pra yin g . But , I think you wi l lag ree wi th me that the average person

w h o p r a y s has in mind a few moreassum ptions than these. He has inmind not only the fact that God isomnipotent in power, omnipresent , andmercifu l , but that with al l of His power,

w ith a l l of H is in te ll igence, w ith all of His mastership and control throughoutthe world, and with al l of His at tunement with the beings which He created,st i l l He is ignorant of our wants and

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needs , and comple te l y unacqua in ted w ith w h a t w e requ ire in li fe in orderto l i ve or exper i ence any of the g rea tincidents of l i fe. H ere is wh ere theg rea t mis take is made . To go in toprayer to God wi th the bel ief or the

f e e l i n g t h a t G o d d o e s n o t k n o w w h a t w e need , or wha t we want , or wha t i sbest for us , and that we must te l l Himand urge Him, and remind Him, orlog i ca l l y exp l a in to Him wha t i t i s we w a n t is to m ake a se rio us m is take .

Looking a t i t f rom a purely reasonableand sensible point of view, does i t notseem pecul iar to think of a personknee l ing down in prayer and pet i t ion-ing God to please not take the l i fe of ac e rt ai n p e rs on w h o h a s j u s t b e enin ju red in an acc ident? T o pray to

God at such a t ime and to te l l Him,a lmost command Him not to a l low l i feto leave the body of some person or notto a l low certa in condi t ions to manifes ti s to assume that we, wi th our f in i teunders tanding , know bet ter than doesGod whether cer ta in th ings shou ldhappen or not . I f the person has beenin ju red and God has not prevented i t ,and i f the person i s ser ious ly i l l f romthe in ju ry and God does not preventi t , and i f the person i s about to die orpas s away and God does not preventi t , why a s sume then tha t God w i l lchange Hi s mind about the t rans i t ionand a l low the person to l ive jus t because w e have petit io ned God to save h is li fe . A n d , think of two persons on opposit es ides of the ocean praying to God tog ive each of them s t reng th tha t they may be the v i c tors in a war betweenthem. If God i s to decide the w ar inthat manner , i s i t not better to assumethat God wi l l p ick the proper one to

w in . b a s e d u p o n H i s j u d g m e n t o f t h e condit ions and pr incip l es invo lved? Th epray er of both s ides cannot be answered

sat i s factor i ly , for both s ides cannot be victors.

T h e m yst ic know s tha t a n y p r a y e r orpet i t ion to God or to the CosmicConsciousness , based upon the assump-t ion that God or the Cosmic does notknow wha t i s bes t for us and mus t beadv i sed or rece ive recommen da t ions orsugges t ions , i s a prayer tha t i s was tedan d is futi le. In fact, i t is a ref lectionupon the Divine Intel l igence and i t

reaches no g rea te r he ights than the l eve lof our persona l ambi tions . Cer ta in l y ,such a prayer cannot be u t tered ins incer i ty , and cannot f ind Cosmic ap-prov a l . I t i s doomed to die or lack response f rom the very moment i t i s

c o n c e i v e d .

T h e m yst ic kno w s fu rther th at trueprayer i s ba sed upon a Cosmic andsp i r i tua l l aw . T ha t l aw is th i s: "Seek and ye sha l l f ind , knock and i t sha l l beopened unto yo u .” Th e anc i ent in -junct ion tha t you mus t a sk in order torece ive , tha t you mus t prof f er yourhand in order to have the token g ivenunto you , or tha t you mus t expres s yourdes i re in proper form before i t wi l l bea n s w e r e d i s f un d am e n ta lly so un d,ra t iona l , and impera ti ve . Even we , in

a very much l es ser deg ree , have foundin al l of our practices and in al l of our

w o rk that the person w h o does not ask us for help or who does not ask us fora treatmen t , or for some benef i t , se ldomder ives any good f rom wha t we do , andi s very s e ldom prepa red to rece ive wha t w e have to offer. W e m ake it a ru lethat no one sha l l be g iven any benef i tunless he asks for i t , except in thosecases where i t i s imposs ible to ask, or w h e re the p lea m a y be a s il ent one, that w e do not hear . T h a t is w h y w e donot go around the c i ty s treets and intothe by w a ys s eek ing those w ho a r e s i ck or unfor tuna te and f ree l y and pro-miscuous l y of f er t rea tments and he lp .

In the m ajor i ty of cases , the person to w hom su ch help is o f fe red w ou ld be in no recept ive mood and might even resentthe prof f ered he lp. Persons who a rein ju red sudd en ly or who a re in such amenta l s ta te or degree of consciousnessas makes i t impossible for them to ask or to know wha t to do come w i th in ad i f f erent ca tegory , for there may be area l plea in thei r hearts that i s s i l entand unhea rd by us. The se shou ld behelped ins tan t ly . But , nevertheless , thelaw holds good; i t i s the one whoexpres ses the w i sh and a sks who opens w id e the d o o rw a y to the receptio n of an y Cosmic or Sp i r i tua l benef it . Th emere a sk ing in s incer i ty and reverent i a lexpress ion of a wish a ttunes t h e p e r s o n

w ith the one w ho has the pow er tog ive, and unless there i s a meet ing of the minds and meet ing of the conscious

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ness of both persons, there can neitherbe at tunement nor the passing fromone to the other of the spir i tual thingsdesired.

T o the m yst ic , therefore, p r a y e r is ameetin g of the minds. It is not an

occa sion for commun ion. It is a t ime w h en th e soul w ith in us and the deepestinner par t of ourse lves sacredly , s in-cere ly , and qu ie t ly speaks to God andexpresses the innermost wishes of ourhear t s and minds. A ny thought thatour human concept ion of our needsmust be out l ined and expressed indetai l , or that advice on our part mustbe g iven, or recommendat ions made,

w il l be so inconsistent w ith the tr ue,prayer fu l a t t i tude , that i t w i l l mi t igateaga inst the u t terance of a proper prayer

and prevent any rea l i za t ion of what we w ish . T herefo re , p ra y e r should not consist

of a categor ical representat ion of de-ta i l ed th ings that we fee l we want , bu tmerely an expression of a desire for ab less ing . Ha ve I an y r ight to comebefore God, as I do in pra yer , anddemand or even plead that long l i fe beg iven because I desire i t and have cometo the conclusion that I should have i t?Is that not concluding at once that Godmay not have thought about g iv ing melong l i fe or may have dec ided other -

w ise , a n d I n ow w ish to ch an g e H ismind and cha nge His decree? Is i t nota preclusion of the very effect I wishto create in the consciousness of God?

Have I any r ight to come before theCreator of a l l and say that I want th i sor that , or the other thing , in a manner

w h ich c le a r ly ind icates that I h ave out-l ined and decided upon such things asI feel I need and ask that the DivineMind accept my unders tanding in p laceof i ts own? I am sure that i f ev ery oneof us wou ld approach God in prayer as

w e m ight approach th e k ing of a coun-try , or the president of a republ ic ,

w hose b less ings h ave been bestowedupon us in the past and under show bounty , we have en joyed much, we wou ld approach p ra y e r v e r y d iffe ren t ly .

T h e ^ w e h a d e n j o y e d m a n y b l es in g s a tT f n d m i r i s i t i ^ e hand o f a k ing and were pe rm i tt ed

to come before him for a few moments’U t g e s t communion, we probably wou ld f ind

J a n u a r y ourselves utter ing f irst of al l words of 1 9 3 1 thankfu lness for what we had, and then

add that i f it p leased the k ing , we wou ldbe happy to cont inue en joy ing the sameblessin gs or possibly more. But not oneof us would think of pet i t ioning thisking to grant us specif ic blessings with-out f i r s t hav ing expressed a profound

thankfu lnes s fo r wha t we have a l r e ady en joyed and wi thout d ip lomat ica l l y re -

vea l in g th e fact that w e h ad no righ t toask for more, a l though we st i l l desiredto have a cont inuance of his royal g if ts .

How many of us go to prayer in th i sa t t i tude? How many of us have c leansedour hands of debt by hav ing thankedGod for each i n d i v i d u a l blessing throughou t the da y? I t is said, as aru le of law, that you can not go intocourt and ask for just ice unless youcome with such clean hands and clean

conduct as to show you have donejust ice to others and are, therefore,deserv ing of jus t ice . Ho w do youapproach God in your prayers? It i st rue that the s inner and the one steepedin s in and whose hands and sou l may be darkened wi th ev i l may approachGod in prayer l ike unto the one who iss inless and perfect , but such a s innermust f i rst of al l seek the forg ivenessthat he can f ind in the mercy of Godand which he cannot f ind in the courtof man. His f irst pr ay er must be thatof an express ion of repentance andregret , and a plea for Divine Grace sothat he may s tand before God pur i f i edand wor thy of any fur ther b less ings .

A f te r all is sa id , w e a re all s inners tosome degree and to make sure that wecome before God at any t ime pureenough to be wor thy of any b less ings ,our f i rst pet i t ion should be for forg ive-ness and Grace , accompanied wi th asincere expression of appreciat ion forthe b less ings a l ready en joyed.

I t is more than l ikely that i f weapproach God in th i s manner and

honest ly rev iew our l i fe for the day ,the month, or the year past , and withhumbleness ask for forg iveness for al lthe evi l we have done, and at the samet ime express profound appreciat ion for

w h a t b less ings w e a l r e a d y en joy, w e w i l l be so im pressed w ith th e maqnificence of our lot in l ife and the sublimity of the Div ine benedic t ions a l ready en joyed by us , that we wi l l forget aboutthe less consequent ial things wre intend-ed to as k for. It is also more than

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l ikely that i f we review our l ives for thepas t twenty four hours and judge our-selves r ight ly , we wi l l come to rea l izetha t we a re undeserv ing of any fu r therb l es s ing , and rea l l y unworthy to comebefore God except wi th the most humble

cry for forg iveness and thankfulness ,f ee l ing tha t we have a l ready rece ivedfar more than we can hope to com-pensate for or ever deserve.

Our s infu lness m ay not cons i st a lwa ysof acts committed or thoughts expressed,but pr incip a l ly of omiss ions . T he g i f tand bless ing of l i fe , i tse l f , wi th con-sciousness and the fu l l act iv i ty of a l lour facu l t ies carr ies wi th i t an obl iga-tion of service to others in the name of God and to the benef i t of humani ty .I f we have en joyed these b l es s ings

w it hout hav in g re tu rned some serviceor devoted some of our pow ers andfacul t ies to the benef i ts of others , wea re s infu l , even though we may havecommitted no overt act or v iola ted noCos mic comma nd . W e mu s t be s u re

w e a re w o r th y in h av in g ea rned as w e l la s in hav ing obeyed before we canr i ght fu l l y expect our prayers to be evencons idered.

A nd , there must be no h y p o c r is y inour hearts or minds , no sel f decept ionor a a q r a nd i z emen t . T he re need be nohumi l ia t ion, for the greatness and good-

ness of God wi thin us places manbeyond humi l ia t ion i f he contemplatesr i ght l y h i s re l a t ionsh ip w i th God. Butthere should be humbleness of spi r i t ,s implenes s of mind, and hones ty of

hea r t .Our prayers shou ld be expres s ions of

des i res for cont inued benedict ions wi ththe thought ever uppermos t in ourminds tha t “T h y w i l l not mine be done .”

T h e simple express ion of, " M a y itp l ea se the Fa ther tha t hea l th may return to my body.” i s a more contr i te ,hones t , and worthy pet i t ion than onetha t demands or sugges ts tha t Godchange the l aw now in opera t ion in ourbodies and set as ide certa in speci f iccondi t ions and es tabl i sh others , s imply because this i s our des i re and ourconc lus ion . A pra yer for v i c tory shou ldnot be a sked by the va ing lor ious one

w ho has conc lu ded that he above othersshould be victor ious , but that God shouldgrant v i c tory to the one mos t deserv-ing and mos t worthy , whether i t be the

pet i t ioner or one who has even fa i ledto ask God’s benedict ion in this regard. A n d al l p ra y e rs should inc lu de th ethought tha t not on ly shou ld the w i l lof God be the determining factor inthe grant ing of the prayer , but that a l l

o thers in prayer and who a re neg l ec t fu lof prayer shou ld be g ranted tha t whichthey de s e rve or t ru l y need. T h e p r a ye rof anyone shou ld never be s e l f i sh andpersona l to the degree that i t excludesothers and espec i a l l y those who may bein more sorrow and need a t the momentthan the pet i t ioner .

I l ike to think of approaching God inpra yer a s though I were be ing g rantedthe rare pr iv i lege of a persona l inter-

v i e w w ith the K in g of K in gs an d theHost of Hosts . An d, I l ike to think that I hav e been adv ised that I can hav ethe ra re pr iv i l ege of a sk ing one b l es s -ing or making jus t one plea a t thisinterview, and that I must medi ta teupon what i t sha l l be and remember thati t must be the thing that I would grantmyse l f to the wor ld and a l l who a re ini t i f I were in the place of the King . T h u s , w h en I st op to m ed ita te upon w h a t p le a I sha l l m ake , I oft en amimpressed wi th the fact that there i snoth ing tha t I want nea r l y a s much a sthe th ings tha t a re wanted by mu l t i -tudes of others , and i f only one plea

can be made and on ly one b l es s ing granted, I must be honest enough to ask the Kings to grant to others that whichthey a re pray ing for and a sk noth ing for mysel f .

W e do no t h ave a n y res tr ic t ions onprayer , and whi l e each occas ion may be l ike unto a pr iv i leged interview w h ere b y w e come in to persona l com-munion w i th the Ru ler of the Universeor Hi s Son , the Sav ior of mank ind , wemay have such communions many t imesa day . Th i s i s the g rea tes t b l ess ing andgift outsid e of l i fe i tself . Ye t, i t is onetha t f ew apprec i a te and va lue in t imesof peace, hea l th, and happiness , buttake advantage of i t on l y in t imes of sorrow, tr ibula t ion, and pa in.

L ea rn how to p r a y a nd ma ke p r a ye rthe rea l communion of your soul , andthe outpouring of your mind in purenessand hum bleness . I t i s one of the mostperfect ins tances of Cosmic contact andto the mys t i c i s a t ranscendenta l mo-ment of our ea r th l y ex i s tence .

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The

Rosicrucian

Digest

January

1 9 3 1

The Pot of Gold at the End

of the Rainbow

MANY BELIEVE IT MUST BE THERE—BUT NO ONE

HAS FOUND IT

B y F r a t e r E. F . T h o r n d y k e

T H A S been m y good

fortune in the past few y e a r s to c on ta ct ag r e a t m a n y of ourmembers in the var iouse astern l o d g e s a ndgroups and at one of the nat ional conven-t ions. In talkin g withthese persons who are

persuing a def in i te course of s tudy and w ho are be ing gu ided an d adv ised by competent inst ruct ion from our head-quarters in San Jose, I cannot help but

compare them with the thousands of others I meet who have to ld me aboutthe ir daydreams and the ir methods of seeking for the pot of gold at the endof the ra inbow.

T h e most in terest ing th ing about th ispot of gold is the peculiar forms it takesin the minds of the many who seek i tand the var ious k inds of gold that i sant ic ipated. Th e pot to some consistsof a p irate ’s casket h idden in the sandsof some southern state, while to othersi t i s a bur ied t reasure in some f a r m e r ' s

abandoned ac reage , o r the marve lousjewels that remain in the ghost of someship at the bottom of the ocean, or thelarge returns that are to be found at arace t rack through some unique systemof predict ing rea l winners , or an estatein England that i s unset t led and worthmill ions of dollars, or a secret systemfor rapidly at ta in ing mastership , a shortcut to higher init iat ion or a simpleformula of a myst ica l nature that wi l lunlock the myster ies of l i fe . Th e gold

w ith in th e po t is ju st as ap t to be d ia -monds and rubies, love, power, posit ion,beauty , or some other th ing, as wel l asthe minerals of the earth.

It is probably true that al l of us areseeking some pot of gold and seeking it in some logical or i l logic al mann er. Iam leav ing out o f my ana ly s i s thosepersons who want a pot of gold and arenot seeking for it but expecting it tomyster iously drop out of the sky intotheir laps as a manifestat ion of the“good luck” that they fee l sure mustcome to them some day or as a result of

fool ish aff i rmat ions which they reoeatthree t imes a day and toward wh ichthey make no effort to rea l ize fulf i l l -ment. I am refer r ing o nly to those whoare ac tua l l y and def in i t e l y seek ing and

w h o a re doing somethin g or making some sacrif ice in order to attain theirhopes and des ires . On the bas is thata l l who seek shal l f ind, we probably should be l ieve that no matter what theprocess of seeking may be , i t should beapprove d and pra ised as be ing someeffort at least toward a rea l izat ion. But

there are some efforts which are abso-lute ly fut i le and some methods of seek-ing which are li t t le less than insane. I tis of these that I am speaking.

First of a l l we f ind those persons who an sw er s u c h advert isem ents inmagaz ines as th i s : “A Shor t Cut toInit iat ion! I wil l tel l you ho w to haveyour wishes fulf i l led and how to br ing into your l i fe those th ings you want , i f you know how to keep a secret and doexac t l y a s you a re to ld. Send one

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dol lar to me and I wi l l te l l you the secretprocess ." Of course such persons whoanswer an advert i sement as this provetha t they can do wha t they a re to ld todo by sending the dol lar . I wou ld l iketo see some m e t h o d of making the other

fel low prove that he can fu l f i l l what hehas promised. I have yet to f ind theperson who has received for his dol larthe rea l short cut that he expected or ,in fact, any other benefit .

Now you may smi le a t this sort of thing but I want to assure you that arecent invest igat ion has revea led thefact that thousands have sent thei rdol lars to a certa in person in answer tojus t such an advert i seme nt . Do not s topyour f i gu r ing by pu t t ing down on paperthe smal l item that one tho usand persons

los ing one dol lar each means a loss of one thousand d ol lars . I f that was a l l , it

w ou ld be as harm less as th ose so rt of advert i sements which cla im that fortwenty f i ve cents t h e y wil l tel l you how to make money fas t and then when you

w rite , send you a post c a rd te l li ng youto nail it to the floor.

Only fool i sh persons answer suchadvert i sements ca l l ing for twentyf ivecents and what they receive i s jus t a f o o l i s h answer bu t i t i s t h e very , very fool i sh ones that send a dol lar and what

they receive is not just a fool ish thing bu t a very s er ious th ing and wha t thev lose is not just a dol lar but a grea t de almore. Th e sending of the dol lar i s jus tthe f irst step and in the many casesinvest igated, these persons have beenfound to be tempted into sending many more dol lars try ing to sa lvage the f i rs tone or try ing to make the f i rs t dol larprove to be a r e a l i nves tment . Shor t l y they f ind themselves entangled in as i tuat ion which i s surely going to besorrowful and harm ful to them. I havemet a g rea t many whose tes t imony has

been care fu l ly comoi led for evidence,and who say tha t the s ending of tha tf i rs t dol lar was the most sorrowfulevent in their l i fe.

I wish I could tel l a l l of our members w h a t h a s h ap pened to those w hoanswered such an adver t i s ement bu t I

w ou ld be an t ic ipat ing revela tions whic hare to be made wi thin a few months and

w h ich w il l p robab ly aston ish a g rea tmany. Al l I can say i s , look out for any

propos i t ion that promises you a shortand quick method of obta ining occul tor myst ica l power. Th ere is no suchthing as a short cut to myst ica l powerbut there is such a thing as a short cutto r u in a t io n i f o n c e y o u g e t you r na me

into the hands of those who can useyour f i rs t let ter in many object ionable w a y s and p lace yo u under ob li gation tothem.

T h en there are those w ho be li evethat through some miracle some onehere in Amer i ca has sudd en ly d i s coveredthe great secrets of the Yogis and hasrewri t ten these into a new form thatpresents the most as tonishing revela-t ions of persona l power ever g iven tothe human race. I f such persons wo uldgo to some large l ibrary l ike that a t

42nd S t ree t and F i f th Avenue in New Y o rk C i ty , or the l ib ra ry in W a s h i n g -ton, or the centra l l ibrary of any largeci ty and look a t the hundreds of booksthat have been w r i t t e n , printed, andsold here in A,merica and in otherEngl i sh speaking lands in the pasthundred yea rs , dea l ing w i th the com-p le te teach ings of the Yog i s , they wou ldrea l ize a t once that nothing new on thissubject could poss ibly be wri t ten andtha t eve r y th i ng w r i t t en by a ny new

w r ite r on th e sub jec t w ou ld h ave to betaken f rom these old books .

In fact, the Yogi teachings are so oldthat the pures t form can be found only in old books that are ava i lable in any large publ ic l ibrary . A ny modern formof the Yog i teach ings i s pure l y a per -sona l opinion based upon other booksof more or less modern or ig in. Fu rth er-more, the world’s greates t metaphys ica l ,occult, a n d p s y c h o l o g i c a l a d e p t s a n d s tudents have gone through the Yog iteach ings word by word , l e t te r by l e tte r,for over one hundred yea rs and havetaken out of those teachings every pos-

sible element of good or helpfulness forthe people of the We s te rn wo r ld tha tit is possible to find in them.

T h e re is no man l iv in g to d a y w h o candra w out of the Yog i teach ings any th ing new or anyth ing bet ter than has beendrawn ou t by these hundreds of au thorsand wr i te rs in yea rs gone by . Th e Y o g i teach ings a re so old and have beenpubl i shed in so many books and an-a l yzed by so many wr i te rs tha t i t i s

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s imply absurd to th ink tha t any man or w om an l iv ing to d a y c an take the Y o g iteachings and f ind in them anything thatthese other eminent sc ient i s ts have over-looked.

Some of those who have worked on

previous trans la t ions of the Yogi teach-ings are men who have spent a l i fet imein trans la t ing the Orienta l phi losophiesor who have spent a l i fet ime dea l ing

w ith p syc h o lo g y an d occult is m. If su chm e n a s A r t h u r E d w a r d W a i t e , t he

w o r ld 's most em in ent m yst ic a l ph i lo so-pher , and men l ike those of the Frenchand German school s of ph i losophy andmys t i c i sm, have gone through the Yog iteach ings and prepa red comple te booksof the proper presentat ion of the Yogipr inciples and offered these books for

one dol lar and a ha l f , two dol lars orthree do l l a r s , why shou ld anyone expectsome man who i s ha rd l y known in theoccul t , or metaphys ica l , or sc ient i f ic w or ld , to be ab le to w r i te a new courseof lessons on the Yogi teachings andf ind in the Yogi pr inciples s tart l ing truths that these other eminent men haveover looked , and such va luab l e know-l edge a s w arrant s h im in cha rg ing t w e nt y f iv e o r fif ty d o l l a r s fo r h is“new” course of lessons on the Yogi?

Does not common sense te l l you thati f the Yo g i teach ings conta ined an yth ing in them of real help to people of the

W e s t e r n w or ld , em in ent pub lishers andsc i ent i s t s wou ld have ext rac ted i t andpubl i shed i t in regular book form long ago? Ye t I have met hundreds of per -sons who have bought such spec i a l

Y o g i courses be li ev ing that th ey w e regoing to f ind, in a s tudy that would las ton ly two or three weeks , a comple terevela t ion of a l l the myster ies of l i feand on a l l of the great secrets which

w o u ld b r ing them hea lth , w ea lth , h app i -ness , peace, and power.

T a lk to an yo n e of these persons w hohas bought these courses and you w i l lf ind that he is sti l l seeking, sti l l hunting,sti l l anxious to f ind the pot at the endof the ra inbow. Ye t if you read theadver t i s ements announc ing and of f er ing the course of s tudy which each one of these persons has comple ted , you wou ldbe l i eve tha t i f any one s tud i ed the coursethey wou ld no longer need to s eek foranything in l i fe .

T h e s ad pa rt about it is that those w ho go seek ing the pot a t the end of the ra inbow by us ing such proces ses a sp u b l i c l y a dv er tis ed r ev el at io ns of know l edg e a r e cons t a n t l y bu y i ng new courses , new s tud i es , and new sys tems ,

and a l l the whi l e they a re s eek ing forthe gold in the pot they are robbing themselves of the gold they had in thei rhands .

I have met in our organizat ion thoseRos i cruc i an members who have been inIndia and the Orienta l l ands , and I haveseen correspondence f rom some of theteachers of the schools of phi losophy inthe Or i ent who f rank l y admi t tha t theRos icrucian lessons and lectures conta ina l l tha t was ever of any va lue in the

Y o g i w ork . T h es e persons li v in g r ightin the Or i ent where the Yog i manu-scr ip ts a re ava i l ab l e to anyone , and

w h e re the Y o g is h av e been prac tic in g for hundreds of yea rs , f rank l y admi ttha t the modern Ros i cruc i an teach ingsare of more va lue an d m ore benef i t thanany th ing tha t the i r ances tors wrote inthe e a r l y Y og i ma nu s c ri p t s. W h y i s i tthat persons cannot come to rea l ize thatthe Yog i teach ings were wr i t ten for ananc i ent people under anc i ent c i rcum-stances , and have no more usefu lnessin the modern t imes and wi th modernpeople than wou ld the anc i ent method

of typ ing a l e t te r by tak ing rubber l e t -ters f rom a box and pr int ing each oneby hand on a piece of paper?

T h en there a r e those w h o a r etempted by the s tor ies told of fortunestha t a re bur i ed in F lor ida , or in Cuba ,or pa r t s of Mex ico . Someone w i th ahandfu l of ra re s tones and nuggets of go ld appea rs in Amer i ca and s ays tha the has found a mine of some buriedt rea sure and on ly needs cap i ta l for anexpedi t ion to go to these countr ies andrecover fortunes that are unl imited in

v a lue . W h e n I l iv ed in F lo r ida fo r at ime we met such f rauds a lmos t week l y .

W h e r e th ey secured the h an d fu l of so ca l led diamonds , rubies , emera lds , orbags of nuggets , we do not know, bu t w e do k n o w that th e y never succeededin gett ing any money f rom us for thee x pe d it io n t h ey c la im e d t h e y w e r eorgan iz ing .

Y e t ev e ry w e e k w e h ea r in corres-pondence the sad report of persons who

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have l i s tened to such s tor ies and haveg iven a l l of thei r l i fe savings to someperson, hoping that they would f ind thepot a t the end of the ra inbow. I f you

w o u ld w r it e to the Sup rem e S e c r e ta r y or o ther of f icers of AM O R C , and te l l

them about the sol ic i ta t ions made andoffer ings of those who want to help youto become r ich quickly and eas i ly , you

w i l l receive unb iased ad v ice a nd pro-tect ion aga inst the loss of your funds .

T h en there a re th ose w ho w a n t tof ind the pot of gold through somemys ter ious power tha t i s conta ined ina charm or ta l i sman, or a br ief courseof f ive lessons del ivered by some greatmyst ic . I hav e met hun dred s of thesepersons who have spent the las t dol larthey posses sed to s ecure such informa-

t ion and have learned no lesson excepttha t which revea l ed how foo l i sh they w e re .

T h e rea l pot of go ld fo r each one of us i s cha rac ter p lus knowledge , and thepower tha t th i s knowled ge begets inthe form of rea l wisdo m. Intel lect ua l i ty i s not wisdom. I t i s m erely the gat he r-ing together and the comprehens ion of f act s . W isdo m i s composed of l es sons

l ea rned and exper i ences a s s imu la tedand of l aws and pr inc ip l es not on ly comprehended bu t ma s t e red . M a n y aman in humble pos i t ion in l i fe who i snot cons idered in te l l ec tua l l y br i l l i an ta nd w ho ha s no t ha d a ny a ca demi c o r

co l l eg i a te educa t ion m ay be profoundly w ise in tha t w isdom that w i l l g ive himthe power and mas tersh ip to make asuccess of his l i fe and to a tta in andma inta in hea l th , happ ines s , and peace .

S uc h w i s d o m is o ffe re d to y outhrough the Ros i cruc i an teach ings andeve ry good pr inc ip le , eve ry s o u n d a n d p rac t i ca l l aw , every taught and t r i edformula that has ever been g iven forthin the ancient phi losophies or i s dis -covered in the modern sys tems of thouqht in any l and , have been and a re

s t i l l being included in the lectures andles sons of the Ros i cruc i ans . You re -ceive the best f rom a l l l ands and a l lminds and the best f rom a l l t imesthrough the Ros icrucians , and there i s

no need for anyone to take up an y spec-

i a l course of addi t iona l s tudy in order

to put him on the r ight path that leads

to the real pot of gold.

V V V

The Christian Clergyman’s Duty to M an

B y F r a t e r T a m m a r t u s

(An Active Clergyman)

N A P O S T L E P a u l c o m -ing to any c i ty in theU n i t ed S t a t e s w ou l d r e -p ea t, no d o u b t , th e

s ta tement made in the A reo p a g u s to the men of A t h e n s : “Y e men of A then s , in a l l th ings Iperce ive tha t ye a re very

re l ig io us . ’ ’ Ev ery c i ty has i ts churches ,for ty , f i fty , s i x ty of them. Ev ery townhas i ts churches, three, four, f ive of them. Th e countrys ide is dot ted w i ththem. On eh a l f of the pop ula t ion isac t i ve l y or pas s ive l y a f f i l i a ted w i th thechurches , and the other ha l f i s di rect ly

or ind i rec t l y in f luenced by them. Th echurch , therefore , w ie lds a g rea t powerand inf luence in spi te of i ts sectar ianismand divis ions .

Nevertheless , i s the church los ing i tspow er and inf luence? Is i t behind thet imes in i ts phi losophy and guidance?Is i t inef fect ive in the great work of m an ’s sa lvat ion ? Is i t infus ing theconsciousness of the people wi th thes imple ye t awesome rea l i za t ion of L i f eEterna l and Love Omnipotent? Do thepeople ar i se and shine for thei r L ightis come?

I f the exodus aw ay f rom the churchcontinues , i f the voice of her counsels in

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the solut ion of the vexing problemsgrows weaker in in f luence , and i f thetendency to deny her author i t y in a l lmat t e r s save the myth ica l beyond in -c reases , then we must ask man y ques -t ions which can not be answered by a

dogmat ism that i s afra id to look.Quot ing from an ar t ic le in Current

His tory w e read : “Those r e spons ib le fo rthe progress of the church and re l ig ionin th is country are faced by the fo l low-ing eas i ly demonstrable facts : a s lowingup in the growth of church membership ;a r e l a t ive decrease in Sunday schoo lenrol lments ; the fa l l ingoff of contr ibu-t ions for miss ionary work; the apparentdec l ine of interest in church work onthe par t of women; and the disappoint-ing s i tuat ion regarding re l ig ion in rura l

d is t r ic ts .”Perhaps the church is the l ight that

shineth in the darkness and the dark-ness comprehen deth it not. Perh apsalso the people love darkness ratherthan l ight , because the ir works are ev i l .But the church must face the fact con-cerning the increas ing rest lessness of the t imes and the eager search for a l ightthat sat isf ies hear t and mind in thedemo nstrat ions of exper ience . Jesussa id of His t ime that the people were l ikesheep without a shepherd, yet there was

no lack of rel igion. A s id e from th e C hr ist ian c le rg y m an ’s

recognized duty to God, he has a re-sponsible duty to man, to the evolving, v ib ra t ing consc iousness of th e man of today . Th e c le rgym an must be in thelead, not content to be mere ly a fo l -lower . He should have the know ledgeand the author i ty which comes fromfai th exper ienced, to reveal and todirect , not the submission to an outworncreed, whether or not that creed enscon-ces rel igion, science, polit ics, or busi-

ness . His f i rs t du ty is to hum bly submithimself to Him who says : “I am the

Lord , T hy God; thou sha lt have no o ther

gods bes ide me .” His second du ty is

to speak and to act in the char i ty that

knows and says : ‘ ‘ I t I s The Law.”

T h e re fo re th e c le rg ym an must k n o w

the La w. ‘ ‘Th is i s e ternal li fe , that

t h ey k n o w Thee , the on ly t rue God, and

Him whom Thou has t sen t , even Jesus

Ch r i s t .” Does the c l e rgym an k n o w th edemonstrable , myst ica l law in bapt ism,in the H oly Supp er , in fa i th, and inprayer ? Does he k n o w the truth aboutevi l and s in? Is he a mas ter of thepr inc ip les h idden in repentance , con-

version, im ag ina tion , and regenera t ion ,and m any other s? Of course , he has at r ad i t iona l and theo log ica l acqua in tance

w it h these ideas , wh ich , ho wever, inmany instances , have been made to sui tse l f i sh interests and purposes . But doeshe k n o w the l iv ing, demonstrable t ruth

w ith in them? If no t, it is his d u ty toseek the Light and then to walk in theLight .

Our Order o f fe r s the c l e rgyman whathe needs . I ts grad ed teaching s anddemonstrat ions of so many ontologica l ,

myst ica l , and sc ient i f ic laws and pr in-c ip le s necessary to an under s t and ing and guid ance of li fe , g iven so free ly and grac iously , br ing one into consc iouscommunion with the l iv ing God of OurHear t , known, fe l t and unders tood asthe Alph a and the Omega , the beg in -n ing and the end . Th e unknown Godof today , the God guessed at , i s leading us into confusion.

W h a t th e co n grega t io ns need anddemand today i s a p rac t i ca l , demon-strable and universa l re l ig ion, one that

br ings them into the rea l izat ion of peaceon ear th , of heal th , prosper i ty , worthy se rvice , and happ iness . W i th s in, dea th ,and the devi l aga inst them, they havelost fa i th in a God and Nature that a lsois aga inst them. Love of God is doubted w h e re th ere is no lo ve of man. A placeand home in heaven is doubted wherethere is no place and home on ear th .One s ide of the grave can not be muchdifferent in spir it than the other side.

T h e spiri t th at dw el ls in th e b o d y is th esame spiri t that leaves the body . Thisspir i t i s now f ight ing for i t s ina l ienabler ight of pur i ty , goodness and freedom.

It i s the duty of the c lergyman togive the spir i t of man i t s necessary opportunit ies for concept ion, imagin-

at ion. and w i l l , to evolve and to create in

a c co r d an c e w i t h D i vi ne d ec re e a nd

Cosmic purpose . He must know tha t

decree and that purpose . He must

become one with it . He must at tune

himself with the Cosmic , myst ic and

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secret pr inciples which minis ter unto the

sa lvat ion of man. H ow can he do thatun les s he i s a s soc i a ted w i th an Orderthat has the sanct ion and cooperat ionof the Cosmic? He, above a l l men, mustfree himself from supersti t ion, bl indbel ief , and intolerance. He must un-ders tand the s acred va lue of s ecrecy .Pear l s cannot be cas t before swine,nei ther can that which i s holy be g ivento the dogs . Th e Mo s t H oly Law mus tforever be kept hidden and secret f romthose whose imaginat ion i s s in and evi lcont inu a l ly . But “blessed are the purein heart , for they sha l l see God. ’ ’

T ru th is in fi nit e and u nchangeab le .But the mind of man is evolving in truth,and truth i s v ibrat ing in the mind of ma n . M a n neve r d i scove rs a n e w t ruth . W h a t i s new toda y w a s ol d y e s -terday . M an l ives and moves and hashis being in truth. M an nev er escapes .Man can never rob , chea t , nor dece ivethe truth. Ho wev er , man does of tendefraud himsel f , and the most trag ic of the decept ions i s that of being robbed of s e l f know l edg e a nd s e l f r e a l i ty . W he nthe vei l is l i f ted, truth i s seen an d k nowna s ha v i ng a l w a ys been .

“ Y e s ha l l k n o w the truth’ ’ i s a com-mand as much as i t i s a promise.Ignorance an d superst i tion a re no longer

held in esteem, neither is bl ind faithcons idered a v i r tue. Th e command toknow i s d i rec ted toward the c l e rgymanf rom every s ide . Th e “ab id ing in me”that i s necessary to know the truth i snot a s ta t ic , l imi ted, crys ta l ized body orform, nor an una l terable confess ion, nora completed revela t ion. Nei ther does i tgro w by accret ion. I t i s a v ibrant ,l i ving organ i sm g row ing and evo lv ing eterna l ly f rom within to inf ini te .

T o ’ ’a b ide in m e” m eans more than w a lk in g in H is steps. T o m e re ly fo ll ow

the M as te r i s insu ff i c ient . Th e churchhas wa lked in the s teps of the Mas terand has fol lowed Him so intent ly theselas t centur ies that i t has a lmost com-

plete ly los t s ight of Him, and thousands

a r e c r y i n g : “ T h e y h a v e t a k e n a w a y m y

Lord, and I know not whe re to f ind

H i m . ”

Fol lowing Him is the process of

becoming l ike Him. Ab id ing in Him

is a l iv ing , v i ta l contact and a ttunement

w ith the Cosm ic in w h ich w e a re v i t a l ly

and es sent i a l l y merged w i th i t s con-sciousness . Th is consciousness does notremain def ini te ly f ixed a t one place norin one t ime. It comprehends a n dtouches inf ini te a t every and a t a l lpoints . Ho w, then, can the church abidein Him whi le i t focuses i ts consciousnessa lmost exclus ively a t a point , a body, animpulse, a resusci ta t ion, or a v iv i f ica t ionof the Cosmic two thousand yea rs ago? T h a t w as , in deed , a g lor ious d a y . A l lheave n rejoiced to see i t. Th e earthtrembled wi th the immens i ty of the

vibrat io ns . N everthe less , “ it is ex p ed i-ent for you that I go away; for i f I gonot away , the Comfor ter w i l l not comeu n to you . ” “ W h y s eek ye the l iv i ng a mong the dea d? ”

T h e m in d of th e c le rg y m an needs arefocus ing f rom the truth as i t was tothe truth as i t is .

A d d i t io n an d subtract ion a r e fu n d a -menta l and unchangeab le pr inc ip l es of ma themat i cs . Ye t they permi t m any modi f i ca t ions and app l i ca t ions in a r i th -met i c , a l gebra , geometry , t r i gonometry ,and ca l cu lus . W o u ld i t not be fo l l y toa s s u me tha t a ny th i ng beyond a know -ledge and a constant repet i t ion of themult ipl ica t ion table would be untrue,evi l, h e t e rodoxy , a nd a na thema ? T h a t

fo l lv has been p erpet ra ted b y the churchin fearing truth in i ts evolving, l iving,mo di f y ing , and inf in i te to ta l it y . Pro-scr ipt ion and ci rcumscript ion are theban e of the church. Let the church, thec l e r g yma n l e a d i ng the w a y , pu rg e he r -sel f of these, let her cease l iv ing and w orsh ipp ing ex c lu s iv e ly in the past, le ther consecrate hersel f to the task of beinor in advance of man’s consciousnessof the truth, and let her br ing h er

members into a l iv ina , demonstrablecontact wi th the truth that sets f ree, and

she wi l l then be the true shepherd andruler that man needs .

T h e church h as li mit ed herse l f to on ephase of man’s consciousness , that ca l ledrel ig ion, and when she a t t imes entersinto other phases, she is told to keepaw ay . Th i s is not a s i t shou ld be . Th echurch should be the embodiment of a l lphases of truth— rel ig ion, sc ience, andart , for these three are one. Th ere isno conf l i c t and no antagoni sm betweenthese three. I f “rel ig ion is the science

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of knowing God, and the ar t of becom -ing l ike Him,” then the church mustbecome more t ruly re l ig ious . Th ere canbe only one church, the church of theone, l iving, un ivers al Lord. It mustprovide that inner , secret sanctuary

w h ere P eace Profound and Love S u -preme preva i l s , where ne i ther outwardmater ia l i sm nor inward opinionism holdsway , but where the Sou l o f God i spermit ted to know and to manifest .

T h e w ho le s truc ture of th e churc hneeds to be modif ied, both internal ly and external ly , not only to meet theadvanced consc iousness of man but tolead in th is advan cemen t . T he churchneeds the c leansing and pur i fy ing of arebirth in the Christ ian doctrine in orderthat the myst ica l pr inc ip les in the irp ri st in e p u r i t y a nd g l or y m a y be

revealed and v i ta l ized for the man of today . A spir i tua l rev ival is the cry of the t imes. Th is reviva l is not a merging of synods and denominat ions into largerand more pow erful groups. I t i s notunionism. It is not a putt ing of new

c loth unto old garments nor a put t ing of new wine into o ld wines k ins . Thisr e v i v a l i s e s s e n t i a l l y a b i r t h , n o tnecessar i ly a new bir th or a new generat ion, but sure ly a rebir th and aregenera t ion . Th e H oly Sp i r i t in theLaw crea tes th i s r eb i r th and regener -at ion through the Law, the Law of the

Spir i t of Life in Chr ist Jesus . Th us

w i l l Love, L if e, an d L igh t m an ifest in

i t s everr is ing, cyc l ic power , and Peace

Profound wi l l prevai l to the g lory of

God and the sa lvat ion of man.

V V V

Rising Above Conditions

HOW IT MAY BE DONE AND WHY WE SHOULD TRY

B y A. L e o n B a t c h e l o r , F. R. C.

E C E N T L Y I h e a r d t h eImperator make a br ief

s tatement to a member w h o cam e to co nsu lth im, and a l l of us whoh e a r d th e s ta te me nt w e re im m edia te ly im -pressed with the con-c iseness and greatnessof the p r i n c i p l e

involved. A f te r considerab le m ed ita t ion and

analysis of those principles, I feel thatit contains a message that al l of ourmembers wi l l apprec i a te . Th e Impera tor

has e laborate d upon it in h is own w ay in a lecture that he has prepared forsome special use, but I bel ieve that theCosmic has enabled me to comprehendthe pr inc ip le in a s l ight ly d i f ferent way so I may interpret i t in a pract ica l sensefor the applicat ion of every one of ourmembers .

T h e s tatem ent m ade b y th e Im peratorin h is concise way was th is : ‘ ‘A mancannot r ise above his consc iousness .”Now at a f i rs t g lance that may seem

l ike a very s imple and pure ly phi losophi-ca l express ion, conveying no lesson and

offerin g no prac t ical help. Let me tellyou , however , jus t what i t means .

I suppose that a l l of our membershave read or heard something about therecent t r ia ls and t r ibulat ions on thepart of p i lots , engineers , and av iat ionexperts, in connection with the new problem that confronts them in anat tempt to bui ld larger and greater f ly-ing craf ts . Even those of us who havelit t le or no interest in aviat ion can finda thr i l l in reading about the adventuresin the a i r . I suppose a lso that many of

you saw tha t wonder fu l p ic ture o f Byrd 's f l ight to the south pole andsimi lar p ictures where in large dir ig ib lesor f ly ing p lanes had diff icul ty in r is ing to cer ta in he ights . N ea r ly ever y formof flying craft is l imited in its abil i ty torise by the l imit of its own power, thel imit of its bulk, and the l imit of its

w e igh t.

In man’s attempt to r ise above the

condit ions which surround him and

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often enslave him, he is not trying tor ise in a phys ica l sense and cause h isbody to go up into space but he is t ry ing to r ise in a mental or intel lectual senseso that he may exert a mastership overthe condit ions which seem to hold him

ear th bound .

A f te r a ll , it is tr ue, tha t in each andevery at tempt on our par t to so lve someproblem of either a business or socialnature and in every at tempt to freeourselves from some condit ion that isan obstac le to our progress , or a h inderance to our prosper i ty , heal th , andhapp iness , we r ea l l y a re t r y ing to r i seabove these l imit ing th ings and cont inueour way unmoles t ed and un l imi t ed .

T h o usan d s of persons t o d a y a reunquest ionably l imited in the ir progress

toward happiness and even heal th andpeace because of the l imitat ion of busi -ness or income. Oth ers, on the otherhand, are l imited in the ir progress tosuccess and happiness by i l l heal th ,chronic condit ions, disabil i ty of somephysica l or menta l nature , or somes imi la r condi t ion . Perhaps man y thou-sands more are l imited by a l a ck of t ra in ing, a lack of understanding, or alack of natura l ab i l i ty to do cer ta in

things.

W e ofte n read in our correspondence

that cer ta in of our members and many w ho are no t members w o u ld at ta in th edes ires or dreams of the ir l ives i f they only had the abi l i ty to do th is th ing,or that thing, or some other thing, thatis rea l ly a spec ia l ized work and for

w h ich th ey h ave neither th e tra in ing northe na tura l ap t i tude . W e see, the re -fore, that it is perfect ly true that condi-t ions in ourse lves and around us cankeep us from rising to the great heightsor reach the goal of our ambit ions.

Every man and woman , however ,

does succeed in r is ing above some of the condit ions that surround everyone.Helen Kel ler, the we l l kno wn bl ind

w o m an an d hum an ita r ian w o rk er , suc -ceeded in r is ing above the very greatl imitat ions that came upon her in herchi ldhood and that might have doomedher to continuous mediocrity in the socialand business wor ld . She has succeededso well in r ising above those l imitat ionsand obstacles that she is even now, inher b l indness , more happy and success-

ful than many who have the ir s ight .M an y who have been c r ipp led , or whohave suffered the loss of l imbs and whoseem to be enslaved by condit ions that

w ou ld hold th em clo se to the ear th andfar from any rea l izat ion of great joy and

happiness, have been able to cl imb togreat he ights by r is ing above the con-dit ions that tr ied to hold them down.

Mank ind , genera l l y , s ince the dawnof civi l izat ion, has r isen step by step,degree by degree , above the mater ia lcondit ions which fettered him. Pr im i-t ive man lacked the opportunity foreducat ion, inst ruct ions , and mater ia lguidance . He lacked the opportunity totrave l , to possess ways and means of journey ing any grea t d i s t ance and over -coming t ime and space . H e lacked the

comforts of home l ife and of the abil i ty to study and discuss and meet withcongenia l minds in h is spare hours . Infact , he lackcd so many th ings that arenowadays cons idered abso lute l y e ssen-t ial and necessit ies that even those menof our modern t imes, who have beenimpr i soned and put away f rom soc ie t y and placed in c o n f i n e m e n t , a r e r e a l l y in possession of more fortunate condit ionsand in touch with greater opportunit iesthan pr imit ive man ever expected toenjo y with a l l of h is f reedom. But manhas gradua l l y r i sen above these cond i -t ions and created new and bet ter onesfor himself and for others.

Y e t th e Imperato r sa id : “M a n cannotr ise above his consc iousness .” Th isimplies that there is a very definite l imitto the he ight that man may at ta in andto the degree in which he may overcomethe obstac les and unfortunate c i rcum-stanc es in his l ife. Th is limit is , acc ord -ing to the Imperator, the l imit of man’sconsc iousness .

Our important s tudy on th is subjectshould be to determine what i s meantby ma n’s consc iousness . I t cannot beh is i n t e l l e c t o r his p ur el y m en ta ldevelopment . If th is we re so we would

f ind stat is t ics demonstrat ing to us that

every co l l ege graduate and every un i -

v e r s i ty g rad u a te w ou ld be more success -

ful in l ife than those who do not have

such educat ions . Facts and f igures do

not prove anything l ike th is but c lear ly

point out to us that in spite of a very

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complete col lege or univers i ty educat ion

and, in fact , in spi te of supereducat ion,men and women may s t i l l f ind i t im-poss ible to r i se above the common-place things of l i fe and a tta in success .On the o ther hand, w e f ind men and

w om en of v e r y li m it ed acad em ic ed u ca -t ion or scholas t ic tra ining who havebecome eminent l y succes s fu l , happy ,and prosperous in this l i fe and lack of genera l educat ion has not been a ser ioushandicap in any s ense of the word .

W h a t th en is m ean t b y th e consc ious-ness of man which const i tutes his l imi tof success in l i fe?

Consciousness in man i s the innercomprehens ion and unders tanding of his own being and his re la t ionship toa l l other beings and to a l l of theprinciples of the universe. I remem berin my scho l a s t i c days be ing taught by aprofes sor tha t the on ly w ay in whichman can be conscious of his own exis t-ence i s through the fact that he i sconscious of the exis tence of otherbe ings which a re not h imse lf . Thro ughthis di f ferent ia t ion between the exis t-ence of others and his consciousness of himself he is conscious of the fact thathe i s a liv ing being . T o rea l ize how true this i s one should apply the typica lRos i cruc i an method of rea son ing by r e v er s in g t he p ro po si ti on . I f e v e r y

problem or pr inciple that puzzles aRos icrucian i s reversed the truth im-media te l y becomes apparent .

T herefo re , le t us reverse th is propo-s i t ion and think of what i t would meanif you or I had no w ay of being conscious of the exis tence of otherbeings or of anything e l se that exis ts inthis world.

W o u l d w e then be ab le to kn o w w h e th e r w e w e re l iv in g or not? T h eansw er cannot be o therw i se than tha t

w e w ou ld not kno w that w e ex is ted a t

a l l. There fore , we see tha t a compre-hens ion of our re la t ionship and under-s tanding of our exis tence and of theprinciples that surround our exis tenceconst i tute our rea l consciousness . I t i sthis form of comprehens ion and under-s tanding that rea l ly l imi ts us in ourabi l i ty to r i se above condi t ions .

T h e y s a y — m ean ing those w h o a re w is e and lea rned in rea so n in g— tha t amys tery i s no longer a mys tery when

once i t i s unders tood. Th ese s ame w i sepersons say that a puzzle i s no longera puzzle af ter i t i s solved, and that i t i son l y the unknown tha t torments or

w orr ies us in li fe and the know n th ingsa re ea s i l y t aken ca re of. Th i s may a ll

be true or not true, but the fact remainstha t we a re more a f f ec ted and ens l avedand he ld down by the th ings we do notknow, the th ings we do not unders tandand comprehend, than by the th ings tha ta re ea sy to unders tand and w i th which

w e are th o ro u g h ly acqua in ted .

T he refo re , w e see that no ind iv idua lcan r i s e any h igher in mas tersh ip inthis l i fe than the degree of his develop-ment of consciousness . Th e man liv ing in the wi ld part of a pr imit ive country ,unconscious of most of the natura l l aws

and unconscious of his own power andabi l i ti es , and unconscious of the methods w h ich m a y be used to do cer ta in th ings ,is unable to rise any higher in his l i feor unable to master condi t ions aroundhim to any g rea ter extent than h i sconsciousness permits . I f he i s l iv ing in a cave wi th the most pr imit ive formof comfor ts and knows noth ing aboutthe better protect ion and safer and more

w holesom e possib il it ie s of a w ooden hutand a f i re l i t hearth, he wi l l not a t temptto l if t himself out of the cave into abetter home. I f he kno ws nothing

about the ways and means of protec t ing himsel f f rom the s torms and f rom theact iv i t ies of the e lements he wi l l notmake any a t tempt to r i s e above them.

T h e m an or w o m an w hose consc io us-ness has not developed to a degree w h ere t h e y u nde rs tand the creat ivepower of the mind and the facul t ies forcontrol l ing condi t ions in thei r l i fe wi l lnot be able to r i se above these ens laving th ings . W e see , therefore , tha t in orderfor man to r i se to great heights hisconsciousness must be ra i sed f i rs t of a l l

and only as this r i ses wi l l he be able tor i s e in a phys i ca l and menta l s ense andbe mas ter of phys i ca l and menta l prob-l ems. S tud y ing the l aws and pr incip lesin an intel lectua l wa y as i s done inschools and col leges , does not neces-s a r i l y deve lop the consc iousnes s . Com-prehens ion of the g rea ter and h igherthings of l i fe comes not a lone throughs tudy or through teach ings on the pa r tof o thers bu t through persona l medi ta -

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t ion and personal expansion of theconsciousness.

T h e man w ho is in a medio creposit ion in l ife in the business world and

w ho seems to fi nd that he cannot getaway f rom a sma l l sa l a ry , wh i l e work-

ing in a posit ion that is humble and un-p l ea s an t, m u s t t ur n h is t h o ugh tsinward ly and rea l i ze tha t he wi l l no t beable to l ift himself out of this rut andabove such a humble posit ion in l ifeunti l he raises f irst of al l his conscious-ness through developing a greater andb e tt e r un de r st an d in g o f t he s e c r e tmysteries and principles of l ife and of the Cosmic forces and powers thatreside within him.

A man w ho m ay be a d a y la borer,unable to work at any other effort than

w ith p ic k and shovel, m a y th ink tha the can r ise above this posit ion in l ifeby studying a course in engineer ing orelectr icity or one of the sciences. Buti f , whi le s tudying these subjects , he doesnot raise or develop his consciousness toa h igher degree than i t was , h is addi-t ional inte l lectual knowledge of thesciences or trades wil l not l ift him outof his rut . On the other han d, the man

w ho develops his consc iousness to ahigher degree may st i l l be unlearned inany of the sc iences but , neverthe less ,f inds himself able to l ift himself out of

the lowest labor ing c lass into a h igherposi t ion where he is above many of thethings that he ld h im from at ta in ing grea te r peace and happ iness .

It is the work of the Rosicrucianorganizat ion to develop this conscious-ness in man and bring him to thehighest poss ib le degree of inner com-prehension whereby h is consc iousness

expands and r ises to greater he ightsand car r i e s h im phys ica l l y and menta l l y a long with i t to a b igger and broaderaspect of l i fe . Ou r correspondencehere at headquarters and our records of thousands upon thousands of members

pla in ly show that as our members havebroadened and advanced the i r con-sc iousness they have r isen to h igher andh igher p l anes o f ac t iv i t y and a g rea t e renjoyme nt of l i fe ’s b less ings . Tu rnyour thought s inward ly and see i f your w eak n e ss an d yo u r lack is no t in yo u rconsc iousness, r a ther than in y o u rmental equipment , or your phys ica lequipment .

Make a new s t a r t wi th the beg inn ing of th is year and determine to expandy o ur co ns cio us ne ss to the g r e a t e s t

poss ib le degree . Begin by cast ing outa l l of your doubts , a l l of your petbel iefs , a l l of your l imit ing thoughts .Find out if you do not have some biasedor prejudiced thoughts, bel iefs, or faiths,

wh ich n a rro w yo u r consciousness andkeep it from reaching out to greaterd i s t ances and grea te r he igh ts . Remem -ber that anything that i s smal l in aC o sm i c co m pr eh e ns io n s en se m a k e syour consc iousness sma l l. Th e man or w o m an w ho th inks tha t o n ly cer ta innat iona l i t i e s a re wor thy o f cons idera -t ion, or cer ta in socia l s tandards dignify

persons worthy of contact , or cer ta inmanners of dress or re l ig ious be l ief constitute the better kind of people, isl imit ing h is consc iousness and keeping himself from rising to the greatesthe ights .

Keep th is in mind and meditate uponit : You cannot r ise to greater he ightsthan the l imit of your consciousness.

W IL L YOU HELP US?

To those who desire to assis t the Extension Department in the interest of the organiz a-tion, we are pleased to announce that they may, during the next sixty days, take advantage of the special subscription rate to the "Rosicrucian Digest” for six months for$1.00. You may send in as a contribution to the organization, if you wish, the nameand address of one of your friends, with $1.00, and the magazine will be sent to himfor six months.

This is an excel len t w ay to bring the principles and the work of the Rosic rucians tothe attention of many persons. In addition, wre offer the proposition of t w o c o p i e s of thenew Janu ary , 1931, issue of the "Rosicrucian Digest" for only 25c. Order these at thisspecial rate and give them to those whom you wish to interest in the work of the order. Address yo ur letter to the Sp ec ial Subscription Se cretary, Rosicrucian Pa rk, AMORCSan Jose, Calif. (This special offer is during Jan uar y and Feb ruar y only.)

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For W hat are W e Searching?

W HAT ARE THE HIGHER PRINCIPLES AND WHERE

WILL WE FIND THEM?

B y F r a t e r J o s e p h C r a v e n

V V V

H A T i s th i s th ing ca l l edmys ti c ism a n d t he s e

socal led h igher pr in-c ip le s? Are we chas ing s om eth in g t h a t w ethink exists at the endof the ra inbow, or are

w e a f te r someth in g that i s pract ica l and

w orth w h ile ? O n al ls ides we see the search going on by amult i tude ca l l ing themselves seekers .

W h a t is it that w e a re r e a l ly search ing for and where shal l we f ind i t ?

A re w e seekers a pecu lia r lot w ho

have some fantasmagor ic creat ion of ourown minds which we hope to f index i s t ing in ac tua l i t y ? H ave we beendreaming l ike the chi ldren who l i s ten tothe story of “Jack and the Bea n Sta lk , ' 'and bel ieve that there is a wonderfulk ingdom at the top of the sta lk which

w e m ay a t ta in b y c li mbin g , an d wh ic h w e find , af te r w e hav e reached th e top.that there is no such fa i ry land at a l l ?

If I should judge by those who scoff at the seeker in the search and smi le atthe search, I would cer ta in ly be l ievetha t we a re was t ing our t ime and mostcer ta in ly miss ing a l l that there is of l i fein the comm onplace things. For it is afact that if we go on in our search fort he h ig h e r t h i n g s th e c om m on pl ac eth ings f a ll by the w ays ide an d no longerat t ract us. A re we therefore los ing thereal it ies of l ife while seeking for anintangib le something that may not exist?If that is so, then we must look upon thecommonplace th ings with a l l of the irsordidness and a l l of the monotony that

is associated with the ir enjoyment asbeing al l that l ife has to offer .

Perso nal ly , i f I must take th is at t itude ,I am sorry, for l ife wil l be shallow indeed.I have tasted the inside of the cup, andI am sure that I have often drunk whatmust be the very dregs of those th ingsof l ife, but it is my hope and belief that there is something bet ter that makesl i fe r ea l l y wor th wh i l e . Af te r a l l, Imay be dece ived in my bel iefs , but I

w o u ld ra ther have su ch decepti ons andgo on f i red and inspired by my bel iefsin something bet ter than to have thesudden rea l izat ion that l i fe i s only of

the commonplace th ings . But of courseI am speak ing on ly for myse l f . W h atof the mult itude?

Since the dawn of c iv i l izat ion manhas looked onward and upward and i thas become th is far reaching gaze of h is imagin ing th ings on the hor izon of the distance as be ing rea dy to come tohim or as holding an attract ion for him,that has led h im on and upward in h isdevelopment . If pr imit ive man hadconceived and bel ieved that there wasnothing more to l ife than his immediateenvironment and that he could notmaster any of the obstac les whichthreatened to overcome him, he wouldhave made no at tempt to bet ter h iscondit ion in l i fe and we would st i l l bein the primit ive stages of civi l izat ion.

Perhaps the one th ing that makes somany seekers fee l that , af ter a l l , thesearch is e i ther an endless one andintangib le in any number of l i fe t imes,or a fut i le one, is the fact that the goalof our search seems to recede as we

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appr oach it . In al l of the commonpla ceand mater ia l th ings of l i fe the focalpoint of our des ires i s approachable ,and i t remains f ixed in i t s v iewpoint andits associat ion with other th ings so that

w e m a y overcome an d pass b y it . W emay look up a cer ta in date in the futureas be ing the day of re jo ic ing, ce lebra-t ion, achievement , accompl ishment orindulgence in some great event of ourl if e . W e m ay se t th is da te day s or

w eeks ah ead an d lo ok fo rw a rd to it andi t remains f ixed, for the ca lendar i s amater ia l th ing of man's creat ion and hecan control i t. As we l ive w e approachthat date and f inal ly enjoy the rea l iz -at ion of our expectat ions and pass by the date and i t becomes something of past h is tory .

So i t i s with a l l of our mater ia l dreamsand des ir e s. T he y a re approachab lebecause they are of the mater ia l wor ldand of a mater ia l nature . But when itcomes to the things of the Cosmic orspir i tua l wor ld , and when the th ings welook forward to are of the nature of d iv in i ty , we f ind that they are not soeas i l y approached and a t t a ined , fo rthey r ecede and draw away f rom us as

w e t r y to app roach th em an d th us th egoa l moves onward as we s t rugg le toclose in upon it. T he id eals of ourl ives o f yes t e rday a re modi f i ed today and made more diff icul t to at ta in orrea li ze . Th e more c lose ly we approachthe great goals of our l ives the more weadorn them wi th add i t iona l beaut i e sand subl imity and make them st i l l morediff icul t to at ta in . T he ambit ions whichf i r ed us today and a re par t l y r ea l i zednext month are modif ied again by ourrea l izat ions , and a new goal , or h igherone, or better one, is established andthe space between our footsteps and thegoal i t se l f i s lengthened and the journey

made a l i t t le longer . T h u s w e go through li fe n ever quite

sa t i s f i ed wi th what we have a t t a inedbut a lways p lac ing the u l t imate fur therinto the distance unt i l i t reaches outbeyond th is present l i fe and into anotherone. But wh at is th is goal and wh atconstitutes the elements that clothe ouri d ea l s w i th s u c h b e a u t y a n d su chat t ract ivenes s? It cannot be we al th of

a mater ia l nature , for we f ind among the

seekers and searchers those who have

ample suppl ies of th is wor ldly qual i ty . T h e search is not re str ic ted or li mit edto the poor or the unfortunate butinc ludes those who are looked upon asmost for tunate in the mater ia l th ings of

l ife. In fact , w e find those wh o hav eat ta ined weal th not only searching forso met h in g s ti ll m o r e a t t ra c t iv e an dfasc inat ing than th is , but wi l l ing toshare the ir weal th and spend i t to he lpthemselves and others to at ta in thegreat dreams of the ir l ives .

It cannot be education, for the highly educa ted and the i gnorant a l ike wa lk s ide by s ide a long the pa th , keen ly searching and gaz ing into the distanceand by ways wi th a r e s t l e s sness tha tpla in ly indicates that ne i ther one of

them have found wh at they want . Itis not social posit ion, for the greatestamong the searchers have found th is tobe a handicap in a rea l izat ion of the irdreams . T he y have vo luntar i l y l a ida s id e s o c i a l d is ti nc ti on s, p o si ti on s,honors , and per sona l aggrand izement ,in order that they might become humbleseekers l ike the least amo ng them. Itcannot be wor ldly power or pol i t ica loff ice , for even among those who enjoy the utmost of these things we find theindefat ig ib le searcher for the h igher

th ings that l ie beyond the mater ia lp lane .

It cannot be a search for self purposesor se l f i sh ga in , for the great army of seekers i s noted for the humanitar ianspir it of the majority of its members andfor the unself ishness with which those

w h o a re in th e lead reach dow n and with ex ten ded h an d help th e others torise up and follow. It canno t be forhealth alone, for among the seekers arethose who have never enjoyed perfectheal th or those who have reached thegoa l o f hea l th fu l l i v ing and wantsomething even more than th is . W ef ind in the great army those who forlong years have suffered from chroniccondit ions or who were cr ippled, b l ind,and l ame . T od ay they a re in per fec theal th and the mirac le of heal ing thatchanged the ir phys ica l condit ion only served to st ir the ambit ion within theirbreast for the something e lse that madeposs ib le the ir cure and which const i -

tutes one of the principles of a great

goal .

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No, i t must be something beyond a l lof these th ings . First of a l l , w e sensetha t the goa l i s charged w i th under -s t and ing . Un ders t and ing i s no t educ a-t ion, it is not intellectual comprehensionbut an inner apprec ia t ion and conv ic -

t ion of facts . M os t of the seekers wan tto unders t and l i fe . T he y have heardl i fe descr ibed from the chemical pointof v iew, the mechanica l point of v iew,the mater ia l po int of v iew, and there l ig ious point of v iew . But now they

w a n t to un d ers tan d it fr om th e sp ir itu a lpo in t o f v iew . Th is unders t and ing must deve lop from with in and cannotcome f rom any pure ly menta l concep-t ion . Th e seeker a l so wan ts mas ter sh ip .Money w i l l buy con t ro l and w ipe outany obstac les and overcome others and

fr igh ten aw ay those tha t cannot bepurcha sed. But i t wi l l not g ive ma ster-sh ip to overcome with that sat isfact ionand that p leasure that is der ived fromthe personal v ic tory in a contest that isof pr inc ipal i t ies . To achieve a th ing th rough per sona l mas te r sh ip by becom-ing the v ictor and g lor iously hold ing the pa lm wh i le the vanqu ished bows inhumil i ty , is a grat i f icat ion that cannotcome to those who buy with money orpol i t ica l or mater ia l power the obedienceover a deterr ing factor . T he seekera l so wan ts g rowth and deve lopment tha t

can only come through an inner processo f expans ion whereby the inner se l f outgrows the outer se lf and involvesand makes i t a servant to the Al l .

T h o se w ho scoff a t th e se ek e r p ro -c la im that sc ience has revealed a l l thati s necesary fo r man to know and w i l ly ie ld h im a l l the power that he needs.How l i t t l e these per sons know of whatl ies beyond the ken of sc ience andbeyond the power o f ea r th ly th ings ! T h er e is a fasc inat ion about th e searchfor the unknown not because of i t smys te ry e lement but because once thegrea t r idd le has been so lved and theleast l ight of a d istant lamp broughtinto the consc iousness of man there isan awaken ing and a qu icken ing o f thes p i r i t with in that br ings reb ir th andthe s t a r t ing of a new l if e . T he ve ry

fact that the human mind and consc ious-

ness are l imited in the ir ab i l i ty to com-

prehend and unders t and makes the

s e a r ch mo st e n jo y ab le . W h a t e v e r que s -

t ion the hum an con sc iousness can framecan be answered to the sat isfact ion of the inner unders t and ing . To the c red i to f thousands o f men and women whohave star ted upon the path back in thed a y s o f an t i qu i t y an d f e a r l e s s l y an d

s tead i l y t rod the i r wa y to the he igh t s of u n de rs ta nd in g m u s t b e g iv en o u rapprec ia t ion fo r what we en joy today .

M an is becoming m ore free and lessenslaved to the mater ia l condit ions of l i fe so le ly because of the fa i th h is pre-decessors have had in the ult imaterea l i z a t ion o f our d reams . M en ma y look u p o n l abor today as ens lav ing them inthe to i ls of hardship for undervaluedcompensat ion but a rev iew of the pastc lea r ly shows tha t man labors today inle ss humi l i t y and w i th l e s s suf fe r ing and

w ith g re a te r en jo ym e nt an d b le ss ing s of l i fe than he labored as a pr imit ive be ing. T h e v e r y cond it ions in labo r to d ay w h ich men crit ic ise an d ju s t l y seek toc h a n g e b e ca u s e of t h e i r o bn ox io usfeatures were the dreams and des ires of thousands in the past who thought thatsuch cond i t ions as we have today wouldindeed const i tute a heaven on ear th .

But as m a n approaches the present , w h ere in he though t his goa l w a s sureto be found, he modified the picture of h is dream and has added to i t unt i l hehas receded from his fu l l rea l izat ion and

he st i l l seeks to make it a more nobleand wo nder fu l r ea l i z a t ion . Th e humbles thome o f today deemed unwor thy o f the name of home is , af ter a l l , the idealp icture of the dream in the hearts of mi l l ions in days gone by and cou ld webut awaken an anc ien t consc iousness o f the past and present , the humble homeof today would be p roc la imed a pa laceindeed. T he primit ive man, who lookedupon the speedy passage on a r ap id ly f lowing cur ren t a s unsa t i s fac to ry anddreamed o f journey ing on l and a t at remendous speed of f i f teen miles an

hour , would look upon our ra i l road andauto t r ave l a s a g rander r ea l i z a t ion o f h i s d reams than he an t ic ipa ted , a n d y e t modern man looks upon these as merestepping stones to the fulfi l lment of adream that he has pushed far in to thefu ture when he w i l l t r ave l th rough spaceat a speed that wi l l make the presentrate seem chi ld ish and s imple .

T h e p r im it ive m an d ream ed of ind i- v id u a ls or communities d w el l ing toge ther

Three hundred seventy



i n peace and when i t wou ld be s a f e to w a lk th rough d arkened stree ts unarm edand unguarded , and ye t th i s condi t ion ,a lmost universa l ly enjoyed, i s lookedupon not as the u l t imate rea l iza t ion of

peace as pr imit ive man cons idered i t ,but as a s tepping s tone to greater peace

w hic h man has pushed in to th e fu ture b y his continued modif ication of i t .

W h a t w e a re tru ly seek ing is th eul t imate and that i s the Absolute . M an

w a n ts to kn o w him self better thanany thin g el se in the world, for in himself he has found a world of rea l iza t ion thathas hardly been explored in i ts outer-most reg ions and whose center has neverbeen reached by the human unders tand-ing . He i s jus t beg inning to rea l ize thatthere i s a k ingdom within him that i s

more beau t if u l a nd pow er f u l, m o r ea l lur ing , and more benef ic ia l to his needthan any k ingdom tha t man has d i s -covered upon earth. Th e seeker i sbeg inn i ng to r e a li z e t h a t r e li g iou struths come from within and not from

w ithout and that they do no t expressthemselves in dogmas or creeds but inprinciples that must be rea l ized by aninner consciousness ins tead of compre-hended by a menta l inte l lect .

But wi th a l l , the seekers are searching for that which i s pract ica l , serviceable ,

and u t i li t a r ian . Th e days a re gone w h en theorie s, ph il oso phie s, an d merea p ho r is m s o r g r a n d e lo g ue n c e w il lsuff ice . Th e grea t truths of l i fe mustbe unpa inted and denuded of the i rf lowery adornm ent so tha t they conf irm

w it h th e s im ple consciousness of th erea l se l f wi thin. Th e horizon of l i fe i sbe ing rap id l y extended and the mys -ter ious seas beyond the horizon are notlooked upon as abysses , as canyons of da rknes s and va l l eys of d i spa i r , bu t a sgreat pla teaus of br i l l i ant l ight , l i fe , andlove . Th e adventurous na tu re of man ,

the unconguerable spi r i t of search andthe indefat ig ible ef forts of accompl ish-

ment are combined in man’s nature to a t-ta in , to lead on and on, and approachtha t which has been res t r i c ted and gobeyond that which has been l imi ted. T h is is w he re th e search w il l end. T h is

i s where the goa l wi l l be found and thisi s where the higher pr inciples wi l l berevea l ed .

Ros i cruc i an i sm l eads the way in aprac t i ca l manner by i gnor ing a l l tha t

w h ic h has no t been proved to be of truth, or of service, or pract ica l appl ica-t ion, and constant ly seeks for that

w h ich w il l not on ly in spir e man buthelp him, not only teach him but servehim. Fant as t ic bel iefs and fanat ica lfa i ths wi l l no longer sa t i s fy the cravings

w ith in . T h e superst it ious thoughts mustbe demonstra ted to be truth and then i ts

pr inciples and laws must be appl ied. T h e w h y and w herefo re m u s t beanswered, or the manifes ta t ion must beignored . Noth ing can happen by chance,nothing must be permitted to cont inuein darkne ss . Th e cause for each ef fectmust be known and its position in thecategory of universa l pr inciples must beestabl i shed, and mastership of thecause and pr inciples must be a tta ined.Nothing el se wi l l do and i t i s in searchof these things that we f ind the mul t i -tude upon the path and i t i s because of

this search that we f ind the increas ing armv of seekers .Uni ted , we journey together compar-

ing notes , ana lyz ing together , reason-ing together , and enjoying l i fe together . T h is is w h a t constit utes th e cooperatio nof the seeker the world over and uni tes

w ith one common bond. R eg a rd le s s of race or creed, pos i t ion or power, a l l a reuni ted under the one s tandard and insympathet ic apprecia t ion of our re la -t ionship, the army moves onward andonward whi l e the s cof f ers s tand by andsmi le only to f ind themselves passed by

the army of l ight and dwel l ing in thedarkness of the past .

V V V

MAKE YOUR PLANS NOW

Our members should not forget that the next annual Convention of the Rosicrucians will be held at the Supreme Temp le in San Jose for one week during the month of next Ju ly . It is to be the lar gest , the greates t, and the most wonderful conclav e of membersever held in this country. M ake yo ur plans now to spend a week of your summer vac a-tion in Califo rnia. Look forward to next July as the greatest event in you r life.

Three hundred seventy-one



The

Rosicrucian

Digest

January

1 9 3 1

:<<<<♦>>>>:

What Shall the Harvest Be?B y D r . A r t h u r B . B e l l , F. R. C.

V V V

w e re once

A V E Y O U ca re fu l ly cons ider ed your r e l a -t ionship to t ime and itsef fect upon you? Haveyou rea l ized that theminutes , hours , days ,

w eek s , m o n t h s and

y e ar s, w h ic h h a v epassed, cannot be re-ca l led and that they pr esent ? Hav e you

perceived that the ef fects , manifes ta -t ions or condit ions which impress them-selves upon your consciousness , many of which you are a t th is very momentc o g n i z a n t , are those you have createdfor yourself in these past per iods of t ime,and that they remain with you in thenow to bless or disturb, according to thenature and character of the thoughts

w h ich gave th em bir th? Do yo u rea l ize

that the future wi l l a lso one day be thepresent and that your thoughts and actsof today wi l l unerr ing ly br ing to you inthe future as it becomes the present , thefruits of these thoughts and acts?

A s yo u w e igh th e an sw er s to th eforegoing quest ions , you wi l l see c lear ly that the present moment is the mostimpor tan t one of your l if e. W e neednot concern ourselves about the morrow,i f r ight act ion is taken today for thefuture wi l l thus be automat ica l ly formu-la ted and bestowed upon us , fu l ly infused with the tota l i ty of our idea ls ,

aspira t ions and creat ions , when thesed a y s wh ic h w e r e o nc e b e yo n d ou rv i s i o n , come marching for th and an-nounce themselves as the sym bols of thepresent .

Good thoughts and deeds requ ire nocorrect ion nor need we have concernabout them, but what of those whichby reason of their par t icu lar nature,a f fec t u s adver se l y? Sha l l we r ega rd

the condit ions so produced as jus t soman y b i t s of ka rma which w e even tua l l y hope to out l ive and thus pay our debt ,or sha l l we now, a t th is very moment ,determine to ba lance the a c c o u n t s i n th e present , though i t may be necessary totake up each condit ion and dea l separ -

a te ly with i t unt i l mastered, thusga in ing wisdom through the r ight under-s tanding of exper ience?

W h e n w e come to unde rs tand th atthe seed of punishment is with in each

w ro n g , w e b eg in to ap p reh end th e re -la t ionship of the unhappy condit ions

wh ich come to us as k a rm a . K arm a isbut the cont inued e x p r e s s i o n of theeffect of our wrong th inking for be i tknown that the decis ions which impelu s to ac t , b eco m e a p a r t of ou rconsciousness of the purpose of exis t -ence. I f our concept ions are a t var iance

w ith th e tr ue C osmic pla n, ka rm a w il lu l t imately teach us through exper iencethe er ror of our w ay s . Karma is notsomething which cannot be forg iven andit is not reasonable to believe that itm u s t r u n a n i n d e f i n i t e or indetermini tecourse in an arbi t r ary manner . I t ma y be ended or atoned for but only througha relent less effort to el iminate andchange the mis taken menta l conceptsresponsible for its app eara nc e. Itsnatural order of operat ion is correct ive,us ing the La w of compensat ion in a mostimpress ive manner . I t i s ve ry of ten true

that karmic condit ions remain with usover an exten ded per iod of t ime but only because i t i s necessary to evolve ther ight sett ing to bring to us a clear andpermanent apprecia t ion of our mis-directed energ ies .

M an y be l i eve tha t ka rma i s the r esul tof wrongs indulged in a previous exis t -ence and that i t may not be diss ipatedor changed unt i l the pena l ty represented

Three hundred seventy-two



is paid in ful l . Th is is but a half truthfor karma may be r ead i l y deve loped inthe present l i fe and remain indef in i te ly un t i l the proper under s t and ing com-pensa tes. It is a further fact that

through care fu l and pa ins t ak ing exam in-at ion, we wi l l be able to uncover thecause o f such karma as may appear toeffect us for we wi l l invar iably f ind thatthe same mistake commit ted heretoforeis even today a v i ta l e lement of ourconsc iousness , d isp lay ing i t se l f f requent-ly in our deal ings with those about usand manifest ing as a habi t of thoughtand act .

One of the most v i ta l errors we soeasi ly fal l into is the thought or thoughtsof a whol ly personal l i fe which contend

tha t w e a re ind iv idua l un i ts hav ing aseparate existence from al l others ! aseparate l i fe , mind, and a l l other at t r i -butes of be ing. W e read in our lecturesthat there is but one Soul , one Mind,and one God and that a l l are a par t of

the ON E. In te l l ec tua l l y we accept thi sstatement as t rue and f i le i t a w ay assuch in the archives of the mind, but if w e w i l l lo ok c a re fu l lv in to th e m an y a t t i tudes we assume f rom day to day and week to week , we wi l l see tha t ourfaith in this Principle is by no means

carr ied out in pract ice . T his is equ iva-lent to havino no understanding of thematter at al l for unless our faith isdec lared by works , i t i s of no poss ib le

va lue . Le t us see w h a t some of th ebe l i e f s a re tha t ca r ry us beyond ourb e t t e r k n o w l e d g e w i th o u t d et ec ti on .

First , there is that pernicious habit of cr it icism. Som etim es it is of people,often our fr iends or relat ives, or, i t may be of some policy, plan or condit ionestabl ished by others , of which we donot approve. If the lat ter , w e are , in

rea l i ty , condemning the makers of thecondit ions and become se l f appointedjudges , r eady to r ender a ve rd ic t wi thlit t le or no evidence before us concern-ing the exist ing facts. T he t rue mot iveinvolved is se l f importance , jea lousy ,envv, or some specia l shade of vani ty ,for the cr i t ic rare ly has any construct iveal ternat ive to offer for that which he sog l ib l y t ea r s down. Fur ther ana ly s i s of the matter shows that an at tempt isbeing made to belit t le or discredit those who a re crit ic ised and in th e process .

the se l f importance and super ior i ty of the cr i t ic i s generously spread before us .

Here w e have an i l lus tr a t ion of van i t y in i t s f inest and most subt le form. T he w h o le procedure d is a l lo w s an d d is re-

gards tha t one grea t and out s t and ing t ruth that a l l par take of the one Soul ,

one Life , and one Min d. If these factorshad ac tua l l y been accepted and rea l i zed ,no at tempt could poss ib ly be made toin jure our brethren for we would know that any effort to do so , would ser iously affect the one attemptin g it . In other

w o rds , w h en w e aim an d fi re our vic io us , pois onous darts a t another , w e w ound th e In fi ni te se lf w ith in ours elves,for that self is the self of al l . If weexpress or fee l hatred, b i t terness , resent-

ment or mal ice toward another , we aresubject ing the Infinite self within to thetota l i ty of our mal ic iousness . Each un-k ind or inconsiderate thought or actd i r ec t ed toward another , has a l r eady found i t s mark with in ourse lves .

W h a t shall w e s a y an d to whom shall w e ap peal w hen th e u g ly w ound ap pears? W h o shall w e b lam e an d w h a t aboutour fa i th in the oneness and unity of God wi th His c rea tion? Ar e we t ru ly s t r iv ing to be bet ter men and women

w hi le w e w a l lo w in th e mir e of deceit,hatred, unkindness , se l f r ighteousness ,

fear , ignorance and se l f imposed gui l t ?Is i t enough to mere ly have an inte l lect -ual comprehension of the Div ine at -t r ibutes of G od who is e terna l ly one

w ith a ll ? S h a l l w e forever u t te r ly neglect our own evolut ion by opposing every requirement of the immutable andchange le ss Cosmic p lan wh ich end less l y s t r ives to b less and pur i fy that we may par t ake more generous ly o f the abund-ance of l ife?

W h e n w e lea rn an d t ru ly rea l ize thatthe God of our hear t , whose love is

depthless , fathomless and immeasurable ,has known us and seen us wi th in Him-se lf f rom Eterni ty ; has loved us withthe fu lness o f His Grace and Mercy ;has c rea t ed us in His Own Image andLikeness and has pa t i en t l y ca red forand d i r ec ted us ever upw ard towardHimself , we shal l become humble as thedust . For then, w e shal l perce ive how smal l a th ing we a re and how the ideaof personal separateness has led us intomany p i t f a l l s where in we have foundmuch dist ress and unhappiness .

Three hundred seventy-three



T h e Rosicrucian

Dig e s t January

1 9 3 1

Let us not continue to think of our-se lves as pe r son i fy ing ind iv idua l g rea t -ness , removed and apart from the onel i fe, the very source of our be ing. Pau seand th ink before you regard l i fe and i tsexpress ion as a whol ly personal mani-

festat ion to be used for the purpose of grat i fy ing the senses without consider-at ion of the r ights and pr iv i leges of others or even of the responsibil it ies

which at tach to us . It is a dangerousprocedure to d isregard the knowledgeand ev idence wh ich cons tan t ly showsthat we are quite unable to d irect ourl ives into uninterrupted channels of Peace , Happ iness , and Harm ony . Le tus look careful ly with in and discern

w here in w e fa il , s tan d in g as id e f o r a few moments that the Infinite self may not be eternal ly s i lenced by the fa i th lesspersonal concept ions which say , “Seehow great I am. Fo l low me and you shal lat ta in the k ingdoms of the wor ld .” TheInf in ite se lf works to and for the ad-

v a n tage and advancem ent of a l l and isno respecter of persons.

T h e presen t, th is v e ry moment, is th eonly per iod of t ime about which weshould be concerned for it is in the now tha t we both sow and reap . Th e pas tleaves with us the fruits of those days

which w e re onc e the presen t, and th efuture wi l l br ing to us yet other harvests

which w ill correspond to our p lan t ingsof tod ay. Drop into the fert ile soil of the mind today only qood seeds , forfrom them shall sorinq the beauty, peace,happiness , and abundance for which wea l l yea rn .

W h e n man aw ak e n s to an un d er -standing of h is t rue nature and purposeand sees h imself purged and pur if ied of all erroneous material conceptions, then

w i l l he rea l ize hi s infin ite, im perishableselfhood whose final mission is consci-ous. e ternal un ity with God. Th is pure

and perfected state of consc iousness isnot unat ta inable , yet i t may not be hadfor the mere ask ing as many of you areawa re . Th e Div ine spark re s ides w i th -in the heart of each, but it may not bearoused without a supreme effort on thepart of the conscious mind. Know ledgeprovides the condit ions and mater ia lsbut unless these mater ia ls are ut i l ized inappl icat ion to the ga in ing of exper ience ,knowledge serves no purpose for rea l iz -

at ion can hardly be ga ined in any other w a y . R ea l iza t io n , is w isdom , th e out-growth of exper ience r ight ly chartedand c la ss i fi ed . W isdo m represen t s theawakening of the Soul to i t s Div ineEstate but the process is not made com-

plete until the erring beliefs in material p r e e m i n e n c e a r e u n m a s k e d a n d c o n sumed by the fires of spir it into whichthey must u l t imate ly fa l l .

Often when a major cr is is appears inour l ives and we at last turn in ut terdespair and confusion to the Father

w ith in , w e a re ev en th en te mpted tobel ieve that our mistakes must be repre-sentat ive of some very great and com-plex act iv i ty of the mind, thus pass ing l igh t ly over many so ca l l ed sma l l andapparent ly inconsequent ia l habits of

thought and act without due consider-at ion . In m any instances , these pre-sumed minute infract ions , have grownto be quite serious, leading us intoposit ions and s i tuat ions which are in-de fensib le and dangerous beyond casua lcon templa tion . M an y o f our r e la t ion -sh ips in l i fe are based upon decept ion

w h ich a t th e outs et ap p ea r qu ite nom -inal . Thes e , in t ime, we come to eas i ly just i fy without t roubl ing to subject themto c lose scrut iny lest we perce ive andcomprehend our own unr ighteousness ,and the hap less webb of se lf created

m i s e r y i n t o which we a re p l u n g i n g a n d f rom which escape wi l l be d iff icult i f not impossib le without such pain andsor row as i s beyond o rd inary under -s t an d in g . H a l f t ru th s a n d mo ti ve s

w hich a re but p a r t l y r ight, a re moredangerous than the most power fu l l y destruct ive explos ive . You are , there-fore . admonished to look wel l and withal l d i l igence into each and every courseof act ion you would fo l low, rea l iz ing how grea t a t r ee may grow f rom thet iny acorn. W e f requen t ly f ind tha tm anv of our most cher ished mot ives wi l lnot bear microscopic examinat ion andthat in rea l i ty we are but grat i fy ing theselfish aspirat ions of the senses forpersonal at ta inment and quest ionableachievement .

Let us give more t ime to our affairsand dec is ions in the present and thusbuild the foundation of l ife upon firmground that i t may endure and serveus well .

Three hundred seventy-four



Bible Miracles

W H AT WERE THEY AND WHY WERE THEY PERFORMED?

B y T h e I m p e r a t o r

V V V

HE gen e r a l l y a c c ep t eddefinit ion of a miracle isthat it is a Divine inter-

vention in the course of natura l events , or atl e a s t a s up er na tu ra lman i fe s ta t io n o f s o m ekind not coming with inthe ca t egory o f expec ted

and dependa ble occurrences . I t i s man w h o must determ in e w h ether a m an ifes -tat ion is the result of a miracle or not,and therefore the term “mirac le” hasoften been misapp lied. It is tr ite to sa y tha t many of our na tura l man i fes t a t ionst o day w o u l d h ave be en considered

mirac les in the past . T ha t we couldhave heard a person speaking over long distance , or a long th in wires , or that wecould have seen through te lev is ion what

w a s occurring at a d is tan t poin t, wou ldundoubted ly have been c l ass i f i ed as amirac le by the average mind somecentur ies ago.

W h e n N ero of A lex an d r ia , long before the Chr ist ian per iod, bui l t atemple with a large wal l about i t andarranged the gates in th is wal l so thatthey would open on ly when a ho ly f i r e w a s built on an a l t a r outs id e of th e w a l l ,

he probably caused a l l the people tocry , “A mirac le !” when the huge ga tesautomat ica l ly opened after the holy f i rehad burned a wh i l e . Th i s was but oneof the many sc ient i f ic appl icat ions of natura l laws which he used to astonishthe mass o f people . T od ay , the avera geyoung man in h igh school , fami l iar withthe pr inc ip les of phys ics , could under-stand how’ the fire opened the gates and

w o u ld never th ink of at tr ibut in g th emanifestat ion to any demonstrat ion of amiracle.

Ho wev e r , we may an a l y z e t h e so cal led miracles of the past in the l ightof modern discover ies and at t r ibute most

of them to advanced knowledge beyondthe ken of the mult itude, there neverthe-less were many mirac les performed, asdescr ibed in the Chr ist ian Bible , which

w il l forever remain as a demonstrat ionof Div ine intervent ion. T w o forms of such miracles come to our mind in-s t an t l y ; in s t an taneous hea l ing and thera is ing of the dead.

No ma t t e r h o w we may v i ew t h einstantaneous heal ing of those who w e r e la m e, or b li nd, or v e r y si ck, andno mat t e r how we may v iew the r a i s ing

of the dead, we cannot say that in every instance these manifest powers were theresul t of the appl icat ion of natura l lawsand were not mirac les . A few of themarve lous hea l ings may have been theresult of the proper applicat ion of somepr inc ip le which we use today and do notlook upon as a miracle. But there areo ther cases wh ich , when ana lyzed f romour present enl ightened point of v iew,cannot be taken out of the classif icat ionof mirac les . Likew ise , we m ay quest ionthe power of observation on the part of those who reported these manifestat ions ,and we may discount the enthusiast icdescr ipt ion of them and make a l l dueal lowances for se l f decept ion or mis-understanding, but we st i l l have the factt h at ev e ry o n e w h o w i tn e ss e d t h e s emirac les could not have been dece ivedat each instance and that a l l test imony of them is to be discredited or incompe-

tent . T ha t be ing the case , w e must

admit that there were heal ings and, in

many instances , the ra is ing of the dead

w h ich w e cannot dup lica te to day .

Three hundred seventy-five



The

Rosicrucian

Digest

January

1 9 3 1

T h e question th en a r ise s as to w h y these mi rac l es were per formed and how.One of the mos t commonplace expres -s ions among those who suffer or whoare s ickly or deformed i s that Jesusperformed miracles and His disc iples

per formed mi rac l es and they c l a imedthat man would be able to do the sameth ing and even g rea ter th ings and ,therefore, we are lacking in our spi r i tua la t ta inment or deve lopment today or we w ou ld be ab le to perform the m iracles w h ich Jesus an d H is d is c ip le s per -formed.

A carefu l a n a ly s i s of a l l th e unusua lmiracles performed in the past not only in the Chris t ian per iod but before i t ands ince then, indicates that more than meredesire on the part of the lame, the bl ind,

or the s ickly , i s necessary in order tohave a demonstra t ion of some miracul -ous intervent ion on the part of God.Even Jesus Himsel f seemed to regretthat when His t ime came for persecut ionand suffer ing there was no intervent ionand He had to bear His cross despi teHis plea for mercy.

M i l li ons toda y a r e p r a y i ng a nd p l e a d -ing wi th God for the performance of amiracle . I t i s hear t ren ding sometimesto see w i th wha t s incer i ty and hones ty persons appea l to God for the res tor-a t ion of l i fe to one who has passed to

the Beyond suddenly , or for the re l ief of suffer ing and pa in on the part of thos e w ho a r e v ic t ims o f phys i c alcondi t ions . I t app ears that in mostc as es su ch p l e a s a n d p r ay e r s a reunanswered despi te the fact that on thesurface we are incl ined to bel ieve thereis jus t as much reason for the perform-ance of a miracle in these cases as in thecases descr ibed in the Chris t ian Bible .

T h is leads us to a n a l yz e the natu reof these miracles and the reason forthem. W h y w ere s ome s e le c t ed by Jesus to be ra is ed from the dead orcured of thei r phys ica l condi t ions , whi leothers were a l lowed to suffer and remainunchan ged? As w e read the B ib lerecords we see tha t Jesus cured andhelped only a f ract ion o f t h o s e w ho w eresuffer ing during His l i fet ime and in Hisown country , and s ince the pas s ing of Jesus fr om this earth there h av e beenmi l l ions who have appea led to God tobe he lped in the s ame w ay a s Jesushe lped others in Hi s l if e time . W h y

w e re those mentio ned in th e C hris t ianBib l e more worthy of Div ine in terven-t ion than those of today?

It is wel l enough for us to ask thesequest ions f rom our modern point of

v iew . W e a sk such questions on ly

because our l imi ted f ini te knowledgedoes not enable us to see everything asGod sees i t and who unders tands every-thing from the Divine point of view . As

w e re ad the s to ry of how Jesus stoppedbefore the gates of a c i ty and ra i sed adead man f rom his s leep of death to ana w a kened cons c iou snes s o f l i f e , w esearch in va in for any explanat ion as to

w h y th is p a r t icu la r m an w a s selectedfor the demonstra t ion of a miracle , and

w h y th e evident w ork ing of th e la w s of n a tu r e w e r e s e t a si d e. F r om o ur

human po int of v i ew we cannot th ink tha t there was any d i f f erence betweenthis man who was being carr ied to hisg rave and who was brought back to l i f eand the mi l l ions of men and women whopass ou t of l i f e unexpected l y today and w hose p as sing b r ings g r e a t sorrow,gr ief , suffer ing , and anguish into thel i ves of man y others . W e a re apt tothink that i f a humble character of theeveryday pos i t ion in l i f e was broughtback f rom death by Jesus in His t ime,cer ta in l y a g rea t man l i ke a pres identof a n a t i o n or t h e h e a d o f a g rea t

church should be saved in the samemanner and brought back to l i f e a f te rtrans i t ion had occurred.

W e se em to forget, how ever , thatbecause nei ther the disciples nor JesusHimse l f t e l l s u s why the mi rac l e wasperformed in some cases , there may have been a good rea son which we donot comprehend. Th e man who wasra i s ed f rom the dead may have beencomm onplace f rom our point of v iew andeven from the point of view of hisa s soc i a tes . He m ay have appea re d tobe a mere man l ike unto thousands of o thers in h i s communi ty . W e m ay th ink that i t was purely coincidence thatbrought Jesus near him at the t ime of the funera l . On the other hand, wem u s t n o t forget t h at f r o m t h e myst i ca lpoint of v iew, he who has benef i tedfrom such a miracle must have deservedi t , or some great l aw’ of God was being demons t ra ted by the per formance of ami rac le . Ho w a re we to be ab l e todec ide whether the mi rac le w as ju s t i f i ed

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or no t? W h a t do w e know of the ma n ’srea l pa s t or wha t he deserved in aprevious incarnat ion or even in the l i fejus t preceding trans i t ion and f rom whichhe was brought back to l i f e aga in?

Jesus Was teach ing and demons t ra t -ing and r e p r e s e n t i n g God in theawaken ing of a new f a i th and a new hope in the mind of the masses and i t w a s n ec e s sa r y fo r H im to sele ct certa inpersons to be the recipients of Divineintervent ion in order that He mightprove the exis tence of God and thep o w e r o f G o d. T h e r e fo r e , c e rt ai nmi rac l es had to be per formed and cer -ta in persons had to be chosen to be therecipients of these miraculous benef i ts .By wha t proces s these persons werese l ec ted we do not know, bu t we may res t assured that each of these personsthus he lped were worthy of such he lpor they would not have received i t .

Can we look into our own l i fe anddetermine whether we have ea rned ordeserved in the pas t any in tervent ionon the part of God, or any specia la t tent ion because of our a tt i tude and our

w a y of li v in g?Mi rac l es of one k ind or another a re

being performed by God for our benef i tc o n st a nt ly . W e m a y n e ve r k n o w h o w m any ser ious s itua t ions have been swept

from our path or from our l i fe by Divineintervent ion. I t m ay be a gre at miraclethat anyone of us i s l iv ing today in theface of condi t ions that have exis ted.M a n y a you ng ma n w ho ha s r e tu rnedfr om t h e g r e a t W o r l d W a r s a fe a n dsound may be a l i v ing demons t ra t ion of

a mi rac l e per formed by God. He may a ttr ibute his fortunate pos i t ion in l i fetoday to chance or luck , and he may even deny the ex i s tence of mi rac l es andbe seeking for a s ign or symbol that

such th ings a re poss ib l e . Th e on ly w ay in which we can be sure that a miracle

w il l ever be perfo rm ed fo r us w henneeded i s to so l ive and conduct our-se lves tha t we have ea rned and a re

w o r th y of s u c h D ivine in tervent io n w h en it is n ece ssa ry . W e m ust notjudge by wha t has occurred in the pas tin our l ives nor by our fai lure to securecer ta in resu l t s through prayer and p l eaa t the present t ime . W e m ay be a sk ing for wha t we do not deserve and ye tblaming the absence of miracles for ourhandicaps and our su f f er ing .

I t i s most certa inly true that a miraclecan come in to l i f e on l y when noth ing e l s e w i l l s e rve so we l l and when thereis some great purpose to be ga ined otherthan a purely se l f i sh benef i t to ourpresent wor ld l y ex i s tence .

W e find, therefore , that m irac le s a renot the s t range and mys ter ious th ingsthey are pictured to be but the log ica lopera t ions of God ' s mercy and love .

T o question them or even to a ttem pt toana lyze them is to a ttempt to reachbeyond the f in i te unders tanding and

into the inf ini te , and whi le we may f indjoy in doing this , man should neverforget that he i s try ing to put his mindin a t tunement w i th the Div ine mind socomple te l y tha t i t can and w i l l under -s tand God’s mind in a l l of i ts ramif i -ca t ions .

T RY TO BE PRESE NT

On Sunday, February 8, at 7:00 P. M., in the Egyptian Temple at the Supreme Head-

quarters in San Jose, there will be a special session conducted by the Imperator and the

Supreme officers in commemoration of the anniversary of the first convocation held in

the North American jurisdiction by the present Imperator. If it is convenient and pos-sible for you to attend, do try to be present. It will be well worth your while. Allmembers are welcome.

Three hundred seventy-seven



Developing the Intuition

SOME CALL IT “HUNCH" AND SOME CALL IT“INSPIRATION”

B y F r a t e r E l w o o d W a r r i n g

HERE i s no p sych i c f ac -u l ty that i s ca l led upon

for so frequent use, and w h ich can pr of it us asgreat ly , as in tu i t ion .

It is surprising how man y names a re used forthis faculty when it is aninherited or Cosmic pos-

session, and used more or less uncon-sc iously and wi thout tra in ing . Aboutone person out of every twentyf iveseems to have th is f acul ty just s l ight ly awakened and opera t i ve , and such pe r -sons usual ly ca l l th is f acul ty of in tu i -t ion by some name, such as “hunch ,”

“insp irat ion ,” “urge ,” or “ impulse .” V e r y fe w, indeed , recogniz e it as a C o s -mic gif t , and only one in a thousandseems to real ize that i t is a faculty whichis a part of his inner self , e i ther aw ak -ened or unawakened, and which can bedeveloped in all of us.

I t i s sa id that women have th is f ac-u l ty more great ly deve loped than men.

T h is is a m is take, however . F irst of al l ,i t i s probab ly true that more womenthan men have the facul ty part ia l ly awakened w i thout any t r a in ing , bu t i tis a more i m p o r t a n t f a c t t h a t women

have a greater tendency to re ly upon i tand l isten to i t than do men. If we gointo the history of the cause of this we w il l fi nd tha t in the pr im it ive ti mes w om en w e re den ied th e priv i leges en

R o s i c r u c i a n joyed by men and d id not have theD i g e s t faci l i t ies nor a bi l i ty to contact with

J a n u a r y c i t ies and people and learn of th ings in

1 9 3 1 the sam e manner in which men did.

T h e

A s civ il iz atio n p rogressed men deve l-oped certa in educat ional f ac il i t ies wh ere-

by they w ere tra ined to use the i r ob ject ivefacul t ies , and women, den ied th is at -tention, had to depend upon intuit ion orsome inner faculty as a sti l l , small voiceto ad vis e them. It is due to this factthat women were thus forced to re ly upon inner impressions, that has broughtabout the greater tendency on the partof women to be sensit ive to the intuit ive

vo ic e.It is unquestionably true, however,

that the reason that the faculty of in-tuit ion is not more developed in al l of us, and especial ly in men, is because

men have created and bowed down totheir idol of phy sica l comprehens ion. Itis not so long ago that men, brave andstrong, at tempted to demonstrate theprowess of the i r menta l i ty and thestrength of their resistence to gul l ib i l i ty by proc la iming that “See ing i s be l iev-ing ,” and that on ly what they could feel ,hear, see, smell , or taste, could createany af fect upon the i r th ink ing or rea-soning.

In this sense every man l iked to claimthat he was f r o m M i s s o u r i , s o t o speak ,and resented the idea that he might be

inf luenced by an y subt i l it i es . Y et every w oman w as a w a r e and is sti ll consci ou sof the fact that the mascul ine sex ismore susceptible to subtle inf luences andcarefu l ly p lanned suggest ions than thefeminine sex. It w as often noticed thatthe most boastfu l of the males who chal -lenged any other male to inf luence hismind wi th immater ia l or subt le th ingsoften became a slave to some other in

Three hundred seventy-eight



f luences of which he had no knowledge w h atso ever. P erh ap s w o m an ’s r e a l i z a -t ion of the dangers of inv is ib le inf lu-ences and the magic of cer ta in charmsand soft words t aught her to be w ary

of these th ings and made her become astudent of them.

However a l l th is may be , the fact thatman became boast ful of h is abi l i ty toprotect h imself against any ev idence orany impress ion tha t was not o f a mate -r ial ist ic nature, caused him to constantly keep t ightly closed the l i t t le door, shut-t ing apart from himself the temple of the se lf wi th in . Ad ded to th is w as the v an i ty of m a n ’s belie f in th e sup er io r i ty of h is own th inking and reasoning.

It w as common, some yea rs ag o, for the

soca l l ed educa ted and uneduca ted manalike to boast of the fact that if he care-ful ly analyzed the proposi t ions in h isown mind and came to a conclusion, thatthe conclus ion reached was qui te in-fal l ible. It requ ired the reve lat ion s of new scientif ic discoveries and the real i-zat ion of things considered impossibletha t caused man to gradua l l y beg in tounderstand that h is reasoning may befaul ty , and that there may be th ingsexist ing in th is universe of which hecould not take phys ica l cognizance and,therefore, could not reason about or ac-cept through the results of his logicalconclusions.

It is a fact , also, that unti l man doesreach th i s s t age and admi t p r iva t e l y andto himself the possibi l i ty of the exist-ence of th ings that are not made mani-fest through his phys ica l and object ivesenses, he is not ready to l isten to thest i l l , smal l voice and be guided by in-tuition.

In the first place, everyone is apt tolook upon the voice of intuit ion as being an opposing voice , chal lenging the cor-rectness of the object ive mind’s reason-ing and conc lus ions . W h en the in tu i tive vo ic e ag ree s w ith th e conclu s io n of th emind the effect of intuit ion is entirely lost , s ince it is confounded with the de-cision on the part of the outer self.

I t i s only when the outer se l f hasreached one conclus ion or enter ta ins onethought , an d the intui t ive voice expressesan opposing thought , that the indiv idualbecomes aware of the funct ioning of the intui t ive facul t ies. But imm ediate ly

there r ises in the indiv idual , the thoughtthat some weakness on his par t or sometendency toward hes i t ancy or f ear i st ry ing to urge h im to abandon the very exce l lent conclus ion or thought that h is

majest ic outer se l f has created.In other wo rds, h e is sure to think that

the soft voice from with in is a very in-ferior intel lect , attempting to overrulethe superior intel lect of the outer self .Such a thought is bound to g ive thepalm to the outer self and intuit ion re-ce ives another setback .

Cr iminals and persons of the lowestt ype , menta l l y and mora l l y , have heardand have even been annoyed by the in -tui t ive facu l ty , often in times and c ircum -stances most suggest ive and impress ive .

M an y of these wi th whom I have spokenhave admit ted that they have been tor-tured and tormented at t imes by someinner impress ion urging them and t ry-ing to make them refra in from some-th ing . T he y have cur sed a t th is urgeand looked upon i t as an indicat ion of menta l or phys ica l weakness , or a suresign of the development of fear and thesoca ll ed “ye l low s t r eak .” Ye t hard ly one of this class fai ls to state after they have had many b i t t e r exper i ences andare at last confined to imprisonment fora long t ime that they did not regret thefai lure to l isten to the voice that tr iedto speak to them.

T h e r e is on ly one dep endab le w a y to develop the faculty of intuit ion andthat i s to make a dai ly pract ice of l i s -tening to it . I hav e spoken about thef a cu lt y b e in g w ak en ed an d un awak en ed .

T h is does no t mean that it is no t a li veand act ive in a l l of us , for w e a re a l lborn with th is facul ty pract ica l ly onehundred per cent ready in i t s eff ic iency to serve us.

T h e exact princ ip le is tha t of aw a k e n -ing our own outer selves to l isten toi t, for wh i le w e are in the inhib i ted stateof va in aggrand izement , th ink ing tha tonl y our outer self and its fact it ious mindis dependable , we are as leep to the en-t i re s i tuat ion and unawakened to thepossibil i t ies of intuit ive gu idan ce. It isjus t a s though a man was car ry ing around with h im a very dependable t ime-piece or watch and yet hated to consul ti t , but would rather take chances withthe guess of his mind in regard to what

Three hundred seventy-nine



T h e Rosicrucian

D i g e s t January

1 9 3 1

t ime it is . He ce rtain ly is aslee p to theposs ib i l i t ies of accurate knowledge andunt i l he awakens to the va lue of h is

w a tch an d tu rns to it fo r gu idan ce he w il l no t kn o w th e p leasu re of obta in ing accu ra t e knowledge abou t t ime when he

w a n ts it .Of course, there is this l i t t le differ-

ence, that turning the mind inwardly to l isten to the intuit ive voice and look-ing a t a watch are two dif ferentprocesses , for with the watch we naveon ly one th ing to look a t and o ur methodof observat ion has been t ra ined, where-as, in l istening t o t h e i n n e r se l f , we may become confused at f irst as to what isthe voice of intu i t ion and what i s thesat i r ica l , l iv ing voice of the menta lt empter . On ly pr ac t ice w i l l enab le any person to determine what i s the voice

of intu i t ion and what i s not . Most cer -ta in ly , however , the best pract ice forthe development of the re l iance upon in-tuit ion is to give intuit ion every possibleopportunity to prove its eff iciency andservice . In other word s , in every occa-s ion or c i rcumstance where there seemsto be from within an impulse or urgeto refrain from doing that which wehave decided, or to a l ter our opinion, i t

w o u ld be w e l l to re verse our p la ns tothe ver y o p p o s i t e t h i n g t o t h a t which

w e had p lann ed to do .

I remember an interes t ing incident inregard to revers ing opinions that im-pressed me as being a ru le which many might use in connect ion with intuit ion.I t was in the days when many of u s

w e re exper im enting n igh t ly w ith d if -ferent r a d i o “hookups .” Perhaps m a n y o f you wi l l r eca l l how g reed i l y we pur -ch a s ed eve r y n ew co p y o f r a d io m a g a -z ines that was issued, and rushed to ourl i t t le radio workrooms to examine thenew “hookup” diagram and tes t out themarvelous theor ies and ideas of persons

w h o p rob ab ly kn ew le ss about th e who le

th ing than we d id .N ight a f t e r n igh t we wou ld add new

tuning coils or st ick in different kindsof f ixed condensers here and there, orput less turns on some primary coils , oradded a few more, or did something oro th e r o f t h e k i nd . W e wer e a lwa y s

w in d in g coil s, tak in g th em ap a r t an dthen l i s tening in to t ry and hear thesqueak or squawk of some dis tant s ta -

t ion whose only definite information w o u ld o ccas io na l ly be the s ta t io n le tte rs .

Dur ing those day s we h ad cons ider ablefun with the socal led “t ickler” coil forr eg ene r a ti o n . T h e r e we r e a lwa y s two

w ire s le ad ing from that co il wh ich h ad

to go to two specia l b indingposts some- w h e re . O ne of th ese connecti ons w as v e r y im portan t or th e coil w ou ld no t w ork . B y a l l of our reason ing w e couldf igure out which one of the leads wentto a cer ta in b indingp ost . Our formerexper ience, log ic , and reasonable con-clus ions , a lways to ld us which one touse, but in so many cases i t turned outto be the wrong one that f ina l ly a c lever

w r i te r invente d th is ph ra se : “W h e n itcomes to attaching the f irst wire to thebindingpost carefu l ly f igure out which

w ire is to go to th at post an d a r r iv e a t

a def in i te conclus ion, and then when youare ready to solder i t reverse i t and usethe other wire on the bas is that you area lways wrong the f i r s t t ime .”

I th ink that i f the average human be-ing who reaches a def in i te conclus ionthrough his own log ica l reasoning inregard to some important mat ters wouldreverse his opinion just at the last mo-ment , he wou ld gener a l l y f ind he was

w ro n g th e fi rs t time. T h is should bedone whenever there seems to be a con-fl ict of opinion between the inner self a n d t h e o u t e r s e l f .

A goo d exercise is to p ause eve ry ti me w e a re a t tem pt ing to dec ide someth ing and s i t down and re lax for a momentand t u r n o u r t h o u g h t s i n w a r d l y t o s e e i f we can receive some inner impress ion. T h is requ ires an unbiased an d op enmind. Th e conclusion, reached by theouter self , must be set aside as thoughno conclus ion had been reached a t a l l .

A ll of our person al desires an d am bi-t ions to do the thing according to theidea of the outer self must a lso be setas ide. W"e must be as re ad y and wi l l ing

to change our opinions and des ires asthough we were going to f l ip a coin anddo precise ly as the coin indicated. I f

w e h ave a n y bias , p re jud ice , or favor-i t ism one w ay or the other w e are going to find it difficult to let the voice of in-tuit ion come through the closed doorand reach our consciousness .

T h erefo re , ev e r y opportu n ity should beused to re lax and a l low the inner se l f four

Three hundred eighty



or f ive minutes to man ifest i ts expression.If no def inite answers comes and thereseems to be no urge to do different ly than what we p lanned to do , we may safely assume that intu it ion approves the

conclusion reached by the outer self . I f there is the s l ightest degree of opposi-t ion or s l ight suggest ion of change,however , we should g ive fu l l credenceto the inner impress ion g lad ly and en-thusiast ical ly do as i t suggests .

T h e more w e obey in tu iti on an d f ree ly g ive into i ts authori ty the more we wi l lstrengthen the intu it ion’s funct ioning and become accustom ed to i ts voice. Inth is w ay we w i l l soon f ind that w he n-ever we are contemplat ing the doing of

someth ing that requ i res judgment we

can close our eyes for a few minutes

and turn our thoughts inwardly and

quickly receive an impression from theinner self , as wel l as one from the outerself.

W e need never t r y to b a lan ce th eone opinion against the other to at tempt

to judge which of the two are r ight , for w e w il l find that the in tu it ion im pres-s ion is infal l ible and correct in one hun-dred per cent of the occasions. It ison ly the outer judgment that can everbe wron g . I f our outer judgm ent in-s i s t s that what we want to do wi l l g iveus pleasure and br ing us certain results ,regard less of the pr ice we may have topay , and we s t i l l fee l that we want theseresu l t s , we may ignore in tu i t ion and doas the outer se l f suggest s . Th e cont in-uat ion of this pract ice , however , wi l lsoon close the door again to any fur-ther funct ioning of the faculty of in-tuition.

Cathedral Notes

T h e C a th ed ra l of the Sou l continuesto be the one great re l ief for our mem-bers who seek sp i r i tua l and mater ia lblessings.

Members , and those who are notmembers of our organizat ion, join to-gether in these per iods of reaching theCosmic sanctum and being blessed with

the benedict ions which the Cosmic freely grants to those who come to i t in s in-cer i t y and apprec ia t ion .

T hro ugh o ut th e months of J a n u a r y and February the regu lar schedu le forthe dai ly per iods of contact with theCathedra l w i l l be observed, and there

w i ll be no specia l per io ds of a n y kind. T h e ap p ea l for help on th e part of th e W e l f a r e L e ag u e of the C a th e d ra l is sogreat that the Imperator and h iqhestoff icers of the organizat ion are holding fast to their contacts with al l mem bers in

V

each of the Cathedra l per iods , thereby making i t unnecessary to se lec t any special ones for such personal contact .Persons desir ing to contact the off icersmay therefore do so a t any of the regu-lar per iods , and we cannot too g reat ly u rge everyone requ i r ing some he lp orbenefi t to make their appeals dur ing the

Cathedra l per iods . T h e help g iven b y those w ho have

been benefi ted through the Cathedralcontacts i s g re at ly apprec ia ted . Th e

W e l f a r e L e ag u e is con tinuing to helpmany in var ious par t s of the count ry ,and your donat ions , prayers , goodthoughts , and b less ings , are profoundly apprec i a t ed by many .

Do not miss any of the per iods dur ing the next few months, for your coopera-t ion is great ly needed in making thesecontacts as universal as possible .

Three hundred eighty-one



The

Rosicrucian

Digest

January

1 9 3 1

SPECIAL ANNOUNCEMENT

&fje JfflpHttcal TLiit o f J e s u sBy H. S p e n c e r L e w is , F. R. C.

IMPERATOR OF AMORC FOR NORTH AMERICA

This is the book that our members and friends ha ve been wai tin g for. It has beenin preparation for a number of years and required a visit to Palestine and Egypt tosecure verification of the strange facts contained in the ancient Rosicrucian and Essenerecords.

It Ls n o t an attack on Christianity, nor a criticism of the life of the Great Redeemerof Men. It is a full account of the birth, youth, ea rly manhood, and later periods of

Jesus' lif e conta ining the sto ry of His ac tiv ities in the times not mentioned in the Gospelaccounts.

The facts relatin g to the Immaculate Conception , the Birth, Crucif ixio n, Resur rec -tion, and Ascension will astound and inspire you. The book contains man y mys tic al symbols , fu lly expla ined, or ig inal photographs,

and a new portrait of Jesus. There are over three hundred pages, with seventeen largechapters, beautifully printed, bound in purple silk, and stamped in gold.

Here is a book that will inspire, instruct, and guide every student of mysticism andreligion. It wi ll be the most talked about book of the yea r, an d will make a fine gift.Read it and be prepared for the discussion of it that you will hear among men and wom en of learn ing .

Sent by mail, postage prepaid, for $2.90

Send Remittance and Order direct to

AMORC SUPPLY BUREAU

R o s i c r u c i a n P a r k S a n J o se , C a l i f o r n i a

PRIVATE INSTRUCTIONS AT HOME

The Rosicrucians Offer You Their Personal Service

Tho se who are interested in stu dy ing the complete inst ruction s contained in theentire Rosicrucian system and who cannot find it convenient to attend a lodge or study group of the organization in their own district, or who live where there is no estab-

lished branch of the organization, may have the benefit of these instructions and all of the personal service of the organization in the privacy of their own h ome s . Af ter many year s of development of a specia l sys tem for home stu dy and after

the organization of many departments of special personal help, thousands of men and women in ev ery walk of life in al l parts of the world , are finding peace and happiness,fulfillment of their desires and powers, through the special private help offered by theorganiz ation to every sincere seeker. If you would lik e to know more about this personalservice and its benefits and the wonderful instruction that is offered to those who areseeking for it, write a letter addressed to: "Librarian S. P. C., care of AMORC Temple,San Jose, California,” and an interesting book and other literature will be gladly sentto you by mail.

Three hundred eighty-two



THE PURPOSES OF

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

The Ro sic ruc ian Order, having existed in all civ ilized lands for many centuries, is a nonsectarian, fraternal body of men and women devoted to the investigation, study, and practicai

application of natural and spiritual laws. The purpose of the organization is to enable all to livein harmony with the creative, constructive, Cosmic forces for the attainment of health, happi-ness, and Peace.

Th e Order is Internationally known as AM ORC (an abbrev iatio n) , and the AMORC in America, and al l other lands, constitutes the on ly form of Rosic ruc ian ac tiv ities united in onebody having representation in the international R osicrucian congresses. The AM OR C does not sellits teachings, but gives them freely to all affiliated members, together with many other benefits.

Inquirers seeking to know the history, purposes, and practical benefits of Rosicrucian asso-ciation, are invited to send for the free book, “Th e Light of Eg ypt.” Address, Librarian, S. P. C.,care of

A M O R C T E M P L E

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

(CABLE ADDRESS: “ AMORC O.” RADIO STATION 6KZ)

Directory of the North American Jurisdiction

(Inc lud ing the United States, Dominion of Canada, Alaska, Mexico, Guatemala, Hondurai, Nic-aragua, Costa Rica, Republic of Panama, the West Indies, Lower California, and all landunder the protertion of the United States of America.)

H. SPENCER LEWIS, F. R. C., Ph. D .................... ........................................ Imperator for North AmericaRALPH M. LEWIS, F. R. C ............................................................ Supreme Secretary for North America

A. LEON BA TCHE LOR, F. R. C ....................................................... Chief of the Personal Advisory Staff DR. ARTHUR B. BELL, F. R. C ....................................................... Director of the We lfar e DepartmentCHARLES DANA DEAN, F. R. C ........................ ....................... Director of the Research DepartmentHARRY L. SHIBLEY, F. R. C ................................................................... Director of Editorial Department

The f o l l ow ing p r in c i pa l b ran ch e s a r e Di s t r i c t Headquar t e r s o f AMORC New York City:

New York Chapter Reading Rooms, Inquiry Office and Temple, Roerich Museum Bldg.,310 Rive rside Drive, cor. 103d St. Openda ily and evenings. Telephone Clarkson1700.

Boston, Mass.:Mass. Grand Lodge, Mrs. Marie Clemens,S. R. C., Grand Master, Lodge Building, 739Boylston Street.

W at er bur y, Conn.:Conn. Grand Lodge, Grand Secretary, P. O.Box 1083.

Pittsburgh, Pa.:Penn. Grand Lodge, Dr. Charles D. Green,

K. R. C., Grand Master, P. O. Box 558,N. S. Dimond Street Branch.

Philadelphia, Pa.:Delta Lodge, AMORC, 767 North 40th St.

Hartford, Conn.:Isis Lodge, AM ORC, M r. W . B. Andross,Master, Box 54, South Windsor, Conn.

Tam pa, Flor ida:Florida Grand Lodge, Mrs. Frances Crescenzi, Grand Secretary, 3420 10th St.

San Francisco, Calif.:Calif. Grand Lodge, Mr. Elrod W ard , K .R.C.,Grand Master, AMORC Temple, 1655 Polk Street.

Los Angeles, Calif.:

Hermes Lodge, Nos. 41, 42, 43, 44, 45, and46, AMORC TEMPLE, 316^ West PicoStreet, Dr. J. C. Guidero, Master. Inquiry Office and Secretary, Suite 813, New Orpheum Theatre Building.

San Jose, Calif.:

Egypt Lodge No. 7, Mr. A. Leon Batchelor,K. R. C., Master, Rosicrucian Park.

Detroit, Mich.:

Thebes Lodge, Zad a Perso, Master , 433Colburn Ave.

Chicago, 111.: Th e Ill inois Grand Lodge , Chas. M. Banta,F. R. C., Grand Master, Information Bureau,Suite 1222, Kimball Hall Building, 25 East

Jackson Boulevard.

Salt Lake City, Utah:

Salt Lake Lodge, Catherine S. Boes, Master,20 We st 24th Street South.

Portland, Oregon:Oregon Grand Lodge, E. L. Merritt, K.R.C.,Grand Master, 19 E. Killingsworth Avenue.

(Direc tory ^oJtinued on Next Page)

Three hundred eighty-three



The

Rosicrucian

D i g e s t January

1 9 3 1

Wa shington, D. C.: Sa n Antonio, Texas:Columbia Grand Lodge, Ma rk I. Hanan, Te xas Grand Lodge, Mrs. C. Wanblom .K. R. CMGrand Master, 213 Second St., S. E, S. R. C., Grand Master, 1133 So. Laredo S t

Cleveland, Ohio:Ohio Grand Lodge, Mrs. Anna L. Gaiser,S. R. C., Grand Master, 15804 Detroit St.

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

Char t e r e d B ran c h e s an d Grou p s of AMORC will be found in most large cities and townsof North America . Addresses of local represe ntative s given on request.

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

V*ncouT«r, B. C.:Canadian Grand Lodge, Dr. J. B. Clark,K. R. C., Grand Master, AMORC Temple,560 Granville Street.

Montreal, Quebec: AMORC, English Divis ion , Albert E. Poad,K. R. C., Ma ster, Apt. No. 4, 1431 M ac kay Street.

Montreal, Quebec:Societe d'etude d’AMORC (French Section).E. G. Clossey, K. R. C., Master, 3839 BerriStreet.

Ve rdun, Quebec:Mr. R. A. Williamson, M aster, 3809 W ell-ington Street.

Winnipeg, Man.: A. G. Gailla rd , P. O. Box 681.

Lashburn, Sask . :Mr. V. William Potten, Master, P. O. Box104.

Nevr Westminster, B. C.:Mr. A. H. P. Mathew, Master, 1313 7th Ave.

Victo ria, B. C.:Secretary, AMORC, Box 14.

Edmonton, Alta.:Mr. James Clements, K. R. C., Master, 9533

Jasper Avenue, E.

S P A N I S H A M E R I C A N S E C T IO N

Th is jurisd ict ion includes al l the Spanishspeaking Countries of the New World. Its SupremeCouncil and Head Office are located at San Juan, Puerto Rico, h avin g local Representatives in allthe principal cities of tkese stated Countries.

Hon. Manuel Rodrigues Serra, F. R. C., Supreme Grand Master, P. O. Box 702, San JuanPuerto Rico.

Armando Font de la Ja ra , F. R. C., Secre tary Genera l, P. O. Box 36, San Juan , Puerto Rico. Th e name and address of other Officers and Branch Secretaries cannot be giv en gen era l pub-

licity, but may be obtained for any information or special purposes, through the Head Office at San Joa n, Puerto Rico.

AT T CORRESPONDENCE SHOULD BE ADDRESSED TO THE SECRETAR Y GENERAL

A F E W O F T H E F O R E IG N J U R I S D I C T I O N SIndia:

Th e Supreme Counci l, AMORC , Ca lcut ta,India.

Scandinavian Countries:

Th e AMORC Grand Lodge o f Denmark,Commander E. E. Anderson, K. R. C., GrandMaster, Manogade 13th Strand, Copenhagen,Denmark.

France :

Th e AMORC du Nord , Mr. Ch arl es Lev y,Grand Secretary.

Aus tri a:Mr. Many Cihlar, K. R. C. Grossekretar der

AMORC . Laxenburgerstr, 75/9, Vienn a, X.

China and Russia: The United Grand Lodge of C hin a and Ru s-sia, 8/18 Kavkazasaya St., Harbin, Man-churia.

Aust ra lia: Th e Grand Council of Aus tral ia , Mr. S.Kowron, F. R. C., Grand Master, 40 FletcherSt, 3, Astoria Flat, Bondi, Sydn ey, N. S. W .

England:

The AMORC Grand Lodge of Great Bri tain,Mr. Raymu nd Andrea, KJR.C., Grand M aster,41 Berkely Road, Bishopton, Bristol, England.

Dutch East Indies: W . J. Visse r, Grand Master , Bodlong 135,Semarang, Java.

Egypt: Th e Grand Orient of A MORC, House of the Temple, Mr. A. Ram ayve lim , F. R. C., GrandSecretary, 7, Rue Talkha, Heliopolis.

A fr ic a : Th e Grand Lodge of the Gold Coast , AMORC. Mr. Stephen H. Addo , Grand

Master, P. O. Box 424, Accra, Gold Coast. W est Af ric a.

British Guiana:Mr. Frederick E. Charles, Master, Victoria

V il lage, Demera ra, Bri tish Gu ian a.

Costa Rica: W il liam T . Lindo, F. R. C. , Grand Master ,P. O. Box 521, Limon, Republic of CostaRica, C. A.

The add r e s s e s o f o t h e r f o r e i g n G rand Lod g e s and S e c r e t a r i e s un ll b e f u rn i s h ed on app l i ca t i on .

Three hundred eighty-four



Special Announcement

The Joy of Every Rosicrucian and a Guide to Every Seeder

A NEW BOOK

Rosicrucian Questions and Answers V/ith Complete

History of the Order

LL Rosicruc ians in the wor ld wi l l be happy to read and possess th isbook as wi l l every seeker who has t r ied for years to contact the rea lfratern ity of the Rosy Cross and learn how and where to en joy i t s

teachings and i ts benef i ts .For years seekers have had to thumb through hundreds of mis-

cellaneous books in large l ibraries in order to secure a l itt le l ight andsome def in ite informat ion regarding the Rosicruc ians . the ir h istory ,

ru les , regu la t ions , and manners of ca r ry ing on. M an y seeker s who have f inal l y contacted the t rue Rosicruc ian Order state that they sought for years beforethey could find the definite keys that would unlock the mysteries of the originand ex istence of the Order , and the path that would lead them to the porta l of the f irst chamber . A few books in fore ign lang ua ge in d istant lands have con-ta ined a br ief h istory of the Order , but never before in Engl ish or in any language has such a complete h istory been publ ished of the anc ient or ig in of theRosicruc ians and the ir act iv i t ies in a l l fore ign lands and in America .

T o th e seeker it opens up th e sea led cham bers of th e t rad it iona l an d ac tua lh istory , and presents a p icture that is a l lur ing, ent ic ing, fasc inat ing, and instruc-t ive. To the member of the O rde r the book is a joy. bec aus e it brin gs to him aproper pr ide in the or ig in and great accomplishments of h is brotherhood, andenables h im to show the h igh ideals , purposes , and at ta inments of th is very o ldbrotherhood.

S C O R E S O F Q U E S T I O N S A N S W E R E D

In addit ion to the very complete and interesting history, there is a secondpart of the book in which scores of important quest ions are indexed and an-swere d in deta i l . To the seeker and member a l ike , these quest ions and answ ersform an encyc lopaedia of great va lue and unl ike any s imi lar book of myst ica land occult informat ion ever publ ished.

T h e bo ok w a s w r itten b y Dr. H. Sp encer Lew is , F. R. C . , Imperator of th eRosicruc ian Order for North America , is wel l pr inted on ant ique book paper ,

with over th ree hundred pages , bound in g reen s ilk clo th , an d stam ped in gold .It makes a va luab le addit ion to the Rosicruc ian l ibrary . Pr ice per copy, $2 .50postpaid .

R O S I C R U C I A N S U P P L Y B U R E A U

R o s i c r u c i a n P a r k S a n J o s e, C a l i f o r n i a

P R I NT E D I N U . S . A .

T H E R O S I C R U C I A N P R E S S . S A N J O S E . C A L I F O R N I A



The following books are recommended because of the special knowledgethey contain, not tobe found in our teachings and not available elsewhere.

Volume I. Ros i c ru c ian Ques t i on s and Answer s and Com ple t e His t o ry o f th e Order . The story of the Rosicrucian ideals , trad itions, ac tiv ities , and accomplishments is told interesting ly in this book, and the

scores of questions form a small encyclopa edia of knowledge. Ov er 300 pages , printed on fine book paper, bound ingreen silk, and stamped in gold. Price $2.50 per copy, postpaid.

Volume II. Rosic ruc ian Princ ip le s for t h e Home and Bu s in e s s . A ve ry practic al book dealing with the solution of health, financia l. and business problems inthe home andoffice. W el l

printed and bound in red silk, stamped with gold. Price $2.25 per copy, postpaid .Volume III. The Myst i c a l Life o f Jesus.

A rare account of the Cosmic preparation, birth, secret studies, mission, crucifix ion, and later life of the Great Master ,from the records of the Essene and Rosicrucian Brotherhoods. A book that is demanded in foreign lands as the mosttalked about revelation of ]esus ever made. Over 300 pages, beau tifully illustrated , bound in purple silk, stamped ingold. Price $2.90 per copy, postpaid.

Volume V. "Llnto Th ee I Grant . . A strange book prepared from a secret manuscript found in the monastery of Tibet. It is filled with the most sublime

teachings of the ancient Maste rs of the Far East. The book has had many editions. W ell printed with leatherettecover. Price $1.50 per copy, postpaid.

Volume VI. A Tho usa nd Years o f Yester days . A beaut iful story of reincarnation and mystic lessons. This unusual book has been translated and sold in many languages

and is univers ally endorsed. Well printed with flexible cover. Price 85 cents per copy, postpaid.

Volume VII. Sel f Mas ter y and Fate . With the Cy c le s o f Life . A new and astounding system of determining your fortunate and unfortunate hours, weeks, months, and year s

throughout your life. No mathematics required. Better than an y system of numerology or astrolog y. Bound in silk,stamped with gold. Price $2.50 per copy, postpaid.

Volume VIII. The Rosi crucia n Manual.Most c om p l e t e o u t li n e o f the rules, regulations, and operation of lodges and student work of the Order, with many in-

teresting articles, biographies, explanations, and complete Diction ary of Rosicruc ian terms and words. Ve ry completely illustrated. A necessity to eve ry student who wishes to progress rapidly , and a guideto all seekers. W ell printed andbound in silk, stamped with gold. Price $2.30 per cop y postpaid.

Volume XI. Mans ions o f th e Soul . The Cosmi c Conc ep t i on . The complete doctrines of reincarnation expla ined. This book makes rein carnat ion ea si ly understood. W ell illust -

d b d i ilk d i ld l P i $2 50 id

L I B R A R Y

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