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A PRIVATE PUBLICATION FOR MEMBERS OF AMORC,
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THE ROSICRUCIAN ORDER
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Entered as Second Class M atter at the Post Office at San Jose, C alifornia,
ODE TO GOD
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Though kindled by Thy lig h t, in vain would try
To trace Thy counsels, infin ite and dark;
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Even like past moments in e te rn ity.............
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Lives surely through some higher energy;
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Even to its source to Thee its A u th o r there.
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ROSICRUCIAN
FORUM
Page 2
Greetings !
V
D ear F ratres a n d S orores :
V
tude of those whose responsibility it is to prose
cute the war.
This attitude is brought home forcefully, in
fact engendered in the consciousness of the soldier
on the front line, in a very brief time by the
realism of the circumstances which he confronts.
The non-combatant who stands watching his home
consumed by fire, the result of a ravishing air raid,
while perhaps the mangled body of his small
daughter lies at his feet, is also quite aware of an
instinctive urge to retaliate in any way. The re
sult, from a strictly military point of view, is that
the soldier's morale becomes higher. Conditions
require that his morale be that attitude of mind
conducive to fighting, namely, that he display a
belligerency toward the enemy. Futhermore, the
non-combatant whom the flames of war have
seared, as in the analogy above, becomes by the
experience a more ardent supporter of the behindthe-lines campaign. He develops an Ill do my
darndest to get even spirit.
The function of war is destructive, whether it
is an offensive or defensive one. N o matter how
idealistic the end sought, no war is won except by
the nower which causes the greatest destruction
of the lives and resources of its enemies. It is
impossible to expect war to be anything else but
of such a nature. It becomes, therefore, not a
question of having a nice war, but rather, of
avoiding any war. However, once a nation is
obliged to enter war, as we are, it must accept
it with all of its horrors. There is no compromise.
Either civilisation develops a substitute for war,
or it must endure it for what it is. Consequently,
when war descends, rests upon a people or a
nation as an evil cloak, it is too late to lament
that attitude of mind which by necessity comes
from it.
It is to be expected that certain writers of the
press, and of monthly publications, and speakers
in radio broadcasts who are professional propa
gandists, will stimulate and disseminate ideas of
hatred, retaliation, and revenge. Psychologically,
these ideas are essential to inculcating that fury
and passion which must be so that one can de
stroy, and as we have said, war is rooted in de
struction. It seems brutal, bestial, that we must
expect such doctrines to be extant, but they are
the attributes of war, just as pain and death are
the consequence of disease.
From a mystical conception, it is foolhardy, on
the one hand, to believe war necessary, and to
loyally patriotically, wish to support our govern
ment in it, and, on the other hand, hope to re
move from it that sting upon which war depends
for its successful culmination. W e are deep within a war, which no matter how you look upon the
struggle, is survival for those principles which the
majority of peoples in America and its allies con
ceive to be right. Therefore, we must expect to
be encouraged to hate those who, it is declared,
promulgated the conflict, and further, to hold no
method or acts in actual conflict in abeyance,
which will conclude the war victoriously for our
nation and its allies.
From the point of view of war psychology, such
propaganda is fundamentally essential. You can
not fight a man you love; you cannot kill the
people of a nation which has committed wrongs
against you unless your passions are aroused with
great intensity. That one is expected to feel this
way is most deplorable, it is admitted. That
humans should harbor such thoughts is contrary
to every religious and mystical preceptbut so
is war. If we have allowed international condi
tions to reach such a point of confusion that war
develops, then these conditions follow as a natural
consequence, just as day follows the appearance
of the sun.
The greatest danger to the non-combatant is
the psychological effect upon his mind, upon his
thinking, and his attitude toward peoples, which
will remain with him long after the war. Now
as Rosicrucians, we can generalise our feelings in
such a way that we do not lessen our sincere de
sire to help our respective nations in their hour
of peril, and yet, not embitter our souls and
become entirely carnal. In other words, unfor
tunately, many individuals have to personalise
their feelings, just as they personalise their God.
They cannot intentionally dislike or hate just a
principle, a method, a policy, or a system. It is
impossible for them to become aroused over an
inanimate, vague generality. They must always
reduce these things to material forms, principally
people. Each of you knows how some individuals
will manifest a hatred toward any person associ
ated with some activity which they dislike,
whether that person has personally brought them
an injury or not.
Consequently, we find today persons who do
not vent their hate upon the political systems and
groups which have precipitated them into the
present war, but rather, they have developed a
personal hatred toward all peoples of the nation
ality or of the race associated with the political
system. It is not uncommon to hear people refer
with intense hatred to the Japanese, as a race or
as a people, as bandy-legged,' slant-eyed,"
monkey-faced," etc. Such is a misplaced hatred.
It is a venom that is most dangerous, for it holds
a race and a people as a whole responsible for
what a few or a party have committed as a gross
wrong.
Page 3
M.
L e w is ,
Imperator.
F ro z en F o o d s
Frosen foods have become exceedingly popular
during the past two or three years. They are now
used abundantly throughout the entire United
States, especially in the N orthern and Eastern
cities where it is difficult to obtain fresh vege
tables during the winter months. Even here in
California practically all of the markets have a
frosen-food refrigerator. These frosen vegetables
are attractively packaged, and since they are pre
pared for immediate use, have become a real labor
saver for the housewife.
It is natural that our Sorores would write to
us asking our opinion of frosen foods. Typical
of such questions is this one from a Soror in the
East: For practical reasons I have been using
quite a few of the frosen foods and should like
Page 4
Page 5
Page 6
Sterilization
A frater in the high degrees of the Rosieru*
cian teachings presents us with a subject for dis'
cussion that has probably occurred to many stU'
dents. It is the question of sterilisation of food
through the application of heat. W hat happens
to the potential life when an egg is immersed in
hot water? In what way is milk sterilised as in
pasteurisation?
Our Frater suggests that we kill something, and
that something is the power to germinate. The
power to reproduce its kind is removed from the
bacteria in the milk. He states, however, W e
do not actually kill life, as in some shape or other
life still remains in the milk, otherwise there caiv
not be change from one condition to another.
The specific questions asked are : W hat micro
scopic cells have been destroyed and how?
W hat becomes of this particle that ceases to
function?
W e learn early in our study of the nature of
matter that nothing in the universe can be de
stroyed. Nothing is ever lost. If it were possible
to measure the universe a million years hence, it
would be found to be the same as it is in the
present.
The process of applying heat to a substance
so changes that substance as to destroy life seem'
ingly. The life force, however, is not actually
destroyed. Its direction of manifestation is
changed. This change by fire is such as to prevent
further development of the egg, the bacteria, or
cell in its natural form.
The process of pasteurisation is not, as sug'
gested by our Frater, the same as sterilisation.
Page 7
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Page 10
W hy Various H um an Races?
W e have a Frater now arise to ask this
FORUM the following thought-provoking ques
tions: The how and why of the existence of
the various human races pussies me. W hat is the
role each race plays in the unity of mankind? In
other words, what does each race contribute to
the destiny of all humanity? Is the human con
sciousness, or rather the soul, obliged to pass
through the various races to acquire its necessary
Page II
Page 12
Shades of Meaning
A Frater of the Pacific Coast, and another of
the Atlantic Coast of the United States, ask
about the same questions of this FORUM. The
Frater from the W est asks: W hat is the dis'
tinction between Cosmic Consciousness and
Christ Consciousness, if any?" The Frater of the
East Coast asks: Kindly make clear for me the
Page 13
Page 14
O ur Brothers Keeper
A Frater from the Southwest, we believe ad'
dressing our Forum circle for the first time, asks:
How careful must we be not to impose upon or
make prisoner of another mind, even for good?
Must each mind have a certain liberty of choice,
even of knowledge to work out its own progrs'
sion? Can we interfere with this progression?
Each of us is familiar with well'meaning
friends and with those relatives who endeavor to
help us, and yet who in reality interfere with our
own welfare. The decision as to how much or
little, or when we should aid another, is a most
difficult one. Suppose, for example, we see a
friend about to commit some deed which we very
definitely know is legally, morally, and particular'
ly Cosmically wrong. The first impulse is im'
mediately to warn and restrain him, for his own
benefit. Under such circumstances we are actu'
ated by the highest moral purpose, the influence
of the inner self. On the other hand, mystically
we should ask ourselves, Has it been intended
Cosmically that that individual shall commit an
error, suffer, and learn through such suffering?
If we intercede, are we obstructing the Cosmic
purpose?
This whole question reverts to certain princi'
pies of Karma. As stated in the Rosicrucian
monographs, and as has often been stated in this
Forum, the Cosmic does not punish man through
Karmic law with the intention of inflicting suf'
fering upon him, nor even to punish him. The
Cosmic is not a disciplinarian, but rather, in its
manifestation of Karmic law it is an instructor.
It desires that man shall learn and change his
ways of living and thinking by his own evolution,
and not by any compulsion. If man, for analogy,
butts his head against a stone wall repeatedly and
painfully, and finally learns how futile such an
effort is, it is not that the Cosmic erected the wall
to punish him, but rather, that it lets him ex'
perience the consequence of his own acts so that
he may learn the right from the wrong.
If we have committed human mistakes without
realising their severity or the pain they may have
inflicted upon others, the Cosmic by means of
Karmic law may place us in a series of circum'
stances where, if we continue our wilful wrongs,
Page 15
Page 16
Earthbound Personalities
Now, it is a Soror's turn to ask some challenge
ing questions. This Soror is of the New England
States. She asks : Does the psychic body live, for
want of better expression, in the Cosmic or spirit'
ual world until the next birth, and return with
the soul to the body, still looking as it did when
transition occurred? I am sure there are earth'
bound bodies. Do they thin\ that they are work'
ing, eating, etc.? If so, how do they work
through someone elses mind? Are there many
departed in the streets, in our homes, and here
and there going around the same as we are in
our daily life, and do we see them if we are so
developed?
In answering these questions, let us first admit
that the somatic quality of the psychic nature of
man is puzzling to many Fratres and Sorores. W e
refer to the psychic body of man, and yet we
affirm that it is entirely unlike the corporeal body
of man. Concisely, we declare that the psychic
nature of man is quite different from the physical,
and yet we assign to each the word body. It
is from this word body that the confusion arises.
By common usage and experience, we think of a
body as a material substance, and metaphysically
we use the word to differentiate the physical as'
pect of man from the Divine or Soul Essence.
However, body is used frequently and correctly
to designate the entirety or the whole of any'
thing. Thus, for example, we refer to a body
of laws. The psychic body is, therefore, the
whole or entirety of the psychic essence in man.
It is the psychic substance within him. Again,
we are inclined to think of a substance as matter,
as that which has a destiny, for example. How
ever, we will agree that the collected properties
or qualities of a thing are its substance, even
though it is not matter. Thus, for example, the
magnetic field around the pole of a magnet is its
quality, its substance. W e can readily under'
stand, therefore, that a horseshoe magnet, for
analogy, has two kinds of bodies; first, that body
which is composed of its atomic and molecular
structure, the material side of it, which we can
touch, and which, if we strike it with a hammer,
will ring with the sound of the blow. Second,
it has that body which is the field of attraction,
which surrounds the open ends of the magnet,
namely, its poles.
This magnetic body even has a shape, which is
the limits of its sphere of attraction. To make
this understandable, if you place some fine iron
filings, spread thin, upon a flat sheet of paper,
and then place a horseshoe magnet beneath it,
with its open ends or poles turned up toward the
bottom of the paper, you will observe the filings
attaching themselves, or rather arranging them'
selves, above the poles of the magnet, even though
Page 17
Page 18
Mass Suggestion
1 am sure you will all be interested in the ques'
tion of a Frater who attended the Convention
here at Rosicrucian Park this year. In presenting
this question let me explain that this Frater is in
the advertising and publishing business, and
naturally he is primarily interested in the Rosi'
crucian principles as they may be related to his
personal interests, and this is quite the right atti'
tude for him to have. This Frater has asked the
question If enough people have faith in a
product, would not this mass suggestion make the
product beneficial to others? I can see by the
smiles and expressions on your faces that you
have deducted the flaw in the reasoning of this
question. Perhaps the frater did not even realize
the error of his reasoning, but you will notice
that he presumes that this mass suggestion is going
to change the physical substance of the product
so that it will benefit others in spite of what it
may be made.
A re we to assume that mass suggestion is go'
ing to change the physical structure of a denti'
frice that has been made popular by advertising?
W ill the contents of a fancy package be im'
proved and finally become beneficial to one simply
because advertising has convinced thousands of
people that it is the best product of its kind?
Since this frater's question is a direct one, we
can answer him directly by stating that this mass
suggestion would not make the product beneficial
to others. But remember thisthat if the product
did not measure up at least partly to the claims
made for it, its thousands of original users would
soon lose confidence in it. Then there would be
Page 19
Page 20
T he Absence of Light
Here is a very interesting discussion that I
would like to bring before the Rosicrucian Forum
this morning. This question is the result of a
statement comparing evil to darkness and good to
light. In other words the statement that evil holds
the same relationship to good that darkness holds
to light has brought forth the question How
can we be aware of darkness if there is no such
thing as darkness?
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While speaking upon the subject of the RoseCroix University, I want to reiterate that every
member is eligible to enroll. It is not open just
to high degree members but to every student of
the Rosicrucian Order. Furthermore, you do not
have to have a college or a university education.
In fact, you do not even have to have a high
school education. It is true, we have a good many
students who hold degrees from other universities
attending the Rose-Croix University. Then we
also have a great number who have just a common
school education. I f you can read your Rosicru
cian monographs, if you can understand them
(and you do or you would not be a Rosicrucian
member) then let me assure you that you will be
able to understand fully and get the utmost bene
fit from the instructions at the Rose-Croix U ni
versity, as they are simply and effectively pre
sented bv the faculty. W rite today for the free
book, The Story of Learning. Now you may
have had that book some time past, but there are
new editions of it. It explains the present subjects
included in the curriculum, some of which are
entirely new. The tuition fee is very reasonable,
and in this way you can combine a vacation, the
Convention, and a term at the Rose-Croix U ni'
versity all in one, for a short period of time and
for an economical amount.
A great number of our Fratres are now in the
armed forces, in every branch of the service of
our Government. W e are happy to sav that the
great majority of them are retaining their Rosi
crucian membership, and in fact, there is no
reason why they should not. Sometimes, how
ever, when a Frater is suddenly inducted into the
army, he will send a telegram of this nature:
Have been inducted into army. Must discon
tinue membership. W e know that he is con
fused, that he does not understand, and he be
lieves that the circumstances will compel him to
cease his membership. Then we write to him,
explain the conditions, and ciuote to him from the
letters of many of those who are already in the
service. He learns that the United States Govern'
ment (and the Canadian Government as well) is
desirous of having its men receive mail, because
mail keeps up morale, and that no matter how
often their addresses are changed, the Govern
ment will forward the mail to them.
True, if they are sent to a foreign country,
there may be a delay of a few weeks before they
get their mail; but once the contact is established,
it comes through regularly. Further, they will
learn, as many have, that except when in actual
combat they will have time to read their mono
graphs as they would read a newspaper or maga
zine. It is true they will have to dispense for the
time with some of the experiments or rituals, but
they will have the advantage of the inspiration of
the teachings and of the principles. And once
Page 30
Page 31
The
Worlds
Mysteries
Within Your
Family
Circle!
The world is at your fingertips in ihe peace and quiet of your home. Free
dom to investigate the unusual, to study the mysteries of the earth, now exists
within the friendly atmosphere of your home circle. For centuries those who
openly dared to study the nature of God, declared the earth round or probed
the inner workings of the mind, were scoffed at, scorned and subject to death.
The thinker and seeker who had the sincere desire to satisfy the urge to
"know" was obliged to expose himself to these abuses. No longer is this
necessary. The Readers' Research Academy brings to you in simple, interest
ing manuscript form the startling disclosures of the scientists who challenge
obsolete ideas, the suppressed teachings of the
modern philosophers, and the fascinating mysteries
of our universe. Within the dignity of your home
the members of your family may participate in
the fascinating discussions which will arise from the
reading of these unusual discourses. Select any
Stonehenge. T h e a n
series below you wish. Anyone may receive them.
cient temple of an early
~ /\J
Per Mo.
Cellular C o s m o lo g y .
The universe as a cell
with the earth as its
center. Amazing in its
i n t e r e s t in g scientific
facts. Can you refute
it? Bead about it.
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A A A A A A A A A A A A A A A A A A A A A A A A A ,,
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ROSICRUCIAN
FORUM
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A PRIVATE PUBLICATION FOR MEMBERS OF AMORC.
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Entered as Second Class M atter at the Post Office at San Jose, California,
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under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
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Vol. XIII
OCTOBER, 1942
No. 2
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Stern Pain, relentless tiller of the soil,
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Has laid his furrows deep across my heart,
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The
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Then summer's ripening wheat.
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THE ROSICRUCIAN FORUM IS PUBLISHED SIX TIMES A YEAR (EVERY
OTHER MONTH) BY THE DEPARTMENT OF PUBLICATION OF THE SUPREME
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SUBSCRIPTION PRICE, ONE DOLLAR and SEVENTY-FIVE CENTS ANNUALLY
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FOR MEMBERS ONLY
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Page 34
Greetings !
V
D ea r F ratres and Sorores:
W h y does G od perm it this terrible conflict?
T h is is a common plaintive query h eard to
day. Because of their inability to answ er it,
the religious faith of m any persons is being
sorely tried. Still others, because no satisfac
tory explanation is forthcoming from their
church, feel justified in term inating their re
ligious affiliations, if not actually developing
atheistic tendencies. D uring these times, the
mystic and m etaphysician can, if they realize
it, especially serve hum anity well, for their
doctrines go far tow ard answ ering those
questions w hich orthodox religions either
evade, or to w hich they make further u n sat
isfactory replies.
T h e problem of orthodoxy today is the a t
tem pt to perpetuate outm oded theological
conceptions, an d to have them accepted
conceptions w hich do not correspond w ith the
general know ledge which is extant. T o the
old theology, G od is personalized. H e is a
being in m any respects paralleling the human
himself. In other w ords, to millions of minds,
G od is actually anthropom orphic. T h a t is,
he has a form w hich resembles th a t of man.
In fact, m any sincere C hristian believers con
ceive the D eity as a benign old gentlem an
like the traditional paintings depicting the
H ebrew patriarchs. T hese believers, in their
theophanic experiences, actually se e m to
see G od in just this m annerin a flowing
robe, and w ith a w hite beard.
T h is relationship of G od to man, namely,
th a t of a father to his children, is a most
lim ited concept, an d implies a paternal bond.
T h is conception is borrow ed by C hristianity
from Judaism, as one can easily discern by
an exam ination of the books of the O ld T e st
am ent. T o the devotees of m any orthodox
C hristian sects, G od is the im m ediate creator
of all things. T h a t is to say, to them each
thing on earth, in the universe, in fact, w as
conceived in its form and spontaneously pro
duced by the arbitrary edict of G od, in ac
cordance w ith a pre-existing plan, man him
self being no exception. F urth er, this plan,
according to orthodox dogma and creed, has
n o t yet been fully culminated; it is still pro
V
gressing; it is incomplete. F o r example, that
branch of theology know n as eschatology
treats of the end of the w orld, ultim ate re
surrection, final judgm ent, etc., all of w hich
are in the future of the plan.
A ccording to orthodox conception, events
occur in the w orld by virtue of tw o funda
m ental causes, w hich really reduce to b u t one
cause. F irst, the M ind of G od, the personal
desire and creation of the D eity; and, second,
those things w hich man creates or motivates
by the virtue of his mental processes and con
duct. M an, how ever, is not entirely as free
a cause as this w ould indicate, according to
orthodoxy. T h e ethical influence enters into
w h at we do as humans. It is said, th a t if our
acts are virtuous, consistent w ith those dic
tates of right conduct w hich G od and H is
only begotten Son have laid dow n, they are
good an d w e are then conform ing to the will
of G od. In other w ords, w e are doing just
w hat w e are supposed to do. It is the equiva
lent of G od acting through us, says the
theologian.
O n the o th er hand, if w e oppose the good
as set forth in canonical law, the T e n Com
m andm ents, etc., we are not displaying a
freedom either. Such evil conduct is said not
to have originated solely in our thinking, but
rath e r w e are being influenced b y S a ta n by
th a t m alevolent spirit opposing G od. T o sum
marize then, w e have a universe, a w orld of
things im m ediately created by G od, and,
further, as w e find in G enesis 1:31, A nd
G od saw everything th at he had made, and
behold it w as v ery good. N otw ithstanding,
however, th a t all things are of the good,
S atan is said to exist, and he corrupts and
interferes w ith this program of good. T h is
malevolent being may even seize upon man
and claim him. H ow ever, orthodoxy affords
man a certain medium of protection. If he
heeds the w ords of G od, the laws of the
Scriptures, he m ay be draw n back into grace,
into the folds of G o d s goodness, w here he
has an imm unity to the assailm ent of Satan.
N ow , here is w here confusion begins to
enter. T h e confusion is caused b y the fact
th at these dogm as are neither consistent w ith
Page 35
Page 36
Emotions
O u r emotions and the m anner in which
they affect us are among the most interesting
phases of the study of psychology. W h e n we
recall the sensations we have experienced as
a result of em otional activity, we find that the
Page 37
Page 38
A ttaining Happiness
N ow a soror asks several questions which
command the attention of this Forum . A t this
time, however, w e will consider b u t one, one
which w e think to be of the m ost general in
terest. She asks: W h y are happiness and
abundance so confined, and sorrow and strife
and lack so w idespread?
T h is m ight be briefly answ ered by just
saying, the form er is a positive acquisition
and the latter is an undirected an d inevitable
effect. N ow to define these term s simply, let
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T he Phenomenon of V ibrotury
A soror w ho has obviously not y et attained
the higher degrees of A M O R C , asks an in
teresting question: Is it true th a t by the
touch of objects, immaterial things, w e can
ascertain som ething about the n ature of their
form er owners? T h a t is, can we tell some
Page 47
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Page 49
Cosmic Masters
A soror stim ulates our thoughts w ith the
following statem ents and questions: I have
m editated much on the statem ent th a t w hen
one is ready, a Cosmic M aster will appear.
Probably because of my unw orthiness, I have
not made th at contact. T h e thought occurs
m any times th a t m aybe the M aster is w ithin
ourselves and will manifest only w hen a high
degree of perfection is reached. C ould th at
be a correct interpretation?
T h a t there is a conclave of spiritual minds
th at m ortals can turn to for enlightenm ent
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Balked
By a Word!
D o e s a D e fin itio n S ta n d B e tw e e n
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R O S IC R U C IA N
ROSICRUCIAN PARK
T H E R O S IC R U C IA N P R E S S , L T D . , S A N J O S E
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Page 66
Greetings !
V
D ea r Fratres and S om e es:
T h e circum stances of the times make us
m ore than usually analytical of certain atti
tudes of mind. O ne of these is tolerance.
W h a t constitutes tolerance? W h a t is its com
m endable use, and likewise its abuse? It is
quite natural th at w e applaud, figuratively
an d literally, all beliefs and conduct w hich we
favor, th a t is, th a t conform to our stan d ard s
of right, and our ideals. O bviously, then, one
is n o t displaying tolerance w hen he approves
of th a t w hich to his ow n mind is free of
criticism.
T olerance is called for w hen w e perceive
th a t action, physically, m entally, or morally,
on the part of another or others, which devi
ates from our own m anner of thinking and
doing. H ow ever, tolerance goes beyond a
m ere indifference. O ne is not ad judged tol
eran t w ho w alks by unconcerned as youthful
vandals throw stones against a glass store
front. It m ust be quite apparen t th at w h at
some people assum e to be a tolerant attitude
on their p art am ounts to lack o f proper social
consciousness or moral restraint. From a
m oral point o f view, w h at is conceived to be
a good, a spiritual, precept cannot be com
prom ised w ith w h at is held to be evil; nam e
ly, virtue cannot be tolerant o f vice, or it
w ould not be virtue. W h e re there are held
to be standards of perfection, fixed condi
tions, or things by which to determ ine a right
course of action, then patently th a t which op
poses them w ould be the w rong. T o sym
pathize w ith or to permit others to indulge
these opposites o r w rongs w ould not be toler
ance, b u t a tacit consent to their continuation.
W e now reach the crux of the philosoph
ical problem of tolerance. It is: W h a t is so
reliable, so undisputably right, th a t one
should not be tolerant of anything contrary
to it? Should such norms of tolerance exist
entirely w ithin an individuals consciousness,
or should they have an external existence?
F o r an exam ple, the staid P uritans, as we
now look upon them w ith a w ider perspective
the result of tim ew ere cruelly intolerant
people. C ertainly w e think of them as an ex
am ple of gross intolerance. H ow ever, most
V
of the torture an d the painful punishm ent, to
put it mildly, w hich they m eted out to those
whom they held to be guilty o f immorality o r
w itchcraft, w as done in good faith. Individ
ually and collectively, as a religious people
an d as society, th ey w ere inw ardly convinced
th at certain w ays of living, certain kinds of
conduct, w ere proper, an d if otherw ise, evil.
T o countenance w h at th ey conceived as
w rong on the p a rt o f others, to them w ould
have am ounted to a participation in the
w rong-doing. C onsequently, so long as the
Puritans sincerely believed they w ere right,
and there w as no factual evidence to the con
trary, they w ere then not intolerant.
It m ust be ap p aren t th a t such reasoning
w ould perm it an y group of people to concur
upon certain things an d w ays as proper an d
right, and if th ey w ere sincere, their suppres
sion of others w ho did differently would not
constitute intolerance. It is further apparent,
that if this practice w ere allow ed to continue
unabated, the freedom of a people would
soon be abolished.
In fact, this brings up th e question of w h at
am ount of freedom shall each of us tolerate
upon the p a rt o f others. It is cogent th at if
an arb itrary freedom w ere sought by each in
dividual, th a t is, if he w ere perm itted to do
exactly as he pleased, there w ould be no
social order. T h u s, in a dem ocratically or
ganized society, individuals are free to choose
the necessary lim its of their own powers and
conduct, an d to select others to determine
that for them. Such rules, laws, or principles
are then enforced by the m ajority against the
whole, an d are held to be the right. T h e in
dividual sacrifices his right, as a member of a
dem ocratic society, to refuse arbitrarily to
conform to the m ajoritys wishes. Conse
quently, w hen he does violate such laws, the
other members of society cannot show him
tolerance, an d themselves still be considered
law -abiding.
Such laws of society are artificial stan d
ards. T h ey m ay have no archetypes in n a
ture, th at is, in our instincts, in our emotions
and even in our sentim ents. Furtherm ore,
time may prove them, as history has often
Page 67
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Make A Will
In my position as an officer of A M O R C ,
I also serve in the capacity of a counsellor to
m any members. T h e y discuss their intimate
problem s and affairs freely w ith me. W e do
not solicit such consultation, b ut are happy to
render w hatever service w e can. T o one who
has not h ad much experience w ith hum an n a
ture, and the problem s w hich confront per
sons, it would seem th at members of their
family should and w ould act in the capacity
of their advisors in m atters other than health
and legal affairs. Indeed, such would be
m ost appropriate if at all times an intimate
and confidential relationship existed between
members of a family. F rankly, an d most re
grettably, not only does such a bond of sym
p ath y and u nderstanding not alw ays exist
betw een some members of a family, but there
may be actually a d istru st betw een them. A
blood relationship betw een b ro th er and sis
ter, father and daughter, son and mother, for
example, does not guarantee a unity of inter
ests or like tem peram ents. F requently a per
son m ay be closer to a stranger, th a t is, to
one w ho has no biological connections, than
to a blood relative of the imm ediate family.
It is n o t an uncommon experience for mem
bers of a family to be divided upon subjects,
and the barrier of likes and dislikes between
them m ay be insuperable. A son may be a
sincere student of m etaphysics and m ysti
cism; the father m ay ignorantly and w ith
prejudice criticize the study as trash, and the
time devoted to the interest as a w aste.
A gain, a husband m ay have ju st somatic and
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T rue Initiation
M an y individuals realize th at w hen a true
initiation takes place the initiation is more
m ental than physical; nevertheless, for most
hum an beings, the physical steps w hich go
with the initiatory process are quite im
portant. T h ey serve to provide the back
ground or to contribute to the environm ent
which is conducive to initiation. If on the oc
casion of initiation we w ere all able to enter
a great C athedral or a tem ple of this o rg an i
zation, we w ould usually find th at there al
ready existed those vibrations which w ere
conducive to the purpose of the initiation
ceremony. It would, no doubt, be easier for
us to gain the full meaning of initiation under
such circum stances. T h e mistaken idea in the
minds of m any individuals is th at such an en
vironm ent is absolutely essential to initiation.
In other w ords, it is a hum an trait to po st
pone initiation until those times w hen such
an ideal setting will be available. I have
heard members of this organization state th a t
they will have their first initiation w hen the
opportunity perm its them to visit a city w here
a temple exists. It can not be denied th a t all
members of this organization should be desirious of participating in a tem ple initiation,
but postponing the experience of initiation
until that condition is possible is merely d eny
ing themselves a more complete u n d erstan d
ing of the principles to which they are apply
ing themselves in the study of the Rosicru
cian teachings.
It has been repeated in these pages, and in
all Rosicrucian w ritings, th at the intellectual
com prehension of the Rosicrucian teachings
is possible to anyone w ho can read the E n g
lish language intelligentlyor any other lan
guage in w hich they are prepared. A high
school student, if he applied himself to our
lessons, could probably gain a reasonably
good intellectual understanding. But the main
purpose of the Rosicrucian philosophy is n ot
to present an intellectual com prehension of
any subject m aterial. W^here it does, in cases
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T he Problems of Life
A nd now let us spend a few minutes in
discussing the daily material problem s of the
average member of society. W e need not be
rem inded th a t such problems are ever present
and upperm ost in ones consciousness. T h is
is particularly true during these days of
w orld strife and intrigue.
T h e point w e w ish to comment upon this
m orning is the extent to w hich w e should
perm it these problems to enslave us mentally.
W e must adm it that we are frequently face
to face w ith a problem which, a t the moment,
seems insurm ountable. O ften the task a p
pears of such dimension th a t w e are aw ed by
its possibilities. W e can think of nothing b ut
the direst consequences, the greatest of grief,
resulting from it. Y et there is h ard ly one who
has not come to realize th at the greatest harm
from such a problem w as the loss of sleep
and m ental w orry which w as experienced
during the time.
P erhaps the only problem that has the least
bit o f perm anency is th at of chronic illness
w hich brings w ith it constant physical pain.
E ven this, how ever, is transitory in th a t there
is progression and retrogression. E ith er the
Page 85
O ur Belief In God
W e have before us today a question of
such a nature as to tax th e thought of the
m ost profound philosopher, yet one th at may
be answ ered quite easily by the more simple
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M oon Gardening
W e notice of late th a t our members of this
Forum circle have become deeply interested
in the subject of planting by the moon. P er
haps this renew ed interest is the result o f the
crusade for V icto ry G ardens and home
grown vegetables. M a n y have requested us
to discuss again the results of o ur own ex
perim ents here a t Rosicrucian Park.
You will rem em ber our talks o f several
years ago w hen o u r late Im perator, D r. H.
Spencer Lewis, called our attention to the ex
perim ents he w as conducting an d how his
findings supported the theory of planting by
moon phases. In spite of the fact th a t thou
sands of experim ents have supported these
findings, there are still hundreds of scientists
who deny an y possibility of moon influence
upon plant an d anim al life.
D uring the p a st y ea r our D epartm ent of
Instruction has been called upon m any times
to give w h at inform ation there is available on
this subject. M an y o f you will be interested
to know th at there are books th at can be
bought th a t deal extensively an d scientifically
w ith this subject. T h e scientist and author,
Rudolph Steiner w rote such a book entitled,
Practical T rain in g in A griculture." D r. L.
Kolisko is the author of tw o valuable books,
T h e M oon and the G row th of P lan ts," also,
W o rk in g of the S tars in E arth ly Sub
stances." T h ese three w orks can probably be
obtained from the public library. D r. C lark
Timmins has w ritten an d published a treatise
entitled, P lanting By T h e M oon." H e has
also provided a garden calendar to be used
in conjunction w ith his booklet. T h is can
be obtained from alm ost any book dealer.
Planting By T h e M oon" and the garden
calendar are extrem ely reasonable in price.
All of the above-m entioned publications are
highly recom m ended to the student who is
seriously interested in this subject.
Page 94
Change of Environment
A question of a F ra ter concerning environ
ment is one w hich has faced everybody a t
some time in his experience. It concerns the
justification of changing ones environm ent
due to adverse circumstances that have taken
Page 95
R O S IC R U C IA N P R E S S , L T D . , S A N J O S E , C A L I F .
>A A A A A A A A A A A A A A A A A A A A A A A A A g
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ROSICRUCIAN
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A PRIVATE PUBLICATION FOR MEMBERS OF AMORC,
THE ROSICRUCIAN ORDER
Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
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Vol. XIII
FEBRUARY, 1943
No. 4
C O M M U N IO N
How best may I serve?
I asked.
Then o ut o f the dark and the silence
There came a voice:
Do w hat you will with your life,
You have your choice.
W ho speaks this command?
O r is it a jest?
O r a sigh o f the ethers,
M oving in winds,
Distant, ageless . . .
I cried,
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Page 98
Greetings !
V
D ea r Fratres and Sorores:
E veryone w ants to play. W h a t a pathetic
failure some people make of the effort. It
seems quite logical to most persons th a t aca
demic instruction and lengthy training be re
quired to fit one for the w orkaday w orld.
Schools, colleges, adult centers, an d corre
spondence courses are accepted as essential
preparatory methods to convert one's general
abilities into specialized efforts th a t can be
m arketed as personal services. H ow ever, it is
presum ed th at the opposite of w o rk p lay
is not only a natural desire, but th a t everyone
knows how to satisfy i t T h e average in
dividual is of the opinion th at any p rep ara
tion for play is limited to learning the rules of
some game, or acquiring the technique of a
particular sport in which he m ay indulge.
T h e first mistake m ade by those w ho are
play starved" is the confusion of the time
available for play w ith play itself. C ertain ly
no one w ould be thought a diligent w orker
w ho set aside so m any hours each day for
labor and yet did no work. How ever, today
millions of persons look forw ard to the end
of their daily w ork routine, or the w eek end,
in itself, as the beginning of their play. W h e n
they finish their chores, lay their tools down
on a bench, or cover their typew riters, a tran
sition of interests occurs which they have
been accustom ed to think o f as play. T h ere
is no doubt th a t they tem porarily, for an hour
or two, or overnight, experience a certain
relief, a lessening of tension, and a recovery
from fatigue. Soon, however, they are physi
cally recovered, and then w ith each addition
al hour of leisure there is a diminishing of
satisfaction.
M illions are anxious to return to w ork each
M onday, not because they enjoy their labors,
but, of the tw o periodsthe w ork an d the
so-called p la y the former is more easily en
dured. T h e re are w orkers who sigh each day,
w ishing for the vacation period as a release
from their duties and for the leisure it entails.
W h e n the vacation times arrives, after the
first tw o or three days needed for recupera
tion of energy, they find the following days
appalling, long, and dull. T hese persons, as
V
all hum ans, have an intense desire for play,
but they never have it gratified. In their
minds, they continue to associate leisure time
w ith play gratification. T h e y strive for long
er recesses from work, only to find they af
ford no p articular pleasure.
M an y men have exhausted themselves
m entally and p h y s ic a l ly , i m p a i r e d their
health, in fact, to am ass fortunes so th a t they
could retire a t fifty an d play. T o their
am azement, the most agonizing years of their
lives w ere spent during such retirem ent. T o
friends an d acquaintances, they then dispar
aged the idea of play, b ut in fact they had
never p lay ed th e y d id n 't know how they
had been ju st idle.
W a lk about an y large Am erican city on a
S atu rd ay night. Cocktail lounges, taverns,
and bars in the best hotels, as well as in the
side alleys, are crow ded w ith people. It has
become a S atu rd ay , an d perhaps a Sunday
evening routine. A few m ay be intoxicated,
that is n ot the m atter at issue. W h y are per
sons crow ded into these sm oke-laden, hot,
stuffy environm ents? T h e prices they pay for
their refreshm ents are prohibitive. T h e y sac
rifice personal com fort to be jostled about by
strangers. A sk any one of them individually
if he prefers the liquid refreshm ents served
there, and he will most likely reply, not
particularly." A s well, he will not proclaim
an y definite affection for the congestion, the
bad air, or for m any of the patrons w ith
whom he m ust associate. T h en w hy does he
do so? I have to play, I can 't w ork all of
the tim e," will probably be the answ er.
T h ese persons are not liquor enthusiasts or
habitus o f dives. T h ey are probably as mor
ally circum spect as the fellow around the
corner beating a drum an d hallelujahing the
passers-by. B u t they are escapists. U n fo r
tunately, they have confused th at w hich dis
tracts their attention from their daily routine
thoughts an d activities w ith the n atu re of
play. A fter several hours o f such escape,"
most o f them will adm it it w as not especially
enjoyable, but as least it w as different from
their occupational dem ands. I have used as
an exam ple those who f r e q u e n t cocktail
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Page 100
T he Junior O rder
H ave you ever stood and w atched little
street urchins playing? T h ey are dirty, di
sheveled, undisciplined, but dynamic, literally
bursting w ith energyand bright-eyed.
T h e life of such a child is a great gamble.
W ith in him Or her is a trem endous potential
Page 101
Page 102
Idiocy
W e now have an interesting thought for
discussion from a Soror in the E ast, and I
will read it to you so th a t we can see all of
its aspects.
Is it possible for the V ita l Life Force to
enter a body and a soul not to enter? F or
example, there are children in institutions who
are called idiots and, to all appearances, they
have life but no mind, and as long as they
live they grow in body but are as a very small
baby in all other w ays. T h ey are as babies
of a few w eeks of age even though they may
live to be m any years old as the calendar
goes. Is the soul lacking in such persons? If
not, w h at is lacking?"
I have read the question and statem ent in
its entirety simply to give you an opportunity
to see a t a glance all of the thoughts th at our
Soror has in mind.
Im m ediately we can see several errors of
reasoning in this question. In the first place,
one cannot continue to live as an individual
entity w ithout both soul and V ital Life Force.
Y et in the body of the unborn child there
flows life force and not soul, b u t this is not
individual life force of the child b u t rather
of the mother. In other w ords, soul enters the
body of the infant baby w ith the taking of
the first breath of life and the bab y becomes
a living soul. T h e life force in the baby's
Page 103
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Page 106
T he Problem of Evil
A C anadian Soror, a member of our Forum
Circle for some time, presents an interesting
problem in a very excellent m anner. She says:
A M O R C states th at there is no evil, but
m erely degrees of good, w hich is putting the
m atter too euphemistically. I m ean real evil
w hich is certainly extant in the w o rld
w itness the present w ar. D oes the L ord's
P ra y er not contain a plea to deliver us from
evil? It does seem to be more than a lesser
degree of good. Just as a person w ho has
been denied the opportunity of learning the
polite usages of society an d the niceties of
life is in a definite condition of uncouthness,
or one w ho never learned to read or w rite in
the state of illiteracy, so one w ho does not
know good is in a state o f non-goodor so
it seems to m e."
A ny attem pt to philosophically or just logi
cally reconcile good and evil, to make the la t
ter appear as degrees of the form er alw ays,
upon first blush, seems inconsistent w ith rea
son. P erhaps th at is w hy the subject is one
of the paradoxes of m etaphysics. In hum an
experience, the conduct w hich is attrib u ted to
good alw ays appears to be very definitely
different from evil. O rdinarily it seems as
though good and evil had inherent in them
certain elements which w ere eternal, th a t is,
constant. If this w ere so they w ould alw ays
be recognized for w hat they are an d the
problem w ould be very simple. If, for exam
ple, anyw here and at any time all men and
women, regardless of race, creed, or educa
tion, could point to certain conduct o r h ap
penings and say with sincerity, there is evil,"
or there is good," then their definition w ould
be a simple m atter. It w ould indicate th at
both evil and good had positive qualities, like,
for example, the tastes of salt and of sugar.
W h a t actually happens is th a t a large por
tion o f hum anity sincerely term good w h at
others condemn as evil. In the example of
sugar and salt, such arbitrariness w ould be
called an error, because no m atter w h at one
m ight call them, they w ould alw ays retain
Page 107
Mystical Short-cuts
A frater in A ustralia, new to our Forum
Circle, asks: A re there m ystical short-cuts?
Is it necessary to study, to practice, and to
slowly develop certain pow ers and the inner
consciousness? A re there m ethods known
Page 108
Page 109
Religious Emotion
W e have received numerous questions from
our members concerning various types of ap
peals th at are being made through the medi
um of advertising w hich deal entirely with
the response of the individual to certain types
of religious feelings. T hese appeals are fre
quently found in various publications in which
there is an attem pt m ade to ap parently teach
Page 110
Page 111
H idden Meanings
W e frequently receive from members ques
tions w hich are the result of references in
the m onographs indicating th a t the member
should and can read between the lines and
thereby gain impressions, ideas, an d practical
applications of the Rosicrucian teachings.
T h is fact has sometimes been m isinterpreted
due to the m isunderstanding of the reader of
the m onographs, w ho failed to grasp the
exact intent of this inference. Some members
have even gone so far as to believe it is es
sential on their p a rt to read into the mono
g rap h sand, in fact, into all m aterial provid
ed to instruct members in the Rosicrucian
philosophy hidden m eanings and symbol
ism; w hen, actually, the m aterial is not in
tended to convey any meaning other than
th at which is apparent. Even correspondence
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Page 121
mal. A rigorous
tion of body and
tion of body and
all of the pow ers
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Page 125
M etaphysical Healing
A t various times we have discussed in
these pages different methods of healing and
of m aintaining health. A s Rosicrucians, we
see the value in all methods and try to use
various theories an d practices constructively
in the m aintenance of health and the com
batting of disease.
T o some people the term m etaphysical
healing" is alm ost synonym ous w ith w hat we
w ould call magical or miraculous healing.
T his is truly a misconception because a prop
er understanding of m etaphysical healing or
of m etaphysical principles is using no laws
more mysterious o r more miraculous than the
laws which are used by doctors of various
healing arts. In o th er w ords, the principles
which the medical doctor or the drugless doc
tor use are the result of the learning of the
operation of n atural laws and how they apply
to the hum an body. W h a t these doctors do
w ould appear to be miraculous, in the eyes of
savages, merely because the process and ex
planation of w h at w as done would be beyond
the understanding of a primitive individual.
It is for this sam e reason th at those who
have no know ledge of the m etaphysical prin
ciples involved in the m ethods used and
tau g h t by the Rosicrucians might believe,
w hen they see evidences of successes of the
Rosicrucian m ethods, th a t the very processes
could be attributed to a miraculous interven
tion in the ordinary n atu re of things. T h e ex
amples in the N ew T estam en t of the times
w hen C hrist seemingly perform ed miracles of
healing are some of the highest m anifesta
tions of m etaphysical healing. U nfortunately,
they have not been so recognized. Some re
ligious creeds instead of trying to show the
m astery of the laws of natu re and the C os
Page 126
Page 127
J of
Now comes one of the most unique and gripping cosmologies of all.
It is that the earth is a gigantic cell. The earth itself is the universe,
and that within its center are vast Cosmic bodies which we previously
thought were millions of miles distant. It is declared that the earth is
like unto all other cells of living matter and that it has life and action
within its center. This intensely interesting subject is discussed in a
series of simply understood and to the point lectures entitled ARCANE
COSMOLOGY. It is one of the special subjects
taught by the Readers' Research Academy. The
course consists of twenty-one lectures. Two a
month will be sent you for only 50c a month.
You can subscribe for one month or for as many
months as you please, until the course is com
pleted. Do not fail to get this real enjoyment
and pleasure for this nominal sum.
Address:
The
READERS RESEARCH ACADEMY
ROSICRUCIAN
PARK,
SAN
JOSE,
CALIFORNIA,
R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .
U. S. A.
,A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A , .
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Page 130
Greetings !
V
D ear F ratres and Sorores:
O n e w ho is seen mumbling to himself, ap
parently unaw are of the presence of others,
is usually an object of am usem ent or pity.
In fact, such persons are frequently abnor
mal, in the sense th a t they live alm ost con
stantly w ithin a subjective w orld. T h e y con
stitute psychopathic cases, the result of an
inherited or acquired mental disease. T h e
w orld of reality, of which most of us are very
much aw are and w ith which we m ust concern
ourselves, becomes illusionary to these vic
tims. T h ey are unable to distinguish the fig
ments of their im agination and the incidents
of their thought w orld from the particulars
their senses convey to them. T h e idea has as
much concrete existence to them as has a per
ception. Since it is simpler to m arshal and
control our ideas than our experiences, these
unfortunate persons prefer ideas of their own
selection to the oftentim es harsh realities of
the outside w orld.
P sychiatrists and psychologists are not
quite certain as to w hat constitutes a normal
mind. T h e only standards by which such can
be determ ined is the law of averages, namely,
a survey of the m ental state of a great num
ber of persons. Such norm alcy is indicated
by the individual's being able to distinguish
betw een realities which are external to him
self, on the one hand, and the results of his
own m ental processes on the other. O bvious
ly, it is one thing to imagine circumstances,
and it is quite another to actually experience
them objectively. Consequently, a normal
person would, it is presumed, fluctuate his
consciousness betw een the w orld outside him
self and the w orld within, as circumstances
dem and.
O bjectivity or being aw are of our objective
surroundings is vitally im portant, if we are
to concern ourselves w ith the objective world.
It m ight be disastrous for us to resort to re
flection, to muse upon a problem or a past
experience, w hile crossing a busy thorough
fare, which is very much an objective affair.
W e are compelled to be objective if w e ex
pect to reach out w ith our consciousness
through our senses and bring a picture to
ourselves, that is, an experience of the outer
V
world. F u rth er, if w e wish to direct our en
vironm ent, to use it in any m anner, w e must
be objectively conscious of itw e m ust see it
or hear it, for example.
It is patent, how ever, th at we are not just
a m achine for registering the impressions of
the w orld about us, b u t th a t it w as intended
th at w e also translate them. T his translation
is p artly a subjective process. It consists of
such functions as reasoning, idealizing, imag
ining, recollection, and apperception. W h ich
is of g reater im portance to us, the regis
tration or the translation of impressions?
Such a question is highly polemic. It is the
equivalent of inquiring w hich is the more im
portant, locating needed w ater, or drinking
it? T h e two are aspects of one process.
F requently w e perceive things to which
our minds unconsciously respond. T hus, un
der such circum stances, w e think of the ob
jective function as being the only one that
has taken place. Such objective activity which
does not require one to use the faculty of
reason and of cogitation, is either exceeding
ly elem entary o r is habitual. N o intelligent
man w ants to be exclusively a creature of
habit, nor does he w an t to so live that he
merely responds to his environm ent w ithout
volition as does a lower animal. U nfor
tunately, how ever, most persons today are
becoming more an d more creatures of habit,
and likewise extroverts. T h ey are almost
continuously living outside themselves.
T h e pressure of the w orld o f events and
circumstances crow ds in upon millions of
persons today. E ach conscious period is de
voted to perception, to trying sentiently to be
aw are of the complex environm ent. T h ey
have come to reg ard the m astery of their
lives, the ability to cope w ith existence as
depending w holly upon the acquisition of a
trem endous accum ulation of external experi
ences. T h is empirical know ledge presses in
on them an d becomes a confusion, which
causes them to sense their helplessness. In
desperation, they reso rt to external conclu
sions, the established ideas and opinions of
others whom they consult, or w hich is offered
to them as advice through the media of
special books, radio program s, and editorials.
Page 131
Page 132
O ur Belief In God
H ere is an interesting question from a high
degree member of our O rd e r w ho has been
associated w ith our Forum circle for m any
years. H e presents us w ith the following
thought: Recently, in my com pany, the
statem ent w as m ade that if you believe there
is a G od, there is a G od, and if you believe
there is no G od, there is no G od. I disagreed
but could not find an answ er. W ill you please
comment on this in the Forum circle?"
In the first place, let us be rem inded th at
everyone has his own personal interpretation
of G od. T h is G od will be the result of en
vironm ent, guidance from others, religious
creeds and doctrines to which one adheres,
one's personal studies, investigations and
m editations, as well as a great m any other
conditions and circumstances.
A s one progresses through life evolving
and developing his understanding of the laws
and principles of the U niverse, his u n d er
standing and interpretation of G od m ay
change m any times. O n the other hand, his
original conception may simply be stren g th
ened and his belief and faith greater than
ever before.
T h ere are those who drift from one reli
gious ord er to another ever seeking the an
sw ers to their questions and thoughts reg a rd
ing G od and the U niverse. E ach change one
makes brings about a change in one's u nder
standing and conception of God.
T o say th a t if you believe in G od there is
a G od, and if you do not believe in G od there
is no G od, is not sound argum ent. It is the
equivalent of the native deep in the jungles
of C entral or South America who has never
seen an automobile, stating th a t.th e re is no
such thing since he has never seen one and,
therefore, does not believe in it. You cannot
obliterate or p u t out of existence a thing o r
condition, a law o r principle, simply b y your
lack of belief in it or your failure to u n d er
stand it. Y ou m ay not believe in the law of
gravity, b u t your refusal to believe will not
prevent your destruction b y this law if you
jump from the roof of a ten-story building or
throw yourself over a precipice into the can
yon below. Y ou may not derive an y benefit
from the existence of a thing or condition be
cause you refuse to believe in it, b ut those
Page 133
A re M y stica l E xercises D an g e ro u s?
O ccasionally fratres o r sorores w rite th at
since trying some particular exercise in the
m onographs, they have experienced nausea,
fatigue, vertigo, or some other slight afflic
tion; consequently they become alarm ed and
w onder w hether the mystical an d psychologi
cal exercises w hich they are requested to per
form are potentially dangerous.
It is quite n atu ra l th a t if w e have been ex
periencing no p articular discomfiture and then
apparently are taken suddenly ill, w e seek to
determ ine the cause. T h ere are tw o w ays to
determ ine the cause of a physical distress.
O ne is to have a proper diagnosis of the
symptoms by a physician o f one of the recog
nized schools of therapeutics. T h is consti
tutes a scientific inquiry into the n atu re of
your condition. T h e other is to begin to
speculate on the cause. Such speculation
takes the form of attributing responsibility to
any new activity or change in routine. T h is
kind of speculation is a form o f superstition.
It is characteristic of the reasoning o f a primi
tive mind. A ctually we have know n of some
persons who w ere so presum ptive in their
thinking or lack of it as to conceive a
series of business reverses as due to their
A M O R C m embership. Since such adversities
began about the tim e of their affiliation, to
their minds, the parallelism of the dates sug
gested some connection.
Each mystical exercise, no m atter w h at its
n ature o r in w h at degree of the teachings it
m ay be found, has been subject to test per
sonally by the Im perator. Likewise, more
often, every officer of the staff, as well as
hundreds of members in this jurisdiction and
abroad have tested it before it has been pro
posed to the general membership of A M O R C .
In fact, the m ajor portion of the fundam ental
experiments of the Rosicrucian teachings
have been a p a rt o f the official teachings of
the Rosicrucian O rd e r in E urope for m any
years before they w ere introduced in the
W e ste rn W o rld . Consequently, if there w ere
anything inherently w rong in such exercises
it w ould have been revealed long ago and
they w ould not have been continued. F u rth e r
more, no single im portant experim ent incor
porated w ithin the m onographs of A M O R C
has ever been deleted, either because it w as
found to be ineffectual or harm ful.
Page 134
Page 135
Everyday Relativity
A frater arises to ask this Forum the ques
tion, In a recent m onograph there is one
thought I do n o t u n d erstan d an d th a t is th a t
the outer w all o f living cells is negative. If
that is so, how can the cells group together to
form tissue, for example, or other matter?
W e know, an d it is a law, th a t like polarity
repels like."
In the particular m onograph to w hich the
frater refers appears this statem ent, A cell
is the earliest form of living m atter; it is a
small globule, either solid an d opaque, or
solid and tran sp aren t; it is slightly elliptical,
having an o u ter w all or coating, vibrating
with a negative quality, an d a nucleus in the
center, which, vibrating w ith a positive qual
ity, invariably conform s to th e m anifestation
of a perfect circle o r sphere." C onsequently,
it would seem inconsistent th a t tw o cells
could be attracted to each other if their outer
polarity is identical. A ccording to the estab
lished law, it w ould ap p ear th a t such cells
should repel each other. H ow ever, if th a t
w ere so in fact, the actual process of grow th
b y accretion w ould not be possible.
W h a t m ust be realized is th a t both nega
tive and p ositive, as polarities o r as a vibra
tory condition, do n o t have a fixed content.
T o be more perspicuous, all negative states
are not alike; also, neither are all positive
ones. W h a t a t one time by its function, its
phenom enon m ay appear negative, in relation
to some other condition, m ay m anifest as
quite positive. T h e outer w all o r membrane
of a cell is negative in relation to the vibra
tory n atu re o f the nucleus or center. H ow
ever, the same membrane, b y contrast, may
be positive to ano th er cell the radiations of
Page 136
Page 137
Page 138
Page 139
Page 140
Page 141
Page 142
T he Akashic Records
A Soror from the Southw est asks this
Forum : I w ould appreciate being given a
g reater u nderstanding of the A kashic Rec
ords, w here (I h ad heard said) is recorded
all th at ever w as o r ever will be. H ow does
one correlate a com prehension of this w ith a
com prehension of the creative pow er of
thought, the directing, free choice, etc.; or
does one look upon these records as upon the
keyboard, upon w hich it m ight be said is the
tone of every composition th a t ever w as
played or ever will be played?"
T h e Soror h as w ritten the answ er within
her own question. T h e A kashic Records is a
mystical and allegorical term depicting the
indelible records of all events, circumstances
and happenings of the p ast an d of the future
which exist in the Cosmic Consciousness.
Since the Cosmic Consciousness, or the In
telligence o f G od, as a source and as order,
is the ever con stan t cause of things which are
an d w hich will develop, all things are in
scribed therein. T h e Cosmic law s are the
moving spirit of the Consciousness of God.
In other w ords, G od or the D ivine alw ays is;
th at is, it is substance. B ut it is the Con
sciousness, the thought o r intelligence of
G od, if you will, which causes this substance
to assume the variations of w hich w e are
conscious. C onsequently, this moving, inde
term inate substance, the Consciousness of
G od, is a potential of all th in g sth at which
is, which has been, and w hich will be.
Page 143
Page 144
Page 145
Page 146
Influence of Color
A soror from E n g lan d now arises and says:
O n this my first visit to the Forum Circle,
I have a few question about colors to ask.
W h y is it th a t colors w hich become one per
son will not look well on an o th er person of
similar coloring of eyes, hair, etc? W o u ld it
be possible to guide the development of the
personality som ew hat by surrounding oneself
w ith certain colors? In other w ords, would
not certain colors, like certain types of music,
have an effect on the personality?"
Color plays a trem endous p a rt in our lives,
not alone by the fact th a t it seems to exist for
us and w e utilize it therefore, b u t also the in
fluence it has upon us, of w hich we are not
conscious. T h ere are m any reactions to our
environm ent, such as places w e are in and
clothes th at w e w ear, w hich w e do not a t
tribute to color, b u t erroneously to other con
ditions. Before w e consider the psychic and
psychological effects w hich color has upon
our lives, it is b est first to understan d some
thing of its physical nature, th a t is, its rela
tion to certain other common forces and phe
nomena of the universe.
Before the experim ents of Sir Isaac N ew
ton, so com paratively a short time ago as the
early p art o f the E ighteenth C entury, it w as
not known th a t all of the colors w ere com
ponents of sunlight. From his time began a
serious inquiry into the natu re of color. W e
Page 147
Page 148
P sy ch ic P e rc e p tio n
M an y of our members request not only in
form ation concerning m ethods of developing
our psychic senses, but further inform ation
regarding how w e perceive and come to know
anything th a t exists about us. T h e process of
gaining inform ation or know ledge is through
perception. Perception m ight be defined as
M an 's capacity to gain impressions or to
cause im pressions to register on one's con
sciousness. T h e simplest perception m ight be
seeing. T h is sensation of sight causes the
thing w e see to be impressed upon o ur con
sciousness, b u t there is also the field of psy
chic perception w here w e gain inform ation
other than through the usual objective chan
nels of perceiving. T h e objective mind per
ceives through the sense organs. T o dis
tinguish w hat constitutes psychic perception
is to consider th at all psychic perceptions are
those perceived by the subjective other than
through the medium of objective senses.
E verything that is psychic is, in a broad
m anner of speaking, the opposite of w h at we
consider physical or material.
W e m ust bear in mind th at we cannot iso
late perception to one kind. I am going to
speak of various kinds of perception, for w e
cannot exclusively interpret our perception
in term s of one organ. E verything you do
is influenced by more than one physical or
gan. A t this moment you are hearing, seeing
and feeling. T hose three senses are particu
larly predom inant at this moment, insofar as
your conscious process is concerned. You
cannot rid your mind of any one sensation
which you now experience and still be con
scious of everything going on in your envir
onment. T herefore, we see th at objective per
ception plays an im portant p a rt on the basis
of furnishing us w ith the know ledge we ac
quire as a p art of our background, inform a
tion and reasoning.
W h e n w e look out from ourselves an d in
terpret w hat w e perceive, w e look through
our own experience and understanding, just
as if w e w ere looking through colored glass
es. W h e n we put a lens of a certain color
over our eyes, w e imm ediately change our
visual w orld and throw a different light on
our perception of everything; th at is, w e see
in a different w ay. T h e sum total of our ex
periences colors our perception to the extent
th a t w hen one beholds any situation a partic
Page 149
Page 150
Page 151
Page 152
M ental Massage
I have just received a report from one of
our new members th at is truly encouraging
for it shows faith and belief in the teachings
of the early degrees. In his report o ur F ra ter
comments upon the m any w ays in w hich he
is applying the rules of concentration.
Y ou will all remember the im portant exer
cise in the F irst D egree th a t requires focusing
the objective consciousness upon the p arts of
the body beginning w ith the soles of the feet.
It is possible th a t all of us do not realize the
im portance of this experiment. In the first
place, the m onographs state th a t it is a m eth
od of stim ulating Cosmic Consciousness.
Page 153
Soul Energy
W e have stated frequently th at we can
become so involved in term inology th at we
lose sight of the real meaning th a t we w ant to
convey through these terms. In the N eo
Page 154
A n Open M ind
T h e question of m aintaining an open mind
is brought to our attention in a letter from a
Soror who comments upon the reaction of
one, not a member of this organization, to a
lecture he heard presented b y a field repre
sentative of the O rder. In this lecture the
representative of the organization m entioned
some facts concerning reincarnation and evo
lution. T h e individual stated th a t her friend
w as shocked b y these comments and refused
to see any value in the organization's teach
ings because of the affect of the considera
tion of these tw o subjects alone. N aturally,
the question of w hether or not this person
w ishes to affiliate w ith the O rd e r is a m atter
for him personally to settle, but it is reg ret
table th a t an entire decision should be based
upon the mere fact of not accepting one or
two theories.
A n y member of this organization knows
th at w e do not have any set of doctrines to
w hich an individual m ust give complete sup
p ort to the extent of dropping all other beliefs
or convictions th a t he m ay have previously
felt w ere best. In other w ords, principles of
benefit th a t come from affiliation in this o r
ganization are not entirely built upon either
of these two principles or, in fact, any other
one or two isolated principles unless w e do
acknow ledge the fact th a t one must have a
belief in the existence of a Suprem e Being
upon which to base their concept of our
teachings. It is regrettable th a t m any hum an
beings have barred the door to success and
happiness m erely because they could not a d
just their thinking to som ething different than
they have thought of in the past. It m ight be
w orthw hile for us to analyze w h at beliefs or
opinions actually shock us. It is doubtful if
a person has an honest, open-m inded attitude
th at any idea will shock him unless the shock
is due to a m oral basis instead of intellectual.
T h e question then is: W h a t is the basis of
intellectual shock? It can only be the refusal
of the individual to w an t to gain know ledge
outside his immediate sphere of existence. T o
Page 155
Page 156
T he Middle Path
Probably w e
cian teachings,
som ew hat of a
the sense th at
Page 157
Page 158
W hat Is Karma?
A F ra te r from an eastern city presents us
w ith an interesting thought this morning. H e
w rites as follows: Should w e unceasingly
strive to overcome all hardships? I can al
most know the answ er is yes, b u t why? If w e
are to suffer from Karma in the earthly life,
w hat will it avail to fight or resist? If once a
thing is overcome, will w e not have to ex
perience the sam e thing again in another
form?"
In our comments let us first o f all recall
w hat w e have learned regarding Karma. O u r
teachings tell us th a t K arm a is a law of learn
ing through experiencing, not a law th a t ex
acts a h u rt for a hurt, or, as it has been stated
in the Rosicrucian M anual, It does not exact
an eye fo r an eye and a tooth for a to o th
N evertheless, m an does reap as he sows in
the m ajority of cases, but this is because he
is usually a stubborn student and m ust learn
Page 159
oocLecia^ti P a te n til
R O S I C R U C IA N P R E S S , LTD , S A N J O S E , C A L I F .
COLLEGE H E IG H T S
S A N JO S E , C A L IF .
A A A A A A A A A A A A A A A A A A A A A A A A A .,
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Entered as Second Class M atter at the Post Office at San Jose, C alifornia,
under Section 1103 of the U . S. Postal Act of O ct. 3, 1917.
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Page 162
Greetings !
V
D ear Fratres and Sorores:
C haracter is far more personally evolved
than it is inherited. C ertain em otional and
intellectual qualities w hich contribute to char
acter can be inherited. F or example, the
tendency of Latins to emotionalism can be
passed from parents to offspring. Likewise,
a high degree of intelligence, w hich may
make possible profound thought and good
judgm ent, m ay also be inherited. O n ly to
this extent is Our character inchoate a t birth.
C haracter m ust be aroused or developed
m ainly by associations, instruction, and sug
gestion, nam ely, factors of environm ent. As
is said in the Rosicrucian m onographs, the
essence of character is a personal idealism .
Psychologically, even those persons whom
society refers to as criminals often display
the elements of good character. T h e y are
determ ined; they are often courageous, loyal,
even self-sacrificing, but unfortunately they
have a misplaced ideal. T h o se same attri
butes could have been directed into channels
which might have m ade them splendid citi
zens instead of anti-socials.
It is not difficult to com prehend the effects
of certain influences upon the ideals of the
form ative m ind of a child. If a father, for
example, has been subject to a series of ad
versities, continuous unem ployment, possibly
due to the fact that he has no specific train
ing which he can m arket, he may presum e
th a t he is personally being discrim inated
against, H e becomes more and more em bit
tered w ith a society w hich seems to have con
spired to keep him and his family in pov
erty. H e voices his acrim ony and disappoint
m ent in the presence of his small son. H e
continually denounces the affluent, the suc
cessful person, as an enemy of those in his
own station in life. T h e child, naturally sym
pathetic and responsive to his p aren ts' com
ments, in all probability, comes to develop a
dislike, which may m ature into a hatred, for
those w ho are prosperous. Likewise, later in
life, he may feel th a t such persons have
gained their material goods and possessions
solely at the expense of such people as the
members of his family. In his own mind, he
V
may seem justified, therefore, in depriving
them of their returns, their properties and
possessions b y an y means. A ctually, he is
noble in spirit. H e considers himself a kind
of modern Robin H o o d t o prey upon the
affluent to aid th e less fortunate.
C haracter, thus, is a bending of our nature
and of o ur will and interests tow ard an end
which w e believe is right. A strong char
acter is one w ho will endure great personal
physical sacrifies and suffering to attain his
end. A weak character is one who has not
the strength o f mind or the exercise of will
to meet the dem ands upon him which an ideal
he may have m ay exact. O n the o th er hand,
ill health often contributes to w h at may be
said to be w eak character. Psychological dis
turbances do likewise. T h u s, if a person is
physically w eak, to the extent th a t his nerve
energy is g reatly depleted, he has not the
strength to enforce will, nam ely, his desires.
A person m ay also be suffering from neu
rasthenia, the result of some nervous shock,
which would cause him to develop some
phobia or inhibition. W h e n ev e r confronted
with the elem ents of the experience which
caused the phobia, a fear, a w eakness would
grip him. H e is robbed of the objective
strength o f will. T h e result is a display of
w hat is popularly term ed "w eakness of
character."
W h e re the child or young person is of
normal mind an d health, an d the parents are
truly desirous of building character in such
a person, it is not so difficult a task as or
dinarily im agined. T h e first step is to de
term ine a course of ethics, the right and
w rong of conduct, and certain stan d ard s of
morals th a t should be held up as an ideal in
life. T h e p arents, however, m ust realize th at
they cannot fashion the lives of their children
entirely a fte r themselves. T h e w orld an d
society are constantly changing. T h e right
of any conduct should not be just the per
formance o f some detailed procedure, but
rath er the effect the procedure may produce.
Simply put, parents m ust n o t condemn as
w rong, mannerisms, likes, dislikes, and cus
toms of their children m erely because they
Page 163
Page 164
Unselfishness
Am ong the m any im portant virtues of mod
ern m an there is none of greater value to
m an's spiritual grow th th an th a t of unselfish
ness. Y et very few of us apply this principle
truly as a definite p a rt o f o u r program of
progress and development.
E arly in the w ork o r stu d y of Rosicrucian
ism w e adm onish the member to assume an
humble attitu d e tow ard the physical w orld
about him an d especially tow ard the material
blessing th a t he m ight enjoy from time to
time. H ow difficult it is, however, to live up
to these requirem ents perfectly.
Page 165
Forum Experiment
O u r happiness often seems to be dependent
upon simple things. M ost of us do n ot realize
this until rath e r late in life perhaps, not
until w e have sought futilely the purported
pot of gold a t the end of the rainbow . Some
times this realization can be h ad only by
truncating all those things w hich a t first
seemed the v ery soul of our happiness. T hen,
after a com paratively brief period of ad ju st
m enten o u g h to recover from the shock
we find some form er prosaic thing or condi
tion producing happiness equal to w h at we
once thought only abundance could provide.
W h a t constitutes happiness affords an op
portunity for g reat philosophical speculation.
How ever, on this occasion I w ould like to
call to your attention one o f A ristotle's refer
ences to happiness. H e said th a t happiness
consists of th ree kinds o f goods: F irst, the
goods of the soul, nam ely, the virtues. Sec
ond, the goods of the body, noble birth or
good family, and health of b o d y an d mind.
T h ird , the goods of th e w orld. T h ese latter
he designated as prosperity, th a t is, provid
ing for sufficient bodily com forts. A ristotle
contended th a t even a sage could not be
h appy if he w as in ill health or in w ant. A nd
so no one of the goods is sufficient for hap
piness; all three enum erated above are neces
sary. If one exam ines these goods carefully,
he will see th a t they exclude most all of those
conditions an d possessions w hich m ost men
think contribute to happiness, such as wealth,
fame, an d tem poral power.
Regardless o f w h at you now believe means
future happiness, you also will adm it that
m any of your ideals of tw enty or thirty
years ago, which, a t th a t time, you thought
the acme of happiness, have become but
chimeras w ith the passing of time. A s you
look back, you realize th at some habit, some
Page 166
Page 167
Page 168
Adoption of Children
A Soror says: W e have not been blessed
w ith children of our own. D uring the first
years of our m arriage, this vital m atter seem
ed to give us little concern. As time w ent by,
w e felt w e w ere becoming selfish in not tak
ing on parenthood, at least by adoption. W e
are b y no means w ealthy. W e are one of
those millions that constitute the great middle
class. A s such, w e are com fortably situated
and could easily afford to give a child not
only an excellent home, but such care and
training as could and w ould make it a w orthy
member of the hum an society which w e hope
for in the w orld of tomorrow. T h e bringing
up o f children w ith high idealism and wellequipped for the battle of life, in the opinion
of my husband and myself, is the moral ob
ligation of all those w ho can. I w ould not
personally recommend that a man an d w ife
adopt a child, w here economically the child
m ight be caused to suffer later, or w here it
w ould be accepted into a family for the mere
purpose of gratifying the enjoym ent of its
foster parents. It m ay seem strange th at
w hen persons have such a sincere love for
children and are anxious to adopt them, it is
really difficult to obtain inform ation as to
how to proceed. It is true, an attorney can
give complete inform ation as to legal require
m ents, but as to w here the children may be
obtained, he knows little, if an y more than
those inquiring. T h e Rosicrucians have ex
tensive ram ificationssources of inform ation
can the Forum advise me?
F requently, requests for such inform ation
are directed to the Im perator. T herefore, a
short time ago he instituted a cam paign to
determ ine w here the institutions having chil
Page 169
Page 170
Exercises to Advance
In a recent letter to our D epartm ent of
Instruction, a F ra ter w ho is am bitious to gain
as much in as short a time as possible, asks
for exercises or experim ents to perform th at
will accomplish the m ost advancem ent w ith
the least effort on his p art. U nfortunately,
no one has y et discovered in this w orld how
to accomplish something w ith little effort. I
How to Study
It is very advisable th a t w e periodically
meet w ith others for discussion, an d for the
exchange of ideas. O n such occasions there
are those w ho ask questions w hich w e m ay
not have entertained; but once w e have
heard them, w e are as anxious to know the
answ ers, as though w e h ad asked them our^
selves.
On the other hand, it is dangerous to de
velop the habit of having others continually
explain, read, and interpret for us, or lecture
to us, for th a t develops a dependence upon
others. W e come to feel th a t we, ourselves,
cannot quite learn or know unless others do
the thinking for us. Individuals w ho have be
come accustom ed to class instruction exclu
sively, find it almost impossible to read a
book or a m anuscript, alone, and digest it.
T h ey lack the experience of how to assim ilate
thoughts by themselves and select from them
the most im portant. T h ey become, shall w e
say, invalids in their learning. T h e y are like
some persons w hose digestive system s are so
unstable th a t they m ust receive food w hich is
term ed pre-digested, because organically they
are incapable of preparing it for digestion.
T h e uniqueness o f the Rosicrucian system
or m ethod of study is the fact th a t it makes
you a follower of your ow n thoughts, of your
own pow ers and abilities, rath e r than a fol
Page 171
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Page 175
Breathing Exercises
A n im portant m eans tow ard assisting our
general developm ent is contained in the
breathing exercises w hich a re outlined at
various points in th e m onographs. T h ese
exercises, as a rule, seem simple b u t are
nevertheless im portant even though in the
case o f some individuals they m ay seem to
be a problem. I am thinking particularly of
a question asked b y a F ra te r w ho finds the
b reathing exercises difficult due to his own
condition of health. In this case, the F ra te r
asks how h e should perform these exercises
Page 176
Our University
I believe th a t w e can be justly proud o f the
program for this y ear's term of the RoseCroix U niversity. In spite of m any hardships
and handicaps, w e have been able, up to this
time, to com plete our plans for th e regular
university term which begins on June 21 an d
continues for a full three w eeks' period.
Some of o u r faculty are in the arm ed
forces, an d it has been a difficult y ear to
secure substitutes b u t after w orking w ith this
problem for the p ast few m onths w e have
read y for the students w ho intend to register
for this y ear's term one of the most elaborate
courses of stu d y th a t have ever been planned
by the university. In each college o f the uni
versity this y ear, the student will have com
petent instruction from Rosicrucian members
trained in their particular fields and subjects,
and, in addition, be able to select one o r tw o
special courses from another college to ad d
to his interest an d inform ation.
O u r faculty is chosen prim arily from
am ong faculties of other colleges, universi
ties, and schools throughout the country.
Some of our faculty come alm ost across the
continent to spend the three w eeks' term a t
Page 177
Page 178
Building Karma
In view of the fact th a t the subjject of
K arm a has been discussed num erous times in
these pages as well as developed in some
detail through the m onographs themselves,
there is little w e can add to th e subject in
general. From time to time, however, there
are questions w hich deal w ith certain phases
of K arm a in a m anner th a t has not h ad spe
cific discussion although the subject may
have been touched upon.
O n e such question concerns the effect upon
K arm a o f an individual adhering to an ideal
even though the ideal is w rong. Some years
ago a popular motion picture w as built
around the life of a man w hose loyalty to
the enterprise w ith w hich he w as affiliated
b rought him one problem after another, yet
he w ent on holding to the ideal of the firm
for w hich he w orked w hich actually w as an
ideal in his own mind. W h ile his ideal w as
based upon th e service th a t the firm could
render, the actual policies and m anagem ent
of the firm w ere definitely tied up and only
concerned w ith the financial gains regardless
of the m ethods used to bring them about.
H ere w as the case o f an individual devoting
his life to a m istaken principle, but, never
theless, in the services w hich he perform ed
Measuring Development
W e have discussed in these pages before
th e fact th a t psychic developm ent cannot be
m easured by an y physical standard. Some
individuals failing to realize this sometimes
take inventory an d are not sure th a t they
have gained w h at they should in proportion
to the effort they have conscientiously put
forth.
Such is 'the case of a F ra ter w hose corre
spondence came to my attention recently. I
have every reason to believe th a t this F ra ter
has been sincere in the study o f our teachings
up to one of our higher degrees. I cannot
vouch for the fact th a t he has daily and sys
tem atically practiced the exercises necessary
to develop a perfect technique, b u t a t least
his sincerity is beyond questioning. N ow he
Page 179
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Phenomenal Powers
A F ra ter states th a t his sister recently re
ceived some literature w hich contained a
num ber of circulars promising w onderful
m ental developm ent through the practice of
the exercises w hich these circulars gu aran
Page 181
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INDEX OF VOLUME XIII (Comprising the Entire Six Issues of the Twelfth Year)
N O T E The small letters after the page numbers refer to position on page; a, upper half of first column; b, lower
half o f first column; c, upper half o f second column; d, lower half of second colum n.
B
Babylonian Civilisation, 77d
Berry, Dr. R. J., 81b
Books and M agazines:
Book of the D ead, 23d
D escent o f M an, 43c
From Fetish to G od, 43a
H ealing Gods o f A ncient C ivilization, The, 77c
Jasher, 23d
Keep Y our O w n T eeth, 6c
Rosicrucian D igest, 75d, 94a
Secret H istory o f Francis Bacon, 30b
Story o f Learning, 29c
D
Darkness 20b, 187b
Darwin, Charles, 43b
D evelopm ent :
Effort in re. to 170c
Insight and intuition re., 9d
M eans of, 175d
M easuring, 179b
N o short cuts to, 107d
Duality and the Cosm ic scheme, 72c
Druids, ancient, 23b
Page 190
G
Gardening, moon, 93c
God:
B elief in 85d, 132a
and the B eginning, 79c
Goldschmidt, Dr. Richard B , 45a
L
Lamarck, Jean Baptiste, 43b
Lewis, Dr. H Spencer, 83a
Liber 777, 26c
Light, absence of, 20b
Lodge apron, 183b
Lycanthropthy, 88b
H
H ate, 120d
H appiness :
A ttainm ent of, 38d, 165c
C ontributions to, 166a
Symbols o f past, 166d
H ealing:
A bsent treatments, 69a
A n cien t methods, 76a
M etaphysical, 125c
W hile ill, 26a
H ealth :
and interfering thoughts, 68d
and spiritual awakening, 60c
Hereditability, 162a
H obby collecting, 167a
H oly Assem bly, 50c
Idiocy, 10 2b
Incas, 12b
Indexes, prices of, 30d, 31a
Objective perception, 8b
Intuition, 4d
and insight, 8d, 9d, 10b
Intuitive U rge, 4c
J
Junior Order, The, 101b
K
Karma, 14d, 158d, 178b
Karmic Law, 19b
Keeper, our brothers, 14c
Kelts, 24c
Pasteurisation, 6d
Patron Fund:
A pplication of, 138b
Foreign help, 139b
Future plans, 139d
Perception :
Everyday, 131b
Kinds of, 149b
Objective, 8a
Psychic, 149a
Page 191
Soul:
Energy, 153d
Force, 15 7d
Space, 184d
Spectrum, color, 147b
Spirit and gravity, 137a
Stability of Rosicrucian Teachings, 13 5a
Polarity, I35d
Power :
Phenomenal, 180b
Dorm ent, 174b
Pre'D avidian, 12b
Study:
Technique, 171b
Rosicrucian system of, 1 7 lc
Subjective consciousness, 2 Id
Suggestion, Mass, 18b
Talents:
Awakening of, 144a
of great men, 144d
Talks to self, 131c, d,
Teeth, care of, 5c
T elepathy, 55c
Races, lOd
Reasonong, suppression of, 131b
R elativity, 13 5c
R eincarnation, 18d
u
U niversity, Rose Croix :
Faculty, 177a
Term, 177b
Registration, 178a
Urge, intuitive, 4c
U ltr a v io le t rays, l i d
v
V endetta policy, 117a
Vestigial organs, 44c
Vibrations, 95c
Vibroturgy, 46b
s
Seeing Souls, 173d
W ar:
A ncient and m odem , 2b
M ystical conception, 2d
Shock, 53a
Sleep, 123b
(jjnvuici
E P IP H A N Y P O S S IB L E . . .
c a n a bodily m anifestation of
th e Divine b e b ro u g h t ab o u t? Did
the sim ple a n d sincere desires of
th e an cien ts voiced in p ra y e r
c a u se Cosm ic intervention in tim es
of n eed ? H as m a n lost his h eritag e
to invoke the Divine Powers, or is
th e m ystery of m iracles a secret
ch erish ed b y a few? Here is a frank
d iscussion b o th from the m ystical
a n d scientific points of view. W hat
constitutes m iracles? They a re re
v e a le d a s a n orderly w orking of
n a tu ra l law s law s th at can b e
co m m an d ed by those who have the knowl
edge. Do y o u know w h at so-called miracles
a re possible in y o u r life to d a y w ithout m ys
tery, stra n g e rites or practices? The R eaders'
R esearch A cad em y com posed of m en a n d
w om en th ro u g h o u t the w orld w ho desire
sim ple, helpful su p p lem en tary rea d in g offer
you th e follow ing course of rea d in g entitled,
"The M ystery of M iracles." You m a y s u b
scribe to this course for only one m onth or
six, a s y ou choose discontinue w h en ev er
you will. A dd to y o u r fount of know ledge.
REMEMBER
THAT YOU
TWO LARGE
DISCOURSES
for only
P R IN T E D IN U . S . A .
R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .
A A A A A A A A A A A A A A A A A A A A A A A A
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ROSICRUCIAN
FORUM
AUGUST, 1943
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Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U . S. Postal Act of O ct. 3, 1917.
Vol. XIV
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SUPPLICATION
Let me this once cry aloud!
Let fly the shroud
O f panic clutched against the walls
O f the gnarled mind's halls;
Let echo out
Fold on fold the shout
O f cold anguish from burning heart;
Let tears lastly start
To moisten this dry grief.
Consecrate belief
Which died here unborn;
Let me mourn
Who loved her promise.
Permit the slim surmise
That time may resurrect
The stricken intellect.
GILES HOLDEN.
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THE ROSICRUCIAN FORUM IS PUBLISHED SIX TIMES A YEAR (EVERY
OTHER MONTH) BY THE DEPARTMENT OF PUBLICATION OF THE SUPREME
COUNCIL OF AMORC. AT ROSICRUCIAN PARK. SAN JOSE. CALIFORNIA
SUBSCRIPTION PRICE, ONE DOLLAR and SEVENTY-FIVE CENTS ANNUALLY
FOR MEMBERS ONLY
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Page 2
Greetings !
V
D ear F ratres and Sorores:
T h e horrors and detrim ents of w ar are all
too obvious to most persons. W ith the in
creasing intensity and duration of the con
flict, the m aterial and physical disasters as an
afterm ath are apparent to the m ost casual
observer. Ships are returning daily w ith their
cargoes of w ar-torn bodies. T h e periodically
published casualty lists are being upped.
In every S tate of the U nion and nearly every
Province of C anada, and in the lands of the
Allies and A xis alike, new hospitals and sani
tarium s are being erected in anticipation of
the fruits of w ar. W ith each passing
month, more and more families are becoming
intim ately aw are of the w ar's existence by
the loss from their immediate circles of a son,
husband, brother, or father. It is a loose con
sensus of opinion, however, th a t the active
dangers and dam age of w ar will end w ith the
cessation of conflict. From then on, it is con
tended, the general program will be one just
of construction. It is frequently related th a t
there possibly will be some internal friction,
strikes, riots, agitation, as the pendulum
sw ings back and civilization goes through an
adjustm ent from an arm ed camp into a
w orkaday w orld.
It is apparent from such reasoning and the
preview of post-w ar plans as expounded by
representatives of governm ents, institutions
an d organizations, th at certain other hidden,
insidious effects of the w ar are not being
dealt w ith. C ertianly every intelligent person
m ust realize their existence. Is the fact th at
little o r nothing is being said about them or
being done to stem them, an indication of
indifference? Possibly because the effects are
more psychological than physical is the rea
son th at they evoke less alarm , though the
consequences are none the less severe.
T h e prim ary principle of dem ocracy is free
dom. T h is freedom connotes an independence
o f the individual from an y social or political
influences th a t he himself has n ot helped to
establish. T o bring about this dem ocracy, or
rather, to m aintain it in a state of w ar, w e
have had to create conditions w hich have
actually robbed the individual of his self
V
dependence, an d th a t very independence for
w hich dem ocracy stands. In theory, a t least,
this self-dependence is restored to the in
dividual w hen dem ocracy is victoriousb u t
will the individual w an t it then?
Let us take the exam ple of the thousands
of girls o f high-school age, or those w ho have
ju st com pleted courses in commercial or trad e
schools. T h e dem and for the services of
these girls is overwhelm ing. It is very defi
nitely an em ployees' m arket. Industries bid
one ag ain st the other to engage them. Such
bids are n o t entirely on the basis of m onetary
appeal. In addition to sometimes nearly
fabulous salaries for their experience, the ap
peals consist also of no experience neces
sa ry , big p ay w hile you learn , less hours,
frequent rest periods, etc. etc. In them
selves, these offers m ay seem to be innocuous,
in fact, an indication of social development
an d improvement. H ow ever, the m anner in
which these inducem ents are carried o ut does
have a disastrous effect upon th e conscious
ness of the social obligations of such young
people.
A n ideal environm ent is now often in
terpreted as a disregard for discipline. T h ese
young people resent supervision, considering
it not in tune w ith the m odern times. T h o u g h
their actual w orking hours per week, in other
than w ar industry, m ay be only forty, a d
monishm ent about idleness during such hours
is objected to as an effrontery. Periodic ab
sence from actual w ork duties for conversa
tion, smoking, and indulging in soft drinks,
goes beyond necessity. Justified reprim ands
result in their quitting the job. Increased
pay and special privileges, are exacted b y
concerted action, intim idation, rath er th an
merit of service. T h ere are exceptions, yes;
b ut in the ag g reg ate th ey are too few.
T h ese young people have never w orked
elsew here previous to their present w ar time
occupations. T h e conditions they dem and
in fact, e x a c t s because of the times, represent
to them a sta n d ard th a t should and m ust be
m aintained. It is logical th a t even though no
intelligent person w ants the deplorable w ork
ing conditions of thirty years ago to return,
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T he Initiation Process
A m ong the questions which reach us in regard to initiation, it is evidenced, from time
to time, th a t the individual w ho is approach
ing the perform ance of an initiation is not
quite sure of his ground. By this is m eant
th a t since the process is different from any
thing th a t the individual has done before, he
realizes th a t he is approaching something
th a t is outside of previous experience.
In o rder to fully understand the process of
initiation an d all th a t it can m ean to the in
dividual, it is necessary to approach the sub
ject from the psychological standpoint; th at
is, to interpret initiation in term s of the be
havior of the individual and of the m ental
processes th a t m ust accom pany an d result
from the initiation ritual. Before initiation
can be considered by itself it is necessary to
consider as a background the purpose in the
process of the ritual, due to the fact th at
ritual is the procedure w hich w e use in the
initiation. A s ritual is a process o r a means
to an end it is difficult to limit its interpreta
tion to th e form ality of a definition. T h e
reason for this is because a ritual cannot be
lim ited to a n y particular act. T h e fact is th at
anything w e do is, in a sense, according to a
ritual. W h e n ev e r w e conform to social cus
toms and practices, as, for example, w hen w e
use certain implements w ith w hich to eat, w e
are perform ing a ritual because the physical
process is th e accepted means by w hich an
end will be brought about. Ritual in itself is
of no value an d can therefore m ean nothing
unless the ritualistic process prepares us and
brings us tow ard the end w hich w e seek to
accomplish. T h a t is w hy some people reach
the conclusion th a t ritual is w orthless. T h ey
perceive the perform ance of an elaborate
ritual w ithout understanding th e end to be
attained. F o r th a t reason they cannot enter
into the spirit of the perform ance an d seem
to think th a t it is merely a form ality for the
am usem ent of, or to mystify, th e individual
participating or w itnessing th e particular per
form ance. T h is idea is particularly establish
ed due to the fact th a t various social organi
zations have w h at is called a ritu al or an
initiation w hich is no more th an a funprovoking activity, and in the sense th a t it
provides hum erous situations an d leads the
individual an d those w itnessing the process
Page 13
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Page 6
TH ROSICRUCIAN FORUM
Page 17
Page 18
Practical Rosicrucianism
O u r class discussions conducted for the
benefit of student members during the 1943
annual Convention proved interesting to a
great m any. T herefore, it seems appropriate
to bring some of these thoughts before our
assem bled members of the Forum Circle. T h e
following rem arks and comments consider a
few of the fundam entals of Rosicrucianism
and their practical application in our every
d ay affairs.
V e ry early in our Rosicrucian studies w e
delve into the principles of concentration, the
use of will power, and the art of visualization.
Page 19
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Page 26
Education Is Essential
Fellow members o f th e Forum C ircle I
w ish to apologize for digressing from our
usual discussions this morning to talk to you
about a subject th a t is a little foreign to the
n atu re an d purpose o f our w ork here. Y et
I cannot help bu t feel th at the following re
m arks have some merit, because they deal
with the youth of our nation and, in fact,
the nations of the w orld.
N o doubt you have noticed th a t w ar and
its toils are conspicuous by their absence from
our discussions an d from the pages of all
Rosicrucian publications. It is difficult to
enter into such a subject w ith a com pletely
unbiased attitude. F or, after all, each of us
has his ow n personal opinion on m atters of
the ideal governm ent, w ar, and politics.
R egardless of our personal opinions, how
ever, w e m ust all concur th a t the w orld in its
present state of chaos, though dam aging to
all peoples in the final end, is m ost dam aging
to the you n g er generation, th at is, the young
men an d women betw een the ages of fifteen
and twenty-five. T h is is so for several rea
sons. F irst, and perhaps foremost, these
Page 27
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Is Education Progressing?
W h e n w e see the g reat im provem ent th a t
has been m ade in the educational institutions
throughout this country, a n d consider the
trem endous am ount of time an d m oney th a t
has been necessary to equip them, together
w ith the highly trained individuals an d spec
ialists w ho direct their activities, w e stop to
ask ourselves if our educational system is
furnishing our children an d young people
w ith an adequate conception of life and
b etter ability to m eet social adjustm ent.
T h e-ex tre m e pessim ist m ight look a t the
w orld today, and, due to the events tran sp ir
ing, question w h eth er or not our education
system has done an y good, b u t if one w ould
look a t the w hole picture more tolerantly, he
w ould see th a t education is a force th a t can
be used for constructive or destructive p u r
poses. E ducation in totalitarian countries
has caused th e populace to become alm ost
fanatic in the ideals to w hich th e country
subscribes. E ducation in this country has
generally tried to institute in the minds of
students the values of the principles of de
m ocracy an d individual rights, an d although
some question existed as to how well th at
w as done since this country's actual entry
into the w ar, w e h ave seen m any evidences
to indicate th a t the success of th e people for
w orking together for a common cause has
been rem arkable. Some of our enemies laid
their hope o f victory to the fact th a t this
country, due to internal difficulties could not
possibly unite for a productive w ar effort.
T hough w e have h ad our problem s an d dif
Page 30
Page 31
Balked
By aWord!
D o e s a D e fin itio n S ta n d B e tw e e n
Y o u a n d U n d e rs ta n d in g ?
. . . .
T h e S t u d e n t s G u i d e
Read between the lines of your lessons, by the aid of
;he Rosicrucian Manual, the students guide book,
[t is an encyclopedia of official Rosicrucian terms and
phrases. It also contains diagrams and explanations of
ill symbols and outlines of the habits and customs of the
Order. Further, it has special instructive articles
on such topics as the Great White Lodge and
how to obtain psychic illumination. It is, in fact,
many books in one. Profusely illustrated, large,
bound in red silk cloth and stamped in gold,- it is
^
a magnificent reference work for all Rosicrucian
students. It is priced, postpaid, at
R O S IC R U C IA N
ROSICRUCIAN PARK
P R IN T E D IN U . S . A .
S U P P L Y
B U R E A U
R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .
cv
>
t>
ROSICRUCIAN
FORUM
A PRIVATE PUBLICATION FOR MEMBERS OF AMORC,
THE ROSICRUCIAN ORDER
Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U . S. Postal A ct of Oct. 3, 1917.
Vol. XIV
OCTOBER, 1943
No. 2
AUTUMN
Autum n, shorn o f summer fin ery
Displays a w ardrobe fa r richer
A n d more beautiful still
Than when a summer sun shone
O n pinks and greens and yellows
A n d unblemished daisies on the hill.
Man, stop and learn this lesson in design
M ere seasons G o d's hand, cannot confine.
Patrick Burton
5V V V V V V V V V V V V V V V V V V V V V V V V V '
>
Page 34
Greetings !
V
D ea r Fratres and Sorores:
D uring norm al times, on Sundays and holi
days, w hy are the public highw ays congested
w ith automobile traffic? Is it ju st the love of
the people for the great out-of-doors, and for
the sensation of an effortless rapid movement
of the body? T hose are perhaps some of the
explanations; however, the reason goes deep
er and has a more serious psychological foun
dation. W e avoid m onotony an d ennui only
by the continuous vacillation of our con
sciousness. A fixed state of consciousness,
th a t is, the retention of an idea w hich does
not change causes m ental fatigue, w hich de
velops into irritability. T h e re is no greater
torture than boredom, as m any can testify.
T h ere are tw o w ays of actuating our state
of consciousness. T h e first is to have it im
pelled w ithout volition on our part. W e may
look a t or listen to something, for example,
w hich continuously excites our mind w ith
its varying impressions. C hanging sounds,
spoken w ords, the movement of objects, vari
ation of colorsthese things hold attention
by the sensations they produce w ithin us,
thereby causing our consciousness to be ac
tive. In fact, consciousness w ould become
dorm ant if one sense impression, a sound for
instance, w ould be sustained so th a t w e could
hear or be aw are of nothing else. T h is is
know n to w orkers in shops and industrial
plants, w here for hour after hour their ears
m ay be assaulted by some particular an d con
sta n t sound, such as the w hir o f a m otor
driven saw. Eventually this sound is blocked
out of their consciousness; they no longer
realize it. Consciousness needs change. It is
kept active only by the varying impressions
it receives, w ith the resultant sensations from
them.
T h e second w ay of actuating o u r con
sciousness is by our will, by thinking, b y
reasoning, by organizing the ideas which
have already registered in our m inds into
new and different conceptions. A man m ay
be seated in a cave, w here no external im
pressions can reach him, w ith no sounds or
sights to attract his attention, y e t his mind
m ay be furiously active because of his re
V
flections. T h e studious type of individual, the
thinker, can alw ays self-stim ulate his con
sciousness. T h u s, he can be assured th at he
will never experience the m onotony of an
inert mind. T h ro u g h practice, his m ental
pow ers have become flexible and intellectual
activity is quite facile for him.
Conversely, however, the other types of
individuals, w hich unfortunately constitute
the m ajority, find self-instigated m ental ac
tivity strenuous and laborious. T h ey prefer
th at they rem ain passive and th at the w orld,
instead, act upon their consciousness. Con
sequently, for this to come about they must
have bodily activity, w hich they find less dis
turbing than the exercise of mind. In other
w ords, they decide to place themselves in
such a position th a t their environm ent will
act upon them, th a t scenes will ever change
w ithout their ever having to direct their own
consciousness. T o use a simple analogy, if
you w ant som ething to move before your
eyes, you either exert the effort to move your
hand or som ething else up and down before
your face, or you can go to the window , re
main stationary and let things on the thor
oughfare move themselves before your vision.
T h e m ajority of people prefer the latter type
of activity. T h e y find it more pleasing to
move their bodies along the highw ays for the
changing environm ent it affords, and because
it continuously assaults the consciousness
w ith different sense impressions th at prevent
m onotony an d thereby cause pleasant, though
often superficial interests. T h e fact th a t this
is so is evident in th at they frequently change
the direction in which they drive their cars
for pleasure, an d vary their rate of speed.
T h e y are constantly seeking a new thrill, a
further stimulus of consciousness, w ithout
the exercise o f their m ental pow ers. T h ey
prefer to be acted upon, rath er than become
active themselves.
T h e cause o f this deplorable condition is
often to be found in the homes of these peo
ples. M any of them are w ealthy and ow n
luxuriously appointed homes, or are in quite
m oderate circum stances. W h e n they remain
at home, o th er than for sleep, dining, or to
Page 35
Page 36
What Is Illumination?
A Soror from the S tate of W a sh in g to n
rises to address our Forum . She asks: D oes
illum ination come in vivid, fleeting flashes of
pure know ledge? D o these flashes consist of
brief pictures of the future an d indelible
memories of the past? D o w e catch clear-cut
visions of our duties and responsibilities and
of the reasons for our tribulations? Is such
the beginning of illumination?
In the m ystical sense, illumination is not
very clearly defined b y m any w riters upon
the su b je c t It is often confused w ith m ys
tical experiences in general. T h e kinds of
m ystical states of consciousness are varied
perhaps nearly as diversified as are the ob
jective ones. F or the purpose of answ ering
this question, w e will divide m ystical experi
ences into tw o general kinds. T h e first w e will
consider are those w hich w e will call ecstatic.
Such consist of a sense o f suprem e joy, of
intense pleasure. T h is joy or pleasure is not
related to the satisfaction of an y appetite, as
the quenching of a thirst or the indulging of
some food. It is a beatitude, and therefore
m ost difficult to express in term s related to
our common objective states of consciousness.
P erhaps the best definition is to say th a t it
is an im perturbability of mind an d a complete
harm ony of the body. It is similar, for analo
gy, to a state of partial w akefulness afte r a
deep n ight's sleep, th a t is, w hen w e have just
come out of a sleep, y et are n o t fully aw ake.
In such an instance, w e are ju st sufficiently
aw ake so as to be conscious o f our complete
relaxation and to enjoy th e sensation of ease
w hich it affords. A ll determ inate factors are
non-existent. W e do not know exactly w ho
w e are or w here w e are. W e are conscious
only of a sense of intense enjoym ent. N o
one thing or condition seems to contribute to
those sensations. T his kind of ecstatic ex
perience is often referred to as at-one-m ent,
attunem ent and Cosmic Consciousness.
T h e second general kind o f mystical ex
periences is of the noetic type. By noetic, w e
mean th a t they have an intellectual quality.
T h eir context seems to ad d to our font of
know ledge. From such experiences w e seem
to derive considerable enlightenm ent. T h is
m ay consist of the removal o f doubts th a t w e
m ay possess or the solution of a problem, the
answ er to confounding questions, o r an ex
hortation to act in some w ay. T h e know ledge
Page 37
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Assembly Call
N um erous attem pts have been m ade to
w rite stories and plays, the theme of which
is concerned w ith the future life. M an y of
these plays have been unusually popular. In
fact, two in com paratively recent years th a t
come to my mind are O u tw ard B ound" and
O ur T o w n ." A nother play recently brought
to my attention is entitled A ssem bly C all."
It is based upon a topic in the minds of al
m ost everyone a t this tim ethe large casual
ties th at go w ith w ar.
It is interesting to follow various au th o rs
analysis o f a play or story w hich is based
entirely upon their ideas of a future life. As
no one is able fco determ ine exactly w h at this
future state will be and how it exists, it is
quite certain th a t these plays reflect either
the pure im agination or the convictions of the
w riter. I am rath er inclined to believe th a t
the better of these stories concern the latter
case; th at is, w hen the author has attem pted
Page 44
Page 45
Missing-Dead or Alive?
A soror of N ew Y ork S tate now submits a
question to this Forum . She asks: Is there
an y w ay in w hich it can be determ ined
w hether a person w ho is missing is dead or
alive? I mean, of course, a w ay through the
Cosmic. T o me, it w ould seem logical th at
if a person w ere alive, there w ould be some
response through the Cosmic and if dead,
there w ould be no n e.
A s our late Im perator had occasion to com
ment in one of the degree m onographs, the
last W o rld W a r did more to substantiate
m ystical principles, doctrines, and the Rosi
crucian teachings th an any other event in
modern times. It provided innum erable crises,
circumstances w here love and self-sacrifices
prevailed. T h e same circum stances exist to
day. Such occurrences are most effectual in
dem onstrating, or rath e r w e should say, in
voking Cosmic principles.
Too often w e attem pt to utilize a Cosmic
principle w ith an attitu d e of mind of skepti
cism, or just for idle curiosity; also some
times to merely boast of our personal attain
ment. T h e Cosmic M ind cannot be imposed
upon, or m ade to further the entertainm ent of
m ortals. N either does the Cosmic need to
satisfy or convince men of its existence, and
Page 46
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Page 53
Strange Influences
A frater from A rizona now addresses this
Forum . H e says, I hold some mining claims
in a w ild area of this state. T h ere are some
psychic conditions w hich exist in these m oun
tains w hich have me greatly perplexed. In a
certain canyon, th ere are adverse vibrations
which almost overpow er me bodily and men
tally. It is h ard to w ork the claims in this
region, for at times one feels as though he is
being crushed in a vice. T his is not due to
any of the usual physical conditions, such as
the altitude or an y abnorm al physical condi
tion of myself. O ften while w orking there,
I have felt as though unseen eyes are con
stantly w atching me. A s strange as it may
seem, there are some sections w here it is al
most impossible to enter, an d y et there are
no m aterial obstructions. It w ould seem as
though invisible barriers w ere erected. I
have succeeded in entering only w ith the
greatest difficulty m ental and physical dis
comfiture. A t times the canyon is lighted
w ith an eerie, greenish-blue light w hich does
n ot cast any shadow s. A nother frater, who
has accom panied me into this region, says
th at the intensity of the vibrations is in a line
from South to N o rth . N either of us is the
im aginative type. C ould these conditions be
caused by invisible hum an beings?"
Page 54
Page 55
Page 56
Page 57
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Page 62
Cosmic Ethics
A soror in S outhern C alifornia, addressing
our Forum , says: T h is is the first time I
have come before the Forum w ith a question.
Is it right in th e eyes o f the Cosm ic to seek
to obtain a result w hich you consider of
benefit to the m ajority of people concerned,
by subterfuge, w hen it is impossible to get
the result you w an t b y honest and open
methods a t the time you feel it necessary?
Page 63
Q n sih e
pijjm atin
NUMEROLOGY
W hat lies b eh in d th e veil? W hat w ill th e m orrow
b rin g forth? C an num erology p rovid e th e an sw e r, or is
it a pseu d o science? A v ery enlig h ten in g co u rse of
read in g . (16 d iscourses.)
WE ARE HEREWHY?
H ave you ev e r given serious th o u g h t to the ab o v e
question? Are you just chaff to b e b low n ab o u t? This
course is a ratio n al, com mon sen se p resen tatio n of facts
you ca n not d en y (39 d isco u rses.)
SUPERNATURAL
Do you w o n d er if th ere is an o th er w orld a n d w h eth e r
it influences our lives h ere? H ave you h a d s tra n g e
psychic ex p erien ces? If these topics in terest you, re a d
this en lightening course. (16 d iscourses )
ARCANE COSMOLOGY
Is th e ea rth after a il a cell w ith life on its su rface,
w h en all o th er cells h a v e life in th eir cen ters? Is the
ea rth a g r e a t b a ll, inside of w h ich m an lives? H ere a re
s tartlin g facts a b o u t o u r e a rth not g e n e ra lly know n.
(15 d isco u rses.)
LIFE EVERLASTING
C a n w e p ro v e b y logic th a t life co ntinues after d eath ?
O r is th e co n cep t b u t a foible of m ankind? L earn in
sim ple la n g u a g e w h a t o n e of A m erica's g re a te s t h is
to rian s a n a p h ilo so p h ers h a d to s a y on this su b ject.
(4 d isco u rses )
LIFE'S MYSTERIES
Do you realize th a t e a c h h o u r of yo u r life you sta n d
u p o n th e brink of a ch asm th e ch asm of eternity? Are
you satisfied to e n d u re y e a rs of life in ig n o ra n ce of its
p u rp o se? If you a r e a seek er, this serie s of d isco u rses
w ill b e m ost satisfy in g to you. (18 disco u rses )
T H E R O S IC R U C IA N P R E S S , L T D ., S A N J O S E
A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A A ^
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Page 66
Greetings !
V
D ear Fratres and Sorores:
T h e rendering of service is one of the
m ost commonly expounded purposes o f m any
societies and organized groups of peoples.
In the list of the aims of m ens civic clubs,
church groups, and m etaphysical fraternities,
the w ord service heads them all. It has be
come a trite little nicety th a t very often is
but a subterfuge for unadulterated social
functions.
W ith all due justice to m any of such
groups and the individuals w ho comprise
them, it is adm itted th a t they often attem pt
to render service in conform ity w ith the p ar
ticular construction they put upon the w ord.
W ith o u t going into the etymological origin
of the w ord, it can be assum ed th at it means
to help. If the desire is truly engendered by
an unselfish attitude, except for the satisfac
tion one derives from rendering service, it
is then highly commendable. O n the other
hand, the m otive of service is not alone suf
ficient, and it is this aspect of the subject
that often is not understood.
A m other refers w ith paternal pride to her
small son or daughter, as m other's helper."
T h e pride exists in the appreciation of the
incentive of the child to help. T o herself, or
to other adults she will smilingly adm it th at
the rendered service w as more often an ad d
ed burden and responsibility to her. T h is
can, of course, be excused in a child, but
most often those adults, individually or col
lectively, w ho insist upon perform ing a pub
lic or personal service, are equally as in
efficient and cause unintentional responsi
bilities for those they seek to help.
F irst, let us consider the psychological
factors behind the offer of service. If you
wish to help an individual, regardless of the
nature of such assistance, it implies your be
lief th a t he is inept a t doing som ething him
self. It is an indication th at you think his
efforts not sufficient, or too slow. N o, you
do not intend your aid to be an insult, yet
it m ay am ount to such.
T o use a homely analogy, you see an aged
man about to cross a heavily trafficked th o r
oughfare. H e w alks slowly to the curb and
V
obviously is not capable of quick movement.
His ability to confront an d to by-pass the
rapidly moving stream o f vehicles seems
pathetic to you. You are m otivated b y the
highest purpose kindness, compassion
w hen you step up an d tak e his arm, and en
deavor to assist him across. Y ou a re of
fended w hen he straightens up, and in a
rath er terse m anner, inform s you th a t he
can do quite well, th an k you. Y ou dismiss
the incident as the unappreciative attitu d e of
a cantankerous old man. A ctually you were
thoughtless. M o st all intelligent persons are
conscious of their lim itations o r their dimin
ished powers. It does not help their esteem
to be m ade to realize th a t such are not con
cealed facts, and th a t oth ers perceive them.
Such, adm ittedly, is vanity an d hum an w eak
ness, but w e all are possessed of it.
W h e n you w ish to render service, do not,
by act or w ord, indicate th a t you are imbued
with sym pathy. N o one b u t a parasite w ants
to become a recipient of charity o r an object
of sym pathy. It is far b etter to assume the
attitude o f cooperation in such instances of
service; in other w ords, th a t you w ould like
to w ork w ith, o r share the problem or re
sponsibility of the individual.
T o turn again to our analogy, w alk up to
the elderly person an d cross th e thorough
fare w ith him, adjusting your stride to his.
M ake some com ment upon the difficulty of
crossing. Y our presence protects and en
courages him an d accom plishes your end. If
he expresses the desire to be helped, then
you can more easily do so w ithout fear of
offending probable sensitive pride.
T h ere are those, fortunately for the w orld,
who still have no overwhelming dislike for
work. T o them, num erous duties an d de
mands upon their time constitute a challenge
to their ability an d to their pow er of ac
complishment. T h e y are never happier than
w hen to others it m ay appear th a t they are
subm erged w ith obligations o f various kinds.
T o insist upon rendering them a service be
cause you think they need it, places them in
an em barrassing position. T h e y do not w ant
to offend you b y refusing your offer, and, on
the other hand, th ey do n ot w an t to be de-
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Postwar Adjustment
A lm ost every new spaper or news analysis
which we read today makes some reference
concerning the status of the postw ar world.
T hese adjustm ents, w hen considered all to
gether are steps w hich various individuals
and groups believe should be taken in order
that a peaceful w orld can be assured and
that furtherm ore, each individual living in
that w orld will have the opportunity of
reasonable expression and freedom.
T h e phases of this postw ar adjustm ent, as
it is treated in general, falls into three class
ifications: T h e economic, the political, and
the social. E ach o f these is extrem ely im
portant. W ith o u t proper economic ad ju st
ment there m ay be derpessions or financial
panics which w ould be forerunners of dis
content, and therefore, foundations of an
other w orld conflict. Political adjustm ents
are necessary so th a t countries boundaries
can be properly defined, and governm ents
established to cooperate and to w ork w ith
other governments. Socially, the individuals
must have institutions, aside from the gov
ernm ent, th at will contribute to their w ell
being and ability to live together.
I do not believe anyone can disagree upon
these three points or the extreme im portance
of the possible gains in the w orld in these
three particular fields. Cooperation will be
needed since the ideas of no one individual
will be sufficient to bring about a satisfac
tory solution to the problems involved in
these particular fields of w orld structure.
T h e fact that various efforts are being m ade
now to face these problems squarely and
honestly is a m ost hopeful sign. But in a d
dition to these three, there is another field
little touched upon which we m ight call the
field of rehabilitation of the individual, both
from the standpoint of his physical well
Page 75
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W rite O u t Y o u r P ro b le m
A soror from Louisiana, addressing our
Forum,, says: In concentrating on a prob
lem, I do not get an y immediate impressions
or come to any definite decisions. I think of
it steadily but easily for a few moments,
then seem to become completely unconscious
of surroundings, even breathing. W h e re I
go to, I could not begin to explain, b u t after
it is over, the feeling of peace, calm, and sa t
isfaction which follows is so right, I feel
certain th at w hen the time comes to make a
move or do a thing, I will do w h at I should
do naturally and simply, and th a t it will be
the only thing th a t I should have done.
W o u ld you also, in connection w ith the
topic of problems, have someone discuss the
mystical value of w riting our problems, if
there is such a value as I seem to sense?"
T h ere are both psychological an d mystical
advantages in the w riting of a problem, or
the discussing of it with another. O rdinarily
the mind thinks in generalities, in groups of
ideas. Consequently, we sometimes have in
mind several ideas, which in and by them
selves are distinct, and w hich w e presum e
have logical and definite connection, but
which, in fact, do n ot exist. O ften w e have
conclusions, as well, about some subject at
which w e did n ot personally arrive. T h ey
are not the result of progressive intimate
thought of our own. W e think w e know the
subject until we are asked to explain it to
another. In the process of relating it, we
often find ourselves unable to communicate
the conclusion, because we find th at the
elements upon w hich it should be based are
lacking in our understanding. H ow m any
times have you tried to explain to another
something th at you have alw ays accepted as
knowledge, thought you knew it, only to find
how incomplete y o u r assum ption was? T h e
mind, insofar as we personally are concerned,
may be satisfied w ith vague generalities, w ith
an im perfect m ental picture, but w hen we
wish to convey it to another and give it form,
either in the spoken w ord or w riting, we can
obviously discern how incomplete have been
our thoughts. It is for this reason th a t teach
ing another adds to the thoroughness of our
own knowledge. W e cannot explain some
thing to someone else, if w e do not have a
clear com prehension of it ourselves.
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Page 84
Is O ur Life Preordained?
O nce again w e return to the age-old
questions Is life and death preordained?
Is the p attern of m an's existence laid o u t
for him in advance? I realize, F ratres and
Sorores, th at w e have discussed these things
pro and con m any times here in our Forum
Circle. H ow ever, there are some subjects
th a t lead to so m any ramifications an d side
lights th a t they w ill always bring forth new
thoughts, new ideas, and different points of
view.
Page 85
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TH ROSICRUCIAN FORUM
Page
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Breathing Exercises
Is it not infrequent th a t members of this
organization find in the teachings an account
of certain facts or an explanation of pro
cesses w hich they have know n all their lives,
or a t least have been familiar w ith for a con
siderable period of time. A good illustration
is found in a letter from a F ra te r who is now
a retired A rm y officer w ho m ade these ob
servations in the early p a rt of the stu d y of
the Sixth D egree. T h is F ra te r w rote in p art
as follows:
T h e w riter w as privileged to serve as an
A rm y officer in the old peace-tim e Arm y,
and in this capacity conducted m any classes
in pistol instruction. W e found in this w ork
that holding the breath w hile aiming w as a
w onderful factor in steadying the nerves.
W h ile the A rm y knows little, perhaps, of
the esoteric value of deep breathing, the ob
servance of a breathing technique' on the
target range w as quite w idely used.
Before firing the soldier w as instructed
to take several deep breaths, then fill the
lungs, let out just a little and hold the breath
while aiming. T his m ethod seemed to calm
the individual and take all th e quiver out of
the m an's arm. A ny soldier w ho ever a t
tended the Small A rm s Firing School at
Cam p P erry, O hio, remembers this system
as one of the fundam entals o f the training
course.
O n this point I am not positive, b u t I
have long been of the opinion th at vision too
w as improved by this method. In my ow n
experience it seemed to clear aw ay the cob
w ebs and make the target stand still."
T h ere is no doubt th a t the breathing pro
cess is one of the most im portant processes
of the body by which life itself is m aintained,
and it is hardly a step beyond common sense
Page 95
S E P IP H A N Y P O S S IB L E . . .
c a n a bodily m anifestation of
th e Divine b e b ro u g h t ab o u t? Did
th e sim ple a n d sincere d esires of
the an c ie n ts voiced in p ra y e r
c a u se Cosm ic intervention in tim es
of n ee d ? H as m a n lost his h eritag e
to invoke the Divine Pow ers, or is
th e m y stery of m iracles a secret
ch erish ed b y a few? H ere is a frank
d iscussion b o th from th e m ystical
a n d scientific points of view. W hat
constitutes m iracles? They a re re
v e a le d a s a n orderly w orking of
n a tu ra l law s law s th a t c a n b e
com m anded by those who have the knowl
edge. Do y o u know w h at so-called miracles
a re p ossible in y o u r life to d a y w ithout m ys
tery, stra n g e rites or practices? The R eaders'
R esearch A cad em y com posed of m en a n d
w om en th ro u g h o u t the w orld w ho desire
simple, helpful su p p le m e n tary re a d in g offer
you the follow ing course of re a d in g entitled,
"The M ystery of M iracles." You m a y su b
scribe to this cou rse for only o ne m onth or
six, a s y o u choose d iscontinue w h en ev er
you will. A dd to y o u r fount of know ledge.
REMEMBER
TWO LARGE
THAT YOU
DISCOURSES
MAY RECEIVE
lo r only
R O S IC R U C IA N P R E S S , L T D . , S A N J O S E , C A L I F .
PR I N T ED IN U . S , A .
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cv
II ROSICRUCIAN
;3
FORUM
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Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
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Vol. XIV
FEBRUARY, 1944
No. 4
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SPECIAL ANNOUNCEMENT
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Page 98
Greetings !
V
D ear Fratres and Sorores:
T h e exhortation, Live d an g ero u sly /' has
been attributed to the Germ an philosopher,
Friedrich W ilhelm Nietzche. T o a w orld
engulfed in w ar, w ith thousands of humans
sacrificing their lives daily, this w ould seem a
needless and ironical plea. T o N ietzche,
however, this did not mean m erely to en
counter physical dangers, nor to flaunt death
heroically. It m eant a fu ll experience of
life. All too often, the security and peace
which a people desire in their individual
lives am ounts to an isolation from the vicis
situdes of life. T h e complacency, for example,
of small villages and towns is often nothing
more than a condition of m ental and spiritual
stagnation. T h e individual must distinguish
between desired mom entary escapes from in
tense emotional agitation and a perm anent
condition which never challenges the ele
ments of self.
All know ledge cannot be communicated so
that the individual acquires understanding.
Experience is still an adm irable and neces
sary teacher. Especially is this so w here the
virtues, morals, and ethics are concerned. It
is most difficult, no m atter how elaborate
ones discourse upon it, to cause another to
realize the principles of justice, unless the
latter has personally experienced gross w rongs
himself. An improved social order can only
be supported intelligently by those who have
witnessed anarchy and despotism. Labor or
capital abuses cannot be successfully cor
rected by a people who have never been
touched by them. T h e mere presentation of
facts in the new spapers or over the radio
concerning the events of o u r day, no m atter
how cogent, are often inadequate to move us
to action. It is adm itted th a t passion and
intense emotion often blind the reason. It is
likewise true th a t th at which is plausible may
often leave us unconcerned, because it has
not fired our enthusiasm. Each voluntary
act of a hum an is m otivated by desire. H e
m ust w ant to do w hat he sets o u t to do.
W h e n the sentim ents and the reason com
bine, through experience, then w e find an
V
individual enthusiastically and intelligently
acting.
T h e individual who strives to build only
a bulw ark of security about himself, possibly
risks no moral or physical contam inations,
but his contribution to hum an society is nil.
In the event of an emergency, he is inclined
to go berserk o r become a liability to his
fellowmen, because of his lack of experience.
In the event th at there is no dem and made
upon him, like a hothouse flower, he has
one principal value, he is p retty to look upon.
H e goes about his limited routine w ay, never
disturbed, never distraught, never a bother
to anyone, and something of a staple o rn a
ment, like the b rass knocker on his door.
T h e whole of life is an a dventure. T h ere
are no prescribed certainties as to w hat you
will gain from each year of existence. T h ere
are no assurances as to the length of time
you will live. Such is determ ined by your
conduct and the influences of heredity and
environm ent. T h ere is but a trail upon which
you have been placed. You cannot turn back
and you m ust go ahead. As you proceed,
beyond each bend, each year, in other words,
there will be revealed experiences, events
which you cannot escape. Some may be
pleasurable, others painful. Some you will
learn may repeat themselves, and thus you
prepare for them and mitigate their effects.
But for every circumstance th at crosses this
trail of your life and thus involves you, there
are a hundred more aw aiting your exploration
and which are all about you. If you figura
tively w ear blinders as you progress through
life, you will avoid being shocked; unpleasant
ness will possibly be infrequent. But likewise
you will never know any intense exaltation,
or the thrill of discovery, or th e most satis
fying sensation th a t comes from possessing
a new -found knowledge.
I may use an analogy to describe the per
son w ho lives cautiously and seeks continu
ous security. H e is like the average American
tourist who travels in Europe. H e plans his
trip through travel agencies or bureaus, in
such a w ay th at his usual mode of living will
be disturbed as little as possible by his ven
Page 99
Undesirable H abits
Am ong personal problems w hich members
subm it to the officers and staff of this organ
ization, a notable one is a request for advice
on how to break w h at they consider an un
desirable habit. It might be of im portance
to everyone to give consideration to the m an
ner in w hich habits are formed, and w hat
habit is from a psychological standpoint, in
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Persecution of Rosicrucians
A soror from St. Louis states to this
F orum : I have often w ondered w h y the
Rosicrucians in years past, an d even up to
the present, have been persecuted so, w hen
they know so much about protecting them
selves and about th e laws an d forces for
meeting adversities. O f course, I know th at
C hrist suffered much w hile on earth an d that
H e w as a pow er H im self and could have
h ad everything H is w ay, but, in H is case,
the suffering w as intentional. H e knew th at
and did not try to avoid the consequences.
T h e soror must take into consideration the
distinction betw een know ledge an d technique.
Knowing the principles involved in a pro
cedure and being able to apply them m aster
fully are two entirely different things. O ne
can study and know w h at he, as a Rosicru
cian, should do to accomplish certain things,
or to fend off adverse circum stances. H ow
ever, unless he practices an d sincerely applies
those principles, he is in no more favorable
Page 116
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Page 118
Perfection
A frater addresses the Forum Circle this
morning and asks if anyone can be perfect
on this earth plane. H ere indeed is a per
plexing question. W e m ight ask in return,
W h a t do you mean by being perfect? Do
you refer to the m an-m ade laws governing
perfection? Just w hat is being perfect, in
the first place?"
In our w ork we often speak of attaining
perfection, that is, attaining a state in our
development w here earthly experiences are
no longer necessary for further developm ent
of the soul personality. Such a one is said
to be perfect in know ledge, understanding
and character. H e has fulfilled all of the
obligations placed upon him by G od and the
Cosmic. H e is, therefore, no longer required
to experience successive rebirth into an earth
ly state of being. As a personality perfect
in wisdom and a t one w ith the Cosmic he is
absorbed back into the pure essence from
w hence he came.
T h ere can be no degrees of perfection as
there are degrees of development. O n e has
either reached perfection or he has not, just
as a m ountain climber has either reached the
top of the m ountain or he has not. H ow ever,
until he does reach the top he m ay be enjoy
ing steady progress, that is to say, developing
step by step as he plods steadily onw ard
and upw ard tow ard the ultim ate goal he has
set for himself. U ntil he reaches this goal
we can only say th at he is progressing along
the path tow ard the mountain top.
A nother analogy is the one o f the m urky
window pane. T his w indow is so besm irched
that little or no light can come through. W e
go about the process of cleaning it. E ach
time it is wiped w ith a cloth w e find it a little
less dirty, perm itting a little more light to
enter. Eventually the glass is entirely clean
and clear allowing the bright light of d ay to
pour through w ithout interruption. In the
Page 119
HAVE YOU
IN T E R Evenings were m ade for reading. Snow, howling winds, rain beating
against w indow panes ^ all these add zest to good reading. G ood reading is the lit
erature w hich you feel is worthy of remembering and w hich does not give you that
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Spend an hour or two each week in broadening your know ledge of life, of its mys
teries, and of the accomplishments of great people. R ead the titles of the unusual
discourses below, and select the one w hich appeals to you. Each discourse is just
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Research A cadem y. Begin with what you want and discontinue w ben you please.
S O M E M Y ST IC A L A D V E N T U R E S
A RC A N E COSM O LO G Y
E V O L U T IO N
NUM EROLOGY
T H E M YSTERY O F M IR A C L E S
WTiaf strange powers did the ancients
SUPERNATURAL
You may remit the small sum of 50 cents each month and receive two discourses, or you may
secure the entire course at one time, whichever you prefer. Furthermore, you may discontinue a
course at any point and transfer to another, by merely continuing the same payments. Subscribe
to a course today. Bring a world of interesting subjects into
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A
SA N
J O S E ,
PARK
C A L I F O R N I A
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IN
U. S. A .
U.S.A.
- 'V '
MONTH
ENTITLES Y O U T O T W O
LARGE DISC O U R SES
EACH M ONTH
R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .
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ROSICRUCIAN
FORUM
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Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U .S . Postal Act of Oct. 3, 1917.
Vol. XIV
APRIL, 1944
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Page 122
Greetings !
V
D ear Fratres and Sorores:
T h e peace of the w orld cannot be legis
lated. N either are its real elements formed
across conference tables, a t w hich sit the
dignitaries w ho represent the g reat powers.
A t this juncture of w orld affairs, too much
stress is placed upon the mechanics of peace,
namely, commerce, industry, geopolitics, im
migration, and production and too little
upon the hum an equation.
It is the man in the stree tthe bootblack,
mechanic, and clerk, for example who
fashions w ars and peace. It is well enough
to prate th a t w ar is a result of coalition of
nations, o r of selfish banking an d political
interests, but such, after all, are composed
of men. In every city there are those w ho
proudly boast th a t a certain w ealthy indus
trialist, the mayor, or some dom inant political
figure w as once the son of com paratively
humble parents. In fact, parents the w orld
over, w here conditions permit, hope and
dream th a t their offspring will aspire to and
attain a position of affluence and respect in
national and possibly international affairs.
T herefore, how these sons later, as diplomats,
heads of governments, and financiers exert
the pow ers they have acquired reflects the
character and development of their simple
beginningsthe influences of the man in the
street. T h e true articles o f peace are not
draw n up in the m arble halls of the courts
and capitals o f the nations of the w orld, but
in the personal aspirations and conduct of the
millions of little people. In their leaders, the
people see symbolized their own noble or
lam entable characters. C onsequently, let us,
daily and sincerely, each affirm as our C reed
o f Peace:
I am guilty o f war w hen I proudly exercise
my intelligence to the disadvantage of my
fellowman.
I am guilty o f war w hen I distort o th e rs
opinions, which differ from my own.
I am guilty o f war w hen I show disregard
for the rights and properties of others.
I am guilty o f war w hen I covet w h at an
other has honestly acquired.
V
I am guilty o f war w hen I seek to m aintain
my superiority of position, by depriving
others of their opportunity of advancem ent.
I am g u ilty o f war if I imagine my kin and
myself to be a privileged people.
/ am g u ilty o f war if I believe a heritage
entitles me to monopolize resources of nature.
I am g u ilty o f war w hen I believe other
people m ust think and live as I do.
/ am g u ilty o f war w hen I make success in
life solely dependent upon power, fame, and
riches.
I am g u ilty o f war w hen I think the minds
of people should be regulated b y force, rath er
than by reason.
I am g u ilty o f war w hen I believe the G od
I conceive is the one others m ust accept.
I am guilty o f war w hen I think th a t a land
of a m ans birth m ust necessarily be the place
of his livelihood.
F raternally,
R A L P H M . L E W IS ,
Im perator.
Page 123
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Page 126
A New World
A frater recently asked for comments con
sidering an advertisem ent appearing in a
magazine w hich had come into his possession.
T h e advertisem ent gave a date followed by
the term, A N ew W o rld . T hen under this
heading w as a statem ent, T h e commence
ment of divine order. T h e body of the
advertisem ent proceeds to state in general
th at upon a date specified, and this date w as
only the year, not the m onth o r day, a new
w orld w ould begin. N ew societies w ould be
formed and if w e as citizens of the present
w orld desire to fit into the achievements and
order th at is to follow, w e must begin to
prepare now.
T hese ideals are well taken; b u t an ap
p arent misconception, supported in this a d
vertisem ent, is the confining of this new
w orld innovation to a specific year. I be
lieve th at this violates a fundam ental fact
that for every hum an being any new
life or any new outlook begins w hen
that individual aw akens to the necessity of
realizing the inadequate use he m ay be m ak
ing of some of his abilities. A new o rd er of
any kind is not going to begin for an y of us
on any certain date in the future unless w e
decide to make th a t date such a beginning.
Furtherm ore, it is unlikely that if w e have
any aw akening to the realization of new pos
sibilities w ithin our ow n beings, w e w ould
postpone to a certain time the beginning of a
new life or new outlook upon the w orld and
its inhabitants. T h e individual w ho d eter
mines to do som ething for himself, to utilize
all his abilities is going to do th at very thing
and take steps tow ard th a t accomplishment
Page 127
Page 128
A N a tio n a l L o tte ry
From time to time the question has come
before the people of this country regarding
the establishm ent o f a legal lottery in the
country for the purpose o f providing revenue
and thereby easing other sources of revenue.
A t the present time interest is som ew hat ex
istent again in this possibility an d a bill has
actually been introduced in C ongress provid
ing for a lottery to be conducted b y the
T re asu ry D epartm ent of the U nited States.
U n d er the term s of the bill being con
sidered at this time, the governm ent w ould
w ithhold a certain p art of funds used in the
purchase of lottery tickets, the balance being
used to provide the prizes of the lottery itself.
Proponents o f such a m easure hold th a t it
w ould raise a large sum o f money, making
additional taxes unnecessary, and those most
enthusiastic o f its support claim it would even
lower some existent taxes.
M em bers of this organization have from
time to time expressed opinions on the advisibility of a lottery in this country, and
some have asked questions regarding our
viewpoint tow ard lotteries in general and
w hether o r not this organization w ould favor
the establishm ent of a lottery. W e are not
going to express an opinion from a political
standpoint, as in conform ance w ith the policy
of this organization the political viewpoints
of our members should be determ ined b y the
members themselves, b u t there is more than
political implication in regard to the estab
lishment or legalization of a lottery.
T h ere is a definite ethical consideration to
be decided upon in the process of either sup
porting or opposing the adoption of such a
plan. T h e supporters of the m easure point
out, as stated above, th at the prim ary purpose
of lottery w ould be a painless form of reve
nue for the governm ent o r the municipality,
state or country th at instituted such a plan,
and this is the strongest argum ent in favor
of the plan. F urtherm ore they point out th at
most hum an beings are prone to gamble to
a certain extent regardless of w hether the
process is legalized, and th a t since such con
ditions exist th e governm ent could benefit
by legalizing the process, and thereby derive
a legitim ate revenue on the basis of activities
that nobody will deny exist to some extent.
T h is latter argum ent is a very poor one.
T h ere are a great m any things th at exist
Page 129
Page 130
Practical Rosicrucianism
M any pieces of correspondence have come
to my attention recently th a t seem to me to
illustrate the practical use of Rosicrucian
principles b etter than anything else. T h ese
particular letters to which I am specifically
referring are from members in military serv
O ur A ttitude O n Surgery
N o t a day passes th a t w e do not receive
several letters and telegram s, inform ing us
th a t a member is to undergo a surgical o p era
tion. M an y of these communications request
to know the Rosicrucian attitud e upon the
subject, w hether surgery should be sanctioned
or not. T h e summation of our view on this
question m ay be contained in a short phrase
of tw o w o rd s common sense.
T h e normal hum an anatom y contains no
extraneous p arts o r organs. T h e economy
of n ature has not perm itted the incorporation
into the norm al physical structure o f any
superfluous parts. Everything th at is nor
mally a p art of us has a functional purpose,
w hether men are cognizant of it o r not. F u r
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Extra-Sensory Perception
T h e term extra-sensory perception" has
become better know n in the p ast few years
than ever in the past. In fact, since the
introduction o f the term into the field o f
experim ental psychology and the populari
zation of experim ents having to do w ith the
extra-sensory faculties on radio an d in m aga
zines, m any have been led to conclude th a t
w hat is being discussed under the general
heading of extra-sensory perception is actu
ally a new discovery something which
hitherto w as unknow n in the field of hum an
thought and particularly in the field of sci
ence. It is actually true th at there is nothing
new about the stu d y of extra-sensory p er
ception, but the additional emphasis and con
sideration it has been given in the field of
academic experim entation has brought it new
popularity.
E xtra-sensory perception m ight be defined
as including all w hich w e perceive other
than through the usual channels o f our five
objective senses. In this rath er vague defini
tion it is im portant th a t w e be sure th a t w e
understand w h a t is m eant by perception
itself. It is not difficult to understand th a t
the very simple p arts of our consciousness
are m ade up because of sensations which
register upon th a t state of consciousness h av
ing come through our sense faculties. In
other w ords, w e see, for example, because
light affects certain nerve endings in the
retina o f the eye causing the sensation of
sight. A being w ithout any sense organs to
enable it to receive these simple sensations
from the outside w ould never know anything
of the w orld th a t existed about him. It is
questionable w hether a state of conscious
ness of any kind, if w e understand the gen
eral m eaning o f this term, could exist w ith
out sensations. W h ile sensation is a con
sciousness o f the quantities o f objects, p er
ception, on the other hand, is a consciousness
of the objects as a whole. W e do not ordi
narily state th a t w e have a sensation of an
object, such as a tree, bu t rather w e would
say th a t w e perceive the object, which, in
this case, is a tree as the result of various
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C o u ra g e o f Y o u r C o n v ictio n s
A F ra te r states to this Forum: I love my
Rosicrucian studies. I have derived much
benefit from my membership. M em bers of
my family are continually abusive o f my in
terest and are dem anding th a t I cease my
membership, so this I m ust do. W h a t other
alternative is th ere for me?"
T h ere is a certain legal obligation which
w e ow e to members o f o u r im m ediate family,
such as husband, w ife, an d children. T h e
moral obligation m ust be kept alive by the
love and respect w hich is engendered within
us by our family. W h e n , b y their conduct,
members o f our fam ily extirpate th e bond of
love w hich should exist, w e are then free of
the obligation to respect them. N o member
of any family afte r attaining adulthood, is or
should be expected to subm erge his soulpersonality and its developm ent, as to cause
him to be divested o f his cultural interests,
in order to m aintain his domestic relations.
T h e family unit is intended to strengthen the
interests of the individual, b y exchange and
mutual support. A n y family w hich seeks to
deprive an y one o f its num ber of th a t to
which he as an individual is entitled, is m oral
ly and ethically w rong, and should be shown
no further consideration. It is am azing how
m any persons will let a false sense of obliga
tion to relatives, even the im m ediate family
members, adum brate their inherent hum an
rights. A person w ho seeks to prevent a n
other from pursuing his cultural interests an d
attaining further know ledge, for no other
reason than his b ig o try an d predjudice, is
like one w ho extinguishes a light in the room
so th at others m ay n ot see.
A sserting yourself, w here there is opposi
tion, is often adm ittedly not pleasant. T h ere
are ap t to be some harsh w ords, animosity,
and at least a tem porarily hostile environ
ment. A nything w orth-w hile requires some
sacrifice in life. F o r example, w e m ust sacri
fice com fort and recreation to earn a liveli
hood. A t times, w e m ust brave the elements
to reach a certain destination. W e often
must oppose great foreign m ilitary and politi
cal pressure, as a citizen, to m aintain our
national w ay of life. T herefore, if yo u r Rosi
crucian studies m ean anything to you, you
must also be a crusader. Since your member
ship, as a whole, is beneficial to you, and
further, since through it you can help others
Page 136
N o Time to Study?
F ra tre s and Sorores of the Forum Circle,
permit me a few minutes to bring before you
a very serious situation or problem th at
threatens to jeopardize the progress of a
great m any o f our members and students.
M ore than ever in the history of our pres
ent active cycle do w e receive reports such
as this. E nclosed you will find my dues,
but will you please stop my m onographs.
T h e y are piling up on me for I have no time
to study. You see, I w ork in a defense plant
and hence am very busy these d ay s.
T h ese members are sincere in their desire
to belong to the O rd e r and support the m any
activities th at are m aintained for the benefit
of the general membership. H ow ever, it
seems difficult for them to set aside even one
hour a w eek for serious study of the w eekly
instructions.
W h e n for any reason a member does not
study his m onographs the officers and mem
bers of the staff are immediately concerned
for w e know th a t the member who does not
study is not receiving the benefits of member
ship th at he anticipated or th at w ere prom
ised him w hen his application was accepted.
W e of the staff are duty bound to do every
thing possible to encourage Rosicrucian mem
bers to study their m onographs and practice
their experim ents. A fter all, we are trying
to develop through the teachings of the
O rder, real Rosicrucians.
In practically all cases w e are succeeding.
H ow ever, there will alw ays be a few who,
for personal reasons, let their w eekly dis
courses stack up unopened and unstudied. In
a w ay this is unfair to the Supreme and
G rand Lodge officers and members of the
staff who exert their every effort to see that
the m onographs are mailed each week to all
active members. It is felt th at if each mem
ber could be present for a sufficient length
of time to note the trem endous effort neces
sary to the fulfillment of our obligations to
Page 137
Page 138
Page 139
Page 140
E x p erim e n ts A g ain
It seems th a t this is an ever popular sub
ject to our Forum members and other stu
dents, for w eek after week, m onth after
month w e receive questions and requests for
further instructions or more suggestions for
improving results. H ere is a typical sta te
m ent from a stu d en t member and Forum
reader. I d o n 't know if I am different from
everybody else, b u t again you seem to expect
immediate results w ith an experim ent."
T his frater is referring to one of the
fundam ental exercises given in the lower de
grees of study. It is, concentrating upon the
parts of the body and a t the same time
holding ithe breath. W e are not going to
take your time this morning repeating the
value o f this experim ent or even adm onishing
you to keep a t <it day after day. W e have
mentioned it so often in our Forum talks of
the past th a t to m any it is probably proving
a bore.
U sing it as an example of all typical
exercises, how ever, w e w ish to point o ut to
our F ra ter and all others w ho think likewise
th at the officers and staff members do not
expect im m ediate results w ith an y of the
exercises. If the m onographs seem to imply
as much w e are sorry, for it is n ot so in
tended. In fact, the instructions attem pt to
impress the stu d en t w ith the im portance of
constant practice to insure not only perfec
tion but some definite indication of progress
in this work.
W e have stated time and time again th at
the experim ents are only a means to an end.
H ow ever, they have a dual purpose. F irst
they develop the glands and nervous system
of the body to such a high degree th at the
student is objectively sensitive to all subtle
vibrations of the inner self. Such a close re
lationship betw een the inner and outer quali
ties of man is extrem ely vital to a high degree
of success in the practical application of m ys
tical science.
T h e vibratory nature of the inner being is
so extrem ely high in frequency that the aver
age person is never aw are of it through the
physical or outer sensations. Rosicrucin
students do, how ever, sensitize the outer b e
ing through exercises to such an extent th at
he has an aw areness of w h at is going on
within. T his contact w ith the inner sensa
tions is often referred to as an extension of
Page 141
Page 142
T he H um an Side
T h ere is an old aphorism , G old is w here
you find it." Such m ay not be true fact,
w here the precious m etal is concerned, but
it is so w here interest and know ledge is con
cerned. O u r interests, to a great extent, are
closely allied w ith our talents. W h a t con
stitutes our 'talents is rath e r a debatable ques
tion. W e m ay presum e that a talen t is a
certain coordinating of o u r emotions and our
reason, w ith an innate sensitivity of a faculty.
T h e brain, w e know, has its association areas,
and these areas consist of a m atrix of neurons
or brain cells. T hese regions are related to
certain faculties, such as visual an d auditory
perception, imagination, memory, m athe
matics, esthetic tastes, th a t is, art, music, et
cetera. A special developm ent of o n e of these
areas, perhaps the result of heredity, or just
of birth, makes us particularly responsive to
all experiences which are related to it. P e r
haps because of its development w e can more
easily coordinate our m uscular an d other
powers to further its functioning.
T his special sensitivity produces pleasure
w henever w e experience anything w hich
gratifies it. C onsequently w e find enjoym ent
in the exercise of our talents. If w e are so
fortunate as to be endow ed w ith talents, it
will alw ays be found th a t our dom inant in
terests are principally related to them. T h e
sensitivity does not alw ays result in profi
ciency. A great lover of music m ay not be
a great musician. A lover of a rt m ay not be
an artist. H e may, however, long to create
Page 143
THE
P R IN T E D
IN
U. S. A.
R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .
cv
ROSICRUCIAN
FORUM
A PRIVATE PUBLICATION FOR MEMBERS OF AMORC,
THE ROSICRUCIAN ORDER
Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U .S . Postal Act of Oct. 3, 1917.
Vol. XIV
JUNE, 1944
No. 6
PASSER-BY
You wore rags
And I wore velvet,
Passer-by.
Something in your stride
(Mingled humility and pride)
Made me turn to search your face.
I found the sum of yearning
And a quiet grace.
And in a space short as breath
I knew you to be at home
With flowers, with birds,
With children and with God.
You smiled;
I saw suns that never set,
Somehow felt strangely blest.
Now I go my way confused.
Who wore the velvet,
You or I,
Passer-by?
Anon.
Page 146
Greetings !
V
D ear Fratres and Sorores:
T o d ay the term soul m ates has an oppro
brium attached to it, because frequently in
the past it has been associated w ith immoral
and licentious practices. Individuals and cults
have often tried to justify certain sexual
prom iscuity by explaining th a t they w ere in
spired to such conduct by their soul mates.
T h e general theory of the soul m ate is,
first, that there are souls which have a natural
affin ity for each other. T h is implies th a t in
the Cosmic scheme of things, there are some
souls which are insufficient, and th a t the ab
sent qualities are inherent in some other one.
T hus, for example, if the attributes of a soul
are A and B, one soul m ight be half complete
by just having A, the necessary B element
being resident in some other incomplete soul.
Consequently, A w ould be constantly seeking
B, and, conversely, B seeking A. T h is pre
sumes that souls A and B could not expect to
find happiness except through their unity, for
neither would be complete w ithout the other.
T h e soul mate, then, is not conceived just
as one who is merely compatible, or another
whose interests are mutual. C onsequently,
the influence of a soul mate, it is thought, can
be exerted, even though one does n ot actually
know the personality concerned. T herefore,
in the second place, such a believer thinks
th at somewhere in existence is the other half
of his personality or entity, aw aiting him. In
other w ords, sym pathetically, there is a nexus
between them, w hereby one is inclined to acts
which are often beyond his control. If one
does something which is not in accord w ith
good comport, he might excuse him self b y
saying it is the influence of his soul m ate
the random p art of himself. T h e theory holds
further th a t the tw o personalities o r soul m ates
those seeking each o th erdo n ot neces
sarily know the o ther's w hereabouts. A lso
they are often thought to be unable even to
visualize the appearance of each other.
T h e idea develops in this m anner. O n e has
a strange desire which cannot be defined, nor
satisfied by association w ith others, an d
which continually arises w ithin him. H e seeks
Page 147
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Page 149
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Page 153
Page 154
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Page 156
Page 157
Page 158
M o o n Influences
W ith in the general theory of A strology
are certain sound principles. T hese principles
are the logical interrelations which A strology
suggests exist betw een all natural phenome
na. T here are far less grounds to oppose
this theory of astrology than the one which
purports to predict the particular affairs of
the individual. T h e contention of the astrolo
ger, then, is th a t the planetary motions and
conjunctions intensify and m odify the em ana
tions which proceed from the planets them
selves. T hese vibratory em anations are said
to impinge upon hum ans and thus to affect
their m ental, spiritual, an d physical selves.
Consequently, one born during a certain
p lanetary em anation, it is alleged, will be
more sensitive during life to th a t particular
influence. T h ese influences, affecting the
m any body processes and the organs, it
is theorized, produce a specific type or
personality.
T h e basis of probability is sound, as said.
H ow ever, the nature of the em anations of
these planets, w hether electrom agnetic, or the
enigmatic properties of gravity, astrology
has never tried to establish scientifically* U p
to now, the astrologer has apparently been
more concerned w ith the verification of effects
than w ith a determ ination of the qualities of
the causes. A n early exam ination into the
property of the causes m ight have given
astrology a place of eminence in the pub
lic mind, equal to astronom y. N eedless to
say, the theory th a t the planets can affect
the destiny of the human individual through
some unexplained em anations has alw ays en
gendered the ridicule of conservative science.
T h e tendency has been to hold th a t the
planets have little or no relationship to the
physical properties of man, his organism s, or
even his m ental processes; therefore, from
this point of reasoning, m ans destiny could
have no possible relationship to the great
spheres in space.
If each phenom enon is a system of laws
unto itself, then, of course, there could be no
relationship betw een gravity, for example,
and light, sound, magnetism, life, etc. But
science, itself, has been compelled by its ow n
splendid findings, to integrate m any o f the
various phenom ena and the causes of same.
It has since discovered th a t though, for con
venience, we departm entalize know ledge into
Page 159
Page 160
Page 161
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Page 163
Page 164
Page 165
Page 166
D
A djustm ent, postwar, 75a
A ltitude, psychic effect of, 81b
A ncient beliefs, 52b
Anim als, 43a
A ppendix, 131c, 132c
Arimathea, Joseph of, 101a
Assem bly call, 43d
A ristotelianism, 156b
Armament making, 113d
A strology, 159a
A ttunem ent, 81a, 83b, 104c
Aquinas, Thomas, 156c
B
Blood transfusions, 4a, 5c
Body :
Keeping it fit, 114d
Living part o f, 83c
Repair, 7d
Bond invisible, 46d, 47a
Brain, 26c
Breathing:
and the em otions, 165b
Exercises, 95a
Bruno, Giordando, 43c
Buddha, 122d, 124a, 125a, 126a
E
Earth rays, 55a
Education :
and politics, 30a
Progress of, 29d
and youth, 27c
Ego, 150d
Eleusinian mysteries o f Greece, 8d
Emotions :
and breathing, 165b
Control of, 13b, 165c
Mature, 13b
M usic, 29a
W artime, 3b
Endocrine glands, 22c, 23b
Essenes and Lemurians, 117c
Ethics :
Cosmic, 6 2d
Lottery, 128d
Exercises :
Breathing, 95 a, 165b
C ontinuing, 11 Id
Mystical, 61a
W hen and where to perform, 47b, 48a
Experiments :
A gain, 141a
Material for, 29a, 58c
M ystical, 36a
Practice of, 141c, 142a
Purpose of, 141b
Recalling past, 139d
Extra-sensory perception, 133a
Eye, 68d, 69a
F
Fasting:
and ceremonial customs, 8a
Christs, 9a
in Egypt, 8b
in Greece, 8d
and Rosicrucian teachings, 9a
and spirituality, 7a
in Tibet, 8d
Fatalism, 85d, 86a, 157a
Fear o f transition, 60a
Force :
D estructive, 77a
Healing, 28d
Forty and mysticism, 58d
Forum, 30b
G
Gambling, 129b
Glands:
and criminals, 21b
Endocrine, 22c
Functions of, 22c
Hypothyroid, 22d
H
Habits, 99d, 100a
H allucinations, 69d, 70a
Harmonic scale, 67d, 68a,
Harmonies, 93a
H arm ony and health, 28d, 29a
Hatred, 3b
H ealing power o f the Cosmic, 28d
H earing:
D efective, 107b, 108a
V oices, 107a
H eaven and hell, 59d
Hereditary factors o f personality, 5b
Hobbies, 3 5b, 142c, 143a
Hormones, 5d
H oly Grail, 102a
H uman aura, 93b
H um ility, 62b
Hyperaesthesia, I7d , 18a
H ypothyroid, 22d
i
Ideas, suppression of, 52d, 53a
Illumination, 15c, 36a, 72a, 73a, 81a, 104a
Illusions, optical, 69b
Imagination, 161a, 162a, 163a
Incarnations, 60d, 6 Id
India, 122d
Inferiority complex, 68c, 104d
Influences, strange, 53d
Initiation :
and attunement, 15a
D efinition of, 14a, 15c
Process, 12a
Purpose of, 14b
Results of, 14a
Ritual, 12a
Insanity, 108c
Introspection, 15a
Ionium, 54d
K
Karma, 87b
Kepler, Johann, 159c, 160a
Killing, 164a, 165a
L
Law:
of gravity, 127c, 160a
o f motion in solar system, 159d
of self preservation, 86c, 87a
o f triangle, 19a
Lemurians, 117c
Lewis, Dr. H . Spencer, 39b
Library, Rosicrucian Research, 157d
Life:
A dventure of, 98d
D estruction of, 85a
Preordained, 85b
Page 167
M
M ailing books to library, 158d
M editation, 103c, 104a
M em ory :
and past incarnations, 61a
Impressions, 3b
M ental :
Creating, 82c
Healing, 88b
Telepathy, 82c, 109b, 133d, 134a, 13 5a
M etaphysical m ovements, 24d
M etaphysics, 104a
M ind:
Definition of, 26c
D elusions of, 69 d, 70a
D ivine, 26c, 27a, 77b, 78b, 105c
D ual, 55d, 56a
M aturity of, 59c
N ormal, 69d
Objective, 26d, 27a, 58d
M oon influences, 159a
M t. Shasta, 81c
M usic:
A ppreciation, 91c, 92a
and glands, 59a
M odern school of, 91a
M usical scale, 67d
M ystery :
A reas on Pacific Coast, 55b
o f H oly Grail, 101a
Schools, 8b
M ystical :
India, 122d
Principles, 73c
V alue o f discussing, 79d, 80c
M ysticism, and forty, 58b
N
N am e, selecting harmonious, 68c
Nature, 88a
N e w world, 126a
N ew ton, Sir. Isaac, 54c, 160a
N exus, 47a, 146b
N ietzsche, F. W ., 98a
N irvana, 123a, c, 124b, c, d, 125a, c, d, 126a
N oetic experience, 110b
N ous, 5b, 58b, 82a, 123d
N um erology and V ow els, 67a
Objective :
Consciousness, 35a, 80c, 83d
Control, 86c
Functions, 56c
M ind, 58d, 78b
T hinking, 7 8 d
O bligations to family, 135c
Obscure night, 72d, 73a, 74a
Old masters, 92d
Old souls, 77c
Outward Bound, 44a
Over eating:
Effect of, 8a
and heart trouble, 7b
P
Pali scriptures, 123c
Palmistry, 50a, 51a
Panpsychism, 43c
Paracelsus, 88d, 89a, 90c
Patriotism, 77b
Peace, creed of, 122b
Page 168
R
Radio:
Censorship, 15 Id, 152a
Influence, cultural, 1 5 Id
Program support, 152d, 153a
Radioactive substance, 54c, 55a
Radium, 54d
Recalling past experiences, 139d
Rehabilitation, postwar, 75b
Reincarnation, 48d, 49a, 71b, 140a, 148b, 154c, 155a
Revelations, 1 10a
Review :
H ow and w hen to, 10a
<
W ith index, 11a
Ritual :
C onception of, 12c
Dem onstrating Cosmic principles, 12c
Purpose of, 12b
Rose'Croix Research Institution and Sanitarium, 90a
Rose-Croix U niversity, 158a
Rosicrucian :
H ealing, 28d, 29a
Kitty, 20a
Library, books needed by, 157d, 158b
M onographs, 160b
Teachings, 84c, 85c, 90d, 93c, 104b 160b
Teachings and destiny, 156d, 157a
V iew point:
on armament making, 113d
on the destruction o f life, 85a
on surgery, 131b
W ork in A xis dominated countries, 116d, 117a
Rosicrucianism, practical, 18b, 130b
Rosicrucians:
in armed forces, 130b, 131a
and truth, 25a
Persecution o f, 115d, 135c, 136a
T
Tem perance, 7 c
Tem pter, 14b
Thinking, 58d, 59a, 8 Id
Thymus gland, 22d, 23a
Thyroid gland, 21b, 22d
Transition, 18a, 47a, 49a
T riangle, law of, 19a
Truth, 102b, 103a, 104a
V alue, 52b
Vibrations, adverse, 53d
Vibratory force, 49c
V ital life force, 58b, 84c, 95c, 16 5d
V oices, hearing, 107a, 108a, 110a
V ow el sounds, 40a, 67b, d, 68a, 138c
wz
W ar:
Fruits of, 2a
Guilty of, 122a
and soul experience, 87c
and youthful employm ent, 2c, 27b, d
W ill:
and evolution, 79b
and obscure night, 73b
W ind instrum ents, 40d
W ood instruments, 93a
W riting out problems, 97c
Y outh, 27b
Zombies, 84b
t m
r^ A A A A A A A A A A A A A A A A A A A A A A A A A
5K
ROSICRUCIAN
FORUM
OB
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V
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Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U .S . Postal A ct of Oct. 3, 1917.
Vol. XV
AUGUST, 1944
No. I
< "
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VISION
<m a
I lay me on the ground, a perfect calm
Pervades the pallid beams of day's recess,
The moon's full splendor soothing with its balm
The soul to dim and deep forgetfulness,
Has cast me from myself. By fancy freed
Into the stillness of a perfect void
With soul untrammelled and serene, I read
The fates of worlds existing and destroyed:
The purpose of the poet closeting
His breath in inked lines; the sweet intent
O f beauty prevalent in the flush of spring;
The mystery of the soul's embodiment;
The mind omniscient, eternal flowing,
Whence this thought comes and whither it is going.
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T. S. MacBride.
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Page 2
Greetings !
V
Dear Fratres and Sorores:
Should you go ahead? Is the progress you
desire advisable? It is not an exaggeration
to say that much of the dissatisfaction which
some persons experience in life is due to the
progress which they have sought and made.
Progress is advancement, the moving toward
an objective. However, one can advance
toward darkness as well as light. Likewise,
one can advance in a descent, as well as in
an ascent. We are, for example, all progress
ing toward old age, yet old age is hardly an
end to be desired. Emphasis, therefore,
should not be put upon progress as a method,
but rather upon the end toward which prog
ress is directed. If your ends or ideals in life
are inconsistent with the functions of nature
or the actual welfare of society, then when
you progress toward them, you are perhaps
retrogressing from health, success, and
happiness.
In ordinary experience, what we desire
becomes to us an objective. The approach to
it is progress. If we want a house, and we
acquire a lot and the funds to build, we say
we are making progress. Often, though, the
progress in one direction may constitute
retrogression in another. We may be obliged
to make such sacrifices from an ethical,
moral, or physical point of view, that as a
whole we may have lost rather than gained
ground.
It is possible to evaluate human progress,
that is, progress in human affairs, by
comparison with progress in nature. We
speak of the evolutionary trends in nature.
We think of such an evolutionary process
as being progress. W hat is nature moving
from or to? As applied to nature, evolution
seems to be a development. Things have an
irreducible minimum of reality to us. Be
low that minimum, the object no longer has
existence to us. Consequently beginning
with that minimum, the only change which
is possible, so far as we are aware, is the
development of the object. This development
may occur as an accretion. In other words,
the object may assimilate from its environ
V
ment elements which cause it to take on
larger proportions, or to become more com
plex, without losing its identity. This de
velopment, then, can mean a greater func
tion, or extension of the attributes, or the
size of an object. For example, the ferns of
the steaming tropical jungles are a develop
ment over the same species grown in an
environment less favorable to them. Evolu
tion can also mean that development which
is a concatenation of changes. Starting at
its apparent irreducible minimum something
becomes a number of other things, eventual
ly returning to its original form. The most
complex of the changes is held to be the
highest point of that development. Such
cycles of development or evolution are com
mon in nature. The acorn becomes the oak,
which in turn brings forth other acorns.
The cell develops a complex, living form
a human being which in turn produces
other cells to form the embryo, et cetera.
Environment and heredity produce muta
tions, alterations in the structural and func
tional nature of living things. We are also
inclined to call such changes evolutionary
refinements. Thus an animals legs become
more slender and its paws or hooves smaller,
as the dogs, for example, by which it is able
to attain greater speed and agility. The idea
that this process is a refinement, however,
exists entirely in our consciousness. To na
ture, one necessity has no greater value than
another. The fish that becomes a reptile,
and the reptile that becomes a mammal,
with the change of climatic or geographical
conditions, from natures point of view, were
not progressions, they were actually just
adaptations. The refinements, so called, of
their functions, the discarding of some at
tributes and acquiring of others was only a
way of making each equal to the demands
of its existence. Only by mans conception
of the standards of living things is the mam
mal an advancement from the fish. We
hold a diamond to be of greater value than
carbon, from which it is created, only be
cause it has greater value to us. The dia
mond is not an evolvement from carbon,
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W hat Is Love?
A soror, I believe a new com er to our
F orum , now arises an d speaks: Tw o years
ago, shortly afte r u n itin g w ith AMORC, I
w as visiting in th e W est, w h ere for several
Sundays I atten d ed a S unday school class.
T h e m em bers of this group w ere young m a r
ried couples, th e ir ages being from the late
tw enties u p in to th e late thirties. T his p a r
tic u la r S unday, discussion of th e lesson w as
m ost interesting. I t w as about love. T h e
question w as asked: Is love a n em otion of
th e body or of th e soul? To m y surprise,
in a group of about fifteen persons, every
one b u t I said th e y th o u g h t it w as an emo
tion of th e body.
M ay I state m y reasons for saying th a t
love is of th e soul: (a) If it w ere a m ere
physical em otion, w h y is it no one has ever
know n w h a t p a rt of ones physical self
loves? (b) F ro m personal know ledge, w hen
one loves deeply, th ere is no physical w ay
in w hich w e can possibly show all of the
love w e feel. T h ere is no com plete physical
expression. Of course, one can say words
of love, show love in deeds, an d kindness
for th e loved one, an d y e t all th a t isn t
enough. I t is such a deep em otion, it m u st
be som ething h ig h er th a n of th e body.
First, th e soror m u st be com plim ented for
h e r an aly tical approach to th e subject. She
is rea lly in search of knowledge. She does
not resort to recitation of a series of tim e
w o rn platitudes an d affirm ations on w h at
love is, o r a m ere quotation of poetic ex
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T h e M eaning of Prophecies
I t is n o t un u su al for us to receive com
m unications from individuals, m ost of these
from non-m em bers of the organization, ask
ing for our interp retatio n of prophecies
w hich have been m ade b y various in d i
viduals or have been included in p arts of
sacred literatu re . O ur view point reg ard in g
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T H E R E A D E R S
ROSICRUCIAN PARK
R E S E A R C H A C A D E M Y
SAN JOSE, CALIFORNIA, U . S. A.
R O S I C R U C IA N P R S S , L T D ., S A N J O S E , C A L I F .
PR IN TE D IN U . 8 . A .
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A PRIVATE PUBLICATION FOR MEMBERS OF AMORC,
THE ROSICRUCIAN ORDER
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Vol. XV
OCTOBER, 1944
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That my ears have not been dulled to the songs o f birds, the drone
o f bees, the m elody o f flowing streams, the dripping o f rain from
the eaves, the wind in the pine-tops, and all the myriad sounds that
swell the ensem ble o f N ature's chorus : :
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That my eyes have not been blinded to the m ajesty o f the stars,
the glory of the western sky at twilight, the glint of the humming
bird's ruby throat flashing in the sunlight, the colorful p a g ea n t o f
the flowers and the unnumbered glories in G o d 's g re a t g arden : :
That my soul can sometimes thrill responsive to the Music o f the
Spheres : :
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Greetings !
V
Dear Fratres and Sorores:
Y outh delinquency is a reality. It is not
ju st the pessim istic view of some persons
whose m em ories of th e ir own early esca
pades have dim inished. It is a fact th a t the
m ajor portion of our felonies are today com
m itted by boys and girls u n d er tw enty-one
years of age. Such statistics are available
from a n y law -enforcem ent agency. Each
m in o rity group of society is endeavoring to
explain the cause, b y relation to its ow n p a r
tic u la r standards. Religionists contribute the
conduct of th e delinquents to the fact th a t
th e y have departed from th e old tim e re
ligion. T h ere are educators w ho hold the
present educational system as obsolete, and
therefore being responsible for th e prevail
ing deportm ent of juveniles. T h en , again,
there are chauvinistic societies w hich com
p lain th a t th e conduct is due to not instilling
a strong enough spirit of nationalism and the
love of th e ir country in th e m inds of the
grow ing youth. T he explanation of the ac
tu a l and assum ed child psychologists are
m yriad. A com mon theory of this la tte r
group is th a t delinquency is due to a ten
dency today to pay exceptional hom age to
exploits of daring. T h ey contend th a t youths
are inclined to defy convention for the reason
of exhibitionism . If th e y distinguish th em
selves in an y w ay, even im m orally, th e y a t
trac t attention, and this in tu rn satisfies
the ego.
T h ere are, of course, factors of im portance
in all of these argum ents. H ow ever, thou
sands of p arents who do not p articu larly
identify them selves w ith an y of th e above
groups, and have no opinion to express,
either pro or con, are in fact the basic cause
of the grow ing delinquency. T his delin
quency has been on th e upclim b long before
the w ar. T h e w ar w ith its em otionalism
an d its precipitation of you th into circum
stances w hich o rd inarily th e y w ould not ex
perience before m a tu rity has increased the
percentage of this delinquency.
T he sense of responsibility is a fu n d a
m ental requisite of good character. Respon
sibility can be defined, b u t you cannot teach
one to be responsible. One m a y le arn your
V
definition, b u t he w ill n o t appreciate it u n til
h e has ac tu a lly experienced th e content of
responsibility. R esponsibility centers about
th e v alid ity of something, an d th e validity,
in tu rn , m u st be associated w ith th e selfinterest. F o r g reater perspicuity, let us p u t
it this w ay I cannot feel resp o n sib le for
th e care of som ething w hich seems to have
no value to m e. If som ething is v ery prosaic
a n d p len tifu l, I am n o t p articu la rly con
cerned w h eth e r it is lost or dam aged. To
m yself, I rationalize th a t if it is lost or
dam aged, its replacem ent requires no effort
on m y p a rt or th a t of another. C an you
im agine th a t I w ould be g reatly im pressed
b y a len g th y oration on th e responsibility
w hich I should have for som ething, if to m e
it w ould h av e little validity? Such en tre aty
w ould of necessity fall upon deaf ears, be
cause it w ould produce no sym pathetic re
sponse w ith in me. If I violated this re
sponsibility w hich m ight have been th ru st
upon m e, an d was su m m arily punished, I
w ould feel g reat resentm ent. M y resen t
m en t w ould n o t be for a n y p en alty or dis
com fiture w hich m ight ensue, b u t for w h at
to m y com prehension w ould seem to be an
unjustifiable exercise of au th o rity .
If, then, responsibility has a dependency
u pon th e v alid ity of things, how do w e ac
quire this sense of value? Strictly, b y re la
tion of things to self an d o u r self-interest.
M a n y strain ed domestic relations, as betw een
husbands an d wives, for exam ple, are often
solely due to th e u tte r disregard b y one of
the value th a t th e other attaches to some
thing. T his disregard is n o t necessarily m a
licious. M ore often it is due to th e ignorance
of w h at th a t p articu la r th in g is contributing
to th e physical or intellectual w elfare of the
other. A w om an who has no m echanical
sense and w ho abhors tools or instrum ents,
b u t who has an inordinate love of orderli
ness, w ill often insist up o n p u ttin g out of
sight these things w hich h e r husband uses
in his hobby. W h a t m a y look to h er like
u n sig h tly w ires and gadgets to p u t aw ay,
m a y to h im indicate an experim ental elec
trical circuit upon w hich tim e has been
spent and from w hich m u ch pleasure has
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IPage 30
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M a ste rs a n d M y th s
I w ish to b rin g a w ord of w arn in g to our
m em bers about a deception th a t is occasion
ally introduced in th e ir m idst. F irst w e w ill
begin b y a review of some of th e profound
esoteric principles w hich are a p a rt of th e
arcan a of th e Rosicrucian teachings. It has
been long ta u g h t th a t eventually th e re comes
a tim e w h en th e soul-personality is no longer
req u ired to be em bodied in a physical form .
I t is th e perso n ality of m an w hich evolves to
spiritual perfection, an d not th e soul. T he
soul is th e un lim ited , absolute D ivine essence
in m an. T h e soul, as we have often pointed
out, is n o t a segm ent, it is not a p a rt of a
substance w hich has been deposited in m a n
separate from all o th er souls. I n fact, it is
an em anation from th e one great universal
soul, ju st as th e ray s of the sun are all of
th e sun. C onsequently, th e soul of each of
us is a t all tim es directly connected w ith
every o th er m o rtal an d alw ays has direct
connection w ith its source, th e Cosmic or
U niversal Soul. T h e soul essence in m a n
does n o t become affected or corrupted in an y
w ay b y its passage th ro u g h th e physical
form . I t is com prehensible th a t th e A bsolute
and D ivine Being, suprem e and om nipotent,
could n ot be dim inished or altered b y a n y
th in g else. If th e h u m a n soul, as a rad iatio n
of the great U niversal or Cosmic Soul could
be affected b y a n y substance body or a n y
th in g else th e n w e w ould be ad m ittin g th a t
th e D ivine is n o t im m utable. If the D ivine
w ere n o t infallible, it w ould be useless for us
to appeal to it.
So, the soul in the savage and in the m y s
tic, in essence, is identical. It is like a perfect
diam ond w hich m a y be set in eith er a d ia
dem or in a clot of clay. Regardless of its
setting, it is still a perfect diam ond. T he
extent of ones sp iritu ality consists in ones
conform ity to th e im pulses, th e urges, an d
the dictates of th e soul essence w ith in . Self,
w e m a y say, is our consciousness of our ow n
being, of o u r com posite n atu re an d o u r abid
ance by it. T his self-consciousness exists in
th e aborigine as w ell as in th e m ystic, b u t
in th e aborigine th e self-consciousness is
m ostly fashioned b y th e insatiable desires
of the body. Self in such a prim itive person
is co n tin u ally fram ed in bodily in terest an d
tem poral pursuits, fo r these m ore easily in
fluence th e consciousness of self. W ith tim e
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ta in h u m a n beings m u st be selected to do
the M a sters bidding. T h en this self-pro
claim ed em issary states th a t he is to find
such persons. H e goes on to say th a t h e has
looked into this credulous persons past in
carnations, an d he finds th a t this person was
a disciple of some g reat M aster thousands of
years ago. P erhaps he says th a t he knows
th a t th e y h ad tak en pledges in a past in car
nation, w hich th e y do not recollect, and th a t
th e Cosmic M asters told him to assist them
in renew ing such pledges. N a tu ra lly this
appeals v ery m uch to the v a n ity of the
credulous person. H e likes to believe th a t
even though he cannot recognize it him self,
possibly he w as rea lly somebody im p o rtan t
thousands of years ago, and th a t this im pos
ter, w ho claim s to be representin g th e M as
ters, recognizes this im portance an d is going
to help h im regain it in this life.
I f you are credulous, you w ill ask this
ch a rlata n how the great M asters w a n t you to
serve th em again. F irst, this Cosmic lobby
ist, this ch a rlata n w ill suggest th a t you a t
ten d private classes w here he is going to give
you v ery confidential inform ation w hich
comes direct to him almost, it w ould seem,
b y a leased w ire. H e im plies th a t a t these
private classes he w ill tell you w h a t th e
Cosmic M asters w a n t you to do. N ow, of
course, even th e m ost credulous person w ould
possibly suspect someone w ho claim ed to be
th e representative of the Cosmic M asters, if
he w ere engaged in th e w ork of an o rd in ary
livelihood, such as a gas station atten d an t, a
baker, or barber. Such duties w ould have no
rom antic atm osphere about them . T h ey
w ould have no glam our, to borrow a term
from H ollyw ood. T h e y w ould be too pro
saic an occupation. So the im poster su r
rounds him self w ith an a ir of in trig u in g
m y stery , w hich appeals to the im agination.
H e relates m a n y fantastic tales of w h at he
has done and w h a t he has experienced. H e
has come from E gypt or he has ju st retu rn ed
from a m onastery in India, w here all of the
great m ystics assem bled and conferred upon
h im a special initiation, an d a t w hich th e
M asters outlined his m ission, etc., etc. P e r
haps he actu ally is an O riental. P erh ap s he
is a H in d u , like m illions of others in India.
Still th a t does not give h im an y special
pow er, an d it does not m ake him a Cosmic
lobbyist, as he purports.
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P sy ch ic M in d a n d A m p u ta tio n
A nother F ra te r in the A rm ed Services of
th e U nited States asks an excellent question
of this Forum . H e says: I have a some
w h at hazy understan d in g of th e psychic
m ind, as the resu lt of certain facts given m e
in m y studies. I n fact, I am som ew hat con
fused. In one of the m onographs it says, in
part: T he consciousness of all of th e cells
unites into one com bined consciousness . . .
it is u nited consciousness th a t constitutes the
psychic m in d . How, if at all, w ould th e
psychic m ind be affected, if this u n ited cell
group (or the body) lost certain of its parts?
I have seen a n individual who h ad no lim bs,
and m a n y w ho lacked at least one lim b.
W h en am putation takes place, th ere ceases
to be a need for a directive intelligence in the
part. T hen, w ould not this subtract from th e
collective consciousness or psychic m in d ?
A brief answ er to th e F ra te rs question
w ould be to say th a t the psychic m in d is
qualitative ra th e r th a n quantitative. O ur
psychic m ind does not consist of a given
nu m b er of cells, w hich, if reduced in n u m
ber, w ould lessen the content of th e psychic
m ind. T h e psychic m in d cannot be added
to or subtracted from b y cells in th e body.
L et us p u t it this w ay. One has been touched
by som ething, or he has not been touched
a t all. I t is n o t a question of w here or how
m uch he has been touched, b u t w h eth er he
has been. T he consciousness in each cell is
of th e Cosmic M ind. I t has a preconceived
du ty to perform , w hich it intellig en tly does.
T his d u ty consists in hav in g th a t cell, in
w hich it resides, add to some p a rt of th e
body or to perform some function in the
h u m an organism . I t need not be aw are of
or concerned about th e other cells. If each
cell perform s its duty, the w hole collectively
w ill serve a com m on purpose, the h a rm o n y
of the body. T hough the Cosmic M ind, w hen
extended into living cells, has a specific d u ty
in each, nevertheless the cell becomes a
direct channel a t all tim es to its source. You
m ay, for analogy, use a certain leased tele
phone line to receive new s ju st from one
distant city, y et th a t line in its electrical
functioning conform s to the basic principles
of physics, th e sam e as an y other telephone
line. T hus, w hile you are using th a t line,
you are using n a tu ra l principles th a t are
universal, regardless of th e lim ited purpose
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H o m e In itia tio n s
T he value of your sanctum initiations is
not in th e ir reading, b u t in th e ir perform
ance. In itia tio n is not an intellectual a tta in
m ent, but ra th e r an em otional stim ulus and
a psychic experience. A statem ent ap p ear
ing on th e fro n t cover of each In itiatio n
m an u scrip t reads: In itiatio n brings into
th e realm of reason the purpose, an d into
the realm of em otion the spirit of ones in tro
duction into the m ysteries.
T his is a truism . If th e m ysteries are con
strued to be th e esoteric tru th s, th e n a read
ing of th e In itiatio n provides a sum m ation
of w h at w e hope to accom plish by perform
ing it. H ow ever, u n til you actu ally emo
tionally and psychically experience th e reac
tions described, you w ill never have the tru e
sp irit or in n e r feeling of th e m ysteries.
L et us use a n analogy. You b u y a new
large phonograph record of a sym phonic or
chestration or rendition of an opera w hich
you have never heard. W ith the purchase
of the record is included a pam phlet w hich
recounts th e historical background of th e
m usic an d tells the tale for w hich th e m usic
has been composed. You read th e pam p h let
and w hen you have finished you have no
appreciation of the music. T he m usic cannot
be realized b y reading about it. M usic ap
peals to the em otions through other th a n the
intellect. T h e value of th e recording w ould
be en tirely lost to you, no m a tte r how m a n y
tim es you read th e pam phlet or how m a n y
critics review s of the orchestras rendition
you m ig h t have read. C ertainly if you w ere
sincere w hen you originally purchased the
record, you w ould not ren d e r its value use
less to you by never p lay in g it, and b y m ere
ly reading the accom panying description.
W h y , then, do some of our fratres and
sorores act in the same m a n n e r w ith th e ir
sanctum Initiations? No am ou n t of reading
of th e text in the m anuscript can determ ine
for th em w h a t psychic experience, w h a t ec
static sensations th e y w ill have w hen th e y
actu ally place themselves in th e sp irit of
the initiation, as required. As you sta rt to
perform the initiations, as our late Im p erato r
often related, you th e n aw aken past m em o
ries of th e soul-personality. T h e in n e r self
rejoices in th e renew al of its experiences.
T h e peram bulation in y o u r sanctum , the
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<AWWiacei.
S EPIPHANY POSSIBLE . . . can a
bodily manifestation of the Divine
be brought about? Did the simple and
sincere desires of the ancientsvoiced
in prayercause Cosmic intervention
in times of need? Has man lost his heri
tage to invoke the Divine Powers, or is
the mystery of the mircales a secret
cherished by a few? Here is a frank dis
cussion both from the mystical and
scientific points of view. W hat consti
tutes miracles? They are revealed as an
orderly w orking of natural law slaws
th a t can be commanded by those w ho
have the know ledge.
R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .
P R IN T E D IN U . S . A ,
.A
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ROSICRUCIAN
FORUM
A PRIVATE PUBLICATION FOR MEMBERS OF AMORC,
THE ROSICRUCIAN ORDER
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Vol. XV
DECEMBER, 1944
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Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U . S. Postal Act of O ct. 3, 1917.
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No. 3
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ON PRAYER
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Page 50
Greetings !
V
D ear Fratres and Sorores:
I n our doctrinal w ork, nam ely , th e teach
ings and ritu als of th e O rder, w e are p rin
cipally governed by tradition and b y experi
ence. W e cherish all traditions w hich have
come dow n to us as a heritage. T his is so
especially if th e y conform to the ideals and
purposes of AMORC, and if th e la rg e r p e r
spective an d the advancem ent of tim e have
not m ade th e m obsolete. W e are also influ
enced, of course, by irrefutable experiences.
W h a t w e discover and le arn th ro u g h re
searches in o u r ow n laboratories and lib rary ,
or w h at has been com m unicated to us from
other reliable sources, and w hich can stand
the test of tru th have a definite effect upon
ou r teachings. Consequently, though fu n d a
m e n tally our precepts are unchanged today,
w hich is a trib u te to the contributions m ade
b y our R osicrucian precursors, y et w e have
enlarged upon w h at th ey left us, as th e re
sult of our ow n findings. M a n y of the
m onographs today, in content, are m a teri
ally different th a n th e y w ere a decade ago.
T hese, in tu rn , w ill be considerably different
te n years hence. It is in this m a n n e r th a t
th e Rosicrucian teachings advance, and, in
tu rn , advance the individual m em ber of the
Order.
M a n y of th e principles of th e teachings,
how ever, depend for th e ir effectiveness upon
th e construction placed upon them , th a t is,
th e in te rp re tatio n m ade b y th e m em ber. If
he in terp rets them rightly, in accord w ith
th e ir proper relationship to n a tu re an d the
Cosmic, th e y prove useful and beneficial to
him . If he w rongly interprets them , th e y
e ith er become ineffectual or a t least so com
plex as to be difficult of understanding. As
th e principles are expounded in th e m ono
graphs, th e y represent a point of view w hich
has developed after m uch test and applica
tion. T his test usually consists of tria l b y a
n u m b e r of m em bers and officers of th e O r
der, and an eventual agreem ent as to defi
nition. T hese agreem ents on definition are
policy, w hich th e Suprem e and G ran d Lodge
officers p u t into effect from tim e to tim e.
T hese policies rem ain rigid, unless fu rth e r
V
experience an d th e developm ents of tim e
disclose th e need for alterin g or m odifying
them .
I th in k you w ill be v ery m u ch interested
in a recen t policy of AM ORC w hich sets
forth certain specific definitions on subjects
of the teachings. T his policy w as issued by
the Im p erato r to officers of th e staff. I t ap
pears below, ju st as it w as given to each of
these officers. P erhaps you w ill also find it
useful in distinguishing betw een m ystical
and psychic experiences, an d those experi
ences w hich are often confused w ith both.
T he follow ing definitions shall be consid
ered official R osicrucian in terp retatio n s of
certain phenom ena. I t shall be th e d u ty of
all staff m em bers to ap p ly these construc
tions to th e ir answ ers on questions concern
ing these phases of our teachings:
M Y STICA L:
A. A n y phenom enon w hich is the conse
quence of m a n s consciousness being
m ade contiguous w ith th e Cosmic or
D ivine M in d th ro u g h th e self. L ike
wise, a n y principle b y w hich it is ac
com plished.
B. In the strictest sense, a m ystical ex
perience involves a u n ity of the m o r
tal consciousness w ith th a t of th e D i
vine or Cosmic M in d for a v ary in g
period of tim e. T h e follow ing are the
results w hich in p a rt or as a w hole
alw ays follow:
N o e t ic : Illu m in atio n , th a t is, a n in
flux of know ledge w hich transcends
th a t o rd in arily h ad b y th e individu
al. Such know ledge alw ays fu rth ers
th e highest m oral ideals of w hich
th e individual has been capable.
P h y s i c a l : T h e in d ividual experiences
g reat exaltation or ecstasy. H e feels
as th o u g h he has been in th e pres
ence of his conception of th e D ivine.
P s y c h o l o g ic a l : T h e recipient of the
experience is eith er p erm an en tly or
for som etim e afte r th e experience
freed of all h ab itu al fears. H is m oral
resolves an d self-confidence are given
trem endous im petus.
Page 51
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Page 54
O rder is p a rt of th e m otto of th e ir ow n
country. A N ew O rder did begin w ith the
U nited States. L et us hope th a t the precepts
of our co u n try w ill alw ays rem ain of th e
sam e high order, and as n ew an d as ad
vanced as th e y w ere in 1776, w hen religious
dogma an d avariciousness had so little effect
upon th e h igh motives of the founders of
our G overnm ent. X
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th a t th e y m a y be closer to th e threshold of
th a t consciousness of self, w hich w ould lead
th em to Cosmic Consciousness, if th e y w ould
advance ju st a little fu rth e r. If one rem ains
content, how ever, ju st w ith his m usic and
his art, he m a y never have those m ystical
an d theophanic experiences w hich lie ju st
beyond.
F u rth e r, one w ho pursues the p ath of
m ysticism , seeks God thro u g h self, an d who
has th u s sensitized his consciousness to be
receptive to th e finer sensations an d the
h ig h er vibrations of th e Cosmic, develops a
keener esthetic taste. H e m a y not become
an artist or a m usician, b u t he does come to
enjoy th e esoteric or m ystical feeling, if you
w ill, of m a n y of th e great paintings an d
m usical compositions. W h ere before such
paintings m a y have been attractiv e in th e ir
coloring, exhibiting to h im exceptional
draftsm anship, now he derives in addition
a u n iq u e realization of th e ir m eaning. H e
experiences a subtle feeling w hich th e w hole
com position seems to em anate, as an em o
tional effect, an d w hich h e cannot describe
in words. A gain, w h ere before he m ight
have been aw ed b y th e profusion of irra d i
an t colors of a sunset, now it causes as w ell
an afflatus of his soul. H is w hole being is
stim ulated b y w h at he feels an d not m erely
b y w h at he sees w hen h e is in the presence
of such a phenom enon. T h e individuals
m ystical studies, I repeat, m a y never m ake
h im an artist, b u t th e y do quicken his in
terest in, an d profound appreciation of, th e
great w orks of a rt and of music.
F rom th e intellectual po in t of view, the
study of a rt an d of m usic teach v ery em
p h atically and graphically th e h arm o n y of
color and sound. T h ey show th e scales and
rh y th m s and th e m ath em atical relationship
of n a tu re s m anifestations. Sim ply put, th e y
cause one to respect th e so-called law and
order of th e Cosmic. Seeing and h earin g
these m anifestations of n a tu re inclines one
to in q u ire into th e hig h er aspects of these
sam e harm onies as th e y m an ifest on a m ore
lofty plane, or in those octaves w hich are
term ed th e spiritual. I reiterate, how ever, a
serious study of a rt and m usic is n o t essen
tial for attain in g the m ystical state, b u t one
does com plem ent the other. B eauty is h a r
m ony, as w e have said, an d h arm o n y of self
w ith th e Cosmic M ind is th e objective of
m ystical attain m en t. X
Page 67
Page 68
T he problem , therefore, is w h eth er or not
you w ish to create som ething th a t has en
d u ra n c e endurance beyond the physical
w orld in w hich w e live. If we are to assign
higher values to the w orld outside the m a
terial plane, th e n our m en tal creating or
visualization w hich w ill advance us, w ill be
p rim a rily concerned w ith those fields. O ur
aim s w ill be tow ard m astership ra th e r th a n
tow ard m aterial process. T his does not m ean
th a t w e cannot rig h tfu lly attem p t to visual
ize and th ereb y create a proper physical
and m aterial environm ent provided th a t
such a creation is for the purpose of serving
as th e m eans to an end and not m erely to
bring about an end by the possession of m a
terial property.
I am convinced th a t m a n y of us, p articu
la rly w hen w e w ere new enthusiasts in th e
studies of this organization, did not stop to
analyze th a t w hich w e attem pted to visual
ize an d thereb y hoped to b rin g into our
environm ent. As I exam ine the experiences
of m a n y people w ho have dealt w ith these
laws, th e m ost am azing th in g is not the
failures of these novices bu t th e u n u su al
success th ey h ad in creating th a t w hich
th e y attem pted to do. In other words, w hen
w e first le arn of the process of visualization
and th e fact th a t such a process m a y b rin g
into existence or into our environm ent some
th in g th a t is n o t already there, o ur im m edi
ate response is to m ake a test or tria l upon
the m aterial basis.
M ost of our everyday values are rep re
sented to be m aterial values, and some peo
ple w ho have thought th e y failed in using
the process of visualization have in rea lity
succeeded, and th e ir belief th a t th e y failed
was due not to the visualization process b u t
to the fact th a t th a t w hich th ey obtained
was som ething th ey did no t w an t afte r all.
In other w ords, the success or failure, de
pending upon how w e look at it, w as n o t in
the process b u t in not analyzin g values be
fore attem p tin g the process itself.
W e have to re tu rn to the question of
w h at is it w e rea lly w ant? W h a t is u lti
m ate reality? W h a t is tru e value? T his
takes us again to the problem s of m e ta
physics, and th e subject of w hich it rem inds
us is th e explanation of th e Rosicrucian con
ception of rea lity and actuality. Rosicrucianism is to a certain extent a form of ob
jective idealism . It believes th a t m in d and
Page 69
W e cannot have riches and h ealth or a n y
th in g else in this universe, unless we are
com pletely w illing to assum e all th e obliga
tions in d iv id u ally an d socially th a t are en
tailed by th e ir existence. T his is th e occult
principle of visualization. V isualization w ill
succeed w hen w e tru ly visualize and a t
tem p t to b rin g in to our en v iro n m en t th a t
w hich w e tru ly w an t, th a t w hich is in ac
cord w ith o ur concept of tru e value and
rea lity an d w hich, therefore, w ill be some
th in g th a t com pletely becomes a p a rt of our
w hole philosophy of life and w ill lead us on
tow ard o ur goal, w h atev er it m a y be.
T ru e motives are a p a rt of o ur w hole con
scious view point. You cannot visualize w ith
reservations because you are w h a t you are.
T h e Cosmic forces th ro u g h w hich o ur pow
ers of m en tal creatin g m ust function w ill
no t be deceived b y a n y m en tal reservations
w hich you have. T herefore, if you w ish to
visualize an y th in g w ith the idea of m en tally
creatin g an d b rin g in g it into existence, study
carefu lly its possibilities and the obligations
it w ill increase. W h e n you are com pletely
satisfied th a t you know w h at the results w ill
be, and if you are w ith o u t a n y reservation
w hatsoever in a position to assum e th e re
sponsibility of such a m anifestation, and if
y o u r technique in th e visualization process is
good, you need h av e no hesitation o r doubt
as to its successful accom plishm ent. A
Physical Assets
R ecently in some of the correspondence
received b y the organization a com m ent was
m ade b y a n o nm em ber to the effect th a t it
appeared as if AM ORC m ade a g reat deal
out of th e fact th a t th e adm inistrative head
q u arters of the organization at Rosicrucian
P a rk w as w ell kept, b eau tifu lly landscaped,
th e buildings w ell established an d attrac
tively designed. T h e com m ent stated th a t it
m ig h t be in ferred th a t AMORC w as m ore
interested in convincing th a t it h ad a p hysi
cal organization th a n it was in p erp etu atin g
its tru e teachings an d philosophy. F u rth e r
com m ents seemed to indicate th a t th e in
q u ire r h ad in m in d th a t an organization
could c a rry on ju st as effectively in a h u
m a n ita ria n purpose an d in the benefit of
m an k in d w ith o u t a physical institution.
T h ere is no doubt b u t th a t this question
is true. M a n y of th e great teachers, both
religious and philosophical, h ad no physical
Page 70
assets. W e cannot judge ano th er h u m a n be
ing insofar as th e basic traits of his ch arac
te r are concerned, p u rely up o n his physical
possessions. A m a n m a y or m a y n o t have a
high degree of character regardless of w h at
m a y be his financial status. N evertheless,
th ere is one im p o rtan t m a tte r th a t is n ot
considered in these argum ents; th a t is, th a t
w ith A M ORCs physical in stitu tio n th ere is
a definite indication of stability. T o anyone
w ho has ever visited Rosicrucian P a rk and
seen th e beautiful designs of th e buildings
and grounds, th ere can be no doubt th a t
AM ORC is an established organization one
th a t is h ere to stay, not a m ovem ent h id in g
m erely behind an idea w ith n o th in g to back
it up. T h ere are m a n y individuals and
groups of individuals who are constantly
claim ing to be bringing about a n ew p h i
losophy or a new religion w hich upon in
vestigation have n othing of a physical n a
tu re to indicate a type of stab ility w hich
w ould give confidence to th e seeker. I do
not m ean b y this th a t anyone w ill affiliate
w ith AM ORC m erely because it does have
a n established physical institu tio n behind
the organization, b u t it does contribute to
confidence. A nyone w ill realize th a t AMORC
intends not only to perpetuate its teachings
today, b u t to continue to do so tom orrow ,
a y e a r from tom orrow , or fifty years from
tom orrow . A person affiliating w ith an or
ganization th a t has such facilities behind it
can be assured th a t it is not a m ovem ent
th a t w ill cease to exist as soon as it attracts
all the followers it cam throug h an em otional
appeal a t th e m om ent.
T h ere are individuals w ho m ake it a
business to establish organizations in th eir
hats. In other words, th e y sta rt a m ovem ent
w ith a lot of prom ises an d appeals p u rely
for th e purpose of attractin g as m u ch of a
follow ing as possible w hich w ill be to th eir
financial benefit. A t th e sam e tim e, th ey
invest nothing to insure stability or to in
dicate th e continuance of th e organization
in th e fu tu re because th e y h ave in m in d
o nly to obtain as m uch as th e y can w hile
th e appeal is popular and th en discontinuing
th e m ovem ent or going elsew here an d open
ing another in th e same pattern .
T h a t is w h y it does not p ay to have con
fidence in a m ovem ent w hich has no ad
dress b u t a post office box or m erely the
n am e of an individual. I do n o t m ean this
Dangers of Yogism
A soror of A ustralia, for th e first tim e,
addresses this F o r u m . She says: I w ould
be interested to know w h y to adopt the
Yoga system of living an d its principles
m eans tak in g a step backw ard in civiliza
tion for O ccidental persons. I can t quite
u n d erstan d w h y you say th is.
T h e soror refers to an adm onishm ent to
o ur students, w hich appears in one of our
m onographs, to be m ost cautious before in
d ulging various O riental practices an d p h i
losophies, because some m a y prove to be
d etrim en tal to th e health, an d others are not
in accord w ith th e progressive idealism of
th e W estern civilization. First* le t m e m ake
p lain th a t such a statem ent precludes an y
tho u g h t of lim itin g the studies of our Rosi
cru cian m em bers. T h e m otive behind it,
born out of u n p leasan t experiences, is to
prevent, if w e can, our fratres an d sorores
from doing in ju ry to them selves through
m isunderstanding.
L et us approach th e subject by saying
th a t m uch w hich is expounded in disserta
tions or o rally in private classes in A m erica,
for exam ple, b y self-styled exponents of
Yogism deviates from th e original system.
T h e adh eren t, in good faith , practices m uch
w hich is offered as this aspect of H in d u
philosophy, o n ly to le arn la te r perhaps th a t
it is a perverted presentation. T h ere have
been m a n y w ho have presented them selves
Page 71
The
Worlds
Mysteries
Within Your
Family
Circle!
50e
P e r Mo.
PARK,
PR IN TED IN U . S . A .
S AN JOSE,
A m enhotep IV , E g y p
tia n P h a ra o h . One ut
th e w o rld 's g r e a t e s t
m y s tic s . B e a d th e
course, F a ith s of th e
W o rld .
CALIFORNIA,
R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .
U.S.A.
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ROSICRUCIAN
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Vol. XV
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No. 4
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FEBRUARY, 1945
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V V V V V
.^r-^ A A A A A A A A A A A . A A A A A A A A A A A A A A
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THE ROSICRUCIAN FORUM IS PUBLISHED SIX TIMES A YEAR (EVERY
OTHER MONTH) BY THE DEPARTMENT OF PUBLICATION OF THE SUPREME
COUNCIL OF AMORC, AT ROSICRUCIAN PARK, SAN JOSE, CALIFORNIA
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Page 74
Greetings !
V V V
Dear Fratres and Sorores:
T h e attitu d e of m ind has alw ays h ad its
directors. Like those cardinal directions of
th e compass, th e y are four in n u m b er;
nam ely, th e y are forw ard, retrogression, and
to th e right and to the left. T hus th ere are
alw ays those w ho by th eir thin k in g an d b y
th e policies w hich th ey form are definitely
constructive and creative. Such an attitude
is obviously progressive or the forw ard direction. Conversely, there are those w ho,
for various reasons, sometimes u naccounta
ble, or because life has caused th em to be
em bittered, are retrogressive in th e ir th in k
ing. T h ey are continually opposing the
existing status, thinking illogically, and
seem to find a perverted enjoym ent in de
struction and obstruction.
Of the four directions in w hich thought
and subsequent action m ay move, th e right
and le ft are m ost com m only know n. T h e
rig h tist is a conservative. H e is inclined to
the influence of tradition and is relu ctan t to
tru n ca te tested and approved customs for
even the m ost prom ising new opportunities.
T h e rightist is quite often an obstacle to
progress, or a t least a delaying factor b y his
punctilious attitu d e of w eighing everything
by w h at has been done. H ow ever, th ere is
m uch to be said in defense of th e rightist.
H e is not m aliciously try in g to reta rd prog
ress. H is is an attitude of caution and a
reluctance of chancing the loss of w h at has
been gained and proven to have m e rit,.o n
the probability th a t som ething b etter m a y
be obtained. T he rightist, therefore, is a
tem porizing influence upon extrem e ra d i
calism and often a preserver of past accom
plishm ents. T h ere is and m ust alw ays be a
rig h tist m ovem ent or attitude of m in d in
every w ell-balanced society, w hatever its ob
jectives.
On the other hand, the leftists like to style
them selves liberals. T he average leftist, how
ever, is of the opinion th a t progress consists
in ju st freeing oneself from certain rig h tist
ideals or customs. It is a m istaken concep
Page 75
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Page 78
T he N a tu r e of God
A soror of th e M idw est now arises to ad
dress our F o r u m . She says: R ecently
am ong a group of advanced Rosicrucians of
this city, th e subject of th e n a tu re of God
arose. T h ere w ere various presentations of
the idea. Some w ere conflicting, as, for
exam ple:
God is perfect and knows no evil.
God knows both good an d evil.
God is both good and evil.
Of course, I have m y ow n ideas about
God. B ut I am learn in g to know how e r
roneous a great m a n y of these are; so, most
graciously, I w ould welcome fu rth e r Rosi
crucian statem ents on this m ost im p o rtan t of
all questions.
A nother soror, from w ar-to rn England,
also arises to express opinions, an d ask q u es
tions of this F o r u m , on the same topic: Is
God creating him self through m ankind? T h e
law of all being is cellular. M an is a p o lar
ized cell in the greater polarized cell of the
universe. M ankind is evolving as m illions of
sm all cells governed by th e sam e law s as
th e cell of the universe. Is this God the vast
cell? T hen, as I see it, now w e each have a
certain definite character, an ideal to attain.
T his p attern fits perfectly into its ow n place.
God depends upon each of us h arm onizing
and fitting into the design.
Page 79
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Page 8 1
T he Meaning of Truth
P robably every h u m a n being is, to a cer
tain extent, searching for tru th . T ru th an d
u ltim ate re a lity are tw o of th e p rim a ry p rob
lems of m etaphysics in th e desire to arrive
at an u n d ersta n d in g of w hat, after all, is
final in th e schem e of things. It is difficult
to an sw er questions, how ever, such as one
fra te r w rites w h en he d irectly asks, Ju st
w h at is tru th ? I t w ould not be wise to take
the space in this Rosicrucian F orum to dis
cuss all th a t th ere is of tru th , even though
it is a fascin atin g subject.
T h e in q u ire r is referred to various tex t
books on philosophy in w hich can be studied
and an aly zed th e ideas of tru th th a t have
been developed b y philosophers an d thinkers
throughout th e h isto ry of h u m an thought.
H ow ever, one th in g is tru e, I believe, an d
th a t is th a t according to all explanations of
tru th , in th e final analysis, tru th is relative.
W e m ean b y this th a t w h a t m a y be tru e for
you m a y n o t alw ays be identically tru e for
everyone else. T ru th m u st be m easured in
term s of th e consciousness of the individual
w ho does th e judging. In other words, w e
m u st le a rn th a t in so far as o ur und erstan d in g
is lim ited, so m u st o ur concept of an y final
ideas an d purposes in th e universe also be
lim ited. O nly God can know absolute tru th
because o n ly H e can include in H is con
sciousness all things th a t are, an d thereby
be able to group in to proper relationship
isolated things, an d give th em m eaning and
purpose.
M uch of th e efforts of philosophy, p sy
chology, an d religion have been developed
tow ard a n a ttain m en t of tru th , or at least
a degree of tru th . M a n y of these theories,
how ever, do n o t fit into th e everyday life
of an individual. M ost of us can adjust our
th in k in g b etter to an idea of evolving tru th ,
but such a concept requires th e ability to
change o u r ow n opinions an d convictions
w here needed. I t requires us to be openm inded; th a t is, to keep our decisions subject
to changes an d revisions. T his prevents p ure
stubbornness an d th e refusal to see new con
ditions an d relationships form ing.
Page 82
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Page 85
D o W e R e aso n A fte r D e a th ?
One of our good fratres in Porto Rico asks
the follow ing in terestin g questions of our
F o r u m : Does h u m a n consciousness reason
w hile on the Cosmic P lane? W h a t kind of
consciousness do hum an s have on the Cosmic
P lane? F o r exam ple, if m y tran sitio n h ap
pened a t this tim e, and I found m yself on
the Cosmic P lan e, w ould I m eet m y fa th e rs
consciousness an d w ould I be in position to
relate to h im th e h o rrid happenings in our
p resent w orld? A n d w ould his consciousness
be also in a position to feel surprised an d in
tensely interested in the inform ation I could
im p a rt to him ? Of course, such questions
m a y seem absurd, b ut I express th em in this
m a n n e r to m ake clear the real po in t I w ish
to elucidate; an d also to discover th e degree
of co n tin u ity th e re is betw een o u r present
m o rtal consciousness an d o u r fu tu re Cosmic
Consciousness.
L et us begin b y dividing existence after
death, or afte r tran sitio n , into th ree states.
T h e first of these is w here the personality,
th e ego, or self, does n o t im m ediately pass
into th e realm of th e Cosmic, b u t ra th e r is
earth-bound. I n such an instance, th e soul
force, of course, is liberated from th e body
b y tran sitio n , b u t th e personality or self of
th e individual lingers on as a n in ta ct en tity ,
in a n in term ed iate stage betw een this p lane
an d th e Cosmic P lane. I t is like a disem
bodied consciousness th a t is quite aw are of
the objective w orld an d th e details of its '
form er physical existence.
W e shall use a n analogy to describe this
ra th e r com plicated situation. T h in k of a
b eau tifu l w ild flower grow ing on th e grassy
slope of a m o u n tain . I t is v ib ran t w ith th e
life essence, w hich, for the sake of ex p lan a
tion, w e shall com pare w ith th e soul force.
I t conform s to all th e m anifestations of life,
w hich it is possible for it to express. I t is
rugged, sym m etrical, and beau tifu l in its
hues an d fra g ra n t in its odor. T h e n th e
h eav y boot of a m o u n tain eer in ad v erten tly
crushes out its existence. T h e life force is
released from th e cells of th e flowers stru c
ture. T his en erg y of w hich life consists, of
course, is n o t destroyed, b u t it is no longer
confined to th e physical form of th e flower.
H ow ever, p a rt of th e personality of the flower
lingers on in tact; th a t is, its fragrance re
Page 86
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Planes of Consciousness
In th e study of consciousness an d th e a ttri
butes of consciousness, a question arises on
the p a rt of m em bers in th e h ig h er degrees
th a t is qu ite w ell expressed b y a fra te r who
asks, A re th ere definite planes of conscious
ness th a t can be separated specifically from
each other?
I t is v ery difficult to im agine consciousness
being broken dow n into different p arts or
divisions. W e w ell know from experience
th a t different phases of consciousness come
to our atten tio n repeatedly. T h a t is, w e do
n ot dw ell reg u la rly only upon one phase of
conscious thought. I t is thro u g h the practice
of concentration th a t we can d raw our con
sciousness to one p articu la r th in g and a t
tem p t to b rin g to focus all th e pow ers of
m in d an d th o u g h t in to one channel.
Consciousness is g enerally considered as a
whole. I t exists th ro u g h o u t our body, not
only in o u r physical brains b u t in each cell.
T h e content of consciousness at a n y one
tim e, even w h en it is p rim a rily directed to
w ard one th in g or one purpose, is still m ade
u p of its com ponent parts w hich are the
results of our ow n p articu la r knowledge, ex
perience, an d desires. Because of some
w ritings on th e subject of consciousness, p a r
tic u la rly w h en Cosmic consciousness is m e n
tioned, th e idea is created th a t th ere are
certain planes th a t are distinct an d separate
from each other. W h ile this is tru e to a cer
ta in extent, w e m u st not lose sight of the
fact th a t th ere is no definite line of dem arca
tion betw een an y so-called planes of con
sciousness. T h e te rm expanding conscious
ness recen tly used as th e title of an essay
in th e Rosicrucian D igest u n d er th e Ca
th ed ral Contacts section of th a t m agazine
explains this concept.
W ith this concept we realize th a t con
sciousness is an attrib u te of h u m a n life th a t
can grow. W h e n D r. Bucke, in his book
Cosmic Consciousness, speaks of sim ple con
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graph and principle of th e Rosicrucian teach
ings, b u t w e can give you only th e teachings
them selves an d enough additional in stru c
tions such as these, to m otivate y o u r study
an d m ake y o u r own use and application of
these principles. N o one can m ake y ou a
Rosicrucian or an adept except yourself. A
D o Y o u W is h to b e a C h a p te r M em b er?
A le tte r from a m em ber asking, H ow
can I become a m em ber of an AMORC
C hapter? brought to o u r atten tio n th e fact
th a t th ere m u st be other m em bers w ho have
the same question in th e ir m inds. W e could
answ er this question b y referrin g m em bers
to th e Constitution an d Statutes. W h ile
every m em ber should be generally fam iliar
w ith th e C onstitution and Statutes of the
G rand Lodge, w e m ake every effort to try
to augm ent these rules an d regulations of
the G rand Lodge b y com m ents an d fu rth e r
explanation.
A C hapter is a group of Rosicrucian m em
bers, th a t is, Sanctum M em bers w ho re
ceive th e ir m onographs for stu d y in th e ir
ow n homes, w ho v o lu n tarily form a group
for th e ir m u tu a l enlightenm en t an d benefit
as w ell as for the satisfaction th a t comes
from th e social contacts th a t can be m ade
w ith others of like m inds.
A C hapter, then, is a supplem ent, an
additional featu re to th e reg u la r hom e m em
bership. W h e n a Rosicrucian affiliates w ith
a C hapter he does not in a n y w ay change
his m em bership status from w h at it h ad
been p rio r to his C hapter affiliation. In
other w ords, th e C hapter is an addition to
m em bership and therefore increases the
benefits of those who are affiliated w ith it.
T o be successful a C hapter m u st depend
upon the cooperation and in terest of the
m em bers w ho so decide to w ork together.
H ere a t Rosicrucian P ark u n d er th e direc
tion of th e Im p erato r and w ith th e assist
ance of other officers and m em bers of th e
staff, th e w ork of th e C hapters, insofar as
ritu als, special instructions, in terestin g e x
perim ents, an d instructive m otion pictures
are concerned, is prepared an d distributed
am ong th e Chapters an d Lodges of this
jurisdiction. T hese su pplem en tary an d addi
tional features w hich become in terestin g to
th e m em ber are constantly being im proved
and having n ew features added to them .
T herefore, th e m em ber w ho is affiliated w ith
S en d Y o u r Q uestions!
W e fre q u en tly receive letters from m em
bers of our large F o r u m fam ily, stating
som ething like th e following: I enjoy T h e
Rosicrucian F orum because it seems to a n
ticipate so m a n y of m y questions. If I have
questions in m ind, I know th a t if I ju st w ait
long enough I w ill find them answ ered in
T h e Rosicrucian F orum .
T his, on th e one hand, m akes us very,
very h appy, because w e like to know th a t we
are ren d e rin g a service, th a t w e are able to
provide inform ation w hich is useful, helpful,
and personally g ratifying to th e m em bers of
our F o r u m fam ily. W e hope to continue
having th e contents of th e F orum be of th a t
n atu re, and as soon as p aper restrictions are
lifted, to again increase the pages of the
Forum in num ber.
H ow ever, w hen you w ait w ith y o u r ques
tions, looking forw ard to having them even tu
ally answ ered in T h e Rosicrucian F orum , do
you realize th a t you rea lly m a y be w orking
a h ardship upon us? Suppose each m em ber
of our F o r u m fam ily, each w ho participates
in our circle of readers w ere to th in k likew ise
and each tim e he h ad a question w ould not
w rite in, w ould not address the F o r u m , but
would keep it to him self, w aiting to eventu
ally have it answ ered w h at w ould be th e
result? W e w ould have very few, if an y ,
questions an d th e interest value of th e
F orum , its service to you, w ould be m uch
less. So w e kin d ly request you to send y o u r
questions to T h e Rosicrucian Forum .
W hen, du rin g the course of the day, you
have a question arising in y our m in d w hich
m a y have developed out of conversation w ith
others, personal experiences, or som ething
you have read and w hich is appropriate to be
discussed in the F orum , jot it dow n an d at
th e v ery earliest opportunity, th a t n ig h t or
the n ex t day, w rite us the question. Y our
le tte r can be brief. It does not have to be
extensive. I t can just relate the question,
w ith th e request th a t it be considered for an
answ er in the Forum .
You can fu rth e r help us, if, before w ritin g
vour question to th e F orum , you take ju st a
few m in u tes tim e in y our hom e an d glance
at th e titles in th e last tw o or th ree issues
of th e F orum w hich you have, to be certain
th a t y o u r question is not sim ilar to o r related
to some other question answ ered in an issue
Page 95
^4eQcdewcM^Jo.
l/HaeMta4ixlU*ta
P E R S O N A L
IN S T R U C T IO N
a t th e
R O S E -C R O IX
U N IV E R S IT Y
\ \ T A S your youth a disappointment? Did circum ^ stances and necessity deprive you of completing
your education? H ave the years shown that regard
less of your early training there are things you should
have learned facts that would make life more under
standable and enjoyable now? Opportunity is not
lost to you it knocks again at the gates of the RoseCroix University. Satisfy that longing to delve into
the mysteries of science to work in fully equipped
laboratories. Sit in modern classrooms, participate in
discussions concerning the great philosophical truths
of the ages. Listen to competent Rosicrucian instruc
tors simply and fascinatingly answer those questions
that have long puzzled and intrigued you.
F u n
a n d F a c ts
L ow
T u itio n
$35.00
June 18th to July 6th
(T H R E E W E EK S)
T H E R O S IC R U C IA N P R E S S
L T D ., S A N J O S E
PR IN T ED IN U . S . A .
*
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ROSICRUCIAN
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A PRIVATE PUBLICATION FOR MEMBERS OF AMORC,
THE ROSICRUCIAN ORDER
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APRIL, 1945
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Entered as Second Class M atter at the Post Office at San Jose, C alifornia,
under Section 1103 of the U . S. Postal Act of O ct. 3, 1917.
Vol. XV
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No. 5
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Page 98
Greetings !
V
D ear Fratres and Sorores:
We live in this world. T h a t ought to be
sufficient reason to look upon it intelligently.
T his w orld, w ith w hich o u r lives are id en ti
fied, is no t ju st the earth. I t is also th e w orld
of h u m a n events. In fact, these events, of
w hich m a n is th e cause, m ore often vitally
affect us th a n do such phenom ena of ea rth
as earthquakes, floods, an d cyclones. I do not
th in k I w ill be disputed w hen I say th a t w ar,
for exam ple, has caused m ore h u m a n suffer
in g an d p rivation th a n an y n a tu ra l catastro
phe in th e m em ory of m an.
T h e causes of w ar are m an y . If you could
sum u p all of the stupidities and vices of
w hich m a n is capable, you m ig h t h ave a
fa irly accurate ledger of the causes of w ar.
H ow ever, w e can generalize th a t w a r is fre
qu en tly caused b y either a societys lack of
m orals an d ethics, or an attem pt to enforce
unw orkable ones upon others.
E v ery th in g is realistic. W h a t appears to
have perm an en cy is only so in contrast w ith
a m ore rap id ly changing th in g or condition.
T h e entire h u m a n experience, as contrasted
to m a n y phenom ena of n atu re, is recent.
T herfore, th e re is m uch w hich to the m in d
of m a n has th e illusion of stability. Some of
these assum ed stable things have an d con
tin u e to serve m en well. O thers are changing
an d w e are relu c tan t to adm it th e change.
In fact, w e often oppose it. F or ages the
average m oral sense has inclined th e in d i
vidual to protect the w eak and th e helpless
u n d er a n y conditions. T h e abuse of the
sm aller b y th e larger, an d often m ore pow er
ful, aroused th e im m an en t sense of justice.
T h a t is all as it should be. H ow ever, u n fo r
tu n ately , w e are often deceived b y relative
circum stances. W e continue to protect th e
sovereignty of sm all nations, w hich should
not continue as ^uch in these tim es. I t is n ot
th a t th e tim es have changed th e principles
of justice an d th a t now :we m ay sanction th e
oppression of the w eak b y the strong. I t is
ra th e r th a t th e conditions of today p rev en t
m an y nations from ever being o th er th a n
extrem ely w eak, and thus th e y should n o t
rem ain m enaces to a w orld peace and security.
V
It m a y be in sp irin g to th in k of a com para
tively sm all population isolated in th e m idst
of an a rra y of pow erful nations defying all,
in th e ir desire for independence and survival
as a nation. I t appeals to th e im agination
an d in n a te sportsm anship. T h e idealist,
therefore, is desirous of aiding such a people
in m a in ta in in g th e ir sovereignty a t all costs.
But is such a n attitu d e feasible? T h ere is
also an expedient approach to this problem
of th e freedom of a sm all nation.
W h a t w ill th e ir independence provide,
w hich am algam ation w ith a m ore pow erful
neighbor w ill not? L et us presum e th a t A
constitutes a group of pow erful nations. E ach
is w ea lth y w ith resources, w ith trad e agree
m ents, an d access to g reat seaports. T hese
nations are in a pow erful economic an d m ili
ta ry position, an d able to preserve th e ir
status. F u rth e r, th e ir system of governm ent
is perhaps n o t extrem ely liberal, b u t n eith er
is it despotic. T herefore, th e populace of
these pow erful countries enjoys as m uch
lib erty , as a whole, as do th e citizen ry of
an y o th er n atio n less pow erful, and fa r m ore
th a n some.
On th e o th er han d , B is a sm all nation.
A ctually it is a n abortion. I t is a la n d w hich
was once w h ittled from a larg e sovereignty.
In the in terv en in g centuries, it has a ltern ate
ly been absorbed and th e n become separated
m a n y tim es. I t has th e rig h t to grow as an
independent nation, to h ave its ow n govern
m ent, an d to inflate its ego w ith th e w ind of
nationalism . I t can fly its ow n flag, have its
ow n p itiful, inadequate a rm y an d navy,
w hich, n o tw ith s ta n d in g this inadequacy,
constitutes a terrific tax b u rd en to its com
parativ ely sm all citizenry.
Now, w h a t does all of this sovereignty of
th e sm all n atio n m ean to its citizens? W h a t
are th e y gain in g b y living in a com pressed
te rrito ry , desired b y all others? T h e citizen
finds th a t h e has no greater liberties th a n the
citizen of th e large, eq u ally as liberal n eig h
boring nations. H e finds th a t he lacks m a n y
of th e privileges and benefits w hich th e citi
zens of these la rg e r nations enjoy. H is busi
ness opportunities are less. H is nation has
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o r u m
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veloped, an d w e m u st bear in m in d th a t a
civilization is no m ore o r less th a n th e un ited
concepts of the individuals w ho compose th a t
p articu la r civilization. T h ere h ave been
m a n y theories advanced as to th e cause of
the rise an d fall of cultures, b u t probably
all, w hile containing some tru th , have not
been com plete or adequate. A t least w e do
know th a t theories h ave n o t saved civiliza
tions, because adequate theories w ere form u
lated b y philosophers h u n d red s of years ago
an d y et cultures have risen an d been for
gotten.
T h e answ er to th e question of th e m ean
ing of this m ovem ent of h isto ry an d th e rise
an d fall of cultures lies in th e concept of life
w hich m u st be viewed from o u t as w ell as
from w ith in o u r environm ent. T h e history
of civilization is, in a sense, a stage upon
w h ich th e d ram a of cu ltu re an d h u m a n ad
ju stm en t takes place, an d w e being partici
pants in this d ram a fail to see it from th e
standpoint w e could if w e w ere detached on
lookers.
W e have com pared civilization to th e in d i
vidual. T h is com parison m a y be carried even
fu rth er. W e u n d ersta n d th a t o u r bodies are
th e form , or th e vihicle, in to w hich th e soul
rein carn ates to give th a t body expression and
purpose. I n th is sense, th en , th e capacity of
th e vehicle th a t is, o ur body w ill be the
d eterm ining factor as to th e developm ent of
th e soul th a t w ill fill th a t vehicle o r form .
As o u r bodies are to th e re in c arn atin g in d i
v idual soul, so nations an d cultures are re
lated to th e individuals w ho in c arn ate through
these p articu la r cultures. I n th is sense w e
m ig h t th in k of a civilization as th e body of a
vehicle of an en tire people, an d as such, sub
ject to th e sam e conditions w hich b rin g about
b irth , grow th, an d decay, ju st as o u r own
p hysical bodies.
T his concept of rein carn atio n gives us
some u n d erstan d in g of th e cause an d purpose
of civilizations an d cultures. T hese cultures
are in a form of vehicle ju st as th e h u m a n
body, an d since a n y form has a lim it or a
capacity, this k in d of form , too, m a y reach
a po in t w here it can be filled no m ore. In
th e past, all these various civilizations g rad u
ally advanced to th a t p oint w here th e m ore
advanced souls th a t is, those w ho w ould
be th e leaders could n o t find fulfillm ent of
th e ir ow n K arm a w ith in th e scope of such a
civilization.
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TH ROSICRUCIAN FORUM
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C onsequently, he is n ot experiencing an y
karm a. A ctu ally , such a soul-personality
m ig h t be a h ig h ly evolved one, b u t it is
tem p o rarily arrested w hile in th e deform ed
body. I t has no realizatio n of itself. I t is as
though it w ere still on th e Cosmic p lan e and
h ad n ot y et in c arn ate d in an o th er body. T h e
evolution of such a soul-personality is n ot
altered b y such a n in carn atio n , for th ere is
no experience had.
T h e state of im becility, from a Cosmic
point of view, is n o t to teach th e imbecile,
b u t ra th e r to teach those w ho are responsible
for its w elfare an d care. T h e p aren ts or
others w ho have th e b u rd en an d experience
of the care of an im becile are th e ones who
are capable of fu lly realizing th e state of
affairs. S ubsequently, th e y eith er learn
h u m ility , forbearance, and com passion, and
consequently evolve them selves from some
past false conduct, or th e y do not. If th e y
do not, b y such a n attitude, th e y are b u t
establishing fu tu re karm ic causes of even
m ore adverse effects to follow.
I have know n of h au g h ty , proud fam ilies,
vain in th e ir genealogical descent. T h ey con
ceived them selves superior in th e ir b irth ;
th e n to them w as b o m an im becilic child.
N ot only did th e y experience p atern al shock,
b u t perhaps even m o re a shock to th e ir ego.
Instead of accepting th e circum stances and
n o t endeavoring to conceal them , th e y would
sequester th e child aw ay in an in stitu tio n or
in th e ir ow n hom e. N ever w ould th e y dis
cuss or reveal th e fact of th e childs existence.
Instead of realizing, b y such an experience,
th a t all persons o r m ortals are subject to
m aterial and physical vicissitudes, and be
com ing m ore to le ran t of others m isfortunes,
they kept u p th e ir p retex t of superiority.
T h ey w ere n ot le arn in g the k arm ic lesson
intended for them , an d th e y w ere only in
viting m ore drastic experiences in fu tu re in
carnations. H ow ever, th e im becile child was
n ot experiencing a n y k arm a, because he had
no realization of th e event of his ow n ex
istence. I repeat, th a t w ith o u t such realiza
tion, w ith o u t th e capacity of experience,
th ere can be no k arm a. T his does n o t apply
to a person w ho g rad u ally goes insane or who
has lucid periods in w hich he is fu lly con
scious of his state. I t does not ap p ly also to
those w ho are dom inated b y hallucinations.
Such persons are capable of self-realization,
even if th e experience is clouded in illusions.
T heirs, then, is a personal k arm a. X.
Supernatural!
WE ARE HEREWHIT?
THE KEY TO THE UNIVERSE
UNIVERSAL. SPIRIT
(The truth about Cosmic Consciousness)
T H E
R E A D E R S
R E S E A R C H
A C A D E M Y
S A N JO S E , C A L I F .
PR IN TED IN U . S . A .
.y -y v A A A A A A A A A A A A A A A A A A A A A A A A A .,
.wr.-i!
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ROSICRUCIAN
FORUM
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Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U .S . Postal Act of Oct. 3, 1917.
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Vol. XV
JUNE, 1945
No. 6
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Page 122
Greetings !
V
D ear Fratres and Sorores:
T h e fixation th a t there is a chosen people
is im planted firm ly in the m inds of m any.
T he psychological propaganda of th e N azis
th a t th e G erm ans by race and b y heritage
w ere a chosen people was m uch ridiculed in
A m erica; however, m an y of those who de
rided such N azi propaganda w ere actu ally
only disagreeing w ith the N azis th a t th ey
w ere the chosen ones. P ersonally th ey w ere
convinced th a t there is a p referred or chosen
people, and it is the class of w hich th ey are
mem bers.
This idea of a chosen people arises out of
th e psychological factor of self-esteem . T his
self-esteem, in tu rn , is an extension of the
instinct of self-preservation. E v ery anim al,
and m a n as well, w ill w ithou t reasoning
fight for the continuance of his physical be
ing. M an has evolved m uch fu rth e r th a n
the other anim als about him . H e has a de
veloped self-realization, a consciousness of self.
T his self is a com bination of his in tellectual
abilities, his talents, his powers of accom
plishm ent, and his m oral conceptions. W h a t
I think, w h at I believe, w hat m y ideals are,
w h at I am able to do are as m uch a p a rt of
m y being as are m y body and its organs.
Consequently, I w an t to preserve them . To
have them subm erged is a kind of am p u ta
tion of p a rt of myself. To elim inate m y
ideals and m y opinions entirely w ould be a
blow to m y ego. I would as instinctively
rebel against it as I w ould against being
drowned. W h a t is of our integrated self we
esteem. W e are proud of it. To give o u r
selves a kind of prom inence is to give the
im m aterial p a rt of dur being an existence
equal to our physical self.
Some persons have such talents or qualities
as are not prosaic. T h eir prom inence i$ ap
p are n t to everyone and th y accordingly re
ceive acclaim . T h eir ego or pride is properly
assuaged. F or everyone w ho receives such
distinction and recognition b y th e ir fellows,
there are thousands who do not. W ith in th eir
breasts, how ever, is this sam e urg e for the
preservation of the im m aterial self, to have
V
it recognized. W h ere the individual is in
capable of personal distinction, he resorts to
group prom inence. H e w ants to be a p a rt of
som ething th a t w ill seem to elevate self and
give it th a t prestige, th a t transcendency
w hich it cannot m anifest by itself. These
individuals seek out" societies, groups, cliques
who have honors because of som ething th ey
have accom plished collectively, or because of
w h at some few of its m em bers have done.
T hese persons feel th a t by being m em bers
of such groups or bodies, th ere is thus tra n s
m itted to th em th e necessary distinction to
g ratify th e ir need for self-esteem. You have
often h eard th em say: I am a m em ber of
this or th a t group, of w hich P resident So-andSo was a past m em ber. A gain, th ey w ill
say: Some of th e w ealthiest or m ost learned
m en have been m em bers of the society w ith
w hich I am affiliated. Some persons even
try to find this esteem, this preservation of
the ego in th e ir race, or th eir religion. T h ey
w an t to feel, to believe th a t their race, th eir
creed, th e ir social standing is th e preferred,
th e chosen one. It gives th eir ego a sense of
security and well-being.
T his psychological factor is rooted deep in
the n atu re of m an , and it can an d does ac
count for m a n y of his difficulties. It is one
of th e greatest provocations of nationalism .
A n ation is a group of people who arb itra rily
have draw n an im ag in ary line about th em
selves. Sometimes this line was intended to
keep out the views and actions of others.
Sometimes th e lin e has been in terp reted as
keeping w ith in , exclusively for the group
itself, its ow n w ays and beliefs. T he h u m an
is relu c tan t to ad m it th a t the society of w hich
he is a p art, th e n ation in w hich he finds
him self is in ferio r or even ju st equal to
another. H e often calls it patriotism w hen
he is extrem ely boastful in declaring th a t
w h at happens" w ith in his natio n al boundaries
is the best. F re q u en tly this patriotism is b ut
a self-endorsem ent, another exam ple of seek
ing self-esteem in the n atio n ality in w hich
one is born. T ru e patriotism * a loyalty to a
nation, would adm it the n atio n s weaknesses
as well as its virtues. T ru e patriotism is also
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Learning to Concentrate
A fra te r in the M idw estern section of the
U nited States directs an interesting question
to our F o r u m . H e says: W h y is it so diffi
cult to concentrate w ithout becoming very
easily distracted?
Page 137
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Page 139
Sanctum Privacy
R ecently tw o im p o rta n t questions w ere
asked at th e F o ru m of th e AMORC N efertiti
M in o r Lodge in Chicago. T h ey were: W h en
a person has no p riv acy a t hom e to study,
w h at is th e best m ethod to help oneself, p a r
tic u la rly w h en instructions call for exer
cises, incense an d vowels? and Because of
conditions of privacy, does a substitute sanc
tu m period in the m orn in g have as good an
effect as the reg u lar T h u rsd ay n ig h t period?
T h e problem of privacy is one th a t m ust
be thoroughly considered b y the individual.
H e cannot im m ediately assum e th a t because
he doesnt have th e ideal conditions no
priv acy is possible, an d th a t he m ust abandon
th e studies. W h e re an o th er m em ber of the
fam ily, a h u sb an d or wife, is n ot a m em ber
and y et is to leran t, a fra n k exposition of the
problem is best. State th a t )rou are a m em ber
of a fra tern al philosophical order, explain
th a t y o u r studies are constructive and good
an d yet, like those of an}r fra tern al order,
m u st be kept secret th a t is, private. State
th a t you have, therefore, selected T h u rsd ay
evening or w h atev er tim e you do choose, for
y o u r ow n p riv ate stu d y hour. State th a t you
w ish this p riv acy for study an d for the
practicing of certain exercises and th a t it
w ill take an h o u r or two. Ask the other m em
b er or m em bers of y o u r fam ily to respect
y o u r privacy d u rin g th a t tim e. A to leran t
h usband or w ife, or other m em ber of the
fam ily, w ill respect such a request.
W h ere intolerance and prejudice exist in
th e fam ily, as u n fo rtu n a te ly th e y often do,
p aten tly th e problem of privacy becomes
m ore com plicated. If the w ife is a m em ber
and cannot find privacy d u ring the evening
because of in terferen ce by other m em bers
of the fam ily, th e n she should use an after
noon or m o rn in g period or some h o u r w hen
others are aw ay.
L et us presum e th a t it is impossible for a
m a n or w om an to have privacy an y hour
d u rin g the d ay or n ig h t in th e ir own hom e
so as to be able to conduct the AMORC
Page 140
Page 141
Page 142
Abraham, 135d
Abrams electronic treatment, 3d, 4a
Accidents, definition of, 77a
Causes of, 77b
Adam and Eve, Ethiopian book of, 136b
Adaptation, 2d
Affirmations, 133d
Psychological effect of, 134a
Aim of Rosicrucian Studies, 28d
Akashic Records, 55a
Akhetaten, city of, 128d
All-Seeing Eye, in Great Seal, 54b
Amenhotep IV, 127d
AMORC, local Chapters, 94a
Not a religious movement, 76b
Physical institution, 69d
Amputation, psychic effect, 43a
Animals, consciousness of, 90c
Evolution of, 91b
Appealing to the Cosmic, 56b
Arts and Mysticism, 65d
Art of visualization, 124c
Asceticism, fallacy of, 7a, 116d
Aten, symbol of single intelligence, 128c
Attitudes, conseivative, 74b
Liberal, 74c
M ental, 74a
Attracting a H ighly-evclved Soul, 52a
B
Baptism, origin and meaning, 59a
Barton, W illiam , designer of Great Seal, 53d
Biblical prophecies, 21 d, 22a
Biological life span, 17d
Book for children, 127d, 128d, 129a
Brain and mind, 19a, 20a
Bucke, Dr. R. M , 89d
D
Debts or gifts, precedence of, 100b
Definitions:
Conservatives, 74b
Evil, 81b
Liberals, 74c
M ystical7, 50a
Psychic, 51a
Deism, 79d
Delinquency, dues notices, 133a
Juvenile, 26a
Desire, and love, 15c
Development, evolutionary, 2b, 3a
Disease, Rosicrucian conception of, 3d, 10a
Divine consciousness, 16a, 20b
D ivine essence, 16b
Dogma, mistaken, 16c
Dogmatism, 7d, 8a
Donations, 132c
D uality of man, 93b
Dues, problems of, 131a
Weeks of grace, 133b
Patrons, 133b
Dynasty, XVIII. 127a
Page 143
F
Failure, and success, 31b
First principles, 92d
Food and health, l ib
Forum, Rosicrucian, questions for, 95a
Franklin, Benjamin, and Great Seal, 54c
G
Geniuses, child, 20d
Glorification of nationality, 123a
God, experiencing, 129a
Of artifice, 128b
Nature of, 78b
Rosicrucian concept of, 78c
Good and evil, 111c.
Great Seal of the United States, 53b
Guardian, conscience as, 103d
H
Habit, 124b
Health and food, li b
Hindu Yoga, 70d
Home initiations, 46a
Horizon of Aten, 128d
Hyperesthesia, 83b, 84a
I
Ideal vs. the real, 40b
Ikhnaton, 128a
Words of, 128c
Illusions of the Psychic, 12a
Imagination and Im aging, 124a
Distinguishing between, 125c
Imbecility and Karma, 118d
Immigrants, 123d
Initiations, and Baptisms, 60b
A t puberty, 60a
Fees, 132b
Home, 46a
Purpose of, 46b
Introversion recommended, 92c
Intuition, 93c
Isolationism, 123c
J
James, W illiam , and Ouija Board, 105b
Jews, in Masonic Order, 136d
Judaism, 135d
Juvenile Delinquency, 26a
K
Karma, and im becility, 118d
And suffering, 32d
Civilizations as vehicles for, 108d
Collective, 41 d
Law of, 33a, 34d, 35a
L
Leadership, responsibilities of, 88c
Overdependence on, 88d
Leibnitzs philosophy, 80d
Liberalism, 74c
Life, after death, 85a
Value of, 17c
W hat is it? 9b
Logos, 128c
Love, and desire, 15b
Offering, 131a
W hat is it? 14d
M
Macrocosm, 126d
Manes and Manichaeanism, 116a
Manuscripts for Rosicrucian Digest, 31c
Marriage and spiritual development, 1l5d
Masonic Order, 136d
Masters, and m yths, 35c
Cosmic, 36b, 87a
Melchizedek, Order of, 135d
Degree of, 136d
Giving tithes, 135d
M elchizedekites, 136b
M eaning of words, 39a
M eaning of prophecies, 21b
Mediums, psychic, 83b
Membership, lapsing, 132d
Patron, 133c
M ental creating, 69a, 133d
M ental fitness, 113b
Merry-go-round, analagous to Cosmic, 55c
Metaphysics, consciousness, 61c
Definition of, 61 d
Microcosm, 126d
Midrash, 136b
Migrate, need to, 123b
Mind, Cosmic, 55b
Objective, 20b
Subjective, 19c, 20b
Mirror, significance of, 22c
Misuse of psychic ability, 83b
M ystery School, Memphis, 128b
Mystical:
Enlightenment, 6d
Phenomena, definition of, 50d
Preparation, 5d, 6a
M ysticism, and Arts, 65d
And wealth, 101b
N
Nationalism, 98d, 99d, 122d
Nature of God, 78b
Nature of love, 14d
N azi, propaganda, 122a
N efertiti, 128a
Neophyte lessons, 92d
N ew York Lodge forum, 76d
o
Occult, m eaning of, 39a
Opposites, law of, 111c
Ouija Board, 104a
P
Pantheism, 80a
Patriotism, 122d
Page 144
Q
Queen T iy, 128a
Questions for Rosicrucian Forum, 95a
R
Reasoning power after transition, 85c
Religion, definition of, 7a
Responsibility, for war, 41 d
Of parents, 26a
Retrogression, soul-personality, 52d
Ritualism, 8b
Rosicrucian attitude, toward cremation, 17a
Toward prophecy, 21c
Toward religion, 8d, 9a
Rosicrucian concepts, of disease, 3d, 10a
Of end of world, llOd
Of God, 78c
Of life, 10a
Rosicrucian D igest, articles for, 30c
Rosicrucian Forum, questions for, 95a
Rosicrucian leadership, 88b
Rosicrucian Park, 69d
Rosicrucian studies, purpose of, 28d
First principles of, 92d
Piosicrucian teachings: Personalities, 87c
Changes in, 50a
No price on, 131 d
Terms defined, 50c
s
Sacerdotalism, 8b
Sachse, Julius Friedrich, 54c
Sanctuary, as collective conscience, 104b
Sanctum, need of, 22d, 23a
Privacy, 139c
Science, 10b
Self, deception, 13d
Esteem, 122a
Expression through writing, 30a
Real, 40b
T
Teachings, dangerous, 104d
Telepathy, 84a
Theism, 79a
Thutmose III, 128c
Tim e and Space, 93a
Truth, search for, 12a
M eaning of, 81c
u
Unanswered appeals to Cosmic, 56b
V
Vestal virgins, and celibacy, 115d
Virus, 10c
Visualization, theory of, 67a
Vital life force, 9c, 10a, 11a
Vitamins, lOd, 11a
w
War, causes of, 98a
Responsibility for, 41 d
Water, cold, in experiments, 23c
W ealth and m ysticism, 101b
W illing the body, 16b
W ishing or creating, 135b
Wisdom of the Soul, 18d
Word, the, as a harmonizer, 118b
Cosmically received, 117b
Words, m eaning of, 39a
W riting for self-expression, 30a
Y
Yogism, dangers of, 70d