The Rosicrucian Forum

August 1960 - June 1963

August, 1960
Volume X X X I

No. 1

Rosicrucian Forum
A

p rv a te

p u b lic a tio n

for m e m b e rs of A M O R C

PAUL J. ST EVEN SO N , F. R. C.
Inspector G eneral o f A M O R C fo r Phoenix-Tucson, A rizon a

Page 2

THE R O S IC R U C IA N FORUM

Greetings!
V

W H A T IS C U LT U R E ?

Dear Fratres and Sorores:

Culture is not congenital. The easily
aroused and displayed elements of human
nature are animalistic. Scientific research
and experimentation by anthropologists have
disclosed that at a certain age the intelligence
of a human and a chimpanzee infant appear
the same. The manner of expressing certain
biological desires of the human infant and
the chimpanzee parallel each other for a con
siderable time. Where variation enters at
an early age it is not so much the result of
the superior intelligence of the human as his
exposure to different environmental factors.
In the more general sense, then, culture is
the refinement of mans inherent appetites
and desires, both physical and mental. Cul
ture is both a disciplinary measure and an
implanting of ideas toward which mans
energies can be directed. The culture of a
society or people can be idealistic because
the end to be attained is thought actually to
advance the individual in some manner.
This may be regarded as culture in the true
sense, as an intentional refinement of the
individual. However, the customs, taboos,
and compulsions of a society to which a
people conform, even if evolved unintentionally, are its culture as well. Such constitutes
their mode of living. Consequently, what
may seem a primitive society has its culture
as well as a civilization of high degree.
An intentional culture, one that sets for
itself an ideal which it conceives as transcendent, may not actually have merit. Cul
ture itself, in other words, is not necessarily
a plethora, no matter how punctiliously
taught or applied. The conten of culture is
a human evaluation. It rests upon what man
conceives as the summum bonum, the highest good, of which the human being is capable and which he should attain. History,
from ancient times until the present, has
recorded states and peoples who have, by
military might and domination, imposed
what they considered an exalted ideal upon
others. Their culture was fashioned to such

concepts and they arrogated the power to

impose them. We have likewise had examples of culture that manifested a religious
life at the sacrifice of all other human interests and endeavor. Such a culture is that of
Tibet and of sects in India.
A culture may easily become a cult. In
this sense it is the inordinate worship or devotion to a system of beliefs, preparation,
and activity without regard for its effects
upon other potential aspects and accomplishments of human nature. We can say that
the cult-ure of materialism and technology
is very prevalent today. The material ad
vantages to the objective nature of man are
stressed and are made to justify the neglect
of his other possible refinements.
Is there any standard to determine a truly
meritorious culture, one that should be the
ideal of all men everywhere? It seems a
cogent approach to the subject to set up two
general ends which culture should serve.
One may be considered negative in function;
the other, positive. These ends, with which
culture is to be concemed, are mans faults
and his needs.
A people eventually learas that certain
conduct indigenous to its society is harmful
to them. They have found that it interferes
with their personal welfare or conceived
ideas of good. These then are proscribed as
faults and become taboos. Men appraise cer
tain behavior and inclinations among their
kind as weaknesses which are to be suppressed. These suppressions are motivated
either by social demands or by a gradually
developed moral sense. Thus, for example,
murder, rape, and theft are types of human
conduct a society cannot tolerate for its own
self-existence. Culture not only prohibits
such acts but attempts to rationalize as to
why they are wrong.
Part of the procedure of correcting con
ceived faults in man is the method of punishment for them. Therefore, the table of laws,
the codes of ethics and moris of a people,
and its trial methods for the accused are an

AUGUST, 1960

Page 3

essential aspect of the culture of a people.

The Hammurabi code of ancient Babylon,
the Mosaic law of the Jews, the laws of
Pericles for Greece, and the legal organization of the Romans are examples of the cul
ture of a society. They were attempts at
refinement of the otherwise uncontrolled
passions of the individual.
The other aspect which culture seeks to
achieve, as said, is to provide for the needs
of man. The principal biological need is
sustenance, that is, food and shelter. Cul
ture, in this regard, is principally external.
It is the development of arts and skills by
which man comes to refine his environment,
the results being commonly called civilization. Plowing, for example, is a definite advancement over hoe culture. Agriculture in
general, the cultivation of the soil to produce
food at mans will instead of a nomadic
wandering from one green pasture to another, is still another cultural progress.
Grinding flints and casting metal ores was a
tremendous cultural advance over the mere
chipping of flints to form crude saws and
knives.
As one walks through the galleries of the
Rosicrucian Egyptian, Oriental Museum in
Rosicrucian Park, he is taken on a tour
through many centuries of cultural progress.
This external culture is revealed to him in
the ancient artifacts on display. He sees,
for example, an array of prehistoric flint
implements dating back to the Neolithic
Age, approximately 30,000 years ago. These
implements were made by the Proto-Egyptians who were at that time little more than
savages.
He sees how the edges of knives were first
made by percussion, that is, chipping one
stone with another. The next development
was the pressure method. One stone was
laid along the edge of the one desired and
pressed down upon it so as to break off the
undesired parts beneath, thus shaping the
lower stone to serve a purpose. The final

stage was the grinding of implements, a

great step forward in mans culture and in
the mastery of his environment. In still
other galleries we see similar evolution in
the making of pottery, utensils, and objects
for personal use and comfort.
All culture was not a refinement of mans
environment. It was also of man himself.
This culture was of mans sensitivity, of his
aesthetic inclinations, of his mental visin
and the concepts of his own nature and his
world. As mans aesthetic sense was given
expression, he developed the arts of drawing,
painting, and architecture. Though these
served utilitarian purposes as well, they
satisfied an urge for harmony of line and
form or symmetry and the arrangements of
colors that pleased.
The instinctive general curiosity of man
was cultivated by a concentration upon specific things so as to observe their function
and discover their cause. This was the beginning of Science. But, before science, ideas
about phenomena that could not be objectively proved were formulated into beliefs
and abstractions that led to the foundations
of religin, metaphysics, philosophy, and
mysticism.
The greatest culture of any age is one that
contributes to the perfection of man. Before
such can be accomplished there must be a
thorough analysis of the nature of man.
There has to be an understanding of his
physical needs, his psyche, and his mental
being. One of these attributes cannot be
cultivated in such a way as to be detrimental
to the other aspects of human nature. It
will be determined what category of human
nature may require less development so as
to permit the expression of others. Man may
become a nearly perfect physical being and
yet be lacking in necessary control of his
emotions and passions to the extent that he
would menace the psychical and intellectual
expression of other men.

E ntered a s Secon d C lass M atter a t the P o st Office a t S an Jos C alifo rn ia

u n d er S ectio n 1 1 0 3 o f the U. S . P o sta l Act o f Oct. 3 , 1 9 1 7 .

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THE R O S IC R U C IA N FORUM

Pqge 4

Conversely, a coldly unemotional person,

even though intellectually a genius, might
obstruct that sensitivity in others that constitutes the impulse necessary for a sense of
moral righteousness. Also, in extreme asceticism and self-mortification, we have the
neglect of the physical and often the intellectual as well.
The goal of culture should be the perfection of that in which man can excel. It is
impossible for man to so develop physically
that he will be superior to all other living
things in strength and in the acuteness of
his receptor senses. Through his superior
intellect he has learned that he could not
achieve such or would it provide him the
greatest satisfaction. For, if he were to
achieve a physical supremacy, it would
leave ungratified too many desirestoo much
of himself would still remain unfulfilled.
Therefore, the perfection of the physical
must be in terms of health, normal function,
greater longevity but no morethese to be
used as a substantial basis upon which the
psyche and intellect can be cultivated.
In cultivating the psyche, man acquires a
greater feeling of attachment to, and oneness with, all being. It is the realization of
that greater selfthe Cosmic. With the cultivation of the intellect, of reason, ways and
means are ascertained for the preservation
of the physical and the awakening of the
psyche.
Culture, then, can be symbolized by the
triangle. The base is the physical and the
other two sides are the psyche and the in
tellect, respectively. Without this symbolic
structure and its application, the culture of
any age is imperfect, no matter how prominent a single phase of its development may
become.
Frateraally,
RALPH M. LEWIS,
Imperator
Mysticai Intonations
A frter, addressing our Forum, asks:
What is the origin of the intonation of
vowels used in the Rosicrucian rituals and
teachings and also in many of the Oriental
religions?
The intonation of vowels, as a communication or transmission of occult power, is
closely related to the primitive beginnings of

speech. Philologists State that certain root

words and sounds of languages all carne from
a common source. The origin of language
most likely, anthropologists believe, carne
from emotional exclamations accompanied by
expressive gestures and signs. It is not
known why, for example, some words are
used to express particular ideas.
The cries, groans and laughs, and other
emotional utterances may arise out of
natural actions of mans body and mind. In
other words, such were not designedthat
is, intentionally utteredbut are a kind of
reflex action that follows a particular emotion. Step on someones foot heavily so as
to cause a sudden sharp pain, and he will
most likely cry, Ouch, or the equivalent in
his language. In its more primitive form the
cry would probably be but a howl. The
sound thus uttered is a natural one and is
engendered by the body-and-mind response
to the sensation of the pain.
It is generally conceded that the bodily
attitude brought on by a particular state of
mind affects the origin of speech as a kind
of reflex action. The internal larynx is so
altered under certain muscular conditions,
the result of emotions, that particular sounds
are emitted. Thus, every time those emo
tional and physiological conditions occur, a
more or less similar utterance follows. The
feeling, then, is the first cause of the voice
response.
There are, as we all know, tones that fit
the emotional states. There is a kind of
laughter that is sardonic, another that is
raucous or boisterous, for example. There is
also the sudden Oh, the exclamation of
surprise that is caused by an involuntary
quick exhalation of air from the lungs. There
are also the variations of Ah, in a purring,
soothing tone iiidicative of satisfaction. There
are common grunts and groans that likewise
follow emotional and bodily changes.
Eventually many such tones are modified
and evolved into words. We learn to say
them by imitating others, even before they
come as a natural response to our own feeling.
Children of three to five years of age notice
the facial expressions of adults which accompany their tones and utterances. They
then imitate the more complex word to ex
press similar feelings rather tha resorting
to their own simpler natural responses. It
can be seen from this that the voice, the

AUGUST, 1960

sound alone, is really the original language,

not gestures or even symbols or picture
writing.
What are vowels? Do they have a special
effect upon us other than the communication
of ideas? Vowels are compounds of musical
tones. We are so physically constituted that
we cannot avoid producing the sound of
vowels. Situated in the larynx is a pair of
vibrating membranes called vocal cords. It
is these, in relation to the mouth which functions as a resonator or sounding board, that
produce the harmonics or overtones of which
vowels are composed.
A simple experiment can be conducted to
imitate the function of the larynx. Stretch
i piece of sheet India rubber over the open
end of a tube so as to form two half covers
of it. Next blow through the tube. When
this is done, the India rubber flaps will vibrate as do the vocal cords of the larynx.
The cavity of the mouth, as said, increases
the musical effect of the vibrating cords.
It is the quality of the tones which is the
formation of the vowel sounds, not the pitch.
This again is proved by a simple experiment.
A Jews-harp can be struck so as to utter the
vowels, a, e, i, o, u, and so forth, by simply
putting the mouth in the proper position for
speaking the vowels. The Jews-harp is
placed next to the mouth. The mouth, as a
sounding board, is then put into a position
so as to emit, we shall say, the vowel u.
The vibrating tongue of the Jews-harp is
then struck. The player emits no sound
himself. The Jews-harp substitutes for his
vocal cords. By varying the position of the
mouth, different vowels are produced. These
positions of the mouth, as previously explained, arse out of the bodily response to
our emotions and feelings.
The psychological and physiological relationship between vowels and feelings was
apparently realized by early man. Just as
at first he involuntarily uttered certain vow
els in response to his emotions, so he must
have come to use these sounds to try to engender at will the same emotions in himself
and others. Laughter, we say, is contagious.
A psychological experiment is to take a recording of men and women laughing loudly and
play it before an audience. Even if the
audience has no knowledge of what stimulates the laughter, most of the persons
will eventually respond to some degree

Page 5

after listening for a time. Some of them

will but smile. Others will even join in the
laughter. An emotional response has been
vicariously induced within the listeners.
It must likewise be realized that civilized
man is disciplined to restrain, to suppress,
to a great extent, his emotions. He does
not so readily make all his feelings vocal.
It is quite possible that, before language
and culture influenced man, he more readily
emitted sounds corresponding to his feel
ings. He was conscious of the relationship of his feelings and the vocative power
that accompanied them. He knew then
that vowels had another efficacy than the
communication of an idea. It is this evolution that caused the intonation of vowels
to be used in chanting and otherwise to
induce certain feelings in the listener. It is
also the reason that thought, speech and ac
tion were conceived as always being related,
not just among mortals, but among the gods.
A thought is Creative. From thought, substance may take form; that is, it may change
its expression by the power that thought
brings to bear. The first manifestation of
thought was not by writing but by the
spoken word. The earliest record of cosmological creation by the power of the spoken
word was found in ancient Memphis, Egypt.
The priesthood of Ptah declared that the god
Ptah was the architect of the world. His
thoughts were made manifest as a Creative
power by means of his spoken word. This
doctrine of the Logos or the efficacy of the
spoken word found its way through Greek
philosophy into the New Testament. In St.
John 1:1, we find: In the beginning was
the Word, and the Word was with God, and
the Word was God.
The Hebrew Kabala likewise relates that
letters of the Hebrew alphabet and numeris
and the pronunciation of the combinations
of letters constitute the Creative power of the
Deity. The book, the Sepher Yezirah of the
Kabala, literally means the book on creation
or cosmogony. It is said to be the first
philosophical book ever written in the Hebraic language. The origin of the book has
not been authenticated by literary scholars.
Tradition declares that it was written by the
patriarch Abraham. However, it is generally
accepted that Rabbi Akiba wrote it in the
second century.

Page 6

The Sepher Yezirah teaches that a first

cause, all-wise, almighty, Holy, is the origin
and creator of the universe. From this
source all other things gradually emerged.
Of interest to us, however, is that it was declared: Thought, speech, and action are
inseparable in the unity of the Divine Be
ing. The Kabala further expounds that
words of the Hebraic language have Creative
forc in themselves, the particular characters
of the Hebraic alphabet being elements of
power.
It is related in the Sepher Yezirah that
the First cause called creation into existence
by quantity and quality. Ten numeris
(sephiroth) correspond to the quantity.
Twenty-two letters of the Hebraic alphabet
relate to the quality of creation. Certain
letters particularly represent the formative
matter of the world, as air, water, earth, and
fire.
We are further told in the Sepher Yezirah:
The appearance of the ten spheres (numbers) out of nothing is like a flash of lightning being without end, His word is in them
when they go and retum; they run by His
order like a whirlwind and humble them
selves before His throne. Also it is said:
The articlate word of Creative power, the
Spirit and the word, are what we cali the
Holy Spirit.
In Hinduism there are mantra. These are
words, which, even when unuttered, are
thought to have a tremendous power if visualized or written. When spoken, of course,
they are even more efficacious. A series of
such words, composed as a prayer, are able to
produce various psychological and even
physiological effects on those hearing them.
In a lamasery in Tibet, I have heard certain
of these words chanted again and again by
the lamas, with increasing stimulus upon
myself. Recently in Ceylon, a special Buddhist chant was recorded for me, the inflections of which and the combinations of vow
els were intended to quicken the psychic
consciousness. This recording is now in the
archives of AMORC for further experimentation and analysis.
It is also traditionally exponded that all
vibrations of certain combinations of intoned
vowels are not audible to the ear. They have
supersnic overtones or harmonic vibrations,
which excite or accelerate certain glands or
organs in our body, as the thyroid, pineal,

THE R O S IC R U C IA N FO RUM

pituitary glands, and so forth. This stimulation produces beneficial effects both physically and psychically.
It is this mystical and scientific premise
that constitutes the foundation of the traditional use of the vowel intonations in the
Rosicrucian teachings. We will not endeavor
to explain or to give the particular vowels at
this time because their use and explanation
is given in detail in the monographs.X
A M R A and Tithing
A soror of the United States asks: What
is the relationship between the Law of
AMR A and tithing?
In ancient Egypt taxation was a wellestablished institution. Taxes were of two
general kinds. There were those of a political
nature for the furtherance of the requirements of the state and to satisfy the Pharaohs needs; then, there was taxation or
tribute paid as a religious offering.
The latter type of taxation was based upon
the personal possessions of the individual,
his crops, vineyards, orchards, and fsh ponds.
Actually, the Egyptians did not use this
tithe, or tax, to maintain the temples. The
priesthood had acquired great land holdings,
the resources of which were exclusively for
the benefit of the temples. The taxation,
rather, was a tribute or offering to the gods.
It was symbolic of a gesture of love and appreciation of the beneficence of the gods. The
Egyptian kings in time of war dedicated a
tenth of their booty to the temples. Tribute
collected from vassal states was also used by
the Egyptian priesthood, and in about the
same proportion for religious purposes.
The taxation often took the form of a
tenth. It was from the word tenth, in its
etymological descent, that the word tithe
arse. Why a tenth was decided upon is not
generally known. We may speculate that it
was associated with the simplicity of counting as related to the number of fingers on a
persons hands.
The Babylonians had an elabrate taxation
system which was compulsory. Each of the
temples and sanctuaries had to be maintained by order of the king. The citizens
were assessed according to their holdings. It
appears that the tithe, or tenth system, was
also commonly applied. Payments were
made in grain, sheep, flour, and cattle. Ad-

AUGUST, 1960

joining each temple was a huge warehouse

to which, at a designated time, the taxpayer
brought his tithe.
It is interesting to relate in connection
with this that the Rosicrucian Egyptian, Ori
ental Museum has many original Babylonian tax receipts. These are clay tablets
upon which are inscribed in cuneiform characters (wedge-writing) a list of the items
received at the temple warehouses by the
priests in payment of taxes. Professors from
the University of California made a study
of the Rosicrucian collections of Babylonian
texts with the purpose of writing a treatise
on ancient taxation.
On these receipts are given the ame of
the temple and the city in which it was
located. Many of these cities are mentioned in the Od Testament, indicating the
great age of these tax receipts. Further, impressed across the bottom of these clay
receipts is the impress of the lapidary-seal of
the tax oficial. These, of course, are but a
few of the many interesting Babylonian objects on exhibit in the Rosicrucian Museum,
which has the largest such collection in the
western United States.
Cyrus, the Persian king, defeated the army
of the wealthy Croesus, the Lybian king.
Subsequently, history relates that Croesus
advised Cyrus to have his soldiers devote a
tenth of their booty to the god, Zeus. We
see, therefore, that the practice of tithing
was common to these peoples, as well. The
tithe, as a tax on land, was well known in
Greece and Rome. It was used to support
the great temples of both civilizations. The
Rosicrucian Camera Expedition in 1957
filmed the famous treasury of Apollo in an
cient Delphi, a photograph of that building
appearing in the January 1960 issue of the
Rosicrucian Digest. This treasury housed the
offerings and tithes of those who carne to
Delphi to hear the predictions of the famed
oracles. They included kings, warrior chieftains, philosophers, and the leaders of state.
Pausanias, the historian, relates an instance
of the tenth of war booty as a tithe set aside
to make an image or vessel to be placed in a
temple.
In the Od Testament there are numerous
references to tithes. Most commonly in the
Od Testament the tithe is referred to as a
heave offering. For example, in Numbers
18:26 we find the following: When ye take

Page 7

of the children of Israel the tithes which I

have given you from them for your inheritance, then ye shall offer up an heave offer
ing of it for the Lord, even a tenth part of
the tithe.
The early Christian churches were quite
aware of the need to support their increasing
clergy. However, for several centuries there
was no special system developed to meet this
requirement. Finally, the Christian Church
resorted to the analogy of the ancient Jewish
Church and its tithing methods. Subsequent
ly, Origen, the celebrated Christian father,
regarded tithes (tenths) as not sufficient for
Christian giving. St. Augustine regarded
tithes as something due by Christians to
God, and recommended more free giving.
One of Charlemagnes capitularles or spe
cial instructions regulated the tithe into
three parts. These were for the bishops and
clergy, the poor, and for the support of the
church fabrics. It is presumed that the latter
were for the ornamentation of the church
and its ecclesiastical regalia and accoutrement.
Gradually, however, abuses arse in con
nection with the tithes. Sometimes indivi
duis, proprietors, for example, would
appropriate a tithe for their own use instead
of for the church, monastery, or diocesan
treasury. To put a stop to this practice, the
church declared it an evil. A legal maxim
was proclaimed to the effect that all tithes
were of ecclesiastical origin. Any person
who would retain such tithes for his personal
use would be faced with the sacrifice of his
own salvation.
The Law of AMRA was definitely related
to tithing in as remte a period as ancient
Egypt and among the Jews. The Law of
AMRA was considered a manifestation of
mystical law. Its practice was one of love and
was motivated by an understanding of mys
tical purposes rather than compulsin by
either State or church. The Law of AMRA
eventually carne to be accepted by certain
branches of the Christian Church. The Rosicrucians have always recognized AMRA as a
mystical law.
Briefly, the Law of AMRA is this: if you
pray to God, that is, make a petition to the
Cosmic, or ask for Divine assistance in any
manner, and subsequently have relief, then
you are Cosmically obligated to make compensation for this help. This compensation

Page 8

is not alone by prayer and thankfulness but

by reciprocation in kind. In other words, one
must pass along to others some portion of the
blessings he has received. According to the
Law of AMRA, you should tithe by setting
aside some small amount of money or mate
rial thing for the purpose of giving to others,
that is, those who need to be helped and can
be made happy because of it.
Perhaps the mystical principie underlying
the Law of AMRA is that man has no absolute right to anything. That which comes to
him even as the result of his own initiative
is actually the consequence of a Cosmic blessing. For, after all, no matter how one labors,
or how learned or wise he is, he is dependent
for success on numerous factors beyond his
control. Consequently, in recognition of his
Cosmic blessings, he should tithe; he should
bring some happiness or help to others as he,
too, received it.
There are many members of AMORC, fortunately for it, who apply this Law of AMRA
in connection with the furthering of the humanitarian activities of the Order. They
fully realize, as every member should, that
dues alone cannot possibly meet the many
other cultural things which the Order does
today and from which there is no direct
revenue. If it were not for these tithings under the Law of AMRA, these contributions
over and beyond the membership dues, and
the thoughtful legacies which members include in their Wills for AMORC, the work
of the Order today would have to be considerably curtailed.X
Psychology of Mystical Experience
As long as man lives and thinks of any
thing other than himself, his thoughts will
occasionally be directed to those concepts
which are in the field of mysticism. It is
not my purpose here to examine the philosophy or nature of mysticism except to point
out that the Rosicrucian teachings are fundamentally based upon the mystical concept.
This concept is that man has the endowed
right to associate himself with powers,
forces, and ideis higher than himself by
direct realization through his own inner self
and not through the intermediary of any
other individual or material entity.
In other words, mysticism from the standpoint of Rosicrucian philosophy is a philoso-

THE R O S IC R U C IA N FORUM

phy of the inner self by which man arrives

at a personal relationship with his creator
or the causes and forces that transcend his
own existence and that of the environment
in which he lives. To further analyze mys
ticism as a philosophy, I refer you to the
many discourses and articles upon the subject in various issues of the Rosicrucian
Forum and, of course, to the Rosicrucian
monographs.
I am concerned here with the mystical
experience and its effect or reaction upon
the behavior of the individual who adheres
to such a philosophy. As the title of this
discourse implies, these comments are a consideration of the psychology of the mystical
experiencethat is, what you and I do and
how we behave and react in relationship to
the belief in the philosophy or concept of
mysticism.
The basis of what I am going to say pre
sumes that we all are mystics. We are
mystics in various degrees of evolvement.
Not all of us can claim to be masters. Neither can any of us claim to be without
knowledge of the mystical experience. Any
individual who is motivated to become a
member of the Rosicrucian Order and who,
with a degree of sincerity, studies even the
preliminary lectures that constitute our
teachings is to some degree a mystic. Since
all of us are in various stages of evolvement
and advancement, we should not be as much
concerned about the degree of that advance
ment as we are with the evolvement that is
taking place.
For the purpose of convenience and as an
illustration, we might divide mystic evolution into hypothetical degrees, numbering
them from zero to ten. We would say that
the individual in zero degree did not have
any mystical concept, any idea of mystical
philosophy, or any knowledge of things mys
tical whatsoever. The individual in the de
gree ten would be considered, if we used this
artificial scale, to be a master. He would
have accomplished all the purposes and
ideis which the mystic hopes to achieve.
Those whose advancement might be measured on our artificial scale as being in the
intermediary degrees, from one through
nine, would be at various stages of advance
ment in their general evolution toward mastership.

AUGUST, 1960

All of us are in one of these degrees if we

consider them symbolically. Whether you
or I are in the first or the ninth or even the
tenth makes little difference insofar as the
psychology of the mystical experience is
concerned. The simplicity of the mystical
experience for the individual in the first de
gree of our hypothetical system of measurement is as important as the Communications
received by masters who are at times in di
rect communication with the infinite. The
psychological reaction on the part of the in
dividual to the mystical experience is similar
regardless of his degree of advancement or
attainment.
We each behave differently because every
individual is a different mental, spiritual,
and physical entity. Our reactions to every
event, process, or thought are different from
the reactions of others because they are
based upon the nature of our individual be
ing, and interpreted in terms of the experiences which are exclusively ours. Therefore,
psychologicallyand bear in mind that psy
chology is technically the science of behavior
we each have our individual reaction to the
mystical experience whether it be elementary or advanced. Whether we are just approaching the first concepts of mysticism or
have advanced to high degrees of understanding, the psychology of the mystical
experience for you and me as individuis,
is not necessarily related to the degree of
evolution which we may have attained.
To return again to my artificial analysis
of degrees of advancement: If you are in the
first degree of advancement, your reactions
as an individual to mystical concepts are
already in the form of a pattern which will
continu to be substantially the same even
if you are one of the fortnate ones who
advances to the highest degrees of attain
ment and understanding. In other words,
when the time comes that you have attained
mastership, from a psychological point of
view you will react and behave in relation
ship to mystical concepts in substantially
the same manner you do now. It is, of
course, to be realized that experience and
knowledge tempers and moderates our responses to any phenomenon; consequently,
we will become more suave, we will become
more adept, we will be able to make our
adjustments more rapidly, but fundamental-

Pqge 9

ly our psychological reaction remains the

same.
Before we examine the various characteristics of the mystical experience from the
psychological point of view, it is well to
consider the question of why some people
forsake even the most elementary of these
experiences. For over twenty-five years
various correspondence has come to me from
members of the Rosicrucian Order in all de
grees of the teachings. Many of these indi
viduis become discouraged and resign
discontinu their membership. They not
only discontinu their affiliation with the
Rosicrucian Order, but claim that they are
disassociating themselves with all forms of
metaphysical, mystical, and occult study.
The interesting thing is that these individ
uis may be in the first or in the highest
degree of the Rosicrucian teachings.
In other words, degrees of advancement,
insofar as they are measured by man as
more or less artificial standards, are no criteria of an individuaFs mystical attain
ment, of his evolution, his philosophy or
general outlook and advancement in this
field. Individuis become discouraged re
gardless of their advancement when they do
not have the fortitude to face certain funda
mental facts.
We live in a world today which emphasizes materialistic philosophy and mechanistic growth and tends to deny all things
mystical. This denial is in a form of placing
supreme confidence and belief, as well as
the basis of behavior, entirely upon physical
standards that can be measured in terms of
material vales. Seeing is believing is the
fundamental cry of modern naturalism.
This belief that all things must be objectively proved in terms of objective knowledge
has so infiltrated the learning processes of
man today that it is impossible for many
individuis, even after they have gained a
certain degree of advancement in the study
or the realization of mystical or philosophical
phenomena, to be able to disassociate them
selves from the material standards which
make them realize that not all valu, not all
fundamental and worth-while attainments,
are to be measured in terms of material
vales.
The individual who permits these environmental factors to forc him into the realiza
tion of the validity that man today places

Page 10

upon physical things is led to doubt his own

conclusions. Frequently he begins to question whether or not the degrees of psychic
or mystical experience that have been his
were really valid or merely figments of his
imagination. If the individual does not have
sufficient conviction to make him realize
that the ultmate vales of each individual
life must be associated with what we ourselves realize, then he will gradually drift
away and doubt more and more the validity
of his own experiences and as a result turn
toward the mechanical and mechanistic
standards by which the majority of people
today judge themselves and judge him. And
so it is why many people discontinu study
and effort in the field of mysticism.
There are, of course, those who discon
tinu simply because they do not want to
put forth the effort to gain the knowledge
and experience which could lead to mastership. When anyone tells me that his
discontinuance has been due to time or other
physical circumstances, I am inclined to
wonder if such a decisin was not based
simply upon the fact that he did not want
to put forth effort in proportion to what was
necessary to gain the ends which he had originally hoped to achieve.
Self and Its Ideis
Being constantly questioned by the ma
terial world of science and intellect in terms
of objective proof, the student of mysticism
finds himself more or less stranded in a
world where facing the problems of life is
difficult, but which he wishes to solve
through the use of mystical principies. Mys
tical philosophy accepts as a premise the
concept that the vales to be achieved in life
are within the world of ideis. The mystic
believes that this world of ideis has actual
reality which supersedes the limitations of
the physical world. The mystic explores the
inner world of self. He attempts to grasp
the meaning of a mystic realm. The materialist who cannot conceive of such a
world and, furthermore, misunderstands the
intent of one who attempts to explore it,
judges the mystic to be an individual who
deais with a world of mystery and the impractical.
On the other hand, there is the world of
self, the world of the mystic consciousness,
in which there has been little psychological
exploration or research. Therefore, I would

THE R O S IC R U C IA N FORUM

like to direct these considerations to some

general observations on the characteristics
of the mystical experience as I see them.
In sharing these observations and conclu
sions I hope I may lead you to give careful
consideration to idealistic vales and to
realize that there is inherent valu in mys
ticism and in the psychological and mental
process of comprehending the world of the
psychic self.
The first psychological characteristic to
consider is that all experience is immediate,
and directly related to the thing experienced.
Immediate perception means that there is no
intermediary between the self and the object
of experience. We may use any object for
the purpose of illustration. When you ex
perience something that registers through
the sense of sight, you have awareness as
the result of looking at the object. Whatever
the object is, the immediate experience is
the result of the impact of that sensation
upon y our brain. The object at which you
look makes an impression upon the retina
of the eye which is transmitted to the brain,
and in objective consciousness you become
aware of it.
Awareness of the object seen is y our conscious experience. The experience is imme
diate in the sense that nothing interferes
between the object and y ourself to make the
object known. It is the impression of the
object upon consciousness directly without
an intermediary that makes you aware of
conscious experience. What you may be
looking at can be interpreted by you either
correctly or incorrectly, but all experience,
everything we see, feel, hear, taste, and
smell, is immediate once anything has impressed itself upon one of the sense organs.
It should be clear then that in the physical
world in which we live, immediate experi
ence is direct experience, that is, the experi
ence of perceiving through an immediate
process.
The mystical experience is also an imme
diate one. In this respect, it does not differ
from other levels of human experience which
supply data for our knowledge. As normal
experience is subject to interpretation of the
sense data for our knowledge of the external
world, so mystical experience is subject to
the interpretation of our knowledge of God.
The immediacy of mystical experience sim
ply means that we know God just as we

AUGUST, 1960

know any other object. God is not a mathematical entity or a system of concepts
mutually related to one another and having
no reference to experience. Awareness of
God is an experience that can become ours
through immediate knowledge of Him.
A second very important characteristic of
the mystical experience is that it, as any
other experience in life, can be a unitary
whole. In the physical world, when I ex
perience an object such as a table before me,
it means that innumerable data of experiences are merging into the single experience
or concept of the table. In other words, I
do not perceive a table as a unity, although
experience makes me think I do. Actually,
what I perceive is a multitude of sensations
entering my consciousness; these include impressions of size, shape, space, hardness, as
well as location in space. These data of
experience come into my mind and, as a
result of previous experience, form in my
consciousness a concept of a table. In other
words, out of this wealth of data I select
those that fall into a certain order of space
and time and, as a whole, I comprehend
them as a single table.
Insofar as the mystical experience is concemed, however vivid and rich it may be,
and even though it is reduced to a minimum,
such a complete analysis is not always possible. We are, in the physical world, constantly in our experience of perceiving things
consciously or unconsciously taking into
consideration the existence of both a subject
and an object. In the illustration, the table
was the object and I was the subject. We
distinguish between the two and have no
difficulty in separating in our minds the
subject and the object.
In experience it would seem that the
subject and the object are distinct, but we
exaggerate this discontinuity. In our thinking we have the tendency to consider the
subject and object as two separate entities
completely unrelated to each other. The
difference in the mystic state which differs
from ordinary rational consciousness does
not necessarily mean a discontinuity of perception. In either case, whether perception
be physical or mystical, the same reality is
operating in and through us.
The ordinary rational consciousness in
view of our practical need of adaptation to
our physical environment takes reality piece-

Page 11

meal, selecting successively isolated portions

of stimuli for response which we put together
in our consciousness. The mystic state brings
us into contact with the totality of reality
in which all the diverse stimuli merge into
one another and form a single unbreakable
unity in which the ordinary distinction be
tween subject and object ceases to manifest.
In other words, one of the confusing
factors of the mystical experience, particularly for the novice, is to learn that when
we go beyond the physical world in any type
of perception or realization the subject-object
relationship breaks down. We enter an en
vironment of unity and oneness and infinity
where there no longer exist objects in one
category and subjects, such as selves, in the
other. In the realm of the infinite all things
merge into a unity, into a universal continuity of existence in which immediate percep
tion and realization are always in terms of
the whole.
The third characteristic of the mystical
experience is that to the mystic such an ex
perience is a moment of intmate association
with the inner self. This experience transcends, encompasses, and momentarily suppresses the objective personality as the
subject of experience. Considering its content,
the mystical state is highly objective and
cannot be regarded as a mere retrement into
day-dreaming or pur subjectivity.
Possibly you will ponder the question as
to how immediate experience of God or the
inner self, or of God as manifesting in the
inner self, is at all possible. The mere fact
that the mystical state is passive does not
prove that it lacks dynamic qualities. This
question arises in our minds because we
assume without criticism that our knowledge
of the external world as a result of sense
perception is the basis for the comprehension
of all knowledge.
If this were so, we would never be sure
of the reality of our own self. While we can
judge the subject-object relationship in terms
of a physical object, we cannot judge self in
the same manner because self, when we are
aware of it, becomes both the subject and
the object, and, although this condition
would not be possible in reference to physi
cal objects, we know through experience that
the self can be conscious of itself; therefore,
the subject is, in a sense, perceiving itself.

Page 12

The subject, therefore, becomes the object

of perception.
A daily experience familiar to all of us
may throw some light on this phenomenon.
How do you know that other minds exist?
It is obvious that we know our own self and
nature by inner reflection and sense percep
tion. We possess no sense, however, of the
experience or of the existence of other
minds. The only basis for my knowledge
of another persons mind is my perception
of the physical movements similar to my
own and with this I associate the presence
of another conscious being.
According to Josiah Royce, we know our
associates or persons around us to be real
because they respond to our signis, thus
constantly supplying the necessary supplement to our own interpretation of their activities for us to assume that they are
thinking beings like ourselves. Response is,
no doubt, the test of the presence of another
conscious self, but regardless of the tests we
make, to understand the minds of other per
sons who are about us, our knowledge of
other minds remains inferential only; that
is, we arrive at a belief of what other people
are thinking and the fact that they are
thinking by observing their behavior and
their activities. Yet we feel certain that our
experience of other minds is immediate and
we never entertain any doubt as to the real
ity of our social experience.
I do not mean that upon the basis of implication we arrive at complete knowledge
of other minds. What I mean to suggest is
that the immediacy of our experience in the
mystical state is not without a parallel; that
is, what we experience in the mystical ex
perience is a realization of something that
is physically and objectively separated from
us just as the minds of other persons are
separated from us. Mystical perception has
some resemblance to this type of normal
experience. Perception of psychic phenomena belongs to the same category as the
experience by which we infer that other
people have conscious states and by which
we also infer some of their thoughts as a
result of our observation of them.
The fourth characteristic of the mystical
experience is that it is quite obvious from
the experience of the individual who has
even the most fleeting mystical concepts that
the communication of what occurs is very

THE R O S IC R U C IA N FORUM

difficult. It is impossible to completely put

into words the contents of the mystical ex
perience because it is not directly associated
with other physical experiences which we
customarily express in words. Mystical
experiences are more like states of feeling
than thought. The interpretation which the
mystic puts on the content of his conscious
ness can be conveyed to others in the form
of propositions and general ideis, but the
content of the experience itself cannot be
communicated. The incommunicability of
mystical experience is due to the fact that
it is essentially a matter of inarticulate feel
ing.
What we may experience in meditation
or concentration is not associated with our
objective intellect sufficiently to permit us
to put into words what we have felt when
we experience the state of the subject and
object being merged into one. It must be
noted that the mystical feeling like all feel
ing has a cognitive element, and it is, I believe, because of this cognitive element that
it tends to take the form of an idea. In fact,
it is the nature of feeling to seek expression
in thought. It would seem that the two,
feeling and idea, are the subjective and the
objective aspects of the same unit of inner
experience.
I think it is interesting in this respect to
quote the philosopher, William Ernest Hocking, who made a careful, study of feeling as
it is related to an intellectual view of the
content of consciousness, particularly when
that conscious content is idealistic. Feeling
is instability of an entire conscious self, and
that which will restore the stability of this
self lies not within its own border but be
yond it. Feeling is outward-pushing as idea
is outward-reporting, and no feeling is so
blind as to have no idea of its own object.
As a feeling possesses the mind, there also
possesses the mind, as an integral part of
that feeling, some idea of the kind of thing
which will bring it to rest. A feeling with
out a direction is as impossible as an activity without a direction and a direction
implies some objective. There are vague
states of consciousness in which we seem to
be wholly without direction, but in such
cases, it is remarkable that feeling is like
wise in abeyance.
For example, I may be dazed by a blow,
neither realizing what has happened or

AUGUST, 1960

suffering any pain, and yet be quite con

scious that something has occurred. The
experience waits an instant in the vestibule
of consciousness, not as feeling, but purely
as fact until the idea has touched it and defined a course of response. At the same
moment, it is felt as painful. Feeling refers
always to something beyond the present self
and has no existence save in directing the
self toward that subject in whose presence
its own career must end.
This quotation should help us to understand that while mysticism begins with
feeling, it is never, necessarily, to be con
sidered as a matter of feeling and of nothing
else. The condemnation of feeling as an
attribute of knowledge does not really find
any justification in history. The organic
relationship of feeling, and idea throws light
on the od theological controversy about ver
bal revelation which has given so much
trouble to many religious thinkers. Inarticulate feeling seeks to fulfill its destiny in idea,
which in its turn tends to develop out of it
self its own visible garment. It is no mere
metaphor to say that the idea and the word
both simultaneously emerge from feeling
through logical understanding while in the
temporal order, and we create difficulties by
regarding them as mutually isolated.
The last characteristic of mystical experi
ence to which I will refer is that the mystics growingly intmate association with the
etemal gives him a sense of unreality insofar
as time is concemed and eventually leads to
a complete break with the concept of time.
The mystic state despite its uniqueness remains in some way related to common ex
perience. This is clear from the fact that
the mystical experience fades away, though
it leaves a deep sense of authority after it
has passed. As I have written elsewhere,
the passing of the mystical experience also
leaves a deep state of nostalgia, as if an
individual realizes, through participating in
the experience, that he arrives at a place or
a home which he had always sought and
in leaving has a vague feeling of longing
and regret in not being able to retain the
reality of the experience.
In this sense, the mystical experience is
closely related to the aesthetic because as
beauty often takes us by surprise and we
regret not being able to perceive it continually, so it is that the mystical experience

Page 13

recedes in consciousness with the same effect

that a beautiful scene fades from our view,
and we feel that something is missing because we are unable to keep the presence
of beauty permanently within our grasp.
The New Frontier
The mystic, regardless of his advance
ment, returns to normal levels of experience;
that is, he returns to the world of subjects
and objects after his experiences, but with
this differencethe retum of the mystic may
be filled with infinite meaning for mankind.
The individual who has had any trace of
mystical experience is able to perceive in
even the simplest things of his environment
meanings that previously did not exist for
him and which he may now be able to interpret and share.
For the purpose of knowledge, the regin
of the mystical experience is as real as any
other regin of human experience and can
not be ignored merely because it cannot be
traced back to physical sense perception. or
is it possible to underrate the spiritual valu
of the mystical experience by specifying the
organic conditions which may or may not
influence it. Even if the postlate of modern
psychology, as to the interrelation of body
and mind, is assumed to be true, it is illogical
to discredit the valu of the mystical experi
ence as a revelation of truth.
Psychologically speaking, all states, wheth
er their content is mystical or not, are
organically determined. The scientific state
of mind is as much organically determined
as is the mystical. Our judgment as to the
creation of a genius is not at all determined
or even remotely affected by what our psychologists may say regarding the organic
conditions of the genius. A certain kind of
temperament may be a necessary condition
for a certain kind of receptivity, but the
antecedent condition cannot be regarded as
a whole truth about the character of what is
received. The truth is that the organic
causation of our mental states has nothing
to do with criteria by which we judge them
to be superior or inferior in point of valu.
In all the history of mysticism, the problem of how to discriminate between experi
ences which were real and which were of a
divine source and those which may have
been merely imaginary is a problem that
has been difficult to solve and it needs all
the sagacity and experience of our best

Page 14

judgment. There have been those who have

doubted, as I said earlier, that their experi
ence is valid because of the pressure of
circumstances about them. In the end, by
their fruits, we shall know those things that
are of valu.
Some have said that mysticismand as far
as that is concerned, they usually include
religin in this senseis a pur fiction created by the repudiated impulses of mankind
with a view to finding a kind of fairyland
for free and unobstructed movement. Mys
tical beliefs and principies according to this
theory are no more than merely primitive
theories of nature whereby mankind has
tried to redeem reality from its elemental
ugliness and to show it off as something
nearer to the hearts desire than the facts of
life would seem to warrant.
There are, no doubt, some forms of re
ligin which provide a cowardly escape from
the facts of life, but I contend that this
broad statement does not apply to all religin
or mysticism. Mysticism is the process of
mans attempt to interpret the infinite within consciousness. It is obvious that such
interpretation of those data of experience
which make up the mystical experience are
not the same as those of the sciences and of
technology. Mysticism is not physics or
chemistry seeking an explanation of nature
in terms of causation. It aims at interpreting a totally different regin of human
experience, the data of which cannot be
reduced to the data of any other science. In
fact, in justice to mysticism, it must be said
that many mystics insisted on a necessity of
experience and analysis long before science
learned to do so.
The conflict, if conflict exists, between
idealism and science is due to the fact that
one is and the other is not based upon con
crete experience. Both seek experience as a
point of departure. Their conflict is due to
the misapprehension with which both inter
pret the same data of experience. We forget
sometimes that mysticism aims at reaching
the real significance of a special variety of
human experience. Mystical experience is
the gateway to infinity insofar as it provides
a means by which, through volitional de
cisin, man may attune himself to the purposes and vales of the Cosmic.A

THE R O S IC R U C IA N FO RUM

Is God Goodness?
A frater of Caada, addressing our Forum,
says: I cannot accept the concept of God
being all love, all goodness, and I will not
accept it on hearsay. Personally, when I try
to understand what God really means and
is, I cannot see how any human can make
grandiose statements about Him. What does
all love or all goodness really mean?
God, as a Supreme Being, a Divine Mind,
is both subjective and objective in nature to
the human mind. There are various impulsations; we may cali them psychically motivated, that give rise to the conception of
God. There is the sense of humility which
an individual feels when confronted with
the majesty and phenomena of Nature, those
forces which lie beyond human control.
There is an innate awe of reality, of exist
ence itself, which results both in reverence
and fear on the part of man. Both from the
rational point of view and a psychical inheritance, man has a belief in a power transcending himself.
These motivations, these subjective factors
lying beneath what may be called the re
ligious spirit, are subject to objective inter
pretation. What is the initial Cause? Is it a
personal Being? Is it a teleological (mind)
cause unembodied in any form? Or, is it
mainly a congeries of energies and forces, a
purely naturalistic world? The answer, the
conception the individual ultimately formulates, is partially the result of his social and
religious influences and the conclusin he
may arrive at by personal contemplation of
the mystery. If he objectively construes the
so-called causes and effects which he experi
ences in nature, including his own being, as
but a mechanistic process, then moral vales
are not thought to have any divine content.
In other words, a wholly physical universe,
operating impersonally, as a machine, having no purposeful cause, could neither be
good or evil.
What comes forth, what comes into ex
istence, does so by necessity according to
this type of reasoning. Therefore, there
would be no transcending, no supematural
evaluation as to whether what is brought
forth is good or is not good. A thing or act
can be good only in relation to a valu which
is placed upon it. Since the notion of a
naturalistic universe allows for no subliminal

AUGUST, 1960

mind, there are then no vales to be attached to any aspect of creation. It would
be only the human mind that confers upon
the phenomena of nature vales in terms of
its particular relation to it. Man determines,
in other words, whether rain is good, wheth
er the heat of the sun is beneficial or destructive, and whether deserts are wastes
or not, etc.
However, one who conceives a personal
God, or a divine, universal mind, attributes
to these certain human attributes. An intelligent being thinks, a mind perceives and
reasons, and if highly developed, as a uni
versal mind would need be, it would have
purpose as well. It would be intentional. It
would have rational motivation. By this
kind of reasoning these particular thinkers,
using human behavior as an example, would
presume that a Supreme mind does not act
contrary to its best interests.
Therefore, a God or Divine Mind would
not create from its own attributes that
which would be adverse to itself. It would
always do all things with goodness to itself.
In other words, to use an expression of Aristotle, it would have as a purposeful ideal the
excellence of the function of each thing it
created. Man in his analysis of his world
and its particulars arrives at the notion of
what the excellence and proper functions of
things are. These functions, of course, as
said, are always judged from the point of
view of how they contribute to the human
satisfaction and well-being. It seems logical
to many persons, through this process of
reasoning, that a God or Divine Mind is,
therefore, inherently good. To create a uni
verse otherwise, working in opposition to its
own creator, would seem inconsistent with
the intelligence the human associates with
such a superior Mind.
Arguing from different points of viewT, one
may say that the initial cause (or at least
the underlying motivation) of reality is not
goodness, and say it just as rightly as to
claim that it is. It depends upon what the
concept of the transcendent power is. Let
us use a homely analogy to clarify this. If
one looks out at a distant object in a field
and thinks that it is a dog, he is justified,
then, in asserting that it most certainly has
at one time barked or that it will. On the
other hand, if the distant object appears to
him to be but the stump of a tree, he is

Pqge 15

equally right in assuming that it neither did

or could bark.
In this analogy, neither individual can be
proven wrongunless there is someone with
a means of determining with greater certainty just what the object in the field actually
is. If a third person must resort to the same
methods used by the other two in arriving at
a conclusin, he is then no more an authority
than they are.
We cannot establish beyond the human
reason what the nature of a First Cause may
be like. However, we have inherent within
us a very definite connection with this uni
versal something, be it called God, Divine
Mind, or the Cosmic. We are of its unified,
universal nature. We, in various ways, can
attest to this psychical nexus. Our explanation, however, our definition of it, is limited
to our thought, the ideas into which we can
frame these feelings. These thoughts are, in
turn, the result of our experiences, our re
ligious training, our social background, and
the extent of our ability to resort to abstract
notions.
We can simply say that the Cosmic is a
matrix of forces and of final and eficient
causes; it is something to all persons, but
such would not be the same to everyone.
Neither will any finite, human mind ever
embrace the Cosmics full infinite nature.
It will always be truly inscrutable, except as
man may insist that his beliefs about it are
right.
It seems to be a glorious tribute to man
that he has the rational and moral capacity
to conceive of such a valu as good. Biologically and psychologically it is quite understandable how man arrives at such a
notion. The good is that which is pleasurable to the human being. This pleasure
includes gratification and satisfaction to
every phase of the human self: physical,
mental, emotional, and psychic. Other living things respond, as well, to those sensations which are gratifying. However, they
Iack the ability to define them as being
good.
Man has likewise transferred this good to
the universal or Cosmic power. As said, he
is conscious of an inclination toward righteousness within himself. This righteousness
is a desire to conform with those human
vales which he construes as being good.
Consequently, then, that which seems to

Page 16

THE R O S IC R U C IA N FORUM

move him in a direction which he approves

is also thought to have the same valu as the
end to be attained, namely, to be good in
itself.
As to whether God is love, or whether
there is a Divine Love, the same answer as
given above, we believe will apply. Ponderous, impersonal, dehumanized, naturalistic
forces cannot love. If ones notion of the
transcendent or underlying forces of reality
are of that nature, then it would be absurd
to think of them as being sentient, as having
such a feeling as love. There is a tendency
in many persons to differentiate with regard
to love, not only as to its object, but as to
its basic nature. This is false reasoning.
For analogy, musical notes of the lower oc
taves are very definitely related, in the
diatonic scale, to those of the higher octaves
no matter how great the range between
may be. Likewise, a Divine love is basically
a desire just as is the love of food, literature,
or of sex.
Love is the desire for that which will
bring a particular kind of satisfaction to
some attribute of our nature. Spiritual love
is the desire for those states of mind
emotions and conditionswhich gratify our
finer, exalted sentiments of self that originate in the deeper levels of consciousness.
This spiritual love is, of course, more extensive than other loves because it is related
to the more expansive or integrated whole
self as compared to just the physical or intellectual love. Therefore, those who refer
to the Love of God are thinking of an ex
alted compassion similar to the so-called
spiritual desire or love which man experi
ences.X
Dreams and Symbols
A frater of Australia, addressing our
Forum, says: In sleep we sometimes dream
of symbols which have no actual bearing on
our dreams. For example, in the dream we
may be walking along a road and pass a
huge serpent. Are such symbols from primi
tive memory? Is there not a possibility that
symbols could mean that the psychic impressions we receive during sleep from outside sources can clothe themselves in the
form of symbols?

To primitive man the dream state is one

of reality. It is as real as the waking state.
He explains his dreams on the grounds of
duality of self, that there are two of him.
One is a spirit, an intangible being, that re
sides within him. During sleep this other
self escapes through some orfice in the body
and journeys forth to have the experiences
of the dream. The primitive mind cannot
reconcile a dual state of consciousness. Consequently, to it, where the consciousness is
active or has reality, there a self, a being,
physical or nonphysical, must exist.
All ideation, all sensation, is the result of
stimulation either external or from within
us. In our waking state we control our be
havior. As much as possible we organize our
thoughts in relation to the stimulus that
causes them. Dreams, however, have been
generally defined as uncontrolled implicit
behavior. Simply, this means actions which
are implied, that are not so in fact, and
which implicity is not governed by our will
or reason. Another way of stating this definition is random ideation, that is, a flow of
ideas that are disassociated with the will and
which are not voluntarily called forth or
controlled.
Objective detachment makes dreams pos
sible. When we are awake, we focus our
attention upon objects. We direct our con
sciousness toward certain impressions C orn
ing to us or we coordnate our thoughts in
the process of thinking and reasoning. We
are, then, in other words, quite attached in
objective consciousness to all impressions
coming to us. When we sleep, objective
detachment ensues. Figuratively, we let go
of the world. The subconscious takes over.
The other levels of consciousness can then
dominate the mind.
Normally, when awake, the impressions
of the objective mind are more intense and
commanding of our attention. In sleep,
ideas may flood into consciousness to group
themselves in various ways which, in our
awakened state, may often appear fantastic
and unreal. Sometimes it may seem impos
sible for us to discem the origin of the elements that compose a dream. Whence did
they come, and have they meaning?
Dreams, since remte antiquity, have been
interpreted as prophetic. Since most dreams
appear irrational, in the light of rational

AU 0UST, 1960

thought in the waking state, ancient peoples

have construed them to be symbolic of events
to come. This symbolism of prophecy was
usually related to some mythology of the
time which seemed to give the dream validity. Another factor in the belief in prophetic
dreams was the assumption that they were
of divine origin, a kind of revelation in sym
bolism. Since dreams were commonly assumed to be a supernatural language, their
interpretation was left to persons supposedly
endowed with the faculty to comprehend
them, such as seers, magicians, and priests.
Dreams may be caused by a reaction to
a physical stimulus which is not sufficient
to waken the sleeper. Sounds, such as wind
or whistles, also heavy blankets, light, and
temperature changes are environmental factors that can produce dreams related to the
sensations they produce. Experimentation
has proved, for example, that a sleeper
pricked slightly with a needle would dream
of being bitten by an animal or stung by
an insect. The smell of perfume has caused
one to dream of walking in a garden of fragrant flowers.
There is no general uniformity of reaction
to all stimuli in dreams. One person may
have an entirely different dream or chain
of ideas from the same stimulus, with the
exception to which we shall later refer.
Though dreams may vary as greatly as
do the thoughts of persons, yet there has
been compiled a general classification of
the kinds of dreams which we have. This
classification has been devised by psychologists. In a consideration of it, we will find
that our own dreams do fit into one or more
of such categories. First, there is that which
is known as review dreams. In such a dream
we seem to be a spectator reviewing actual
events and actions in which we have previously participated. We may, therefore,
recall vividly an experience of our childhood
with little deviation from the actual incidents that occurred. It would appear that
in such dreams there has been some association stimulus that has recalled from memory all the ideas of the past experience
almost completely.
Another of these categories of dreams is
termed anticipatory. In such dreams we an
ticpate, we prelive, as it is said, some
event which we have hoped for or imagined

Page 17

as a possibility. It may be a journey to a

foreign land which we have planned, the
gaining of a new position, or freedom from
some financial or other burden. The antici
patory dream has a cogency about it. It has
a logical continuity, just as we would conceive the event in our awakened reasoning.
Anticipatory dreams are those which have
been associated with some strong emotional
impact during the awakened state. They are
rarely engendered by the casual imagining
of events of the future.
Dreams of idealism or com pensatory
dreams are another kind frequently experienced. In our daily lives we are conscious
of certain restrictions or limitations which
may cause us anxiety. We long for freedom
from these conditions. Perhaps we conceive,
as an ideal, certain circumstances which
would constitute complete liberation from
our aggravation. In compensatory dreams,
we experience events or happenings which
alleviate, that is, compnsate in some way
for the distress of our awakened state. If,
for example, our anxiety is financial, we
may dream of finding a wallet stuffed with
currency of high denomination. If one believes he is not appreciated in his work, then
in the compensatory dream he may be given
great honors.
Psychologists and psychiatrists refer to
this type as dreams of fulfillment. We
have both conscious and unconscious de
sires. Many of our conscious ones are suppressed only because, in our waking state,
for social or other reasons, we cannot
express them. There are also desires of
which we are not objectively aware. We
have subconscious inhibitions against such
behavior and, therefore, the desire never
reaches our conscious mind; it is repressed.
Dreams of fulfillment satisfy these suppressed desires and the repressed ones as
well. Often, however, we are not aware, in
the dream, of the relation of the satisfaction
to the repressed subconscious desire.
There are latent fears that assume the
character of many strange dreams. The
nature of the dream may divulge, in its form,
its association with the fear which we harbor
but many times it will not. We may awake
and wonder what caused us to have such a
shock in a dream when a similar experience
in the waking state would not have so af-

Page 18

fected us. This posits the fact that we have

subconscious fears, the causes of which we
have forgotten.
Still another category of dreams is known
as veridical, that is, as truthful. These are
dreams which are a continuation of daily
activities. As an example, one may have
been working late, attempting to balance his
accounts, a work which was unfinished when
he retired. The dream which follows is a
continuation of the same activity and is
called veridical because it is truthful, not
fantastic in its implicit behavior. Such
dreams usually follow intense concentration
upon some particular activity.
All dreams, however, are not so clearly
defined and do not fall into the specific cate
gories delineated. Many dreams are a combination of elements related to several of
such categories. Just as when, in our waking
state, we can freely cali from memory quite
disassociated events in our lives, so such
events or the elements of them may come
forth at random and be combined in our
dreams.
We have left to the last a consideration
of what has been termed symbolic dreams.
Briefly, a symbol is a design as an image
which conveys an idea. The idea may be a
complex or a simple one. The symbols may
likewise be simple or complex. Our lan
guage is symbolic. Words, as these you are
now reading, are symbols. In our dreams,
the images portrayed may in themselves be
quite unlike anything we have empirically
experienced. Or, though the symbol-images
may be similar to ones we have experienced
in our daily lives, they may have no refer
ence to them, but have an entirely unrelated
meaning. In other words, the symbol in a
dream may be a kind of intuition in which
the symbol assumes the place of an actual
object which the individual will not face in
a wakened state.
Simply put, in our waking state there may
be some circumstances, some reality, to
which we are not adjusted. We fear to confront it. The fear is very definitely established in the subconscious, but it assumes a
symbolic nature in the dream compelling
our attention. We have, then, represented
our fear, but the object and its meaning is
transferred to a symbol. Psychoanalysis endeavors to interpret these symbolic dreams

THE R O S IC R U C IA N FORUM

as to the actual objects that engender them,

so that the personality will adjust to reality.
C. G. Jung, the eminent psychiatrist, has
expounded that there are symbols that represent the psychic forces of the world. He has
called these archetypes. In addition to the
individual^ unconscious, he refers to a
collective unconscious. In this sense, the
collective unconscious is the primordial con
sciousness of the races of mankind as a whole
which is, at its bottom, the same in all men.
It is the psyche, the soul forc of mankind.
Humans, in their evolution, in their adjustment between this soul forc and their
conscious minds, have established certain
symbols to represent objects and experiences
in their ascent. These psychic symbols,
though varied, when experienced by men,
have more or less precisely the same mean
ing.
Jung in his various works explains, for
example, that the symbology of the alchemists is mainly the depicting of their esoteric
psychic feelings. Jung points out how Dr.
Robert Fludd, the eminent physician and
Rosicrucian, in his debate with the astronomer Kepler, stated that harmony in astronomy must be expressed by symbols which are
the archetype of ones psychic feelings, if
such harmony is to be fully appreciated.
Fludd says in part: But here lies hidden
the whole difficulty, because he (Kepler)
excogitates the exterior movements of the
created thing, whereas I contmplate the internal and essential impulses that issue from
nature herself.
Jung states that the content of a symbol
can never be fully expressed rationally. In
other words, it implies something inexpressible through language. However, Jung
touches upon color symbolism in the psy
chology of Europeans. Blue depicts rarefied
atmosphere, clear sky, and stands for think
ing; yellow, the color of the far-seeing sun,
light out of darkness. Also it depicts intui
tion and illumination. Red alludes to the
color of the pulsing blood and fire, and the
surging and tearing emotions. Green is
the color of growing things of the earth, that
which is immediately perceptible, and represents the function of sensation.
These symbols of the psyche are further
represented in the snake according to Jungs
theories. The green snake in a dream corre-

AUGUST, 1960

sponds to the earthy nature of drives. The

black snake is the symbol of magic healing.
How much of our dreams is derived from
the psychic projections, the personality and
thoughts of others? Though we cannot be
harmed by the thoughts of others, it is pos
sible, though difficult empirically to establish beyond theory, that the thoughts of
others, psychically received while we are
asleep, may assume symbols within our
minds. These symbols are not actual archetypes, images, of the thoughts of others. But
the reactions which we have to them, our
own thoughts and feelings about them, may
have a correspondence to the thoughts of
others, which are telepathically, though unconsciously, transmitted to us.X
Running Away from Reality
In a pragmatic sense, reality is that which
has as much existence and being as we have
to ourselves. In this regard, something may
have reality to us and yet not be comprehensible. For example, we may experience
a phenomenon that we cannot deny but find
it to be inexplicable. Abstract thought is
distinguished from reality in that it has no
concrete archetype, no tangible representation discernible to the senses. Abstract
thought can be formulated to our liking. We
can imagine and image circumstances and
things which in their entirety, at least, are
not reality; they have no existence outside
of our minds.
In this regard, of course, we can always
be masters of the world of fantasy. We can
create mental environments for ourselves
that are never hard, painful, frustrating, or
obstructive. Unfortunately, we cannot isolate ourselves from reality. It ever presses
in upon us. We can only, and then temporarily, escape it in mind. Eventually, the
forces of reality, the phenomenal world, the
world of particulars, of matter, of physical
existence, makes itself known to our con
sciousness.
There is much about our environment, the
world at large, our respective countries, communities and everyday associations that we
find objectionable, if not offensive. It lies
within our power as humans, singly and
collectively, to change much of that which
we find disagreeable. This change often requires a frontal assault by us upon the un-

Page 19

desirable conditions. It may mean laboring

to bring about a transition in our affairs; it
may mean suffering, annoyance, inconvenience, and sacrifice while such is being accomplished. When our homes are soiled for
any reason, the condition is not remedied
(order and cleanliness again established) by
deserting them. A refusal to recognize the
condition does not correct it.
Recluses, ascetics, renouncers of the world
these would hie themselves away to the
hills or forests because they refuse to combat
the conditions of the world with which they
are not in agreement. They find much in the
world that is evil and distracting and which
opposes their idealism. It is true that excluded from distraction and the demands of
reality, they find more freedom for thought
and to excogitate upon the mysteries of life.
But what have they actually accomplished
by such retreats? Assuming that their selfcreated isolation from the world has provided
them with greater illumination and peace of
mind, their retaining such for themselves is
antisocial. It breaks down the necessary cooperation by which men have collectively
advanced human society, not only materially but morally and spiritually. Such exclu
sin is actually selfishly living unto oneself
alone.
Wisdom is applied knowledge. It comes
from putting knowledge to the test of the
demands of life. No untried knowledge is
equal to the wisdom that arises from experi
ence. Consequently, the hermit, the ascetic,
and many of those living a religious monastic life are cowards. They find happiness
only in the negative senseby creating an
artificial world in which to shield themselves
against reality. Living such an existence,
out of actual touch with the world of reality,
robs the individual of puissance necessary to
combat the rigors of existence.
If one wishes to retreat, fguratively to
lick his wounds acquired in the battle of life
so as to again return to it, to conquer, to
achieve, and to create an ideal state in which
all men can share alike, such then is commendable. From such san ctu aries have
emerged noble thoughts which have given
men strength and courage in their struggle
with life. But such must be brought to the
light, into the opennot sequestered in a
cave or monastery.

Page 20

The necessary realism is to be expressed

in other ways, as well. For analogy, when
one is ill, nothing is accomplished by failing
to investgate the probable cause and taking
such practical methods as are necessary to
remedy the trouble. Merely to think that
God, the Cosmic, or a Divine being will
bring about a cure with no further effort on
the part of the afflicted one, is a false phi
losophyor religin. This attitude constitutes
a retreat from reality into an abstract and
vague world. The phenomena of nature, the
curative forces of our own being, are of God
no matter how man may interpret God. He
may think that all nature is a bi-product of
the Cosmic, or he may believe that nature
is infused with the divine and synonymous
with it. Either conception requires recognition of the potentality for good that can
come from applying these forces and powers
to the particular illness.
The science of therapeutics, either drug,
drugless, or surgical, is the application of
the laws of nature which men have discovered to be effective in healing. These laws
when proven are of reality. They are part
of the Cosmos. To sit back and wait for di
vine healing without using the facilities that
have been Cosmically established and revealed to man, through his studies and
inquiries, is, we repeat, a retreat from
reality.
Actually, some persons have refused to
consult a physician when they were ill because they had not the fortitude to face the
reality of their own condition. They were
fearful of what the scientific diagnosis might
disclose, and neglect often accentuates the
situations and endangers lives.
These comments must not be construed as
meaning that we cannot help ourselves by
the use of Cosmic laws. We can. First, the
proper psychological attitude is essential in
treating any disease in order to supply a
necessary psychosomatic relationship. We
must believe that there are harmonious,
curative powers within our being that can
be aroused. Fundamentally, life strives to
preserve the living organism if encouraged
to do so. A disease, however, may inhibit
the normal curative functions; therefore, the
patient must be aided. It may be that there
are foreign bodies within the organism which
need to be removed. In such instances, faith

THE R O S IC R U C IA N FORUM

alone is not sufficient. A negative forc

must be combatted with a positive one. That
requires action on the part of the patient.
He must be realistic and turn to sources of
efficacy and efficiency to ally them to his
cause.
In the Rosicrucian healing methods we
find no philosophy of escape from reality.
We are given practical ways of stimulating
glands, organs, and the nervous systems in
order to re-establish harmonium in our
bodies. As Rosicrucians, we do not just hope
for Cosmic help. We resort to Cosmic forces
in nature to help us by the use of Rosicru
cian techniques. Further, we know that no
single system of therapeutics is a panacea
for all ills. Consequently, the Rosicrucian
is urged to have examinations and diagnoses
by the physician of his choice. As Rosicru
cians, we are realistic enough to recognize
that every system of therapeutics has merit
and should be used in conjunction with our
own techniques.X
Donating Our Bodies
A soror now rises to ask a question of our
Forum: Please state the Rosicrucian posi
tion with regard to ones donating his eyes,
after transition, to an eye bank. I have
never seen this subject mentioned in our
Rosicrucian publications.
Obviously, there needs to be much care
and respect for our bodies during our lifetime if we are to live a normal span and
be free from unnecessary pain and suffering.
We respect our bodies as a masterful mechanism, an example of a matrix of natural
laws. We are reminded of the following
reference to the body appearing in that excellent literary gem Unto Thee I Grant:
Lowly and ignorant as thou art, O man!
humble as thou oughtest to be, O child of
the dust! wouldst thou raise thy thoughts to
infinite wisdom? wouldst thou see omnipotence displayed before thee? contmplate
thine own frame. Fearfully and wonderfully art thou made; praise, therefore, thy
Creator with awe and rejoice before Him
with reverence.
The importance attached to the body after
death is primarily dependent upon ones
religious beliefs or personal philosophy. If
one, for example, accepts an orthodox Chris-

AUGUST, 1960

tian conception that, on the occasion of the

Parousia, the second coming of Christ, there
is to be a calling forth of the dead and that
they will rise from their graves, he then
places great valu upon the dead body. He
considers any dissection or cremation a sacrilege because such would interfere with the
miracle of the resurrection.
Such reasoning, of course, is not consis
ten! The interred body, within a matter of
a few decades, has disintegrated, in most
instances, to but skeletal remains. If, then,
these remains of skeletal structure can rise
from the dead intact on the occasion of di
vine decree, so, too, could a dismembered
body, by the same conceived phenomenon,
be reassembled as a whole.
Almost every religin looks upon the body
as being subordinate to that which infuses
it. The dualism of Christianity, for example,
confers upon the soul the divine quality. In
fact, many Christian sects of the past have
actually demeaned the body. The body is
then accepted as a lower order of divine
manifestation, as a vehicle only for the ex
pression of the soul. Therefore, when it is
no longer animated, Cosmic law is best fulfilled when the dust returns to the dust from
whence it carne. Since the physical organ
ism is composed of a molecular substance,
as is inanimate matter, when transition occurs, the sooner the elements are free to
assume new and different material form,
the better.
There is, of course, a kind of social sentimentality associated with the body. We
know it as an instrument of Service, one by
which both intellectual and moral expres
sion are had. This creates an irrational affection for it. For analogy, each of us has
had the experience of disposing of some useful article in our homes or business because
it no longer functions. However, there
is a kind of loyalty that is projected into that
which once brought us pleasure. We know
that such is a childish and primitive sentiment; so we smile and eventually dispose of
the article. It is, however, the same motiva
tion which makes many persons reluctant to
consign their bodies to medical laboratories
for dissection or an organ to be preserved for
those who may need it.
It certainly is a noble and humanitarian
thing for one to bequeath his eyes, for ex

Page 21

ample, to an eye bank. In this way, such a

person is making possible a continuation of
the function of at least a portion of his or
ganism for others in distress. He is doing
something which no sum of money could
provide unless such organs were available.
Looking at the subject apart from any
religious connotation, is there not more repugnance or offence in allowing the body to
deterirate than in bequeathing an organ of
it so that others may better enjoy life, after
ones transition? Further, let us look at the
matter from the point of view of the anthropomorphic conception of God, that is, as a
personal divine being. God, presumed to
have a compassion exceeding that of man
and loving all mortals, would certainly con
done the selfless conferring of an organ to
relieve the handicap and suffering of a fellow mortal. How could such reasoning be
considered wicked or sinful except from the
point of view of a mortal dogma solely contrived to substantiate the theory of a par
ticular theology?
A religionist may contend that our bodies
are not ours to give. They are divinely bestowed upon us. Is one, by such fallacy of
reasoning, not making his deity more selfish
than are mortals? Would a divine being
prefer an organ, as the eye, to rot away in
a grave rather than to have it used by an
other so that that other might see the
majesty of the divine works? Those who
would hold to the religionists view would
be doing a great injustice to their God and
are guilty of a greater sacrilege than one
who proffers his eye to an eye bank.
With the increasing development in medi
cine and related sciences given acceleration
by modem technology, there will also be a
greater transplanting of organs from the
dead to living bodies. More and more per
sons can be saved, lives prolonged, freed
from misery and incapacity by such meth
ods. There will then be a great humanitarian
plea for such deposits as there is now for
blood needed for transfusin. A religin
which, by its doctrines, opposes such requirements, will stand as bigoted and in
human, a religin not worthy of what the
term signifies.
Rosicrucians advcate cremation for a
number of reasons, doctrinal and practical.
The Rosicrucian Manual defines cremation

Page 22

THE R O S IC R U C IA N FORUM

thus: Mystically, this is a process of reducing the material elements of the body to
the primary elements through fire, as though
an alchemical process were being used with
crucible and fire. It carries out the ancient
law that the body shall return to the dust of
the earth whence it carne. Cremation simply
hastens the natural process in a most sanitary way. The custom of burying the dead
in the ground to decay was always consid
ered a barbarous and unclean practice by the
ancient mystics. Cremation is not a modem
method and will in time become universal
among civilized people.
An organ of the body can be bequeathed
in complete consistency with this sensible
Rosicrucian doctrine as the remaining portions of the body can then be cremated.X
This Issues Personality
Philosophy and mysticism are not by any
means pursuits limited to those who have
only classical and speculative interests. or
does technical training or a proficiency in
science necessarily disincline one to deductive reasoning and the cultivation of self
which are the requirements of philosophy
and mysticism. There are many Rosicrucians with an excellent understanding of the
Orders teachings, and the ability to apply
them, who are active in technical and scientific fields of endeavor. One of these is
Frater Paul J. Stevenson, Inspector General
for AMORC in Arizona.
Frater Stevenson was born in Marin,
Indiana, November 27, 1895. His father
was a medical physician and his mother had
been a teacher. The cultural influence of his
home was a factor in the later interests of
young Stevenson. The family moved West
when Paul was but six years of age. The
family migrated farther, finally establishing a home in California where young Stev
enson completed his high school education.
Subsequently, he attended college and Ari
zona State University.
At this stage in his life, Frater Stevenson
was basically interested in science. In his
university studies he majored in physics and
electronics. He participated in special laboratory work with the head of the physics
department. His Creative ability was stimulated, and he built specialized equipment,

becoming proficient in advanced photography.

The economic conditions prevalent during
his college years were a burden to Frater
Stevenson. He supported himself with
various part-time occupations while attending college. Often, his working hours were
in conflict with his classes and this required
special study for lost time. These obstacles
challenged his determination and intensified
his will, driving him to achieve what were
then his goals.
Later, he was employed in the film exchange of one of the major producers and
remained with them until they closed their
branches. He then determined to learn all
phases of the motion picture industry. He
worked as a projectionist in the leading
theaters of Arizona. Eventually, he became
a specialist in installing the most modem
equipment such as the three-dimensional
Cinemascope, Stereo Sound, and the new
70 millimeter processes of Technirama and
Todd-AO. He was later engaged as a spe
cialist in the sound-recording departments
for local film productions by major cinema
studios.
Frater Stevensons grandfather had been
a Methodist clergyman. The early orthodox
religious training to which he had been exposed (though later did not accept in its entirety) became an incentive to inquiry into
the spiritual vales of man. These inquiries
led him to the threshold of the Rosicrucian
Order, AMORC, and he crossed that thresh
old as an initiate in 1932.
His interest in the Order resulted in Frater
Stevensons attending Rose-Croix University,
at Rosicrucian Park, San Jos, in 1938.
While there, he met Soror Clarice Lucas,
who subsequently became his wife. He later
attended other sessions of Rose-Croix Uni
versity as well as the international Conventions of the Order.
Frater Stevenson aided in the formation
of the first Chapter in Phoenix, Arizona, and
was the first Master of that Chapter. Later
he became Chairman of the Board of Trustees for the new Chapter during the period
of November 1952 to March 1956. On
April 11, 1958, the G rand M aster of
AMORC appointed him Inspector General
for Phoenix and Tucson, Arizona.

Page 23

AUGUST, 1960

Frater Stevensons hobbies are motor boating and fishing; but these, he says, are subordinated to his serious interest in all phases
of photography, a subject in which he is
most proficient. A Rosicrucian is one who
seeks to bring about a balance of all of the
attributes of man. The diversified interests
of Frater Stevenson and the manner in
which he has applied them in the vicissitudes of life make him, therefore, an excellent example of the Rosicrucian tenets.X

ests may have specific influence upon the

personality, temperament, and inclinations
of the unborn child. To those hundreds who
have subscribed to the Child Culture courses
and experienced their benefits, these matters
are no longer in the realm of theory and
speculation.
A free, explanatory booklet is offered by
the Child Culture Institute. An inquirer
may merely direct a letter to the Child Cul
ture Institute, Rosicrucian Park, San Jos,
California, and request a free copy of the
little book, Child Culture. It will be sent at
once.
At this time we are preparing for a high
fidelity (33-1/3 r.p.m.) phonograph recording to be used for children of preschool age.
This recording will be couched in language
suitable to the comprehension of children
between the ages of four and six. It is nonsectarian in its content; it creates an interest
in a child of that age concerning the mysteries of the heavens, the sun, the moon, and
the stars. Also, in a simple and effective way
it expounds some mystical principies which
will have a lasting and broadening influence
on the formative child mind. The recording,
free of sectarianism, should create a reverence in the child for the majesty of Nature
and the relationship of self to it.
The recording is so arranged that it may
be used each night effectivelyjust prior to
the time of the childs going to bed. It is
also so arranged that parents may inject cer
tain ideas of their own compatible with the
theme of the recording. The length of playing time for this recording is approximately
fifteen minutes.
We are ready to proceed with the record
ing, but first we would like our Forum
members who are parents of preschool chil
dren to advise us whether they think such
a recording would be helpful. If you are in
contact with preschool children, your own
or others, we should appreciate having your
opinion. This, of course, will not obligate
you to purchase the recording. Your letters
should be addressed to Frater J. Duane Freeman, Rosicrucian Park, San Jos, Cali
fornia.X

Instructions for Preschool Children

We assume that every Rosicrucian is
aware that AMORC sponsors the Child Cul
ture Institute. Dr. H. Spencer Lewis, first
Imperator of the second cycle of our Order,
was instrumental, with others, in the founding of this Institute. The home study
courses are in two divisions: B. The Pre
natal course. A. For the young child.
The Prenatal course concerns vital instruc
tions for the prospective mother for the influence of the unborn child. The idea of
environmental influences and certain mental
attitudes of the prospective mother, aiding in
forming the personality and emotional state
of the child while it is still in the embryonic state, is not a new one. It was first
taught by the ancient Greeks. In those
times the prospective mother was not permitted to be exposed to any environmental
factors that were ugly, frightening, or depressing. She was surrounded by that which
appealed to the aesthetic sensesthe beautiful, the pleasant, and the inspiring.
The modern methods taught by the Child
Culture Institute have, of course, added
much to these original ideas, the result of
research. Hundreds of mothers who have
taken the Courses can testify as to the easy
birth and the subsequent beneficial results
which the practices had upon the child.
Comparatively modern scientists of a few
decades ago scoffed at the concept of pre
natal influence. They denounced it as a
theory without fact and of superstitious ori
gin. However, more recently, psychologists
and experimenters have conceded that the
emotional state of the mother and her inter
V

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P R IN T E D IN U . S . A .

October, 1960
Volu me X X X I

No. 2

Rosicrucian Foru
A

p rv a te

p u b lic a tio n

for m e m b e rs of A M O R C

GABRIEL FUMEY, F. R. C.
G ra n d Councilor of A M O R C fo r the Republls o f T g -3

Page 26

THE ROSICRUCIAN FORUM

Greetings!
V

VALUE OF SKEPTICISM
Dear Fratres and Sorores:
You cannot really know a thing until you
experience it is an od adage. There are
flaws in this dictum, however. Much of our
present-day knowledge is not the result of
direct experience. We are obliged to accept
as knowledge a considerable amount that is
related to us only on the implied authority
of others. Much of this stems from such
sources as teachers, clergymen, newspapers,
politicians, and personal acquaintances. The
acceptance of such communicated ideas is
faith.
In a complex world, it is not possible
for us, by means of our own resources, to
discover all that should be known. or can
we put everything told us to a test as to its
validity. Faith, then, becomes a substitute
for the intimate knowledge that is learned
as a result of our own observation and rea
soning. In the course of our daily pursuits,
we do acquire personal knowledge to some
extent. We cannot fail to observe certain
things happening about us as events and occurrences. These are a perceptual knowledge.
At least they are factual to the extent that
we can rely upon what we see and hear.
For most persons today this perceptual
knowledge intrudes upon them. It is some
thing forcefully brought to their attention by
circumstances. In the course of performing
some particular act, a series of unanticipated
things, as causes and effects, may occur,
which they1cannot fail to observe. Such then
become an intimate knowledge to them. Ac
tually much of such interpreted knowledge
could be proved false, a wrong assumption,
if it were assiduously thought about. To use
a legal phrase, it could be wholly circumstantial and, therefore, subsequent careful investigation could prove it to be other than what
it appeared.
Faith should be indulged in only when the
source of information has been generally
established as reliable, An example of justi-

fied faith is the advice of a physician. It can

be ascertained by the license under which he
practices that he has had technical training
in some field of therapy. This implies that
his opinion and conclusions are based upon
the knowledge of personal experience. It can
not be expected that everyone can be an
authority on the multitude of technical subjects upon which modem life depends. Such
faith, then, is a reasonable attitude of mind
in these relationships.
Much that is read today in popular journals and even in newspaper accounts is whol
ly based on opinion, Opinion is a conclusin
not necessarily borne out by facts though it
may be an honest belief, An opinion may be
plausible, it may sound rational and seem
logical in its presentation of ideas. But
plausibility does not necessarily mean that
the contents are true. Ignorance of certain
knowledge may make other statements seem
convincing,
In the Middle Ages it seemed plausible
that, if one joumeyed far enough in a single
direction, he would eventually reach the
limits of the earth. This conclusin was
founded upon the prior assumption that the
earth is fat. As a further analogy, persons
ignorant of the causes of natural celestial
phenomena which they perceive, will accept
as plausible statements that such phenomena
are produced by extraterrestrial beings in
space,
Where abstract knowledge is concemed
and matters of speculation not involving
actual fact, there should be little reliance on
faith. No one s a true authority on subjects
which are a matter of personal judgment and
the consequenee of individual interpretation
alone. One cannot profess to be an authority
on that which he cannot demnstrate and
which consists only of a personal conviction,
Truth has to have the confirmation of ex
perience. We cannot hold that something is
true, if we do not, as well, subject it to the

OCTOBER, 1960

Page 27

test of our sense experiences. We may rationalize to a degree that the matter is quite
self-evident to us. We may entertain no
doubt about it.
However, exposing the concept to an ob
jective analysis may subsequently prove it
to be false. Thus we are obliged to accept
the majority findings of our sense experiences
in contrast to reason alone. If we refuse to
accept what the senses convey, the reality of
certain conditions may destroy us. We can
not, for analogy, cise our eyes and assume
that the thoroughfare is clear of all traffc
and step out into it without risking calamity.
Therefore, the rational presentation of a
concept by another without the substantiation of objective experience is at best a reative truth. It is relative to the particular
reasoning of the individual expounding it.
In matters of abstraction, your personal contemplation and interpretation that have a
self-evident conviction to you are equivalent
t those of any other individual.
Let us consider the abstract notion of God.
This is a concept that is not an objective
reality. In other words, there is no material
thing which is a counterpart of the idea of
God and which has universal acceptance by
all men. Consequently, any individual who
arrives at a conception of God that is convincing to him, has a relative truth* equal
to that had by any other person on the same
subject matter.
The forfeiting of ones opinion, merely because it is his own, on abstract subjects and
conceding to that of another as an authority
is an unnecessary sacrifice of ones intellectual freedom. We find this blind faith and
trust too commonly displayed today. Because
some individual writes or talks in a popular
way on a subject that cannot be empirically
substantiated, does not warrant implicit faith
in the statements made. There is an increasing need for healthy skepticism.
A skeptic is not one who has a closed mind
to the postulations and expositions of others.

To think so is to do the true skeptic an injustice. The real skeptic is one who has arrived at a personal conviction about some
subject or issue. To him the matter is of a
certain content. He will not be persuaded to
supplant his own conception with another
unless fact can disprove it, or if it be con
cerned with an abstract subject, until it has
a more logical argument than his own.
The real skeptic is an intellectual individ
ualista a person who thinks for himself. He
is not readily influenced by mass opinion, the
fact that a number of persons believe thus
or that a popular journal has made this or
that declaration. To this skeptic truth is
reality. It has to be applicable to certain
circumstances and have a preponderance of
support from experience. If a thing has the
elements of truth within itself, then it is
worthy of acceptance, whether it has mass
support or not.
The skeptic, contrary to popular concep
tion, is not one who is inclined not to believe.
He is as ready a seeker of knowledge as is
the non-skeptic, the difference being that the
skeptic has certain criteria by which what
is offered as knowledge is to be evaluated
These criteria are the demanding for reason able substantiation of all postulations unless
such are prima facie abstract conclusions.
The skeptic says in effect: I want to believe.
I want to know. But I will not accept on
faith all that is told me or will I accept
without question an unsupported opinion.
It may take the skeptic a little longer to add
to his fount of knowledge. However, he is
much less likely to be deceived and disillusioned.
How can a man be free who does not think
for himself? After all, it is only the one who
thinks who makes a true choice. All others
are bound to the influence of suggestion,
whether it be subtle or direct.
Fraternally,
RALPH M. LEWIS,
Imperator

Entered a s Secon d C lass M atter a t the P o st Office a t San Jo s , C a lifo rn ia ,

u n d er Sectio n 1 1 0 3 o f the U. S. P o stal Act o f Oct, 3, 1 9 1 7 .

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Page 28

THE R O S IC R U C IA N FO RUM

This Issues Personality

The brotherhood of man, beneath the surface differences of personality, is particularly
manifest in certain common reactions which
men have, no matter how far distant they
live from one another. Frater Gabriel Fumey, now Grand Councilor of AMORC
France for the Republic of Togo on the west
coast of Africa, would seem to be geographically distant from most Rosicrucian Lodges
and Chapters. But the development of inter
ests which led him into the Rosicrucian Or
der, AMORC, parallel those of many other
thousands of Rosicrucians throughout the
world.
Frater Fumey was bom in Lom, Republic
of Togo, in 1910. He lost his father when
he was only four years od, and was subse
quently placed under the guardianship of an
nele and aunt. This shifting about as a
young child makes emotional adjustment
difficult, and is generally a very trying ex
perience. Later young Gabriel was taken to
the neighboring territory of Cotonou (Dahomey). There he continued his elementary
education.
Some years later, while still a young lad,
Frater Fumey attended a performance of
lgerdemain by a magician. The illusion
fascinated him. His interest in the unknown,
and the uncertainty of the senses, was
aroused, and he placed an order for a book
conceminec these subjeets. When the book
arrived, Frater Fumeys aunt and his professor leamed of his interest in such matters.
Since he was only sixteen years of age, they
objected sternly. The book was seized and
he received a severe lashing for being interested in the subject.
Three years later, Frater Fumey was admitted to a govemment school in Lom.
There he finished his secondary education
and, subsequently, joined the plice forc,
having successfully passed the examinations.
Again, however, his desire for knowledge
about the mysteries of life motivated him.
This time, however, it was a serious probing
into the phenomena of nature. He read
whatever related to these matters with an
intellectual thirst and an open mind. Though
increasing his knowledge of nature and life,
he was not as yet personally satisfied. Literature of the Rosicrucian Order, AMORC,
eventually carne to his attention and, in the

year 1945 he Crossed the Threshold of the

Order.
Frater Fumey relates that his first monographs from the Grand Lodge of AMORC
France were issued under the direction of the
late illustrious Mlle. Jeanne Guesdon for
whom he had the greatest admiration. With
his studies, he further relates, a great unfoldment began to occur within himself. An in
ner voice said: See now the commencement
of the way to I Ilumination. A transition
was occurring in the personality of this fra
ter. He experienced a personal peace that
was most rewarding and a confidence he had
never previously known. He states that he
then knew that the soul also has need of a
kind of nourishment which is of spiritual
things.
Frater Gabriel Fumey eventually became
a high offcial of the plice forc of his city
and an individual known for his integrity.
He was the organizer of the Francis Bacon
Chapter of AMORC France, in Lom. On
the 30th of November, 1957, Frater Raymond Bernard, then Grand Secretary of the
AMORC of France, duly appointed Frater
Fumey to the position of Inspector-General.
Later he was elevated to Grand Councilor
for his country.
Frater Fumey has had to make many per
sonal sacrifices and endure persecution in
order to represent what he knows to be noble
and right. In doing this, he has displayed
the true Rosicrucian spirit of the courage of
ones convictions.X
Levels of Thought
A frater now rises to address our Forum:
Does one reach a point on the path that
seems to be the end? Does one, in other
words, reach a point where the mind can
absorb no more of a subject?
There are what we may term levels of
interest and levels of thought. An individuals interest in a subject may be profound
or it may be superficial. The individual,
when first attracted to a particular subject,
study, or inquiry, may not be aware of the
extent of his interest. He displays at first
a sincere curiosity about it. He desires to
acquire particular knowledge of the subject.
His intentions are honest and frank. After
perhaps weeks, months, or a few years, suddenly there is no longer an appeal in the

OCTOBER, 1960

subject of his pursuit. The interest wanes;

the curiosity is stimulated by something
else. Such a person has then reached the
limit of his interest. He has satiated his
curiosity. There is little that can be done
to revive such a waning curiosity.
Let us look at our own lives from the
time of our youth. Around us we have
mementoes, reminders of past, dead inter
ests. They tell a story of something that
once engrossed our attention and fascinated
us. We can recall how enthusiastically and
with what great sincerity we embraced the
interest originally. Now, as we look at those
reminders of yesterday, our feelings are
passive. We receive no stimulus from them.
We could not be aroused to renew them,
even if we had the ways and means to do so.
There are other persons who display at
first no greater enthusiasm for a pursuit
than other interested individuis, but they
persist in it. In fact, as time progresses, we
find such persons actually intensifying their
interest. They resort to various measures to
gain further knowledge and mastery of the
subject. The interest so expands that it
touches nearly every phase of their lives.
Only some extrem e circumstance could
cause such individuis to forgo their interest.
Even then, they would strive at every opportunity to revive it.
The question would be, What causes one
of two persons, who at first exhibit like in
terests, to lose his interest? One persons
interests were related to the basis of his per
sonality, though perhaps he was not aware
of this at first. He may have had latent
talents which were awakened in pursuing
what was a matter of curiosity at first. As a
consequence, he found the work or study
more facile and it gave him a greater satis
faction as he progressed with it. This is an
example of a deeper level of interest. The
interest was a thread tied fast to innate inclinations and congenital ability.
As an analogy, one may have had the
curiosity, the result of modern publicity, to
inquire into the subject of the structure of
matter. As he inquired, he found that the
necessary mathematics was not difficult for
him, but rather an intellectual stimulus. He
found, too, that the intricacies of nuclear
physics were not dry and wearying for him,
but challenging and a mental adventure.
However, another person also acquiring

Page 29

curiosity, but as a result of reading super

ficial popular articles on the subject, soon
loses interest as the subject becomes more
technical. There would not be those ele
ments in his nature, aroused by the inquiry,
to mitgate the labor of more profound study.
The mind would thus seek to escape to some
thing that would be more mentally gratifying.
Levels of thought have to do with native
intelligence, the intellectual capacity of the
individual. Many persons can converse upon
the perimeter of a subject and appear quite
intelligent. They usually expound that
which has been carefully thought out by an
other individual and expressed in a relatively simple way. So long as the subject
keeps to this more or less superficial level,
the individual carries along with it. When,
however, the individual is required to resort
to abstraction, to enter into analysis and
more personal profound reasoning, he then
finds it very difficult. He may be unable
to comprehend what is required of him. To
use a common clich, he finds himself in
water too deep for him and, figuratively, he
backs out.
Dr. H. Spencer Lewis has said in substance that no man can rise above the level
of his own consciousness. Unfortunately,
most persons do not even penetrate to that
level of consciousness of which they are
capable. Most of us could be far more pro
found in our thinking than we actually are.
Each of us is capable of thoughts that are
far more worthy of us than what we ordinarily expound. Most of us are indolent.
We are of such a habit pattern that pur
thoughtsitting down and actually thinking
a thing outhas become irksome and tiresome for us. The average person can stand
sustained physical exercise for a much long
er period than he can stand cogitation.
Just as muscles become flabby from disuse, so does the ability to sustain reasoning
deterirate. Sustained thinking, concentration on an idea, reasoning it through, re
quires the lash of will. The mind wants, at
least at first, to escape, to deviate from being
harnessed. Our conscious thinking is mostly
perceptual, the identifying of sensations and
the simple association of ideas coming with
out much effort. However, almost all study
requires concentration and sustained reason
ing.
(Continued Overleaf)

Page 30

THE R O S IC R U C IA N FORUM

The average adult long out of school is

also long out of the habit of real study. He
thinks that he thinks. He reads his newspaper, gets formulated opinion, on the radio
or over televisin, which requires him to do
nothing more than make a reaction choice.
In other words, this is like choosing between
red and green, or hard and soft. There is
little or no personal analysis involved in the
choice. Then when he decides to study he
finds that his level of thought is fairly cise
to the surface, and consists of casual think
ing only. If he has sufficient intelligence
and a deep enough level of interest, he can
penetrate to more profound thought. He will
then find that the intimate freshness of
original ideas brings a lasting satisfaction
unlike that which anything else can provide.
The consistent and relentless pursuit of an
idea or activity of any kind can result in
becoming stale, that is, losing ones proficiency. Simply, the mind has been overstimulated with one line of thought and
ennui enters in. Writers, composers, creative-minded individuis, concentrating on a
single limited subject for a long period of
time, are likely to experience this temporary
intellectual or Creative blackout. A brief
concentration on an activity in a divergent
field, something quite different, rests the
mind; the work can then be engaged in with
renewed inspiration and enthusiasm.
A study such as the Rosicrucian teachings
rarely causes this mental staleness because
the teachings are so diversified in subject
matter. However, persons do arrive at dif
ferent levels of interest in the Rosicrucian
studies. The sheer curiosity seeker, who is
interested in AMORC merely because to him
it is new or different, has a superficial and
surface level of interest. His curiosity may
wane to the point of absolute disinterest in
a matter of few weeks. Those whose personalities, by the evolvement of self, are
mystically and philosophically inclined, find
deeper levels of interest opening up before
them as a result of their Rosicrucian stud
ies.X
Morality and Immortality
As I prepare these comments, I am impressed by an event which recently took
place in the state of California and has attracted world-wide attention. This event was

the execution of a condemned criminal whose

case has reached the attention of individuis
in all parts of the world who have access to
newspapers and current events.
It is not my purpose to discuss again the
subject of capital punishment, which was discussed in a recent Rosicrucian publication.
Each individual still has the right to decide
his position on this subject. The question that
occurs to me is concerning the underlying at
titude or premise in mans making certain
laws of retribution and the arguments that
may be presented in their support or in their
condemnation.
As far back as we know anything of the
history of man, we have known that man
has been a persecutor of men. Furthermore,
we know that most men, those who felt that
they were working for the best interests of
themselves and of the race, have tried to in
stitute procedures and processes which will
maintain society for the best interest of all
concerned. This process has resulted in the
establishment of laws and the methods by
which those laws are enforced and maintained.
We cannot trace how long ago it was, but
it is recorded in ancient history that the taking of life was conceived to be the supreme
form of punishment. In fact, this word
supreme has been associated with the taking
of life. For example, the terms supreme
sacrifice and supreme penalty are frequently
used. Both of these phrases are used as examples of the attitude with which many in
dividuis associate the taking of life or the
sacrificing of life for any purpose. In other
words, the principie of capital punishment
is based upon the premise that life is the
supreme valu of all vales, and that if I am
deprived of life, or if any individual is deprived of life through the decisin of another
individual or individuis, then the individual
so deprived has received the most severe
form of punishment possible.
In my personal estimation, this premise is
based upon false reasoning from the beginning to the end. There is no basis to believe,
first of all, that life in this sense is the su
preme valu or the most important possession
of each of us. True, we valu life because
w valu the experience of being. We valu
the continuity of being and of consciousness,
but I believe that all intelligent human beings will concede that there are forms of

OCTOBER, 1960

punishment far worse than being deprived

of life. There are occasions when it would
be logical to decide that being forced to live
would be a more severe punishment than
to die.
Life is a gift, however. It is a manifestation of a forc which transcends all mechanical laws, as far as we know. Life is a process
of evlvement, and it is our obligation as
living beings to try to fulfill the place or
position where we are in the total scheme of
existence in order that we may evolve. This
principie is based upon a fundamental premise that the human being possesses vales
other than in the realm o physical objects,
and what he can gain in the realm of spirituality* of knowledge, and experience can in
some way relate him to the source of life
from which he sprang.
Most human beings hope to be immortal.
Their realization of immortality is that life
as we fnd it expressed in the physical body
is one segment of the totality of all being,
and in a sense, a period of training or preparatin for what may be an existence that
has more possibilities, more potntialities,
and even more purpose than that which we
can conceive today.
Upon the basis of this premise, the indi
vidual strives to preserve his life, because in
losing it he cuts off, as it were, certain potentialities for evlvement. In accordance
with the basic Rosicrucian philosophy, we
believe that we must all go through a certain
period of evlvement which we can accelerate or retard by our behavior* insofar as our
relationship toward the higher vales of the
universe is concerned. Therefre, life is not
mans to give or to take. Life is gift which
we use, just as we use any physical object
as long as it lasts. There are some physical
objects that deterirate with use and eventually have to be abandoned, but we do nt
attempt to hasten that deterioration if we
fnd there is valu in their use.
The same is true with life. We do not
attempt to hasten the deterioration of life or
to cut short its existence if we have reasonable knowledge of how to maintain its ex
istence because we feel, or should feel, at
least, that every minute of life gives us the
potential opportunity to gain something in
this long, evolutionary process of which liv
ing is a part. In other words, fundamentally,
living prepares us for more living, and to cut

Page 31

short any phase of that living will at least

prolong our degree of preparation for a better
and more complete life, whatever and wherever that may be.
The principie of mans taking another
mans life in retribution is based upon the
moral concept that has been outlined in
many moral codes. Probably the best known
of these codes is that found in Mosaic law,
which is expressed as an eye for an eye
and a tooth for a tooth. This concept of giving back what we have received is of course
in contrast to the higher ideis as expressed
by the Golden Rule, for example, and by
many great teachers of religin and philoso
phy who have lived at various times in various places.
The basis upon which capital punishment
or the taking of life as retribution receivs
confirmation or support then is n the basis
of morality. Thre is a belief that mans
moris, that is, the code by which he lives,
shall be a goveming factor for his existence
now and in the future. The cise relation
ship that exists between certain religious
principies and moral action confirms this
fact.
At the turn of the century there was an
age known as the Victorian, in which religin
and moris in the Western World were almost inseparable. Almost all behavior of
mankind was attached to a system of moral
practice which was maintained or at least
received its sustenance from religious pressure. I can remember as a boy that it was
considered anti-religious to smoke a cigarette,
to drink any kind of alcoholic beverage, or to
Work on Sunday. These three examples were
considered, to use an extreme form of terminology, a religious crime, and I was taught
so that I honestly believd that if I would
ever smoke a cigarette, take a drink of al
coholic beverage, or perform an unnecessary
labor on Sunday, that I would be doomed to
etemal punishment.
The moral concepts of the time had so
much influence upon the lives of those associated with the religious support for those
moris that individuis lived under a certain
degree of fear, and probably there are simi
lar practices today, although they may be
different. My experience was probably what
the experience o many other people has
been. My first cigarette did not apparently
have the terrific ramifications that I had been

Z*32J1
taught it would have. In other words, I
leamed tliat God did not strike me dead if I
smoked a cigarette, drank some alcohol, or
wrote an article on Sunday.
This realization that there was a missing
liak or gap between the moral code and the
actual na ture of God made me and has probably made many persons realize that moris,
like many other man-made practices, are not
divinely ordained. A classic example is told
in story form by W. Somerset Maugham, in
which he sketches the life of two individuis
who hold themselves above submitting to any
temptation that would be in violation of the
moral code of the society in which they lived.
The story reaches its conclusin after the
death of these two individuis when they are
judged by the heavenly hosts and find to
their surprise that there is no record in heaveo of the sacrifices they made rather than
to yield to temptation. In other words, they
learn that the moral behavior of man is not
neressarily the concern of a deity.
And so to retum to the subject of capital
punishment, it is my belief that many indi
viduis who have at various times in history
npheld the principie of capital punishment
have been trying to set themselves up as
deities, as little gods, who relate moral
praetice and moral codes to the future life
of man or the state of immortality. The in
dividual who believes and upholds capital
punishment is trying to say to himself that
he is God, that He condemns to damnation
a man who commits a moral transgression.
In other words, the individual who sub
scribes to a certain moral code believes that
i he individual who breaks that code will after
death be assigned to a state of etemal punishrnerit in the flames of hell, as has been taught
at same times. The basic belief in taking a
rans life who has transgressed or sinned
against the moral code is that since he is
doomed to eternal punishment for violating
the moral code, then man can step in and
basten the beginning of that punishment. In
other words, the murderer, by committing a
moral wirong, is, under this concept, going
to go to hell, and nothing can stop him.
Man, who upholds this belief, says that he
will basten the beginning of the punishment.
The murderer is going to hell anyway and
sliood hegin his punishment now, so by a
process of law he will be deprived of his life

THE R O S IC R U C IA N FORUM

so that his sentence in hell can begin immediately.

This, in my estimation, is a most unfortunate point of view. As I have already
implied, we have no reason and no basis upon
which to prove that moral violation will have
uything to do with Gods eventual judgment
of us if the time and place come when we
stand before that judgment. Furthermore,
even if man is destined to receive punishment
in the afterlife for committing a crime, it
will make no difference whether his life is
taken now, a year from now, or a hundred
years from now.
We, as we are so frequently reminded in
our philosophy as Rosicrucians, live by the
law of Karma. We formlate our future to
a degree based upon our behavior. While
man must make laws and set up moral codes
for the welfare of the human race and to
keep those who would not but otherwise take
advantage of their fellow human beings, we
do not have the right to judge what the ult
mate conformance or lack of conformance to
those codes will be.
But we should have the intelligence to
realize that any law or code which man
makes must be greatly inferior to the law or
code established by a divine intelligence, and
if man has a duty to his fellow man, it should
be an attempt to live as best he can with
existing conditions. When individuis transgress our codes and laws, our attitude toward
them should not be one of retribution, but
rather of restrictionnot necessarily for
punishment of them, but for the protection
of ourselves and others. We should assume
our responsibility toward rehabilitation of the
criminal.
There has been much talk by many people
today about the rehabilitation of criminis
and the treatment of those who have been
offenders of either the moral code or estab
lished law, but in actual practice, we have
done very little to rehabiltate the criminal.
Regardless of what the crime may have
been, one man has been placed in restricted
confinement for a period of more than ten
years. During that time little has been done
to rehabiltate him. I do not know whether
rehabilitation was even possible or not, but
a trial condemned him to death in accordance
with the laws of the state in which he committed the crime.
(Continued Overleaf)

OCTOBER, 1960

I am not excusing him. He knew the

crime called for that penalty when he committed it, but if we are obligated to uphold
the laws of a country and the moral code of
society, we should also be obligated to try to
direct those who vilate or transgress these
codes or laws. I am not satisfied that taking
life will either help the individual who has
made the error or other individuis who may
be tempted to commit other errors. There
fore, it would be well for our fundamental
premises and philosophies to be re-examined.
Our realization that morality is man-made
and immortality God-made might help us to
formlate a different philosophy in the dealing with those whose actions are not consisient with the regulations and principies
which contribute, to the well-being of so
ciety.A
Life Created by Science?
Texas Scientists have received electrical
signis for up to two weeks from brain tissue
kept alive in glass tubes, it was recently reported.
This achievement is believed to be the
first case of brain signis being received from
tissue maintained in a completely artificial
mdium . . . News Item.
In response to the above news article, our
Forum has been asked, Does a situation of
this kind, where the brain is kept alive in a
laboratory environment, nevertheless, indicate the presence of Soul?
We might consider several factors in answer to a question of this kind.
First, it is not stated what kind of brain
tissue is involvedwhether this is tissue from
a human being, or one of the lower orders
of animal life. However, on recollection of
our monographs, we are told that Soul and
Vital Life Forc exists in all anima te life;
henee, the question of human or other animal
brain is not truly an important factor to the
question.
Secondly, and this could be quite impor
tant. is an entire brain being used, or merely
small bits of brain tissue? This is a major
consideration, since it could be argued that
Soul might have more chance of being present in the entire orejan than in mere sections
or segments of it. Of course, in medical prac
tice parts of organs can be removed surgically
and Soul contines to be present in those

Page 33

parts remaining within the patient. Naturally, those parts remain connected in the
natural way to their parent body, and those
which are removed are dead that is, Soul
and V.L.F. desert them.
There are, very likely, other points which
might come under this same heading of im
portant but secondary factors; however, these
are the ones which come most readily to
mind. They are considered to be secondary
because they can easily be argued at length
from both the pro and con side of the ledger,
so to speak.
But underlying all of these points is oije
final consideration which is the ultimate
question in this case and the factor upon
which our final answer is based.
Does self-consciousness exist in the brain
tissue kept alive in this laboratory environ
ment? Or is this tissue merely alive only in
the most highly technical sense? If Soul,
V.L.F., and therefore complete animate life
as nature gives it is present, then self-con
sciousness also must be present.
In this experiment, conducted in the
medical branch of the University of Texas
in Galveston, the brain tissue was kept
alive through the discovery of exactly the
right combination of ingredients to correspond to natural tissue fluid. It shows an
advance for medical science which indicates
great possibilities for future research and
application.
However, to come to a final answer to our
question regarding the presence of Soul, we
can see that not self-consciousness, but mere
physical (or in this case, electrical) activity
was recorded, and we must conclude that
Soul, henee complete, natural life, was not
present.W
AM O RC Membership and Military
Service
A question which is often asked of our
Forum, particularly in this age of compulsory
Military Service, the coid war, and the struggle for world pea ce, can be stated, How can
one reconcile membership in the Rosicrucian
Order with military Service? Will the neces
sity of active duty in the Service jeopardize
our standing in the Order, which can be
called a pacifistic society?
To answer this query, we must point out
that there is a great difference between loving

Page 34

peace and working for its preservation, and

absolute pacifism. In the past, the Rosicru
cian Order has been definitely outspoken,
perhaps even militant, in its work to maintain those principies upon which the fate of
mankind must depend.
No one in his right mind desires another
World War. The responsible persons on ei
ther side of the current line-up for world
domination realize that such a war would
destroy our life as we know it. Unfortunately, however, great distrust exists on both
sides, and recent unfortunate episodes have
not served to alleviate any of that distrust.
At the same time, agitation and thoughtless
activity in certain smaller countries in the
world produce continual hotbeds which could
break into a full-fledged conflagration momentarily if they are not controlled.
It is a sad but true fact that occasionally
the only way to quell these brush-fires, as
they are termed, is through armed intervention, as in the recent use of U. N. troops to
restore order in the Congo. Because of this,
as well as the growing realization that at
least one of the Eastern satellite countries is
rapidly catching up to her Soviet leader in
productive output and greatly outstrips her
in aggressive tendency, there is a continual
danger that such intervention will be the
unwitting trigger for a World War.
The Order, through the activities of many
of its members is an active instrument for
World Peace. Many of our members are in
prominent capacities in various local and national governments, as well as active in
science and education. However, the world
situation presently dictates the necessity of
forces or bodies which will deter or inhibit
the desires of potential peace-breakers to
start the chain of disaster which would come
with war, while the mediators have an opportunity to settle the worlds differences over
the conference table.
These deterrent forces are found in the
form of the Armed ServicesArmy, Navy,
Air Forc, etc. We feel that it is necessary
for our members to serve both willingly and
enthusiastically when required to enter the
service. Many Rosicrucians in fact seek
careers in the military, both in enlisted and
commissioned grades. This is necessary, for
it helps to bring an attitude of cooperation
for preservation of world peace to the mili
tary, rather than a completely militaristic

THE R O S IC R U C IA N FORUM

lets get them before they get us, type of

feeling.
At the same time the AMORC teachings
benefit the member in the service, his participation in the military will bring new and
valuable lessons to him as a person and as a
Rosicrucian. With the proper attitude, mili
tary service can bring great advantage to a
person when he actively works toward this
end, and doesnt just serve his time.
Perhaps the feeling expressed here with
regard to reconciling Rosicrucian ideis with
military service may be expressed in the
words of Theodore Roosevelt, and his policy
that we should walk softly, but carry a
big stick, meaning in this sense, that we
should allow our relationships with others
to be tempered and guided by the Rosicru
cian principies of love, friendship, and brotherhood, but we should also realize that
there will be times when our dealings with
some of these others may take a turn which
will preclude our full application of these
ideis. In this eventuality we must have the
ability to use stronger, more forceful means
when they are necessary or inevitable.W
Religious Hypocrisy
The formality of religin, its theology or
the mechanism by which it expounds or
propagates its teachings, ought to be imbued
with the same principies as its doctrines.
Would it not seem rather inconsistent to
proffer the thirsty clear mountain spring
water in a cup that was unclean? There are,
however, religions which, through the media
they control, as newspapers, magazines, radio
stations, and sovereign states, defile the very
precepts which their existence implies.
A religin is a system by which man is
to be brought into communion with his di
vine creator. It is likewise a system which
exhorts man to live a life of godliness and
moral rectitude, founded principally upon
what are said to be divine revelations.
These precepts are related to that idealism
which has always been considered a transcendent way of life. They are such virtues
as justice, tolerance, compassion, mercy, love
of mankind, and self-discipline. These ideis,
these foundations of the religious teaching,
are expounded as standing in contradistinction to all the primitive and bestial motivations of mankind.
(Continued Overleaf)

OCTOBER, 1960

In practice, however, through the agencies

it influences, the Romn Catholic hierarchy
functions contrary to many of its preachments. Through these media, it exhibits intolerance, persecutes, resorts to confiscation,
arrest, boycott, seizure, ridicule, and mendacious statements published and broadcast.
It displays, therefre, religious cant in di
verse ways, all quite contrary to its extolled
policies and doctrines.
Romn Catholic periodicals and newspaperspublished perhaps by lay organizations having the blessing of the church
attack mystical, philosophical, and metaphysical organ iztion s as well as other
religious sects whose precepts are not in
agreement with their own. It implies that
they are false in their origin, pagan in their
teachings, mercenary or wholly commercial
in their operation. Figures and facts are distorted to represent them to readers in a false,
if not pernicious, light. The articles display
no tolerance, no attitude of truthfulness, but
only a ruthless intent to extirpate by any
means that which is conceived as competitive.
In nations where the State and church are
one, which means the government is a puppet
front for the church hierarchy, the most
vicious tyranny functions against all liberal
thought. The Romn Church prates about
democracy in those nations where as yet it
has not supplanted a free government and
considers itself, for the moment at least, a
minority power. When it ascends to full
power, there is no further pretense of de
mocracy.
There is not a week that goes by that we
are not recipients of Romn Catholic newspapers, articles, brochures, booklets, reports
or broadcasts by bishops, priests or Catholic
laymen, inveighing against all philosophical
and morally enlightening organ ization s
which do not have the churchs sanction. In
Spain and its colonies, no advertisements or
literature by any movement not approved
by the church-state can be issued even though
such may be of high moral standard and nonpolitical. If any literature dares voice any
opinion on religious matters or those of moral
philosophy not in accord with the Romn
Church doctrines, it is banned.
Moreover, those who are so bold as to be
members of the Rosicrucian Order, the
Masonic Order, the Theosophical Society or
like movements are harrassed by boycott in

Page 35

their business, work, or home life. The in

dividuals books and literatureas in the
Dark Agesare seized by the plice. The
members tliemselves are arrested.
A letter recently received from a Rosicru
cian member typifies this persecution in the
ame of religin and under the auspices of a
Romn Catholic government. The letter is
from the Island of Fernando Po (Spanish
Guinea):
Respected Sir:
It is a pity to inform you that I am
compelled by the government here not
to continu as a student-member of
AMORC. I, therefre, advise you not to
send to me any more the copies of monographs, Digest and Forum till further
notice.
I have to state further that all the
monographs (from the mandamuses to
the last monograph of this degree),
copies of Digest, ForUm and personal letters, are seized and all now with the
plice.
Fraternally,
P.S. About ten of the fraters here are
arrested by the plice and the
number of arrests may increase. I
am included in the number of ar
rests.
In the free world we are constantly confronted with the lamentations of the Romn
prelacy with respect to the persecution which
the church is said to endure behind the Iron
Curtain. It con comitantly professes in the
same epistles of lamentation to pray for the
day of religious tolerance. But, in the light
of the practices cited, by which it is unmoved and which it encourages, one asks, A
day of religious tolerance for whom? Is it
to be a tolerance that will permit only the
hierarchy more freedom in its own kind of
oppression?
Millions of persons who are non-Catholic
in the still remaining free world, free from
political and Romn Catholic domination, are
not aware of these despicable activities. The
free press publishes little or nothing of the
incidents for fear of economic reprisal. A
man in business, selling a commodity or
service in a country of one of the democracies and which is non-competitive with the
precepts and objectives of the Romn Church,
is quite unaware of these maneuvers. He
thinks any protest about them is bigotry.
(Continued Overleaf)

Page 36

In fact, the Romn Church uses as a public sedation the cry of bigotry when a voice
of protest is raised. However, let him who
thinks these matters are exaggerated or fantastic stories of religious bigots enter into a
fraternal relationship or become a member of
any society or organization whose teachings,
writings, or activities are disapproved by the
Romn Church or which the church may feel
to be competitive. He will then soon personally experience the sinister forc rising
to act against him. He will then know it to
be a reality and not a figment of imagination
of a bigots mind.
Let it be known that free minds, free conscience, are not alone today confronted by
the menace of a malevolent political ideology. Tyranny can also garb itself in the
robes of sanctity and throttle freedom equally efficiently. World domination can be
achieved under various banners. Whatever
its symbol, such domination is equally obnoxious to free minds and free m e n -X
The Screen of Consciousness
A frater, addressing our Forum, says:
The subconscious mind is a great reservoir
of knowledge and wisdom. We use what
ever level of consciousness of this mind that
we can reach as a screen upon which we
visualize events, persons, and the like. Can
we not use it, as well, to tap the great pool
of the subconscious mind? I have experienced this screen of the mind as a sort of
black area, dark but yet not static. Rather,
it is filled with ever-changing points of light.
Should we not explore the possibility of converting the energy of this screen of mind
into psychic guidance and illumination?
There are various subjects embraced in
the fraters comments and questions. We
shall, therefore, answer them in categorical
order. First, the subconscious mind as a
reservoir of knowledge and wisdom is principally a figure of speech. By this we mean
that the subconscious does not contain the
elements of such academic subjects, for example, as mathematics, astronomy, physics,
and philosophy. The so-called wisdom of the
subconscious or the Cosmic mind within us
is not to be construed as a great depository
of points of knowledge, as particulars having
a qualitative or quantitative nature. The
Cosmic mind is not an encyclopedia, infinite
in a variety of finite things. Particular

THE R O S IC R U C IA N FORUM

things are of the world, not of the Cosmic.

The Cosmic is a potential, a moving cause,
not a collection of limited entities or things.
Secondly, the wisdom of the Cosmic alludes to the judgment exercised through our
subconscious in organizing our thoughts in
to new arrangements constituting new ideas
for us. It inspires our Creative ability and
stimulates our imagination or mental visin.
TJie substance of the Cosmic impulse that
activates our subconscious mind draws to
itself ideas taken from our objective experiences. In other words, the Cosmic impulse is
clothed in the terms of ur language and
thought, though of a new and stimulating
nature. Obviously, what comes from the
Cosmic must be framed in our ideation or it
would have no meaning for us.
We may use a simple analogy to clarify
this point. The machine, known as a teletype, writes like a typewriter, using the
formal letters of the alphabet. It is an apparatus commonly used in newspaper offices.
News reports are transmitted to the teletype
over long distances by telegraph, cable, or
radio. What comes over the wire or through
space as points of knowledge are but electrical impulses of varying periodicity, that
is, as a series of electrical dots and dashes.
These impulses in themselves are meaningless. But at the teletype the letters of the
alphabet, on respective typewriter keys, are
tuned to the electrical impulses received. A
certain impulse, for example, will excite the
letter, a, another, b, and so forth. The
impulses cause the teletype then to spell out
an intelligent communication in words and
terms that are understandable.
When we visualize, we try to dismiss all
images, all impressions, from our minds except the idea or ideas upon which we wish
to focus our attention. In successful visualization, this screen of consciousness may become relatively blank at first. It will be
free, in other words, from all impressions
except what one may form upon it. As we
say in our monographs, to visualize for the
purpose of psychically transmitting an idea,
we view the screen of consciousness in the
manner that an artist views a blank canvas,
forming upon it element after element, bit
after bit, until the desired mental picture is
complete and then we release it.
In visualization the reverse process of the
previous teletype analogy is used. We press

OCTOBER, 1960

the actual keys, having the letters of the

alphabet, so as to convert them into electrical
impulses to race along the wire where they
will actvate typewriter keys elsewhere to
reassemble the original communication. In
visualization, our mental images, composed
of objective terms and sentient qualities,
represent the typewriter keys. They release,
through the subconscious, the energy which
then reaches the designated mind or minds
to form thoughts in terms of that persons
language and understanding.
The subconscious mind and its screen of
consciousness is, as the frater has said, far
from being static. It is very much alive and
continually excitecl, that is, active with Cos
mic impressions. These impressions, how
ever, are not all on one level of consciousness,
just as the keys of a typewriter are not all
on one row. Consequently, at various levels
of consciousness one receives different Cos
mic im pression s, some being far more
profound and extensive than others. Nevertheless, all such impressions at each level
must always be translated into ideas which
are comprehensible to us. This translation,
when we are properly attuned, is involuntary. On the screen of consciousness .the
idea is automatically formed, just as the
teletype translates the electrical impulses in
to the letters of the alphabet without any
other direction or assistance.
When we cise our eyes and let ourselves
remain passive, we may at first see, that
is, be conscious of little flashes of color
seemingly before our closed eyes. These are
not necessarily of psychic origin at all and
and the member must realize it, if he is not
to deceive himself. When we have been very
active or tense and then attempt to immediately relax and cise our eyes, there are
nerve energy discharges in the eye which
affect the rods and cones of the eye so as to
produce visual sensations. It is the equivalent of pressing the eyeballs with the tips of
the fingers and also causing flashes of light
and colors to appear. Such is solely physiological and not psychic.
There is also what is known as visual
purple. This is a chemical compound related
to vitamin A around the ends of the rods
of the retina. In the dark with the eyes
closed, as we all know from experience, this
field of purple is quite pronounced. In the
presence of light, it decomposes. It is theo-

Page 37

rized that this visual purple acts as a sensitizer for the rods of the retina. After a
large accumulation of visual purple, the
sensitivity of the rods is said to be ten thousand times that of the cones of the retina in
daylight. Therefore, again we must not
confuse such a physical function as visual
purple with any psychic phenomenon.X
W hats in A ame?
For many years I have had an interest in
biology, particularly in the relationship be
tween living things and the environment in
which they live. As a hobby, I have particu
larly been interested in that part of the ani
mal kingdom represented by birds. As a
result of this interest, which is known among
various people, I have occasionally had peo
ple come to me with a description of a bird
which they have seen and wanting to know
what the particular bird is, that is, what it
is called. Sometimes the descriptions do not
fit any living species of birds, to the best of
my knowledge, and other times it is comparatively easy to give the accepted ame
to the bird described.
It has always interested me to see how
pleased the average person who asks such a
question is upon having a ame given to the
bird concerning which he has made inquiry.
It would seem that to many individuis the
giving of a ame seems to be a form of approval upon the existence of the living thing
which they had discussed or in which they
had been interested. This idea that a ame
has something to do with finality is a rather
odd concept when we analyze it.
Actually, there is no relationship whatsoever between any living thing and the ame
bestowed upon it. Individuis, as well as
groups, are given ames. We as species of
the human race have a ame of that species,
which includes all creatures of similar design. That is, the human race is a species of
the animal kingdom, but as individual mem
bers of this particular species, we also are
given ames, whether they be Tom, Bill, or
Mary or any other ame that may be applied
to us as a sort of label which makes it pos
sible for us to preserve our individual
identity.
That you or I would be anything different
if our ames had been selected differently is
certainly open to debate. Whether or not the

Page 38

actual ame affects us, it is quite probable

that the attaching of a ame is purely a de
cisin at a man-made level. It has nothing
to do whatsoever with our inner self, with
our character, or does it have any substantial influence insofar as our behavior and
relationship to environment is concerned. In
other words, if I were called by any other
ame, my life would have probably been just
the same. The attaching of a ame is more
or less an accidentan accident by design,
we may admit, but nevertheless whether the
ame affixed to any individual is what it is
or could have been different would not make
a great deal of difference to us if we had
developed the habit of responding since infancy to the ame given.
Nevertheless, we associate importance with
ames and titles. We give such emphasis of
importance to them that it is frequently forgotten or possibly nt known in the first place
that ames are not something that are born
with us or with any living thing. The indi
vidual who wants to know the identity of an
animal, an insect, or a bird is asking for a
amethe ame that man has given to that
object. In the naming of species of living
things, somewhat more systematic procedure
is used than in giving personal ames to
human beings.
The ame in accordance with the nomenclature of biology shows the relationship, in
sofar as it is known by the modem biologist,
with other living things. In other words, liv
ing things are divided into orders, families,
genera, and species. The complete ame of
a living thing shows its relationship to this
system insofar as we are able to know that
relationship, but in spite of the systematic
arrangement of ames in the plant and ani
mal world, these ames still have no definite
relationship to the object itself.
We can illustrate this fact by using as an
example a common animal, such as a dog,
and realizing that the dog has many ames,
in fact, as many ames as the dog is known
by groups of individuis who speak different
languages. Therefre, the dog contines to
exist as a species of animal regardless of the
sound made by the human voice in the pronunciation of a ame that has been selected
for the word dog.
It is believed that there was a time among
ancient peoples, particularly before man had
any substantial degree of education, where

THE R O S iC R U C lA N FORUM

there was a superstitious belief that the pronunciation of a ame could produce either
good or bad effects upon the individual bearing that ame. For that reason, it is claimed
among certain tribes, the ames were kept
secret because it was feared that one might
be harmed by ones enemy if that enemy
learned the ame and pronounced it under
certain circumstances.
We see evidences of this in some of our
religious heritage. Among the Hebrews it
was believed that there should be no ame
for God, because God should be nameless and
beyond the concept of a ame or title. In
this theory, there is a certain degree of truth.
There was a certain realization that the pow
er of a Supreme Being could not be encompassed in any ame; neither could the con
cept of a deity be limited to a ame. Therefore, it was among these people the general
idea that there should be no ame that should
be confined to such a power.
Today we have progressed beyond the con
cept of such primitive thinking, but neverthe
less we have not completely disassociated
ourselves from the importance of ame and
title. There are many people who will go
to great extremes in order to gain a title
which they believe constitutes recognition.
There are others who believe that the ame
is an intricate part of the total character of
the individual, whereas actually it is only a
label of convenience.
Returning to the illustration of my own
experience, I have sometimes identified by
ame a bird at the request of an individual,
and while the individual seems satisfied to
a certain degree with havinor a label to place
upon that particular form of life, he has gone
one step further and asked, What good is
it? This question from the standpoint of
biology is a very peculiar one. The valu of
the life of any living thing is not necessarily
measured in terms of human valu. In other
words, there are birds, animals, and insects
that are beneficial to humanity, and there
are others that are detrimental. When we
classify living things under any desire or
intent to test or make a record of their valu,
these vales are usually considered in terms
of human concepts.
Actually, every living thing has a place
in the evolutionary scale of all life, and its
valu was not necessarily made for man or
did it evolve to what it is today solely for

OCTOBER, 1960

the purpose of being of valu to the human

race. There is, of course, the ancient idea
that all living things were placed upon earth
for the benefit of man. In the widest sense
of the word, they all constitute a part of
mans environment and to that extent are
beneficial, but nevertheless, all forms of life
as they exist at this particular stage in the
evolutionary history of living things have
come to that point because of many pressures
and many circumstances of evolutionary development, and are what they are for no
particular purpose insofar as the material
and physical vales of the human race are
concerned.
We might reverse the question and ask,
What use is the human being to the rest of
the animal world? To answer that question
would probably cause a great deal of controversy because the average human concept is
that all things have valu only in relation to
the good or benefit that may be derived from
any particular thing by the human being.
Actually, the naming or itemizing of liv
ing things or even of inahimate objects
should not be necessarily to establish a
relationship to human valus. There is a
tendency in the materialistic type of phi
losophy, which u n fo rtu n ately has been
exaggerated by some scientific theories, that
everything that exists is to be exploited by
man. This theory even goes so far as to
believe that not only is the total environment
of the earth for mans benefit; but man even
has the right to consume it, whether or not
he is actually entitled to that right or possession or not.
In this way, there are today extinct species
of living things that no man will ever see
again. Forests have been used without proper
methods of preservation, and we today suffer
from some of the selfishness that has been
exhibited by those who have lived before us.
In mans attempt to be at the top of all
manifestation on the earth, living or nonliving, he seems to think that it is his prerogative to place himself in control of
everything that exists.
The universe, if examined as a whole,
shows that the evolution of all things is a
process going on at all times and affecting
the total environment of being. If man is to
find his proper place in this total scheme,
then he should realize that his purpose here
is not alone to control but also to be a part

Page 39

of that total manifestation. The creation of

the universe we hope and we presume has a
basic purpose. This purpose is resident in a
forc which is little understood by us and
certainly transcends any phenomenon which
we can observe here upon the earth. To work
toward that purpose, the whole must evolve,
and if any one phase attempts to domnate
the other, the process of evolution is to that
extent affected.
The use of a ame may be convenient, but
it is not for the purpose of making man stand
out as of any more importance in the whole
scheme of things than are many other phases
or manifestations of life. The more we distinguish and set up ames and titles and
consider them an innate possession of the
individual to whom they have been applied,
the more we emphasize the discontinuity of
all creation. It is perfectly legitmate that
everything, anmate or inanimate, might
have a ame, but it is also important to real
ize that the placing of a ame at the disposition of anything does not cause it to stand
out or make it more important than an object
not named.
Man cannot take titles and ames with
him at the end of this earthly span of life
any more than he can take material possessions. Therefore, he should realize the real
valu of a ame or title is for convenience,
and it is not a possession which makes man
stand out as being distinctly different, distinctly better, or more advanced than any
other being who may have no ame or one
considered less desirable.A
Release of Self
A great philosopher once said, Man, know
thyself. He tried to teach that man cannot
attain complete knowledge and competence
in life unless he first knows that which is to
be the knower and the performer, that is,
himself. Another philosopher said, As a
man thinketh, so he is. In a sense these two
injunctions are related, because the thinking
of man is the center about which his be
havior and his real being revolves. It is in
this sense that the self is the center of the
universe for man. We might select another
center, but self is the center that is most
important to each individual.
If we examine the material universe in
which we live, our modem concepts give it

Page 40

no center. The universe as a physical entity

has expanded beyond the concept of man
selecting a central point to be the place from
which all other parts radiate. When man believed that the earth was the center of the
universe, it gave him certain stature and,
he believed, great dignity.
Religious men and philosophers, as well
as scientists of the day, were opposed to accepting an idea which would in any way
belittle this globe upon which we live, and,
at the same time, remove man from his seemingly favorable central position. Rut the con
cept of any material thing having a center
is only a convenience of measurement. Se
lecting a center of the material universe is
not important other than as we find it a
means of identifying ourselves with our en
vironment, just as we give a material entity
a ame.
The whole of environment revolves about
self. When man believed that the world was
the center of the universe, he was, in a sense,
only exaggerating this innate feeling that
man has of his own self-importance. I am
^ not here discussing an eejotistical concept that
man believes himself important merely to
satisfy his own vanity, but rather, I am consideriner man as a soul-entity, as a segment
of the divine forc which motivates the entire
universe, and as such, the centralitv of all
being is located within the sphere of his own
thought. As we live and function in our dayto-day existence, we both consciously and
unconsciouslv adjust all situations in rlationship to that central point which is self
and which is of great importance in terms
of our experience.
Mans evolvement is his highest obligation,
for that is the purpose for which this seg
ment of life which we designate as self exists
on this earth. The evolvement is a process,
and because of its complexity and existnce
in time as wre measure the duration of con
sciousness in terms of the physical life span,
the origins and the eventual purpose or end
of evolution are beyond our view. It is as if
we journeyed through a valley and we looked
behind us to the hills from which we had
come and ahead to the hills over which we
must climb, but the valleys that lie on each
side are beyond our limit of perception.
They are lost in memory or ahead in the
future. Rut a higher being than we might
perceive at one time the valley behind us,

THE R O S IC R U C IA N FORUM

the one we now traverse, and the one ahead.

Our perception would also be more extensive
if we were in an airplane where we could
see at one time the valley behind, the valley
in which the individual hesitated and the
valley ahead. From that point of view, time
would be no more. Where we have come
from and where we are going would take on
new meaning, and the past, present, and
future would be fused into one concept.
As living beings, we are walking, as it
were, through the valley of life that we may
evolve ourselves to the point where we can
gain the ability to realize fully the potency
of the forces that are working within us,
and attain realization of the soul-personality
which will be the link that reunites us with
the source from which we were created.
To deny matter or to attempt to minimize
the effect of modern science is vain, for we
cannot escape the imperative fact that the
material universe exists and that men must
deal with it. We all concern ourselves with
this universe to a certain degree, and our
ability to deal with it is one test of our de
gree of evolvement. On the other hand, to
deny the soul, to deny the qualities of imma
terial forces, although it may seem an easy
way and even a modem thing to do is even
more vain, for the affirmation of spiritual
vales is an ever-present conclusin if we
are awake to their presence. This affirmation
comes in many ways, as it is revealed to us
in beauty and love, and in the echoes of infinity that sometimes seem to reverberate in
the chambers of our own beings.
Although much has changed in the world
because of science and technology, politics,
and economics, the essential human situation
as an individual soul remains unchanged.
Man still has to struggle. There are problems
to be confronted between the impulse to do
something and the response that may come
from a thing well done, or between the de
sire we have for achievement and the actual
attainment or accomplishment. The shadows
that seem to fail between our hopes and our
actual attainment of these hopes cannot be
chased away any easier in this modern age
than they could have been in the time of prehistoric man.
Even if we have benefited by science, even
if we conquer space and circle the earth and
move out into the universe, what does it
profit us if we cannot banish fear and enjoy

OCTOBER, 1960

inner peace? Even if we cannot yet reconcile

nations or forge enduring social harmony,
we are still aware that we have moved ahead
in many fields. In the field of science, effort
is directed toward releasing great forces that
will work for the benefit of man. These imprisoned forces are constantly being used,
and they will continu to be used by experimentation. How they will be directed will
depend not upon the findings of science that
can use the forces for construction or destruction, but upon the point of view of man
as he directs his purposes toward those attainments which will work for his true salvation, which is the realization of his own soul
and his own Cosmic responsibility.
To the student of the occult sciences, of
metaphysics and mysticism, there is a great
field of bewildering fact that he attempts to
reconcile with his own experience in connection with his thoughts about this complex
world and the lives of others existing about
him. The student frequently is not always
sure what step he should take or the direction
in which he should tum. To seek the fulfillment of life and the realization of the self,
man requires tools with which to do the
work, just as the scientist needs tools to
maniplate the material world with which he
is concerned. These tools are as essential to
us who are students of philosophy and mys
ticism as they are to those whose work is in
the world of matter. The tjools we need are
offered in the philosophy o the Rosicrucian
teachings. Here are provided the means by
which man may fulfill his destiny.
Like many things in nature, the tools are
simple, and in their simplicity their impor
tance is not only frequently overlooked, but
their utilization is frequently misunderstood.
Basic to the Rosicrucian teachings, insofar
as they are applicable to the evlvement of
self, are concentration and meditation. We
touch upon these subjects many times in our
teachings and introduce them at an early
point of our degrees, but still there are stu
dents who advance into the higher degrees of
the studies without fully realizing their im
portance, and the fact that the whole scope
of self-development, self-realization, the attainment of peace and contentment are
locked in the proper utilization of these tools.
When the technique of the use of concen
tration and meditation as tools is so much a
part of our consciousness that we uncon-

Page 41

sciously apply it; then we have mastered the

skill which will be the key to all we hope to
attain. In concentration and meditation we
have available the method and procedure
which we need to achieve our most desired
ends. They both may be complicated insofar
as gaining a technique of perfect use is con
cerned, but even more so, they are frequent
ly misunderstood and in them we fnd that
many do not realize the potentialities or the
proper emphasis that can be placed on their
use.
By concentration a man can scale the
heights of genius, but he cannot scale the
Cosmic heights of truth by concentration
alone. To accomplish this, he must meditate
and put himself into a harmonious relation
ship with divine truth. By concentration
man may acquire the comprehension and
vast power of an earthly ruler; but by medi
tation he may reach the divine wisdom and
perfect peace of a Buddha. The perfection
of concentration is power; the perfection of
meditation is wisdom. Both are needed; both
are important techniques which we must
learn.
By concentration man may acquire skill
for doing the things necessary to the process
of living. Through concentration man gains
the ability to carry out those achievements
which bring about accomplishments in sci
ence, art, and commerce. By meditation man
can acquire skill in life itself, in right liv
ing, in enlightenment, in wisdom. Saints,
sages, and avatars, wise men, and divine
teachers are the finished producs of medita
tionmeditation directed toward the expanding of consciousness until it includes the
whole Cosmic scheme.A
Are There Negative Laws?
A frater now states: We have accepted,
through the experience of others, as well as
through our own, the laws termed in many
modern writings as positive laws or positive
thinking.
Now, the question arises regarding the
existence of an opposite or negative law, a
question I have pondered quite seriously, and
one which, like the positive law, is based up
on the experiences of others and most certainly upon my own.
Have you said to others: I have not had
a coid this en tire winter and then, to your

Page 42

dismay have caught coid within the next

few days?
In electricity, positive and negative are
arbitrary terms which have been applied
to certain phenomena. Generally, positive
applies to an active function or pleroma, that
is, the fullness of some quality or condition.
That which appears by contrast to be of a
lesser qiialit}^ or function is termed negative.
But, again, negative is mostly not a state
in itself but only relevant to that which may
be termed positive. Suppose one decides to
move to the left. To him this is the proper
direction in which to proceed. Those who
move to the right or decide not to move at
all but remain inactive are, by contrast,
negative. A quart container is positive in
its function when it is full. If it is partly
filled. its function is negative.
Still another example: One person wants
to accomplish a certain end. He considers
his view positive and active. Another person refuses to comply with the viewpoint.
He is, therefore, said to be negative. However, he is only negative in his attitude as
measured by the opposite state or condition.
Suppose a general assumes that it is the
best strategy in comba t for him to hold his
position rather than to advance against the
enemy. He is positive in his thought, even
though his troops remain inert. However,
another regimental commander does not
agree. He thinks it advisable to advance.
The latter, then, even though active in his
advance, is negative in his attitude as com
par d to his colleague.
In codes of moral behavior, the good is
said to be positive because it is the ideal. The
contra or opposing state is, therefore, declared to be negative. To nature, man has
attributed negative fnctions and conditions.
He has, for example, called earthquakes,
floods, hurricanes, and volcanic eruptions
negative. This is only because man has established certain standards of valu in relation to himself. The varying moods of nature
that further mans security, comfort and
pleasure are termed by him positive. Nature
has, however, no such vales. A raging
storm is as much a part of natural phenome
na as the warm caressing sunshine.
We are told in mystical and metaphysical
literature to hold a positive thought. This
means a thought which will induce or in
spre mental or physical action toward the

THE R O S IC R U C IA N FORUM

achievement of an end. Obviously, we must

have a state of mind conducive to what we
want to do. To take the opposite view is to
defeat our purpose. Thus the opposite is
called negative. But the negative idea is not
always to be considered wrong or inherently
malevolent.
Suppose one were to advcate that, if everyone talks peace, pea ce will ensue throughout
the world. Another individual says he thinks
the idea absurd and will not support such
a program. The first person would say that
the second one is negative, a non-supporter,
and inactive in aiding the plan. However,
the second individual is only negative in not
pursuing the first ones idea.
It may be because he honestly feels that
peace requires something more than uttering
the words. He may believe that an individual
must first be shown that certain of his
thoughts and behavior are antagonistic to
others and result in conflict. He may blieve
that others must be taught self-discipline and
have knowledge of peoples of other lands before they can effectively talk about or bring
about peace. Actually, then, this second prsons ideas, though negative in relation to
the first individuals plan, are really positive
in their own right.
We must, of course, be positive toward
any idea which we individually wish to pro
mote. In this sense a positive law means an
active function. But it does not mean that
such positive acts are absolute, tht s, that
all other activities, no matter how contrary,
are negative in the sense of being wrong. We
would hesitate to say that there ar any
truly negative lawsrather, that there ar
many things which are opposed to others.
If one person wants to injur another and
plans to do so, moralists would cali such a
plan a negative objective. However, it would
be psychologically positive if the individual
wre to act to pursue his idea. Playing games
on Sunday in puritanical communities of th
past was considered wicked, a negative be
havior. Is it so considered today?X
Meaning of Psychic and Spiritual
A frater, rising to address our Forum,
asks: What is the difference between th
two words, psychic and spiritual?
There is both a similarity in meaning,
fundamentally, and also an extreme diversity

OCTOBER, 1960

in the common application of these two

words. The word, psychic, etymologically
can be traced back to the original Greek
word, psyche. To the early Greeks, Psyche
was an allegorical divine being, typified by a
beautiful young girl with wings. The wings
symbolized the freedom and exaltation of
flight and the ascent to the heavenly realms.
Further, the soul was considered an in
tangible substance, as air, which entered the
body and departed with the breath. In fact,
Empedocles believed that there were separate
soul atoms which were taken in with the
breath. Consequently, the soul was allegorically conceived as having wings. In the
later mythology, religin and philosophy of
the Greeks, the soul became identified with
the personage, Psyche. In other words, the
soul was psyche.
Since this ancient Greek reference to soul
as psyche, the subliminal, intangible and involuntary forces motivating man from with
in have been called psychic. The word
denoted the natural subconscious powers of
mans mind and the involuntary functions
of such systems as the circulatory, respiratory, and digestive. Likewise it depicted im
material elements, as the vital life forc, in
contrast to the material aspcts of mans
being. In the scientific sense, psychic did
not allude to the supernatural or divine
quality but rather to the natural, immaterial
aspects of mans being. Various mental aspects were thus classified as psychic in con
trast to physical and objective functions.
Occultism, mysticism, metaphysics, and
other aspects of philosophy began to attribute
to the psychic that which was related to the
divine, cosmic, supernatural, and so-called
spiritual worlds. Psychic, in such literature,
implies phenomena which transcends the
material and physical man. Consequently,
psychic acquired a double connotation, mean
ing one thing to orthodox science, as psy
chology and medicine, and having an entirely
different significance to the mystical and
philosophical idealist.
The word spiritual is etymologically derived from a word whose original meaning
was forc or energy. A thing which was
imbued or infused with a motivating forc
or energy contained a spirit. The word,
spirit, carne as well to depict the invisible,
vitalizing forc of life itself. It, too, repre
sented, like a psyche, the other aspect of

Poge 43

mans conceived dual self. It was the inner,

divine forc and intelligence resident within
the physical shell. At first the word, spirit,
did not refer to any moral or divine quality,
It referred to an infusin of a mystical su
pernatural power. In fact, among primitive
peoples and the superstitious, the spirit could
be a malevolent entity of some kind. Demonology, in its beliefs, subscribes to the notion
that an intelligence, as an energy or spirit,
may invade or take possession of humans at
times.
A spirit could be an agency of a super
natural being, as an emanation of its mind
or the extensin of the powers it was thought
to possess. In the sacred literature of differ
ent religions there is reference to the spirit
of the god or gods descending to and manifesting in various ways on earth. When,
however, spirit became generally associated
with the divine or benevolent essence infused
in human beings as the substance of soul,
then the word spiritual emerged.
In a general sense, then, spiritual connotes
that which is godly or related to moral vales
as distinguished from the temporal. The
phrase, a spiritual being, can be construed
in two ways. It can mean that which is, in
essence, of the transcendental state of the
divine, of God or the cosmic, in contradistinction to the human and mortal. It can
also have reference to moral behavior. One
who is spiritual is one who reflects in his
conduct those qualities which are conceived
to be of godliness and of moral good, Con
sequently, a mortal can be spiritual in
thought and action without being a wholly
spiritual being, such as a saint is conceived
to be.
Can a person be psychic and spiritual?
In other words, can both these terms be applied to an individual without being paradoxical? The answer must be yes. In fact,
all persons are psychic in the sense that they
have subliminal and latent powers which are
capable of being realized and directed to the
advantage of the individual. The functions
of the subconscious mind in this respect, for
further example, are psychic. The intuitive
faculties of n individual are likewise psy
chic. All the phenomena of mental telepathy,
hypnotism and empathy are, in contrast t
objective functions, psychic. Extrasensory
powers, of which every individual has some
to varying degrees, are psychic.
(Continued Overleaf)

Page 44

As to whether every person is spiritual is

a matter, in part at least, of the interpretation of that word. The soul forc is construed
as a divine function. It is the manifestation
of the divine consciousness within the indi
vidual. In essence, then, everyone possesses
this spiritual quality. But spiritual must also
be construed not just in a qualitative sense.
Spiritual is likewise a behavior, a response,
as a conformity to that which is termed the
moral sense. One can be either spiritual in
his idealism and behavior or not. In this
behavior sense spiritual is not absolute with
every individual.
Assuming that every individual possesses
soul qualities which are spiritual, as being
of a state transcending the mortal, men are
actually not spiritual until they become conscious of this spiritual entity within themselves and allow themselves to be motivated
by it. Consequently, spirituality is thus
organic and functional. By organic we mean
that a condition exists within man as a di
vine consciousness which is potential with
spiritual behavior on the part of the indi
vidual. It is a factor that activates the human
being and moves him to a course of moral
discernment. The spiritual life lies therefre
inchoate within mans being. The functional
has to do with the expression and manifesta
tion of the divine within man. It is a matter
of mans conscious function in relation to his
spiritual potentialities.X
Do Evil Thoughts Project?
A soror from Caada now addresses our
Forum: Our monographs tell us that evil
thoughts sent out by one person cannot
reach another, touch or harm the one to
whom they are directed. On the other hand,
a foreboding prediction about anothers welfare can and invariably does reach and enter
the mind of someone who will put the pre
diction into operation injurious to the others
welfare. Would the Forum discuss this mat
ter?
A distinction must be made between what
we might term the substance of thought and
the moral valu attributed to it. Or we can
say there is a duality of thought as its psychological content and its semantic nature or
meaning. All thoughts are of the same psychological nature. They are all subject to
the same mental processes by which they are

THE R O S IC R U C IA N FORUM

engendered and to the same phenomena

which projects and transmits them.
Let us use a simple analogy to explain
this. A telegraphic message, regardless of the
intelligence it communicates, whether it be
good or bad news, is subject to and dependent
upon the same natural laws of physics in
its transmission. But the content of the mes
sage, its meaning, depends upon human in
telligence, experience and arbitrary valu.
These are not inherent within the electrical
impulses that are transmitted. In fact, the
same telegraphic message could be interpreted as distressing news by one person and as
highly beneficial by another.
We are not quite certain as yet about the
exact mechanism by which thought is trans
mitted. Procedures have been developed by
the Rosicrucians over the past centuriesand
by othersby which the art of mental telepathy can be accomplished with a fair degree
of regularity. As to just how this is accom
plished, no one is quite positive, though
AMORC has advanced some sound theories
in this regard.
A plausible theory is that thought is the
result of electrical impulses or energy of the
brain neuronsbut of low voltage and frequency. The same then is amplified through
the sympathetic or autonomic nervous system
to function in ranges or octaves of extremely
high-frequency electrical impulses, as, for
example, radar or light waves. We do not
mean to imply that transmitted thought
waves are in the same octaves as visible light
and radar. They are, however, undoubtedly
somewhere in the scale of the cosmic keyboard of energy or in the electromagnetic
scale of energy, to use a term of physics.
Such energy must be as rapid as the speed
of light but, unlike light or any known en
ergy, it is not obstructed by a substance of
any kind. It penetrates everywhere and with
apparently no diminishing period of time.
It is further theorized from experimentation
that the emotions are an important factor
in the excitation that causes the projections
of thought. At least it is assumed that, when
thought is projected in conjunction with an
intense emotional impact, its energy is increased.
When, for example, a person is in danger
or under great emotional stress, like a
wounded man on the battlefield, the thought
is given acceleration and is more generally

OCTOBER, 1960

received by others. The energy generated by

the emotion through the mdium of the sympathetic or autonomic nervous system may
actually become a carrier wave, so to speak,
for the thought impulse itself.
We have noted in experimentation here in
Rosicrucian Park that recipients were able
to receive a message more readily and with
a greater degree of success when an emotion
was aroused in conjunction with the concentrated thought. There are numerous other
conditions to be taken into consideration,
such as are outlined in the monographs, as,
for example, the mental attitude of the receiver at the time.
Some persons will more readily receive
such mental messages than others, just as
some can more successfully transmit. Attunement between two minds, as a resonance
of their mental or psychic faculties, is neces
sary. This attunement can be inadvertently
developed by a long association between two
people. In fact, it is rather common for husband and wife, who are harmonious and long
married, frequently to respond without ef
fort to the thoughts of one another.
By these preliminary remarks we are endeavoring to establish the fact that thought
waves are energy of a kind, a vibratory im
pulse, governed exclusively by the laws of
natural phenomena, as are sound, electricity,
radio, light, etc.though, of course not exactly of the same kind. Therefore, an evil
thought will transmit into space just as well
as what men think is a good or beneficent
one.
Why then do we say that one cannot be
affected by the evil thoughts projected by
another? It is not that the Cosmic sets up
any kind of tangible or intangible wall to
obstruct evil thoughts. In fact, what some
humans might think good or evil as a thought
would have no moral content in the Cosmic.
It is the individual himself, then, who establishes within himself, in his own con
sciousness, a wall of sanctity.
First, we refer in our teachings to the
guardian of the threshold. Thiis alludes to
our conscience, our moral rectitude, and dis
cipline. Each of us has certain moral stand
ards, acquired and believed in, by which
we guide our lives. Therefore, in other
words, certain modes of conduct, certain acts,
are thought of by us as being base or evil.
We do not resort to such conduct voluntarily.

Page 45

Consequently, a moral block or discipline is

established in our own subconscious mind.
It is a law we have laid down for ourselves,
even though we may not think of it except
when the question arises.
In a hypnotic state a person will refuse to
perform any act which is in violation of his
established moral standards. Likewise, a
thought projected by another and intended
to be evil, when brought into contact with
the mind of the one for whom it is intended,
will be repelled if it is in violation of such
an established moral standard. The guardian
of the threshold, the moral inhibition, will
repel it. It will never come to establish it
self either in the subconscious or the con
scious mind of the one for whom it is
intended so as to influence him. This is a
cosmic principie which is likewise psychologically sound.
Further, our own will is always more
of a determining factor or influence than the
will of another in connection with our actions
and thoughts. We can be motivated far more
easily by our own will to act in a certain
manner than we can by the command of
another. In hypnotism, there is the substitution, the temporary supplanting, of another
persons will for that of the subject. But the
subject must first willingly submit and agree
to be hypnotized or he cannot beunless he
is drugged.
The same laws apply with reference to the
projection of evil thoughts. One cannot im
pose his will upon you by his thought against
your own will or desire. However, if one is
of the belief that he can be influenced by
another against his will, then he is suscep
tible to such action. It is because he has conditioned himself, that is, he has prepared
himself to submit to the will of another. He,
then, is responsible for what happens and not
the one projecting the evil thought.
All thoughts, as predictions, are not pos
sible of causing another to respond in accordance to them. It depends upon the nature
of the prediction. A prediction which may
be negative in its effects, yet which is not
contrary to the moral standards of an indi
vidual, could be responded to. For analogy,
one might predict that a person will soon
tire of his present position and want to make
a change to another. Such a prediction might
be received by the person and acted upon
as though it had originated in his own mind.
(Continued Overleaf)

Poge 46

Though the change might proye to be detrimental to the welfare of the individual; yet
the prediction is not of such a nature that it
would ordinarily be blocked in the mind of
the recipient by any principies that he had
established.
We must realize that the best defense
against so-called evil thoughts is to develop
a strong, upright, honest, just character.X
Should We Be Vegetarians?
A frater of England, addressing our For
um, asks: Is the eating of meat and fish essential to our diet? Pythagoras insisted that
his students and disciples be vegetarians. Is
there a health advantage in being a vege
taran? Is there an intellectual or spiritual
benefit in the practice of vegetarianism?
The early basis for the practice of what
is now known as vegetarianism was moral
compunction. Simply put, early religions, as
that of the Hindus and the worshippers of
Vishnu, considered it beneath the evoluntionary status of man, as, an exalted form of life,
to kill any living thing. The religious conception of the life of the soul was likewise
related to the practice of abstaining from
eating flesh.
In accordance with the belief in the transmigration of souls, it was thought that the
human soul might be rebom in lesser forms
as an animal, reptile, bird, or fish. This les
ser status of the soul was thought to be a
karmic retribution for some sin committed
while the soul was mortal. This conception
was really a perverted idea of reincamation.
However, in killing other life for food, it was
consequently thought possibly to be imposing
suffering upon a human soul embodied in
the animal form.
While in India, we observed a near lynching of a railroad locomotive driver by Hindus
because he had inadvertently killed a sacred
cow that had wandered upon the tracks. We
have also observed the custom of the Jain
priests wearing masks over their faces while
performing rituals so that their exhaled
breath would not kill invisible life forms in
the air,
Conversely, the taking of animal life for
other than food has been a prominent custom
in history as well. Animis, such as goats,
sheep, cows, and bulls, have been sacrificed
in religious rites since remte antiquity. In

THE R O S IC R U C IA N FORUM

the Serapeum in Egypt there are great tombs

in which the Apis bull was sacrificed. The
Apis bull was distinguished by a peculiar
white triangular marking on its forehead.
This animal was thought to be an incamated
god. The unfortunate animals were drowned
and then placed in enormous sarcophagi
(coflins). A mummified head of one of these
bulls reposes in the Rosicrucian Egyptian,
Oriental Museum,
The Od Testament of the Bible is replete
with accounts of sacrificing animals to the
Deity. In the Kali Temples in Calcutta,
goats are sacrificed in the same bloody manner as described in the Od Testament. Part
of such proceedings were filmed by one of
the Rosicrucian Camera Expeditions, Blood
has long been thought to be a sacred mdium,
a vital fluid, containing a divine quality.
Psychologically, this notion arises perhaps
from the experience that, when one was injured and bled profusely, life ebbed with the
loss of blood. Rituals were then developed
to include the rite of omophagia, i.e., the
eating of flesh and blood. Christianity, as of
now, has the symbolic rite of partaking of
the flesh and blood of Christ.
Though man has eaten flesh from the
earliest primitive stages, there has developed
nevertheless among certain persons a repugnance toward killing for food and eating of
flesh. In some instances this repugnance is
not related to any religious or moral deterrent. Most modern vegetarians advcate the
practice not because of the moral factor but
because of the principie of health.
Research indicates that the ame, vegetar
ianism, originated in the year 1847. In prac
tice it generally means the exclusin of fish
and fowl as part of the diet. However, it is
interesting to note that vegetaran devotees
are not all agreed upon what foods they
should abstain from. Some inveigh against
all animal producs, such as eggs, butter, and
cheese. There are others who will indulge in
nuts and fruits only.
There are vegetarians who refuse to eat
any foods which are roots. They insist only
on grains and plants which are exposed to
sunlight. Of course, the vegetaran will usually stress the nutritional valu of the diet
he has selected as being equal or superior
to the eating of flesh. It is true that there are
other foods, from a nutritional point of view,

OCTOBER, 1960

that have a valu equal to flesh and in a

more concentrated form,
It has been determined that the basic reasons for the practice of vegetarianism today
are principally as follows:
Health: The advocates of vegetarianism
declare that animals can communicate disease, such as tuberculosis, even though the
flesh is cooked, Though medical science has
shown that inspected meats are not harmful
to health, this objection is still an important
factor in the abstinence from flesh,
Economy: Fruits, vegetables, and nuts are
generally more economical to purchase than
meat and it is contended that more people
could thus afford a healthful diet than by
purchasing animal producs.
Social Economy: More land is required to
raise cattle than to cultvate for food. Thus
it would be more economical to desist from
the eating of flesh and raise vegetables and
fruits,
Racial lmprovement: If all persons were
engaged in tlling the soil for fruits, vege
tables, and grains and these were to be the
principal foods, the race, it is contended,
would be much more hardy.
Character lmprovement: Man is an evolving being. His consciousness ascends with his
culture. As an evolved being, man should
display humanitarianism toward the animal
world, In most lands where flesh is eaten
the slaughter of animis inflicts great pain
upon the animals, Therefre such a practice
is humiliating to man; it is a reversin to
primitive instincts, and is held not to be
worthy of the civilization which man has
created.
There are vegetarians who as cribe to the
eating of flesh the inclusin in the flesh of
the primitive and bestial characteristics of
the animals eaten, This, of course, is a kind
of primitive reasoning. It is a belief in contagious magic. In other words, it is the misconception that there is a bond between the
flesh of the animal consumed and the animalistic behavior, which would be conferred
upon the consumer. It is assumed, to put it
simply, that one who indulges in meat to a
great extent will inherit the qualities of the
animals he eats and exhibit the same in his
behavior. It must be said that relatively few
persons in the Western world adhere to this
ancient atavistic idea.

Pqge 47

Vegetarians have recounted that meat does

not necessarily, as protein, alone provide
energy for human beings. They state that
many prominent athletes and others expending great physical energy have never been
meat eaters. It has been uniformly agreed,
however, in the medical world that a vege
table diet does not contribute to greater
intellectual powers or physical strength.
Further, mortality statistics do not reveal
that the vegetarians consistently have greater
longevity than flesh eaters.
Enlightened mysticism does not subscribe
to the theory that a vegetaran is more en
lightened or spiritually evolved than the
flesh eater. The premise of the Rosicrucian
teachings is that we cannot eat our way into
an evolved consciousness or spirituality.
There is no diet that assures the attaining
of cosmic consciousness, for example. A
healthy body and mind are the first requisites of spiritual enlightenment.
One who is ill and suffering is generally
so objectively bound to his ailment that it is
difficult to liberate the consciousness for the
necessary cosmic contacts. Whatever diet
and exercise and mode of living will keep one
in a proper state of health is a proper requisite for spirituality. Some of the greatest
philosophers ate meat, Pythagoras, for ex
ample, was not a flesh eater, neither did he
eat all vegetables. He contended that beans
were adverse to health and, in fapt, were an
obstacle to spiritual welfare.
Psychological factors that will provide that
peace of mind from which arises a higher
state of consciousness enter into diet. In
other words, eat what will nourish you and
abstain from what you will, as long as health
is maintained. If you think that some par
ticular diet is better for your spiritual growth
than another, then that diet, if it is healthful,
will contribute to your spiritual attainment
because of your psychological attitude and
adjustment. In other words, there is really
no direct relationship between food and the
evolved consciousness as long as there is
proper nutrition, and health is attained.
The Rosicrucian Order, AMORC, numbers
in its membership several thousands of per
sons who are fine members and who are
vegetarians, It also has an equal number or
more wTho are not vegetarians but are flesh
eaters and who have equally good health and
inner development.X

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its construction^-'of the great initiations that were held in its chambers and
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To the early initiates, the Kings Chamber was the culmination of their
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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

L I T H O IN U S

December, 1960
Volume X X X I

No. 3

Rosicrucian Forum
A p rv a te

p u b lic a tio n for m e m b e rs of A M O R C

ED W A R D A. L IV IN G ST O N E, F. R. C.
inspector G eneral of A M O R C fo r M o n tre a l an d Eastern C a a d a

Page 50

THE R O S IC R U C IA N FO RUM

Greetings!
V

W H A T IS L U X U R Y ?

Dear Frares and Sorores:

Is luxury detrimental, both economically
and morally, to society? Is a society or a
people which has in any manner attained
luxury, necessarily debased by it? Throughout history, the underprivilegedthe have
nots of societyhave inveighed against what
they termed luxury, referring to it as a sin
or social concern. It seems necessary first to
determine whether there is any absolute con
dition which, under all circumstances, is to
be accepted as luxury. In other words, would
the luxury of one society always be consid
ered as such by another?
We find that the word luxury may be attributed to quite different conditions. The
first is abundance. The notion of abundance
arises wherever there is an excess of some
thing which is thought to be a necessity or
essential. If the basic requirement of food
for proper nutrition is a specific number of
calories a day, then, in theory, that which
is in excess of this amount would constitute
an abundance. Based upon such reasoning,
however, if one had more than a single suit
of clothes, which is essential for protection
against the elements as well as for modesty,
he would have abundance.
There is, however, a fallacy in this reason
ing. It does not take into consideration the
variations in human nature, that is, the differences in the mentality and character of a
people. To refer again to the analogy of
clothing, a simple people might be content
with one attire; to them, clothes might be
essentially utilitarian in valu. Conversely,
to others having a more developed esthetic
sense and a more sensitive temperament,
clothes would also be a form of ornamentation.
Clothes would be a symbol of social status
to them. Actually, then, these individuis
would think it quite necessary to have
changs of apparel to gratify their moods and
social demands. This variety, though exceed-

ing the requirements of certain other per

sons, would not be considered by those who
possessed it, as being an abundance. In itself,
abundance, therefore, cannot be construed as
luxury. In fact, whether something is an
abundance or not must be ascertained not by
what it exceeds but rather by what demands
there are for it.
For further analogy, the food stock of a
supermarket may seem to be an abundance
in comparison with the personal larder or
supply of an individual home. Most certain
ly, however, the inventory of the super
market in relation to the demands made upon
it by its customers would not be so excessive
as to be termed an abundance. In fact, the
supply would probably need frequent replenishing to meet the requirements of consumers.
We also find that refinement or the de
velopment of a thing is often associated with
the idea of luxury. At first blush, it may
appear, for example, that when silk is substituted for linen that such is necessarily a
luxury. Here we are again confronted with
the distinction between stark utility and an
appeal to the esthetic senses and pleasures.
Is it morally, economically, or socially
wrong to aspire to the beautiful, or even to
attain greater personal comfort? Is life just
to consist of a grubbing for existence? Is to
aspire beyond that state, even for material
possession to be construed as being false
aspiration and entailing the degradation of
man?
The beautiful is that harmony of things
and conditions which is pleasurable to one or
more of the senses of man. Man experiences
such harmony, which he terms The Beautiful,
or an equivalent term, in his environment.
He responds to fragrant scents, vivid colors,
soft, hard, or sweet objects, and appealing
sounds. These things become ideis to man.
He desires to include them in his manner of
living. He tries to fashion or collect things

DECEMBER, 1960

Page 51

which have these harmonious qualities and

to consume, use, or wear them on his person.
All of this represents the evolvement of the
psychic qualities of the human. They are the
expressions of the finest sentiments or feelings of the more expanded self. These very
inclinations have led to and encouraged the
arts and crafts. If, then, we were to cali
refinement, luxury, we would strip men of
all things which satisfy more than physical
appetites and passions. We would take away
from men, for example, all paintings, drawings, and ornamental objects in which they
find pleasure.
If the refinement of ones environment is
to be referred to as luxury, then, to not be so
considered one would need to refrain even
from planting flowers or keeping a lawn
about his premisesfor in the strictest sense
such have no utilitarian valu. Beautiful
bindings on books would then likewise be
considered as nonessential, anything that
would merely hold the pages together being
judged sufficient.
However, we find that the term, essential,
is not absolute, but rather relativethe degree of being essential varying according to
the desires of the individual and the requirements of the circumstances. The educated,
the cultured, the mystically inclined, the
philosophical, the pragmatic person, has
standards of what he thinks is necessary or
essential to him. One thing judged essential
may exceed that of another. What on person in society may consider essential, another
may consider a luxury.
It would appear that the nearest approach
to luxury is extravagance, In this regard,
extravagance is an actual excess. It is an excess of the individual or groups material or
esthetic needs. It is the acquisition and lavish
display f things solely for ostentation. Its
intention is to convey the idea of wealth or
monetary power. Extravagance has no re
gard for beauty or concern in accumulating
things for historical exhibition.

We have seen such luxury in the sense of

extravagance evident in the possessions of
former oriental potentates; these possessions
constituted a repulsive confusion of beautiful
objects. They were crowded and crammed
into rooms without regard for their instrinsic
valu or for the proper display of their in
dividual beauty or traditions. In the Sultns
palace in Istanbul, now a museum, one may
see rows of vases, each nearly three feet in
height, piled high with rare gems. Not only
were receptacles crowded into corners and
even stacked upon each other, but also furnishings and objects of the greatest craftsmanship from past centuries were treated in
similar manner.
A former great newspaper publisher who
was extremely wealthy imported rare objects
to the United States. These were kept indiscriminately at his estte. They included
costly Greek, Romn, and Egyptian statuary
and art objects. These were placed without
consideration of their historical or archaeological relationships so that they detracted
from each other. The whole collection became a mere curiosity, a symbol of mans
attempt to display luxuryan extravagance
of possession.
Fraternally,
RALPH M. LEWIS,
Imperator
Death and Bereavement
A frater in Nigeria rises to address our
Forum: We have been taght that death
is a change and that man must die in order
to live again, In what way does the Forum
think that human beings should understand
this death so that bereavement caused by the
death of our beloved ones will be eliminated?
One can say with a degree of certainty
that, no matter how death is explained, regardless of how plausible, philosophical or
inspirational the concept, it will not elimnate

En te red a s Secon d C lass M atter at the P o st Office a t San Jos C a lifo rn ia ,

u nder Section 1 1 0 3 o f the U. S. P o stal Act o f Oct. 3 , 1 9 1 7 .

The Rosicrucian Forufn is Published Six Times a Year (every other month) by the Departmerrl
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
RATE: 45c (3/6 sterling) per copy; $2.50 (18/3 sterling) per year-FO R MEMBERS O N LY

Pqge 52

the grief of a majority of those bereaved.

Love is a desire for certain pleasurable sensations. There are, therefre, various types
of love, a virtual hierarchy of them. Love
for a member of ones family or of a cise
friend is the desire for association with them
and the intmate pleasure it affords, such as
their voice, their gestures, their personality
and character.
When one is separated for a considerable
time from a loved one, there is a severance
of a relationship which satisfied the inherent
desire of love. If a loved one is taking a long
journey, there is in the parting perhaps not
grief but an emotional display of dejection
and sorrow. It is extremely difficult, if the
emotion of love is intense, not to experience
the counter-emotion of unhappiness at the
departure, even if it is known that there will
be an eventual reunin when the journey
is ended.
Why, then, should it seem strange or even
unnatural that at death there is bereave
ment? The fact that in his religious conception, one expects eventually to join the beloved in the afterworld or believes that they
may meet again on earth is not sufficient
consolation. The philosophy, the religin, so
far as their beliefs, dogma and concepts are
concerned, are objective, intellectual. But
man is more than a rational being; he is likewise an emotional one. The circumstances of
death mean, at least, an indefinite period of
loss of all those human elements which developed the love for the deceased. This loss
is an emotional trauma which invokes the
bereavement.
If one, in such circumstances as death, did
not show bereavement for a much beloved
person, he would be subnormal. It would
indicate either a deficiency in emotional response or that he was forcefully suppressing
his feelings. To suppress such an emotion,
stimulated by such an impact, is psychologically detrimental to the mental and physi
cal welfare of the individual. To use a homely
analogy, it would be like attempting to keep
an increasing pressure of steam from expending itself from a safety valve. If the
pressure becomes intense enough, it will
forc a relase of itself in a manner that can
be quite disastrous.
A release of the emotional pressure at the
death of a loved one is normal and even
beneficial. It allows a more speedy return

THE R O S IC R U C IA N FO RUM

to a natural and disciplined psychological

adjustment to the circumstances. An appearance of complete propriety and self-control
at such a time by one who had deep love for
the deceased would seem incongruous.
As for helping the bereaved, this can be
accomplished by understanding relatives and
friends. Where there is no actual hysteria,
but where there is sorrow and weeping, then
soothing, comforting words related to the be
liefs of the beloved one are a great help. Remind him of what death means in the
mystical (or religious) sense. It is not
appropriate to urge the grieving persons not
to weepas before explined, they should.
Many well-meaning friends make remarks
to the bereaved that are further shocks to the
emotions. Friends may have an entirely
divergent opinion than has the bereaved of
life after death. If they do not realize that
or are not judicious in their remarks and
statements to the highly-emotional bereaved
person, such remarks may be offensive, if
not even frightening. If ones philosophy or
religin has any pragmatic valu at all, it
should be exhibited at a time of crisis. At
such times the beliefs in which one has long
had confdence should be consoling to him.
For anyone to make counter suggestions, even
with the best of intentions, can be cruel and
inflict hurt.
There is a sadistic strain to be found
among certain people and this manifests it
self upon such occasions as death. These
persons may not have been successful, for
example, in converting a friend or acquaintance to their own religious convictions.
Therefre, in time of emotional distress,
when the bereaved is not able intellectually
to resist or logically to combat views with
which he is not in sympathy, such views are
imposed upon him. These individuis will
insist that the grieving person listen to their
conceptions. They actually often insist that
their views b put into practice.
We have known of instances where an in
dividual desired to be cremated at transition. It was his sincere belief that such was
the proper way for the disposal of earthly
remains. However, at the time of transition
friends or relatives would insist that the immediate family ignore the wishes of the
deceased and have an interment other than
cremation according to their own religious
preferences. When the deceased was alive,

PECEMBER, 1960

such persons knew that they could not have

persuaded him against his wishes. Conse
quently, they derive a sadistic satisfaction
in imposing their bigoted wishes upon the
individual when he has passed through tran
sition.
When one has passed through transition,
the beloved who are grieving can be told
that after death there is a new relationship
which may ensue. It is true that the physical
companionship long known has disappeared,
but a readjustment occurs. There is a new
kind of intimacy established with the person
ality of the deceased, in the consciousness of
those remaining, a warmth, a closeness, that
even surpasses the previous physical one.
This is not to be construed in a spiritualistic
sense. Rather, it is that the memory of the
deceased becomes a new, a deeper kind of
emotional bond that supplants the loss of
the physical relationship. For a homely
analogy, how many times has ones memory
of a place visited or of a simple occurrence
been more gratifying than the actual place
or occurrence objectively experienced?
This is the kind of relationship that death
can provide with the passing of time. The
wound heals. There is no longer pain, but
in its place a pleasant glow, a calm, that filis
the void.X
Superstition and Fact
A frater of South Africa rises to say:
There is a saying: See a pin and pick it
up, all the day you will have good luck.
No doubt all Rosicrucians regard this as a
superstition and so it was originally. But
we do believe in the Creative power of
thought. Is it possible that the thoughts of
those who believed in that superstition, acting over a long period, have made the statement no longer merely a superstition but, to
some extent, a fact? Similarly, for other
superstitions?
Superstition consists of imagining relationships and functions with regard to events and
things. Superstition originates from conceiving a causal connection that does not exist in
fact and accepting it as reality. It is extremely difficult at times to extrpate the notion
of superstition. It requires that the individual
be intelligent and be able to reason. If the
person has such qualities, he is not likely to

Page 53

be superstitious. In fact, a skeptic is rarely

superstitious.
With many persons, superstition has effi
cacy because it is hoary with age as a tradition; thus, in no way do they question it.
Science could easily refute innumerable re
ligious superstitions which have become
revered dogma; but since they are an integral
part of theology, the believer considers it a
sacrilege to question them.
The point at issue in connection with this
question is that certain superstitions, if conformed to, actually seem to produce the
results attributed to them. Let us use a com
mon analogy relative to the primitive reason
ing underlying magic as an explanation. An
individual, we shall say, makes an important
transition in his affairs, one about which he
has been hesitant for some time. Perhaps he
leaves a position with which he was not satisfied. The thought of leaving always emotionally disturbed him; yet he considered it to
his advantage to do so.
The actual change then, becomes an im
portant event in his life. He considers it the
termination of one cycle and the beginning
of a new one. Subsequently, perhaps a day
or so later, he loses his wallet. A week later
he sprains his ankle. Two weeks after that
accident, he learns that a sister living at a
distance, whom he has not seen for some
time, has passed through transition.
Here is a series of events, each having an
emotional impact on the individual. He
traces back the continuity of the misfortunes.
Arriving at the first in the series, he mentally checks its date. This date by coincidence is cise to the great change he made
in his life, that is, the termination of his
former position. These two things psychologically, not factually , seem to be connected,
the change in the position and the first misfortune. In primitive reasoning it appears
that the former event conferred an influence
that brought about the chain of misfortunes.
This same method of false causal connections gives rise to superstition. For further
analogy, one finds a brightly colored stone.
The stone attracts attention because of its
brilliance. Subsequent events which are impressive and which occurred at a time on or
about the finding of the stone caused the latter to have a power attributed to it. So, too,
at some time someone found a pin and on
the day of the finding likewise happened to

Page 54

experience good fortune. The two events

were thus imagined to have a causal connection.
Actually belief in the power of a thing or
condition may psychologically give an indi
vidual moral support by which he can accomplish what he would not have done
otherwise. A fetish or amulet that one carries
with him is an object which is believed to be
possessed or infused with a supernatural
power. Many orthodox religionists carry
amulets and medallions when on hazardous
or dangerous missions or even every day.
They are suggesting to themselves that they
have an additional protective influence upon
which they can rely. The principal factor is
that they do not feel alone in their actions.
They think of there being some transcendent
power that comes to their aid.
The person who found the pin and who
later had luck or good fortune the rest
of the day carne to believe in the pin as a
fetish, that is, that it possessed a power that
could favor him. Fortified by such a thought,
a superstitious person has the confidence to
do what otherwise he might not attempt.
The suggestion of this supernatural assistance causes the individual many times to
release inhibitions which might have blocked
mental or physical action otherwise. Consequently, the individual achieves; he succeeds.
Actually his own ability is doing these things
but he assigns it to the amulet or fetishthe
pin. Further, if, as a result of instilled con
fidence and initiative, the person is successful, then it seems to him further confirmation
diat the pin is really a lucky piece.
In this sense only does a superstition become an adjunct to mental creating. The in
dividual is bolstered by suggestion to create
mentally that which he would nevr have
the courage to do when he thought he was
acting alone. Actually, of course, no matter
how much the pin or any object or act of
superstition is relied upon, it never acquires
an efficacy within itself. Belief that it does,
is, and always will be, a superstition.
Many persons have gone fearlessly to
death because, on their person, they wore a
cross or etiied a Bible or some other thing
sacred to them. The Bible, for example, was
but a symbol for God and Divinity in whom
the individual put his trust. The mental
creating consists of the transition that occurs
in the individuals mind. By a superstitious

THE R O S IC R U C IA N FORUM

belief one may often create a new and beneficial attitude toward life. From this then
comes a new adjustment to environment and
circumstances, sometimes a rejuvenation.
However, most superstitions create a nega
tive rather than a positive state of mind.
They usually induce fear and actually inhibit the mental powers instead of liberating
them. For this reason superstition should
always be replaced with knowledge and true
understanding. Practices are often established by priesthoods and political systems
to become superstitions and to compel the
minds of people to submit to the false suggestions they convey, the intention being to
enslave the minds of the masses.X
Reincarnation and Population Growth
A frater of England now rises to address
our Forum in this interesting manner: The
statement is made by mystics and scientists
alike that modern man is superior to his forebears; the moral judgment, brain capacity,
and reflexes are better adapted to this mod
ern life. In fact, through the ages he has
developed. The remains of Neolithic man
are scattered all over the world. The eoliths
or dawn stones he left behind are in practically every museum.
The Neanderthal, Cro-Magnon, and Azilian Man have brutish features and lesser
brain capacity than our present race; but we
are offshoots of such races, the evidence being
in our bone and cranial structure. The slow
process of evolution took millions of years to
develop the primal world to its present
stage.
The point is: primitive man in actual
numbers was in a very small minority.
In the United Nations Yearbook of 1956,
it was estimated that the population of the
world was 2,691,000,000, and increasing at
the rate of 42 million people a year. This
increase generation after generation seems to
presuppose entirely new individuis who
seem to have missed repeated incamations.
I thought first about the od civilizations of
Lemuria or Atlantiswould their population
account for the present numbers of this
modern world?
The whole puzzle to me is: A great many
individuis now being born are behind in
their incarnations, not a few years but
thousandsit may even be millions. Is this

PECEMBER, 1960

fact? What does the Forum say about the

huge increase in population and its relation
to reincarnation?
Let us first attempt to answer this sub
ject from the biological point of view, that
is, that there are more people on earth today
than ever before in world history. Every
human being, it is presumed, is imbued with
soul, or else all religious, mystical, and many
philosophical conceptions are erroneous.
How, then, can there be more souls now extant than in many centuries past? The pres
ent souls could not be incarnations of just
those in the past, who were of a lesser number. Where do the additional souls come
from and is it proper to cali them new souls?
The Rosicrucian teachings from the earliest times have expounded that the soul is
not a segment in the human. It is not a sub
stance implanted in men and women. Rather,
we speak of the divine consciousness and
intelligence as a universal essence which is
taken into the body with the breath of life
as an attribute of Nous. What Nous is, is explained in the monographs. In a sense soul
is a functional state.
Man becomes conscious of self, of the inherent divine consciousness in his own being.
This self-realization to which he responds is
what he terms soul. Consequently, there is
no limitation of the quantity or extent of this
universal soul essence. We may go even
further and say that all living things, as
animals, are likewise infused with this vital
life forc and have the potential of soul with
in them. Man is not alone so chosen. But
man aloneso far as we knowhas developed
that consciousness to be so aware of self that
he has developed what he terms the soul
concept.
Souls are not new or are they od. The
quality of the consciousness and intelligence
which infuses mans being is the same in all.
Spirituality is a matter of function or, we
can say, response. The so-called od soul is
rather one who has developed his personality
to have a more profound awareness of his
soul quality and reacts to it accordingly. H
has a greater depth of self-perception. He has
acquired the ability to introvert his con
sciousness, to tum it inward upon what is
called his inner self and to realize his nature.
What he realizes is no older or newer than
that of any other person.

Page 55

According to the doctrine of reincarnation,

the soul-personality is that which develops
not the original universal essence itself which
is the soul forc. It is the self-awareness that
evolves, the personal consciousness that one
has of his divine consciousness. In each life,
depending upon the determination, devotion,
meditation, and experience of the individual,
there is then the evolving soul-personality.
The consciousness, as a mirror, comes to reflect mor of the always perfect light of the
soul potential within the individual.
Since, then, there are many more persons
on earth today than there were millenniums
ago, it seems reasonable to assume that these
newcomers must not have a very highly
evolved soul-personality in many instances.
Generally, it would be said that they have
not had the opportunity of many past incar
nations to sublmate and develop that selfawareness that constitutes soul behavior or
spiritual enlightenment.
What must be understood, however, is
that there is no relation between the veneer
of civilization and culture and true spiritual
evolution. A brutish-appearing Neanderthal
man we think of as being at a very low or
beginning level of self-consciousness or soulpersonality development. We are inclined to
think of a person living in the twentieth century as being quite evolved by comparison.
This modern man wears refined clothing;
he has a greater fount of information provided him and aptly uses the mechanical
apparatus of the age prepared for him by
great intellects. But underneath he may have
no more awareness of the spiritual self than
had the Neanderthal man. If this were not
so, we would not have had the debacle of
Nazi brutality in World War II or similar
tactics in Siberia or the persecution of the
liberal-minded by the Romn Church authorities in Spain and its colonies.
There are, therefore, today an untold number of persons with an intellectual superiority
who are undoubtedly in their first incarnation or their first plae of mystical con
sciousness and unfoldment. Perhaps this is
why we see such a general lowering of moral
and ethical vales throughout the world.
However, it must also be realized that soulpersonality development is not limited to
passing through incarnations alon. By this
we mean that it must not be construed that

Page 56

THE R O S IC R U C IA N FORUM

such progress is necessarily to be had by incarnation after incarnation. The fact that
one is born again does not mean that the
next life into which he is born will neces
sarily advance him.
Mystically, it is said that we can never
retrogress in our incarnation; but we can
remain inert in a lifetime, in the spiritual
sense. We may make no progress whatsoever
in one incarnation over what had been attained in the last one. There can be hiatuses
between incarnations. Thus, between a first
and sixth incarnation, for example, some in
dividuis may exhibit no development psychically at all. One who is a cynic and a
rank materialist, or amoral would, figuratively, be standing still during those periods.
Conversely, in one incarnation some per
sons may advance two or three planes of
consciousness. An individual, by study, medi
tation, and application, can in a single in
carnation advance beyond another who has
had several incarnations, but ones in which
he was indifferent to inner unfoldment. Thus
many today who have had no previous in
carnation may become more or equally developed in this period of existence than those
who have had a series of rebirths.
What cosmic law or principie may lie behind or co-ordinate with the biological ex
pansin of human life, as we know it today,
can only be theorized. Such speculation
would avail us nothing other than the intellectual satisfaction which it may pro
vide.X
This Issues Personality
It has been said that a true Rosicrucian is
a process of development. One may suddenly
become interested in the work of the Order
and affiliate. The individual, however, who
has been gradually tempered for the studies
of the Order by a series of preinvestigations
and inquiries gains more from his eventual
Rosicrucian membership. Such a person is
not easily led astray by fantasies and the
exaggerated claims of others. He learned before he entered the Order to separate the
chaff from the grain.
Consequently, he looks for no sudden
transformation of his personality or status in
life. Also, he does not expect someone else
to make something of him. Rather, he knows

that he must, through his personal conscious

application and study of such material as is
extended to him by the Order, attain what
he seeks.
This was the experience of Frater Edward
A. Livingstone, Inspector-General of AMORC
for Montreal and Eastern Caada. Frater
Livingstone is of Scottish lineage, and was
born in Manchester, England, July 7, 1886.
He was sent to an Anglican Boarding School
and thence to Dulwich College, London. This
college was founded in 1619 by Edward
Alleyn, a friend of Sir Francis Bacon. Subsequently, Frater Livingstone went to Lausanne, Switzerland, to complete his formal
education.
While yet a youth, the mystical urge began to manifest itself, relates Frater Living
stone. Before the age of twenty, he had a
growing feeling that he had lived before.
Though carrying a heavy academic schedule
in school, he likewise began the investigation
and study of the doctrine of reincarnation.
This resulted in his having such personal experiences as convinced him of the factual
nature of the doctrine.
With his formal education completed,
Frater Livingstone began a series of peregrinations by which he gained experience
but no permanent attachment. He finally
obtained a position as Resident Engineer in
Ireland for an International Company. This
localized Frater Livingstone for five years.
Later, a similar post was assigned him in
England for an American Company. This
provided the opportunity for him to be transferred to the United States and promoted to
Chief Engineer.
Frater Livingstone could not forget his experiences as a boy when he had had the op
portunity to listen to conversations between
his father and potentates, intellectuals, and
mystics from the Orient in his home. Being
obliged to travel frequently to India and
Persia, his father entertained celebrities from
those countries as guests in his home, and
thus, young Livingstone learned at an early
age of the mysticism and philosophy of the
East. Caught up in the depression, and his
funds exhausted, the things he had heard of
these subjects fortified him against the ordeal
and made him more able to adjust to the
transition in his affairs. As a result, he ultimately attained stability and success as Board

PECEMBER, 1960

Chairman for a well-known and influential

Company in Caada.
Frater Livingstone, his interests now whetted by the esoteric, progressed through vari
ous studiesYoga, Theosophy, Ontology, and
psychical research. He had the good fortune
while in Ireland to participate in psychical
research with the noted Sir William Barrett,
F. R. S. Frater Livingstones search continued and eventually brought him to the por
tis of AMORC. He had the opportunity to
meet Dr. H. Spencer Lewis after the latter
had delivered a public lecture in New York
City in November 1925. He applied for
membership and crossed the Threshold in
March of 1926.
The Mt. Royal Chapter of Montreal had
the privilege of having Frater Livingstone
serve it as Master twice and there he is entrenched in the hearts of the fratres and
sorores as a patriarch of the Order in that
area. In the year 1958 the Grand Master of
AMORC appointed Frater Livingstone Inspector-General for Montreal and Eastem
Caada.
Like many other fratres and sorores, Frater
Livingstone has the good fortune to have as
his helpmate a member as well. Soror Liv
ingstone, having crossed the Threshold in
1930, has helped him in many ways with his
fraternal obligations. They have two married
daughters and two grandsons.
Though semi-retired, this Fraters life is
a full one, with periodical attendance at Com
pany meetings as a consultant. Besides his
AMORC service, there is community work,
music, and gardening. All who know Frater
Livingstone think of him as the well-rounded,
modern Rosicrucian.X
The Practical Man and Mysticisiri
Our Extensin Department receives many
inquiries regarding how to interest the average individual or the so-called practical man
or woman of today in the Rosicrucian teach
ings or in subjects related to mysticism. This
is, of course, a very difficult question to an
swer. There is no fixed formula by which
an individual can be interested or made to be
interested in something which either he does
not know about or does not show any par
ticular desire to learn.
The fact is that all of us in a sense build
certain barriers of resistance to impressions.

Pgge 57

If one decides that his interest lies completely

in one fieldwe might cali that field Athen
if field B is substantially in principie the
opposite of field A, he will fence off that
field.
There are many individuis, partly because of prejudice and partly because of lack
of the basic curiosity necessary for learning,
who will not permit arguments to be presented that will influence their change of
opinion or belief from A to B. If the indi
vidual condemns field B before he finds out
anything about it, then he is intolerant,
refusing even to consider the possibilities of
there being validity in another field in which
he is not interested.
Therefore, to interest an individual in the
work of the Rosicrucian Order or in any
philosophy that has as its basis the principies
of mysticism, is very difficult when that in
dividual has taken a definite stand against
the concept which you are trying to present.
Because of the fact that there is no one method or procedure, this organization has for
many years adopted various means of attracting attention to the work of the organization.
Two factors govern an individuals atten
tion. They are usually innate manifestations
of curiosity and a desire to satisfy the urge
to solve a mystery. Therefore, the appeals to
curiosity and to answering the questions of
mystery are frequently a means by which an
individual can be diverted from his present
line of thinking. A question, at least, may be
raised in his mind that may lead him to a
realization that a field, other than that with
which he is familiar, may hold an answer to
questions and means of direction that previously has been unexperienced.
Before we attempt to analyze further the
position of mysticism in a world today, in
which so-called practicality and scientific
materialism dominate, it might be well to
consider just what we mean by practical and
the practical man. Like much terminology
used today, it has many meanings, and some
erroneous interpretations.
In education today, there is a tendency to
limit rather than to enlarge the vocabulary of
the average student. As a result, more and
more meanings are being applied to certain
terms, more or less in a popular sense. This
has certain limitative effects in that the fewer
words that are known and used, the more and
more meanings each has. If a large vocabu-

Page 58

lary is under the command of the individual,

he can draw fine shades of meaning between
the words that make up that vocabulary; but
when so much emphasis is upon shortcuts,
the tendency is for each area of thought
whether it be scientific, philosophical or
popularto assign its own interpretation to
the meaning of any word.
We can probably find examples where one
word has different meanings, from the philo
sophical, scientific, religious, and so-called
practical points of view. We have to understand to a degree the thought processes and
background of the individual in order to understand his language. This is to a certain
extent the result of the accent being placed
upon the factual and phenomenal world
rather than upon the cultural.
There was a time when mans education
was not considered complete until he studied
the liberal arts. These included language,
philosophy, and history, subjects which aided
man to expand his consciousness beyond the
area of his particular interest or specialty.
Now the tendency in education is to race
through those factors which are only indirectly related to the specialized field in which
the individual is studying. As a result, the
study of philosophy and literature, which so
enriches the mind in its ability to express
itself, particularly in the field of words, is
so restricted that the individual vocabu
lary is limited to a few words and prosaic
terms which allow very little area for the
function of the imagination or for the creation of those forces that lead to original
thought.
The practical man today, then, might be
considered in the sense of what the average
individual considers himself to be. The aver
age individual believes the most important
thing in life is to live it with a degree of
enjoyment. Now, no one, mystic, philosopher, or scientist can validly and pointedly
disagree with that argument. Life is made to
be lived, it is true, and it is made, we believe
a manifesting process of evlvement in which
man should find certain satisfaction or en
joyment. In other words, there is nothing
wrong in living and being happy, although
the intelligent person knows that not all life
can be a continued process of enjoyment.
Nevertheless, the most extreme idealist, if he
is fair and tolerant cannot take exception to
this concept of practicality that man is to

THE R O S IC R U C IA N FORUM

live every moment and try to enjoy all of

it that he can.
The point of argument is based on method
rather than upon the fact of living itself.
As I have just mentioned, enjoyment can be
found in many channels, and the individual
who limits his measure of enjoyment purely
to the physical sensations that accompany the
physical acts of the body, is limiting his life
and his evlvement. In fact, he is using it
up without gaining the full enjoyment that
he should. Because a man is learned does not
mean that he cannot enjoy life. In fact, he
has awakened certain facets of existence that
may make enjoyment even more keen. But
the practical man in the popular sense has
become a mechanized product of the materialistic philosophy that underlies much
thinking today.
In the point of definition, the word prac
tical actually refers to those things which
are manifested in practice or action. In the
busy world of today, action is an important
fact, so the individual who is concerned in
this process might be considered to be prac
tical. In other words, this concept of prac
ticality is directly opposed to the theoretical,
the ideal, the speculative. The practical man
is the individual who lives to put into prac
tice the things he believes, whether this be
applied to the field of politics, religin, Sci
ence, or any other field.
Now, again the idealist has no fault to
find with this concept. He finds fault not
with the commission of the act of being prac
tical but rather with the omission of the fact
that the practical manifestations of today up
on which the so-called practical man bases
the premises of his existence would not exist
if it were not for the foundation which has
been laid in the field of the theoretical, the
ideal, and the speculative. To use a simple
illustration, would there be an electric light
if Edison had not speculated, theorized, and
held in his mind an ideal that existed prior
to his actual manipulation of the material
objects and direction of the electrical current
which eventually produced the electric light?
In my estimation, the popular idea of the
practical man is a man with many failings,
a man who is content to rest upon the work,
success, and genius of other individuis. He
spurns the speculative, the idealistic, and the
theoretical because he is so narrow in his
own viewpoint that he cannot see that the

PECEMBER, 1960

very things he uses and thereby claims to

exemplify the practical individual can exist
only as a result of speculation and theory that
precede it.
I believe that the typical practical man is
lazy. He reaps the fruits of the individuis
who think out the processes that lead to the
actualities that he so glibly adopts as a Sym
bol of civilization and of his life. This indi
vidual, then, has certainly shut out consciously and voluntarily all avenues that would
lead to his being interested in processes and
activities that lie outside this field of actual
application of known laws to actual existing
entities.
How can todays practical individual truly
have an intense interest to the point of feeling a thrill at the discovery of new knowl
edge unless it enriches him through his
pocketbook? Will the individual pause to
listen to beautiful music, to view a beautiful
painting, or to find delight in the experience
of the esthetic? If he cannot be moved even
to that concept of the ideal, then the chance
of mysticisms appealing to him is most
remte.
Conversely, we might say that to appeal to
the practical man, the mystic or the proponent
of mysticism must attempt to direct that in
dividual toward those avenues which gradually lead to the realm of mysticism. This
might be first the esthetic. To interest an in
dividual in beauty, even if it is limited to
the design of a machine or some other physical object may be one small step in directing
the individuaFs mind away from the emphasis upon the practical in contrast to the
theoretical, idealistic, and speculative. To
cause man in some way to ponder the valu
of what he is doing, while it may not have
a pronounced impression upon him or effect
upon his behavior, may be a step in turning
that individuals thought from a completely
restricted and practical world to one that
opens the avenues to mysticism.
We might wonder, is man made to be in
this modern and popular sense a completely
practical man, or is he destined to be a mys
tic? This, the mystics would answer in the
affirmative for mysticism, while the most
practical might answer with a doubt. I be
lieve that here is one weak point in the
so-called practical mans armor.
There have been few individuis, regardless of how hard-headed or self-proclaimed

Page 59

practical individuis they may be, who are

not willing to admitprovided they have
normal intelligence and are reasonably tolerantthat there might be w orth-w hile
vales outside or beyond the realm of their
practicality; whereas the mystic, or the potential mystic will refuse to admit that his
vales can ever be superseded by practical
vales. The mystic will admit valu where
valu exists, whether in idealism or materialism, but he will maintain that idealism is the
predominant and enduring valu and will
always direct his ultimate decisions and
aspirations toward that end.
The practical man, on the other hand, will
frequently admit that he does not know the
answers to many questions. While he will
live practicing in his lif the so-called state
of practicality, he will in some moments ad
mit the possibility of a gap in his realization
and consciousness. I think this point of view
shows that it is within the potentiality of man
to become a mystic, once his aim, as it were,
is in that direction. What I am emphasizing
is a correction of an erroneous concept which
is brought out by the popular sense of prac
ticality; that is, that only the practical is
normal, and anything speculative or mystical
is abnormal.
There are individuis in the so-called prac
tical man or woman category who believe
that any mystic phenomena or behavior is
abnormal. I believe that the opposite viewpoint is well expressed by William James,
writing in his Varieties of Religious Experi
ence: One conclusin was forced upon my
mind, that our normal waking consciousness
is but one special type of consciousness.
Parted from it by the filmiest of screens,
there lie potential forms of consciousness entirely different. Apply the requisite stimulus,
and they are there in all their completeness.
They all converge toward a kind of insight.
The keynote of it is reconciliation, as if the
opposites of the world, contradictoriness and
conflict, were melted into one unity.
According to James, then, all that is needed is the proper stimulus. The stimulation
to turn mans thoughts toward felds other
than those with which he may be occupied
most of the twenty-four hours of the day. As
stated at the beginning of these remarks, the
question is, what can be the stimulus? Possibly the arts, literature, mystery, the appeal
to the imagination are keys that lead men to

Page 60

formlate ideas that will impress upon them

the fact that the so-called practical world in
itself is not the final answer to all questions.
Perhaps the idealist and the mystic overlook the fact that to deal with the practical
man, we must show evidences of practicality
ourselves. Because one is mystically inclined
does not mean that he shuts himself off from
the world. The mysticthat is, true mystic
philosophyteaches that man lives in this
world to evolve himself.
It is only logical to conclude from that
concept that living in the world for the proc
ess of evlvement means participation. There
are so-called mystics, and have been at all
periods of history, who believe that only by
isolating themselves from the world, by entering monasteries, convents, or living in
isolated areas of the earths surface, cutting
themselves off from all association with the
physical world, is the means by which the
ultmate states of consciousness and awareness of God may be obtained.
In the Rosicrucian teachings, we state that
meditation and contemplation, as well as con
centration, are important factors in the souls
evolution, or at least in the evolution of the
soul-personality toward eventual unification
with the source from which it carne. We do
not teach that man should spend most of his
life in these processes. In fact, meditation,
contemplation, and concentration, used in
their pur form should be indulged in more
or less infrequently, but with the intention
and desire to gain all we can from them.
The individual who believes that the mark
of the mystic is the individual who stands
or sits with his eyes closed doing nothing,
wearing a peculiar garb, conducting himself
with behavior patterns which are differentj
from the rest of society in which he lives,
and trying to comer everybody whom he
meets and forc upon them some peculiar or
odd belief is even more misguided than the
practical man, who bases his whole future
on material vales. At least in this case, the
practical man has a philosophy, even if it is
materialism.
The undirected mystic or the misguided
individual who believes he is a mystic does
not even possess a philosophy. He has only
wild ideas of behavior and procedure which
bring about nothing for himself, nothing for
his fellow men, and do not lead him one
step closer to the realization of the ultmate

THE R O S IC R U C IA N FO RUM

purposes of being and the relationship of the

individual with God.
The so-called mystic who condemns the
practical man had better examine the prac
tical man carefully to see what might be
bneficial for him in the behavior of the
practical man.
My thesis is that the mystic, the real one,
is also practical. He lives in a world where
he participates in as much of its functioning
as he can because he knows his evlvement
is dependent upon learning and experience,
and that the world is the stage for this proc
ess. To attract an individual to mysticism,
we must live as if we were individuis
worthy of consideration. As individuis we
must uphold human dignity, the right of
each individual to think and arrive at his
own conclusions.
At the same time, we should radiate confidence, but we should not approach the in
dividual by first saying, I am a Rosicrucian;
I am a mystic; therefre, you should follow
me. We should approach the individual
with the challenge of example; that is by our
thoughts and our conduct make the indi
vidual who might not seem to be interested
in what we study and what we believe, see
in our overt behavior that we have vales
that are worth while.
Once such behavior is observed and obviously apparent to those with whom we associate, we can say, I believe that any degree
of lifes domination that I have gained, any
degree of happiness or success which is mine,
is due to the fact that I believe in a mystical
philosophy, that I am a Rosicrucian.
The individual whom we approach must
be influenced by ideas and behavior before
those ideas and behavior are branded with
any ame* This is a slower process. We are
riot prselyting; we are not trying to convert the world to a new system of thought.
The Rosicrucian is trying to evolve, and at
the same time direct his fellow men to the
realization of vales which may have more
profound meaning than those of the limited,
material world.A
The World of Spirit
In referring to the world of spirit, I am
using popular terminology. I am not using
spirit in the sense that this word is defined
in the Rosicrucian teachings. Spirit in the

PECEMBER, 1960

popular sense is anything that is not material,

while in the Rosicrucian terminology, spirit
is the imperceptible basis for the material.
We are taught in our early degrees that the
forces of cohesion and adhesin act to form
the actuality of the world, in other words,
matter.
These are the forces which cause the molec
ular construction of matter to sustain itself.
If these forces did not operate, then matter
would be transient, unsubstantial. A steel
girder which holds up a bridge might cease
to be a unit and disintegrate if it were not
for the operation of the forc called spirit
which causes matter to be and manifest as
an entity.
In the popular sense, spirit, referring to
anything of a nonmaterial nature, is an allinclusive word that has never been adequately defined; so in using the phrase the world
of spirit, I am here referring to a realm
which exists outside the world which we
normally consider to be our physical environ
ment. The world of spirit, then, in the popu
lar sense is what we might more technically
refer to in conformance to Rosicrucian terminology, as the world of the Cosmic essence,
or the world of the pur Cosmic forces.
It is an area in which matter no longer
exists except in potential form, where the
forces, vibrations, or other manifestations
that cause all else to be, exist freed of ma
terial and man-made limitation. This world
of spirit of the popular vocabulary is, then,
the world that transcends that which we
physically perceive. It is the world of being,
and in the Rosicrucian sense, the world in
which true vales lie.
We, as physical beings limited to the ma
terial world, are not free to enter this w&rld
of being that lies outside by merely desiring
to do so. We have to evolve to a point of
realization where we can fling off all physical
attachments and vales, as is taught in some
Eastern philosophies, and become aware of
the pureness of being and Cosmic manifestation itself.
In this sense what the popular term world
of spirit refers to, we might simply refer to
as the Cosmic, or that phase of the Cosmic
which does not include the physical world.
In it is the transcendent qualities of being.
In our awareness of physical phenomena we
perceive only reflections, to use the analogy
of Plato. The ideis exist outside this physi

Page 61

cal world, and what we are able to perceive

with our physical senses are only small imitations or reflections of the real thing.
Plato said that there is an ideal of all
things: There is, for example, an ideal triangle. Thus, all that man perceives and calis
triangles are imperfect copies of the ideal
the ideal existing beyond the physical plae.
If we examine the thought of man throughout the time since he became a thinking
being, it has always looked beyond the im
mediate world in which he lived. Man has
done this with many interpretations, and he
has drawn many conclusions. At the same
time, without taking into consideration the
conclusions and resultant beliefs of individ
uis, man as a whole has believed that there
existed some factor outside himself that in a
degree affected him.
In our modern world, we have been af
fected by the rapid advance of science, inso
far as it is related to the material world, and
have become more and more analytical. We
have become less and less conscious of the
importance of this intangible world, or world
of spirit that transcends the world in which
we live. In spite of this, man has continued
to look without, possibly to too great an ex
tent. By looking outside himself, he may
have missed the world which he might have
found by seeking for it within.
Many leaders and teachers have encouraged man to look within himself for real
valu; but in spite of these injunctions, man
contines to search outside himself. He believes it a challenge to expand his environ
ment, and that by the expansin of his
environment, mentally and physically, by
projecting his thoughts outward, he can in a
vicarious sort of way go beyond the limitations of the material world in which he lives.
We are told in commentaries of a popular
scientific nature that we live in the space-age,
an age in which man will extend his horizons
beyond this planet to which he has been confned through all time, at least so far as our
present history is concerned. Man is there
fore seeking ways and means to explore what
he calis outer space, that is, the space beyond
this physical planet upon which we live.
What he will find there he does not know,
but in being impelled to explore this area,
without admitting it, he is actually being
drivn by the same forc that impelled primi
tive man to believe that outside his immedi-

Page 62

ate environment was a different world, a

world of spirit, as he called it, in which there
were forces and functions that he could not
perceive or understand.
The modern scientist might be insulted to
have it said that his desire for the exploration
of space is so motivated. Fundamentally,
though, it is the same factor that caused
primitive man to believe thunder to be the
voice of a deity outside the physical world,
lightning to be that deitys anger, and many
other phenomena that arse outside his en
vironment to be similarly interpreted. Actu
ally, however, man in his exploration is just
reaching out as he has always done to a
different area of environment.
In attempting to lcate mans belief in life
as a continuing manifestation outside the
physical world, it is interesting to note that
few references exist to the possibility of life
in a material form existing outside the physi
cal world. It is believed that the ancient
Greek philosophers confined the world and
all manifestation within the planet earth,
considering that no physical life existed out
side of it. Aristotle believed that no material
bodies existed other than those on the earth.
There were references to the heavens, to the
planets and the stars, but frequently these
carried out the concept that anything off the
earth was in the world of spirit.
The earliest reference that has been
brought to my attention of the possibility of
physical beings something like ourselves on
other worlds was one made by Bernard de
Fontenelle (1657-1757), who raised the ques
tion as to whether other worlds in the uni
verse could be inhabited by physical beings
such as ourselves. He expressed the question,
leaving the great conception of the area out
side the world as being purely of a nonmaterial nature and raising in the mind of man
the thought that other beings similar to us
might exist on other worlds.
Man seeks to understand and explore space
today. In doing so, he is impelled by the
same impulse that caused him to be inquisitive about thunder and lightning or other
phenomena outside his immediate environ
ment. Whether man will find other physical
beings in the universe or not is a question on
which we can only speculate, but possibly the
ancients were not so far wrong as we might
first conclude.
Possibly there are conditions or circum-

THE R O S IC R U C IA N FORUM

stances beyond the physical world or the

physical universe that are still a world of
spirit;. Possibly there is an area of pur
being, of mind, where man can attain an
understanding of the working of these phe
nomena. When he has understood himself,
is free both physically and mentally from the
limitations of material environment and may
extend his consciousness to areas that lie out
side the environment beyond our universe,
he may enter what he has chosen to cali the
world of spirit.
We know that the universe is a vast accumulation of matter. We have examined
samples of other parts of the universe that
have come into the gravitational orbit of the
earth; therefore, we have reason to believe
that wherever there contines to be matter,
there will be a physical universe governed by
laws substantially the same as those that govern the physical manifestations of life with
which we are familiar on this planet. But
this does not mean that the physical universe
occupies the whole of being.
In fact, I believe it is only a very small
part because mans horizons can become only
as broad as his concept of being permits, and
matter is only one small insignificant mani
festation of the Cosmic forces that exist. If
we can consider space outside our concept of
it as being a gap between physical objects in
our consciousness; then the whole of being
must be a manifestation which transcends
the ability of man to comprehend.
Today our horizons have expanded beyond
our immediate environment. Communication
and transportaron have made it possible for
us to encompass the earth very quickly. We
are extending our consciousness beyond this
physical world now, bt if we are to under
stand ourselves and the Cosmic, if we are to
arrive at an understanding of a realm of be
ing that truly transcends all physical phe
nomena, we must realize that physical
movement, whether it be to the next room,
the next planet, or the next solar system, is
in itself not the answer to mans understand
ing of himself, the world of spirit or the
Cosmic realm.
Man has grown to the extent that he has
through the exercise of mental as well as
physical abilities. Keeping these in balance
and harmony is the key to his future growth.
If man is to understand what we now popularly cali outer space, he should go not only

DECEMBER, 1960

equipped with the tools and instruments of

physical science but also with the tools of
parapsychology, mysticism, philosophy, and
religin. He should go attuned to vibrations
and concepts that may supersede any means
of physical measurement that he has because
in the entire realm of being, which encompasses the Cosmic itself, there exist knowl
edge and experience about which man has
not the least idea.
He is not going to understand or measure
in terms of instruments that measure only
the physical environment with which he is
now familiar. He must develop a sensitivity
to those vibrations affected by thought, by
forces which we as Rosicrucians define as
Nous, the substance which manifests all
being.
If man is to understand being, he must be
attuned to all phases of it. At this point of
his evolution, he may fail in his conquest of
space unless he first realizes that the con
quest of self and the ability to relate that self
to a growing concept of being is the prime
requisite of his attempt to explore the unknown.A
The Origin of Man
A frater of Costa Rica says: What does
AMORC have to say relative to the theory
of the evolutionary origin of man as opposed
to the theory of special creation? Personally,
I am in favor of the first concept, as more
plausible and consistent with modern S ci
ence.
Rosicrucians are definitely in accord with
the theory that homo sapiens, or genus man,
is evolved from less developed organisms.
This, in our opinion, does not in the l^ast
detract from the spiritual evolution of man.
It does not deny him what we term a soulpersonality.
Christian theology, in its more orthodox
form, has clung to th special creation theory
as based upon the account in the Book of
Genesis in the Od Testament of the Bible.
The Od Testament, however, from an exegetical analysis, is a combination of legend,
myth, and historical fact. Centuries passed
before the Od Testament was collected and
reduced to a written form. Prior to that it
consisted of tales passed down by word of
mouth. Though having authoritative acceptanc, such accounts suffered from being

Page 63

passed from one to another. Furthermore,

they must be construed symbolically and not
all literally.
Man, however, recognizing his intellectual
supremacy over other living creatures, has
acquired pride in his status. He has chosen
to presume that he was specially endowed
with his attributes and was thus especially
chosen by the creator as an exalted being.
Nevertheless, man could see the evolutionary
effect, in his own immediate period of en
vironment, upon the culture of his own kind.
People, such as the Australian aborigines,
were obviously exceedingly primitive as com
pared to the average modern European. He
could also see the effect of education and association upon the offspring of tribesmen
brought from wild regions of Africa and introduced to modern civilization.
However, it was the theory of the descent
of man from a lesser species that seemed to
offend the human ego, and to place man
definitely in the category of an animal. Of
course, biologically and anatomically, any
observer could see that, organically, man is
dependent upon many of the same faculties
for his existence as are lesser living things.
But, if man presumed he was a special creation, then he Could consider his physical
form but a mere convenient pattern which
nature had found efficient to use and which
was given him simply to house his special
attributes of mind and soul. In other words,
that in which the human being excelled he
desired to conceive as an unique implanting
and conferring upon him. This satisfied the
ego.
Paleontology and anthropology have traced
man backward to beginnings of nearly a million years ago. Step by step backward, discoveries and study reveal a closer and closer
affinity between man and the anthropoid
apes. It discloses that there was a time when
a mysterious divisin occurred. Along one
line, many millions of years ago, there continued primates and monkeys, and along the
other line there evolved hominoids, that is,
man-like apes and eventually man, as we
know him.
The geologic period in which man apparently carne into existence, from a study of
fossilized remains found in certain strata of
the earth, is known as Pleistocene. This
period may be divided into the Lower Pleis
tocene lasting 500,000 years and the Middle

Pgge 64

and Upper Pleistocene of another 500,000

years. Man as a species carne into existence
in the Middle and Upper Pleistocene period.
However, as we have said, he had ancient
ancestors, millions of years previous, that in
their evolvement, contributed to his eventual
emergence.
Just where man had his origin, where he
first gained his stature as homo sapiens is
still a moot question. It is believed that
centers of evolution were Asia and Africa.
Climatic conditions undoubtedly had a con
siderable effect on the acceleration of the
transition from man-like apes to man. There
was the age of the great glaciation, of the
descent of great sheets of ice which moved
southward, driving all surviving life before
it. The great glaciers at one time covered
almost all of Northern Europe and large
areas of North America. Existing animal life
fled before the ice or was destroyed by it.
During this period, according to fossilized
remains, there existed in Europe the elephant, woolly mammoth, rhinoceros and
herds of horses on the steppes. In North
America there were great bears, lions, sabertoothed tigers, and camels, some of their
fossilized remains having been found in cave
deposits. This struggle for existence may
have quickened that evolution which brought
forth thinking and reasoning man. But from
discoveries made in recent times it has been
contended other great factors were likewise
involved.
The hominoid is described as a man-like
ape. It is said to have diverged from the
anthropoid line in the Miocene period some
20 million years ago. These hominoids looked
like apes but yet they had human-like capacities. They were small in stature and
science has named some of the types sterkfontein and swartkrans.
The brain case of the early man-apes, that
is, the skull that holds the brain, was in size
a little larger than that of the apes because
as the brain grows, so, too, do the bones that
cover and protect it. The brain size increased
rapidly doubling in size between the manape and man. Then, it slowly developed
thereafter, showing no substantial change
in the overall size for the last 100,000 years.
Determination of the appearance of the
man-ape has been made from several skulls
and a large number of teeth and jaws. The
pelvic remains show that they were bipedal

THE R O S IC R U C IA N FO RUM

(two-legged). The pelvis was quite unlike

that of the apes. It was short and broad like
mans and curved backward, carrying the
spine and torso in bipedal position. In other
words, the pelvis was so formed that it helped
the man-ape to walk erect.
The jaWs of the man-ape are less heavy
and more vertical than those of an ape. The
ape used his teeth for fighting and tearing,
the prognathous jaw making it easier for the
ape to attack and seize with the teeth. When
other means of defense were developed and
available, the massive extended jaw was no
longer necessary and the face consequently
became less heavy and more vertical. The
brain case of these hominoids was about 940
cubic centimeters, whereas the capacity of the
endocranial average European is 1500 cubic
centimeters. Existing primitive human races
have a brain capacity of 1200 cubic centi
meters. The great apes from which the
hominoid descended rarely exceeded 600
cubic centimeters.
It is generally conceded by anthropologists that mans early toolmaking was the
principal factor in the development of his
intelligence and his distinctive evolvement.
Behavior has an effect upon environment,
and environment, in turn, upon behavior.
At one time the ape-like man began to use
stones to acquire his food and to protect him
self. This was a decided change and an advantage. It caused him to concntrate upon
different external elements and to devise
means for their further application. This
concentration of purpose related to something
of the environment. It was the exercise of
intelligence and resulted in the further de
velopment of the brain.
The use of simple tools began before the advent of ancient man. There have been found
with the skeletal remains of the hominoids
eoliths, meaning dawn stones. These were
the crudest of stone implements. They were
mostly of flint which is practically indestruct
ible. They were apparently used to pry
food from objects and to cut it. Further,
such a fist stone, one fashioned to ft the
hnd, could be used as a lethal weapon where
the bare fist would not be sufficient to kill.
The Paleolithic period has been divided into
two parts: the Od Stone Age and the New
Stone Age, or Neolithic. This later period
lasted a few thousand years before man discovered metal. In this Neolithic period man

DECEMBER, 1960

had advanced to weaving and to the making

of crude pottery.
In the Neander Valley of Western Germany, nearly a century ago, a skull case of
what has since been called the Neanderthal
Man was found. This was not a man-ape,
but a man. Since then later findings have
made possible a complete skeleton of this
ancient man. Man still possessed ape-like
dentition, that is, large teeth but they were
distinctly human and not those of an ape.
It has been estimated that the Neanderthal
males were about five feet, four inches in
height and the females six inches shorter.
However, the physique of these men was
powerful. They walked slightly stooped with
head extended forward and the knees, it has
been theorized, were slightly bent. These
men sprang, of course, from much earlier
man, as the pithecanthropus (Java Man) and
the sinanthropus (China Man).
The upper Paleolithic culture produced
what may be termed the modern type of
man. The forehead was high and there was
a reduction of the heavy brow ridge, because
man was not using his face to fight and he
no longer needed the protruding bone over
the eyes to protect them. This more evolved
man is known as the Cro-Magnon Man. He
was nearly six feet in height. In fact, some
skeletal remains have been found to exceed
this. It is most interesting to note that the
brain case of the Cro-Magnon had a capacity
of 1700 to 1800 cubic centimeters, equal to
that of modern man.
The remains of some of their artwork has
been found painted on walls of caves. An ex
ample is the famous wall paintings of bison
in the cavern Font-de-Gaume, which were
originally done in red and brown colors.
Homo sapiens, the thinking, reasoning type
of human as of today, is estimated to have
emerged in the evolutionary process as recently as 50,000 years ago.
From the mystical point of view, we say
that man, as a spiritual being, only carne into
existence when he had evolved self-consciousness to the level that he realized his psychic
or soul consciousness. He then became soul
conscious, that is, a soul-personality. We do
not mean to imply that the Neanderthal Man,
for example, did not have this soul essence
or in fact that even the hominoids did not
possess it. They did. But it was without

Page 65

realization. Spiritual man thus was a much

later evolvement than physical and intellectual man.
Whence do we proceed from this stage?
What awareness or faculties will time bring
forth? Certainly, homo sapiens is not the
final word. As toolmaking resulted in arts
and crafts and a mdium of expression by
which man gave vent to feelings that evolved
into soul consciousness, so too, further philosophy, mysticism, and even science may
bring out qualities that will add to mans
self-development.X
Are There Absolute Truths?
A frater now addressing our Forum, says:
I would like to know why, if there is an
absolute self, there are no absolute truths?
Why are not mathematical truths conceived
as absolute truths in the sense that they are
positive facts that can under no circumstances
be changed or altered? Further, why might
not such mathematical truths be considered
laws that apply under all circumstances
whether of earth or elsewhere in the uni
verse?
Suppose one wears a heavy pair of greentinted sun glasses. The filter quality of the
glasses would affect the wave lengths of color
of all that he sees. To some degree it would
definitely change all other colors of the
spectrum by subtracting or holding them
back. Obviously, this will occur not in any
particular place or at any particular time,
but anywhere that he wears the glasses
where there are the usual visual conditions.
Everyone has had this experience with sun
glasses. We know that it is the glasses which
are altering the normal appearance of objects
as they would be seen without the sun
glasses.
But, suppose we had always worn sun
glasses and had never had a visual experience
without these tinted glasses! If that were
true, we would never have been aware of the
phenomena produced by the wearing of the
glasses altering the wave lengths of light reflected from objects seen. In such a condi
tion, normal visin, to us, would seem to
consist of what was experienced with the
glasses. Such visin would be to us the abso
lute, the unalterable. In fact, we could not
even conceive of any different visual state.

Pqge 66

This homely analogy is offered as an introduction to the discussion as to whether

there are such things as absolute truths and
whether mathematics is one of them. An
absolute truth would be a static condition,
never subject to variation (such as evolvement). If we consider Cosmic and natural
laws as absolute truths then we concede that
there is not a dynamic Cosmic, or universe,
but rather a static one. This notion is more
and more inconsistent with the findings of
science which advcate and reveal a relative
ly stable state, rather than an absolute one
existing in the universe.
But let us look at the matter from the
viewpoint of truth. There are, of course,
various philosophical definitions of truth. We
may hold that truth is that which has reality
to us, which is indubitable and which we
cannot refute. Then again, as that school of
philosophy known as the pragmatists would
say, we may contend that truth is only that
which has a practical and demonstrable end
and nothing more. All of this, we note, is
relative, to the human mind.
It is the mind of man which declares that
something has reality and is to be considered
truth that is irrefutable. Does the fact that
something persists in its nature, that is, as
classified in the categories of the human mind
and has sameness of appearance or quality
continuously, necessarily prove it to be ab
solute? Consider certain long cycles of
change in natureand in the Cosmiccovering eons of time. In relation to the entire
period of rationalism, the period of human
reason, such changes seem eternal in length.
The whl duration of mans ability to ob
serve and to reason as homo sapiens, is infnitesimally short in con trast to these
certain, slowly changing cycles of Cosmic
phenomena.
Generation after generation, century after
century, man is not able to discern with his
finite mindnotwithstanding his modern instrumentationany change in certain phe
nomena. These phenomena, then, he accepts
as absolute laws and truths. They are, for all
of his application of them, comparable to
what he corisiders as the absolute. However,
there were things thought to be absolute, unchanging, and positive in the past, that time
and evlvement have since shown man are
not so in fact. At one time, man thought the

THE R O S IC R U C IA N FO RUM

fixed stars were actually so. He had little

to determine that they were otherwise. He
has since learned that even our solar system,
the whole Milky Way is not absolute in a
sense of being in a fixed position in space.
Everything is moving in relation to other
relatively stationary bodies.
As for mathematics, it is well to accept it
as absolute for practical purposes, but only
relatively so, not so in fact. We cannot disprove our mathematical truths because they
are the pleroma of human reasonas of now.
They are the acm of our human categories,
the limitation of our power of discernment.
We have not the mental capacity at the
moment to see beyond the truths of our
mathematical rules. Consequently, they become laws to us. They are like the sun
glasses to which we have referred. We think
by means of such categories wherever we
are, and accordingly, what they reveal to us
seems absolute.
Immanuel Kant declared that man had a
priori knowledge; that is, he possessed within
himself sch categories, for example, as
quantity, quality, relation, and modality. In
other words, all external experiences, all sensations arising from impressions of the ex
ternal world, fell into these categories or
classes and thereby became definite points of
knowledge. It would make it appear that
such categories were then absolute truths
since all mens minds form their experiences
by one of these molds. But, again like the
sun glasses, they are but a mdium through
which experience is had, and in no way are
proof that the ideas are absolute and independent of that which shapes them.
jclt is sufficient for man to accept the idea
that there is reality, that it has no particular
form but is ever becoming somethingthat
something being related to mans ability to
fix it momentarily in his consciousness; that
is, to give it identity to himself. That fixing
may be for but a second, but it may continu
to have its particular form for eons of time,
seemingly changeless and absolute insofar as
the human comprehension is concerned.X
Is Cosmic Consciousness Sufficient?
A frater of South Africa rises to address
our Forum: I understand that if we attain
cosmic consciousness, we are guided in the

PECEMBER, 1960

way which will be to the utmost beneft of

each person, according to his particular needs
and circumstances (both spiritually and materially). In that case, why is it necessary
to have a goal in life?
For proper understanding of cosmic con
sciousness, we may reverse the order of the
words and say consciousness of the cosmic.
If we think of the cosmic as being the One
the totality of all order and manifestation,
both physical and spiritualthen it is, in sub
stance and function, an all-pervading intelli
gence. Cosmic consciousness then consists of
mans becoming conscious of the Cosmic
within himself and his relation to all reality
of which the cosmic is composed. Simply put,
mans consciousness has realization of the
greater consciousness and intelligence of
which his being is a part. In mystical parlance, it is unin with the ahsolute.
The result of such a cosmic experience is
greater illumination for the individual. By
illumination we mean a more profound un
derstanding. But understanding of what?
This illumination is not had in a parcelledout cosmic knowledge that is a unique and
different kind of ideation or language. Rather,
it is a reorientation or reassembling of our
existing knowledge. It is a reframing of our
experiences in new and inspirational ideas.
The effect of the idea, its objective, the end
to be attained, may be new to us but it is
framed in the terms of our language, education, and experience. If this were not so,
cosmic illumination would not be comprehensible to us. Neither would it be applicable
to our lives here and now.
The guidance of the cosmic is, in fct, the
revelation of an objective, a way to be
trayeled, an end to be attained. The cosmic
thus impels us as an urge rather than com
pete us as a forc. It behooves the individual
to interpret the inspiration, the revealed ob
jective to follow, in terms of the way of life.
In other words, before us lies this cosmic
revelation, this mission, for a period of our
lives. We then must adapt our personal pow
ers, our reason, memory, imgination, and
will toward its accomplishment. The cosmic
guidance will also assure renewed inspiration
periodically and provide strength and determination. From that point on, we are on
our own.

Page 67

If cosmic guidance were to lead us on

without thinking on our part, without the
exercise of our own powers and faculties, this
would constitute a blind fatalism. All that
would be necessary would be to make cosmic
contact, and then resort to a trance-like state
in which we would be motivated as a kind of
automaton. By this means we would not
learn of the cosmic function in our material
world. We would not know the laws involved
and what is in harmony with such and what
is not.
How could we develop our soul-personality
if we were guided like a blind person through
the maze of lifes intricacies? How could we
appreciate the cosmic gifts of our latent pow
ers? We seek to develop cosmic consciousness
so that we may experience the fullness of
self and its relation to all other reality and
to work in harmony with it. This is the only
guidance we can expect from the cosmic or
that we should rightly desire.
There is yet another advantage in this
cosmic guidance or cosmic consciousness.
Each of us, long before having such an
apotheosis or ecstatic experience, has perhaps
formulated particular objectives of his own.
These constitute what we sincerely believe
is the summum bonum or highest. good in life
for us. We even map out a specific course
of action to follow as a pattern of life, by
which this end is to be eventually realized.
Cosmic illumination in meditation, however,
will often reveal the error of our thinking.
It may show it to be fallacious, no matter
how idealistic our motive in establishing it.
Consequently, we are, by this guidance, giv
en the opportunity to rectify, to change, our
ideal and the method which we have assumed
to approach it.
Always, however, when there is a difference between our conceived way of life and
what is cosmically revealed, we have the
opportunity of choice. We mayas some do
disregard the illumined suggestion and
persist in accordance with finite reason.
Consequently, we may eventually learn,
sometimes too late, that our decisin was in
error.
It may be asked, How can one who is
cosmically illumined and has had revealed
to him such new self-evident truths, disregard
them for personal ideas over which his reason
has labored? It would seem that one who is

Poge 68

capable of such an afflatus of the soul would

realize the supremacy of cosmic illumination
over his own reasoning. Again, we must
understand that an experience of cosmic con
sciousness does not necessarily change the
mortal mind and will of man overnight. The
human ego is strong in its personal convictions and, therefore, must often be tempered
by the forc of human experience.
It must be further realized that all those
who have experienced that sudden illumina
tion that is cosmic consciousness have not
actually sought it. In fact, they may not
fully understood what they have experienced.
They may think of it in the limited, even
distorted, religious sense and, therefore, be
almost farful of the revelation which they
have. Consequently, with such a lack of appreciation, they are likely to be less inclined
to abide by it.
The mystic, the real student of the phenomenon, who knows its sacredness, and who
struggles by practice and meditation to attain
cosmic consciousness, is obedient to the il
lumination he may receive. To cast it aside,
to disregard it, he considers a sacrilege. Con
sequently, he then benefits from his moment
of illumination. Subsequently, his rational
guidance, the manner in which he orders his
life, is always in conformity with the inner
light which he has received.X
Projecting to Other Worlds
A frater now rises to say: Let us assume
that AMORC agrees that life probably exists
on other planets besides earth. Further
AMORC teaches that time and space are not
actualities and that projection or bilocation
of the human consciousness is possible. Why,
then, has no advanced occultist or mystic of
AMORC projected to the other planets and
stated with authority as to whether life ex
ists there or not?
We have said, in numerous articles on the
subject, that in all probability life exists on
other celestial bodies, whether in our solar
system or not. We cannot conceive that life
is a caprice of nature and just happens on
earth. It is quite reasonable to presume that,
wherever the physical conditions are sus
ceptible to the building of those molecules
that will generate and sustain the energies
from which life comes, there will be life.

THE R O S IC R U C IA N FORUM

It has been theorized that an energy charge

from space, eons ago, entered gases upon the
earth, producing nucleic acids and amino
acids or organic salts from which carne about
the phenomenon of life, reproduction, and
mutation.
This latest scientific hypothesis is not inconsistent with the Rosicrucian doctrines. We
contend that the positive polarity of Nous,
the universal Creative energy, impregnated
the spirit energy (the basic underlying substance) of matter and their unin brought
forth the phenomenon of life. Science, of
course, does not as yet know what electrical
forc or energy from space entered into the
gases that were the causal factor of life. It
has been further theorized that possibly cos
mic rays may have been the original cause.
Be that as it may, there is no indication that
earth alone was so singled out to be the
theatre of life.
In the reasonably near future space ex
ploration will establish the fact of life, of a
kind at least, on one or more of the planets
of our solar system. It may be a very simple
type of life, like algae or such single cells as
the amoeba, but nevertheless such would be
apodictical of the fact that life is not restricted to earth. Where there is life, it is
only a matter of favorable environment and
mutation to bring about the evolvement of
more complex organisms. Behavior and en
vironment help to develop intelligence and to
bring about evolved higher forms of life.
Officially, the Rosicrucian Order does not
believe that there are beings equal or superior
to man in intelligence on any of the planets
of our immediate solar systems. We hold to
this opinion because intelligent beings on, for
example, such planets as Mars and Venus
would find the means of making manifest
their presence to mankind in a way acceptable to all human beings.
We are quite aware of the flurry of inter
est in flying saucers and of the bombastic
claims of certain authorsand lecturers for
paywho profess to have secretly met men
from Mars and Venus. Others have even declared that they have journeyed on space
vessels to other planets. However, such statements are not scientifically acceptable. It is
true that commercial air pilots and others
have experienced strange celestial phenome
na, but that is not irrefutable proof that

DECEMBER, 1960

intelligent beings dwell on planets in our

solar system.
It would indeed, however, be very illiberal
to presume that there are not highly intelli
gent organisms dwelling on planets in other
solar systems and in remte galaxies. The
infinite number of such celestial bodies makes
it highly probable that the phenomenon of
life has been repeated many times on one or
more of them. In fact, on many such bodies
life has perhaps flourished and attained a
high state of development and then become
extinct even before our earth carne into ex
istence. Almost every thinking person will
agree that this speculation is a probability.
Theology has preferred to conceive man as
Gods chosen being and the only recipient of
soul, and the earth as the only habitat of
such beings. To think of life existing elsewhere was, to theology, to detract from the
eminence which man desired to confer upon
himself. In fact, Giordano Bruno, monk and
philosopher, was burned at the stake in Rome
by the church in the year 1600 for voicing
the opinion that this world was not neces
sarily the only inhabited one.
It is quite possible that intelligent life on
worlds tens of thousands of light years distant from ours, may not even have knowledge
of our speck of dustthe earth: Consequently, no attempt to contact it would be made
by them. Further, we cannot presume that
their organism, their particular configuration
or structure, and their sensory perception
would be the same as ours.
Their means of communication thus might
not be perceivable by usor we might perceive impulses from them and not identify
them as being a contact from an extraterrestrial intelligence. Suppose such beings possessed another sense faculty of which we
have no knowledge. Presume, too, that that
was the mdium by which they communicated. We would have no means of registering impressions from that organ; at least we
would have no consciousness of them. Consequently, such beings cold exist and they
would know of us, but we would not know
of them.
So far as projection or the extensin of the
psychic self into space is concerned, such a
projection of consciousness is mystically and
metaphysically declared not to be restricted
in any sense, that is, limited by such condi-

Page 69

tions as time and space. In other words,

projection appears to be instantaneous, regardless of distance. That being so, it would
seem probable that an advanced mystic
should have probed with consciousness interstellar space and determined personally
whether other beings equal or superior in
intelligence to man exist there.
The fact is that throughout the years a
number of individuis have claimed to have
done this. The tales they subsequently related, usually in books for popular sale, have
been fantastic. Oftentimes the elements of
their tales were very incongruous, at least
as regards what astronomy at present knows
about interstellar space. However, since the
experience was a personal and intmate one,
no other individual could refute it;likewise,
the one having the experience cold not substantiate it. Other persons would need to
accept these statements merely on belief
though often the details of the same would
strain ones credulity.
In our opinion, and it is merely assumption, many contacts which persons assume to
be with disembodied intelligences after death
are not so in fact, but actually may be psy
chic com m unication with extraterrestrial
beings. How many of the occasional strange
impressions and urges that we experience
quite unassociated with the pattern of our
personalitymay be from other minds in
space?
Now, we wish to be frank and issue a
warning. There are many persons who are
emotionally unstable, who suffer from minor
mental aberrations. Their ordinary behavior
is not erratic enough to be noticed by an untrained observer. Such persons are not capable at times of distinguishing between a
subjective experience and one of reality. An
image in their minds will have to them the
same vividness and reality as something objectively perceived by them. Con sequently,
these persons, having their imagination stimulated and quickened by the stories of flying
saucers and little green men from Mars,
begin to imagine such things in their minds.
As they think about them, they see them
selves on spacecraft and landing on planets.
Since these unfortunate persons cannot differentiate between the elements of their
imagination and fact, they relate the former
as actual experiences. They sincerely be-

Page 70

lieve that they have participated in such

events and they write and speak about them
with positive conviction. Often only those
versed in astrophysics and astronomy can
tell that their accounts are imaginary because
they describe things about a planet which
are scientifically undemonstrable. The credulous person is often misled by these unfortunate victims of delusion. After all, such
instruments as the spectroscope tell us, with
quite a degree of accuracy, whether a planet
has an atmosphere and whether it has gases
that will be destructive to life in any
form.X
Some Applications of the Law of the
Triangle
Each and every Rosicrucian strives toward
the attainment of mastership. Mastership is
exactly what the word implies, mastering
self. Mastership is therefore in its ultimate
perfection the control by the individual of
all phases of his being; a master should have
complete harmony with himself and with his
environment. The inner slf should assume
equal status with the objective or outer slf,
and intuition as well as reason, should be the
guide by which he lives.
This ideal of complete mastership is the
goal of all Rosicrucians. After the funda
mentis contained in the lower degrees of our
teachings are learned and mastered, it is the
function of the higher degrees by further
guidance, suggestion, and knowledge to di
rect the individual toward mastership and
eventual illumination. The monographs that
we study as we advance through the teach
ings will point out problems that will be encountered in the process of attempting to
attain mastership.
At the same time, they will indicate methods, exercises, and procedures which followed
will strengthen the psychic centers and assist
the development of the inner self. These ex
ercises and procedures are the heritage of the
Rosicrucians. They are the inner teachings
that we use in order to benefit from the ex
perience of others and be directed in our
own evlvement.
This study and each exercise that we perform with sincerity will aid the self so that
it may begin to comprehend the full implications of mastership and illumination. In

THE R O S IC R U C IA N FORUM

this way the Rosicrucian monographs serve

as a basic guide which the student needs to
consult and follow in order to direct his efforts toward mastership.
The most important area of the Rosicru
cian students work throughout our teachings
concems the efforts which he must make
toward the attainment of proper attunement
with the Cosmic. Attunement in this sense
is the relating of the self with the source from
which it carne. Through this attunement the
student also attains the self-knowledge which
is necessary in order to be aware of the psy
chic forces which may be contacted through
the inner self or soul. It is, after all, through
this knowledge of ourselves and of the soul
that mastership is made possible.
In one of the classes at the rcent Rosicru
cian Convention, I presented a demonstration
arranged with the help of the Rosicrucian
Technical Department. I am now repeating
that demonstration in such a way that each
Rosicrucian may make use of the exercises
in his own sanctum. They will reveal some
principies of mastership and attainment, and
at the sam time will prove some fundamen
tal laws of symbology as expressed by the
triangle, as explained in some of our earliest
teachings. Like all exercises, these are designed to assist you, but they can do so only
if you use them coriscientibusly and systematically.
The greatest problem that confronts the
student who wisfies to develop is the failure
to use consistently the principies and methods presented. It is like an individual at
tempting to learn to swim but refusing to
exercise those muscles and to practice those
movements which mean the achievement of
the hoped-for technique.
The performance of these exercises will
prove of valu to you in proportion to your
sincerity and your application of them. They
are in three parts, and their purpose is to
point out ways of assisting you to a better
degree of attunement with the Cosmic.
Through this attunement you will attain the
self-knowledge which can be further de
veloped through your own efforts. I repeat,
however, the key to mastership is contained
in the Rosicrucian monographs. No one exer
cise or set of exercises can replace the instructions in the monographs themselves.
These monographs have been prepared and

DECEMBER, 1960

Page 71

arranged to direct the student toward the

attainment of the self-evolution which he
seeks.
The philosophy of the Rosicrucian Order
emphasizes the principie of mastership and
evolvement, and the exercises which follow
are supplementary. They can be easily performed. They only aid you in re-establishing
certain principies within your consciousness
and help you to direct your consciousness to
ward the areas that you seek to evolve. In
this sense, they are comparable to the scales
that a musician practices, not in themselves
musical, but providing the opportunity to use
the instrument, the fingers, and the movements necessary to produce the music.
To perform these exercises, cut an equi
lateral triangle from a piece of plain or
colored papr or cardboard, large enough to
be seen plainly when you are seated in your
sanctum. It may be placed immediately in
front of you, or across the room if you prefer
to have a larger one. You should be able to
sit comfortably relaxed, and yet easily see
the triangle.
During the exercise, which consists of three
steps, it may be useful to you to have music
in the background. This is a matter of per
sonal taste. Music in itself will not assure
success with any exercise or experiment, but
to many people it is conducive to concentration and meditation.
The three parts of the exercise are as
follows:
1.
Place the triangle first in a position with
its apex upward. This, as explained in our
early degrees, is the triangle on the material
or physical plae. Some students do not understand the symbology of the position of the
triangle, and possibly this exercise will clarify it. Now sit comfortably and look at this
triangle with its apex upward, symbolizing
the material plae. Man, a dual being, residing on the physical plae, must reach
upward toward the Cosmic and Cosmic unity,
if he is to be aware of Cosmic forces. This is
the principie symbolized by the triangle with
its base on the physical level and its point
up toward that area which we conceive to be
the Cosmic sphere. While you look at the

triangle, relax, mentally reaching upward to

ward the Cosmic. Direct your thoughts
toward the apex of the triangle, toward the
Divine source, and attempt to contact it.
2. For the second part of this exercise,
reverse the triangle, placing it with its apex
downward. This is the triangle on the im
material, divine, or psychic plae. It is sym
bolic of the dual Cosmic forces descending
toward the material plae to infuse the
individual and all physical being. During
this exercise, while meditating upon the tri
angle, make yourself receptive. Visualize the
dual polarities of the Cosmic directed down
ward toward you and inwardly stimulating
you.
3. The third part of this exercise is an
exercise purely in meditation. It will give
you the opportunity to meditate on the two
previous parts of the exercise. By visualizing
the triangle in both positions, that is, on the
material plae and the psychic plae, as well
as one overlapping the other, you will have
a six-pointed star. (If you prefer, you may
use two triangles, one superimposd upon
the other so that you will see both combined,
a triangle with the point upward and one
with the point downward.)
In this exercise, you are symbolically combining the two forces of the Cosmic, or the
two principal forces of the universe, pouring,
as it were, the constructive forces of the Cos
mic upon us. Here is symbolized the forces
which we can realize and of which we can
become aware, as well as the striving of the
individual to reach upward toward them.
Mans own growth, his own body, his soul
evolving within him, iilustrate his realization
of Cosmic forces and his reaching toward
them and in turn their reaching downward
toward him.
This is the symbol of the Orderthe Rosy
Crossthe cross being a symbol of mans
body, and the rose being the symbol of the
evolvement taking place. As the rose unfolds, so man evolves. His inner self can also
unfold. With the assistance of the outer self,
through incamation after incarnation, the
inner self eventually reaches a state of final
attainment of mastership and perfection.A

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The Mystical Life

The God Goncept
Self and Soul
Love and Desire
Living Fully
Light and
Illumination
Death The Law
of Change
Causality and Karma
Karma in Effect
Entering the Silence
Meditation
Nature of Prayer
Affirmations Their
Use and Misuse
The Lost Word
The Technique of
Initiation
Occultism, Hermeticism, and
Esotericism
Illusions of the
Psychic
Superstition
Nature of Dreams
Prediction
Mastership and
Perfection
Spirituality
Cosmic Consciousness

An Amazing Revelation for

Attaining Personal Power!
Do YOU

KNOW that happiness begins with yourself? Are you

continually torn by a conflict of desiresa restlessness that makes this
or that seem necessary to have or to do? Do you find that things once
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Now you can leam which of your feelings to discard as enslaving
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that points out how you can take recourse to your inner consciousness.
There you may find a sanctuary from the bitter disillusions that spring
from wrong thought and action! The Sanctuary of Self is written in
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goes into the mystical valu of entering the silencenot as an escape
from reality and the duties of life, but as a means of discovering new
visin that makes for accomplishment.
In this book the author, Ralph M. Lewis, F. R. C., Imperator of the
Rosicrucian Order, A.M.O.R.C., brings to you the results of his years
of experience with the practical aspects of mysticism. The book con
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February, 1961
Volu me X X X I

No. 4

Rosicrucian Forum
A

p rv a te

p u b lic a to n for m e m b e rs of A M O R C

GEORGE EM IL MEEKER, F. R. C.
Inspector G eneral of A M O R C for the State of Ohio

Page 74

THE R O S IC R U C IA N FO RUM

Greetings!
V

P O P U L A T IO N A N D B IR T H C O N T R O L

Dear Fratres and Sorores:

Much has been written recently on the
subject of population explosion. Anthropologists, biologists, ethnologists, and sociologists have expressed themselves pro and
con upon the potential dangers of mans
gradual crowding of this planet. The rational
conclusin is that, if the population ratio
increases, within another two centuries many
essential natural resources of the earth will
be seriously diminished.
It has even been theorized by a mathematician that the population density in habit
able areas of the world will so increase that
it will be difficult for the human animal
to find standing room. These scientific
speculations have also admonished that a
continuation of the tremendous population
expansin will crowd out the growing of
food for animals. All available fertil land
will be required for food production to be
directly consumed by the vast hordes of
humanity.
To mitgate this alarming picture, others
have held that scientific progress and tech
nical development will convert now large
arid wastes into huge new food-producing
areas able to provide for the needs of the
surging waves of humanity. This solution
in tura has been counteracted by distracting
statistics that reveal a growing shortage of
water for human consumption, agriculture,
and industry. Many industries use thousands of gallons of water daily to produce
such things as paper and plastics, for ex
ample. Other industries contamnate streams
and rivers by their operations. Huge and
expensive reservoirs for the storage of water
are not equal to the increasing consumption
by an expanding industry.
Considerable money is being spent both
in the United States and elsewhere by pr
vate enterprise and by government to find
an economical way of converting sea water
to fresh water. The cost per acre-foot is at

present excessive for irrigating land. The

cost of conversin would have to be infini
tesimal in order to make it feasible since, in
addition, it would be necessary to transport
the water hundreds of miles to parched areas
on each continent. It so happens that many
of the great wastelands in need of the magic
touch of water are a considerable distance
from the sea. Sometimes there are also great
mountain barriers between, which would
have to be traversed.
Will population wait for science and technology to find a way to serve it? Or is it
essential that the population increase be controlledeven by legislation, if necessary? A
successively proposed remedy has been hirth
control or, as it is otherwise known, contraception. When in modern times this was
publicly presented, it at first raised consid
erable objection, particularly from organized
religin.
The term, birth control, meaning not abstinence from intercourse, but the use of
mechanical and chemical means, was first
used by Margaret Sanger in the publication,
The Women Rebel, 1914. However, as
early as the year 1877 Annie Besant was
prosecuted for circulating a book advocating
contraception. The subsequen t litigation
aroused considerable publicity for the sub
ject.
Eventually a league for the dissemination
of birth control information was established.
The league claimed that poverty and sex
starvation could be avoided by early marriages and small families. In the year
1921 the United States Birth Control Or
ganization was established and Mrs. Sanger
was its first president. Since then similar
leagues and organizations have been estab
lished in Japan, China, and India.
The birth control organization, notwithstanding the opposition, principally of some
religious sects, has won to its support many
intelligent persons and scientists of note. Its

Page 75

FEBRUARY, 1961

researches reveal that preventive medicine

has been one of the greatest causes of popu
lation increase. In other words, it is the
deterrent to many diseases which formerly
and periodically exterminated millions of
lives.
Preventive medicine became particularly
effective in the 19th century. As a result
in England, for example, the population increased in that century from 9,000,000 to
32,500,000. Most certainly there is every
evidence that medicine and allied sciences
will further increase longevity and, as well,
reduce the mortality rate of the newborn.
We see the results of this in the more advanced nations of the world today. But this
technical knowledge will not be limited to a
few nations. It is, and should be disseminated throughout the world, resulting, however,
in further population increase.
The opponents of birth control have in the
past advocated the raising of the standard
of living as a population deterrent. They
have presented statistics to prove that in the
past prosperity has brought about a reduction in fertility, the classes in the upper
economic brackets having far fewer children.
This, however, contradicts itself. First, why
would those in the upper economic levels
have fewer children?
It would not mean that they would resort
to sexual abstinence any more than those of
the lower levels. It does mean that those
economically superior in most lands would
have greater access to contraceptive education, and would practice the same. Secondly,
in the last decade in the United States the
nation has experienced one of the greatest
periods of prosperity in its history. With
this prosperity the fertility has not been cut
but the number of children per family has
increased.
From a biological and social point of view,
what is the advantage in congesting the
earth with teeming millions of persons? The
greater the population, the greater the social

problems that arise. These are the need for

food, expanding educatin, provision of
clothing, the complexity of housing and
transportation, as well as the complication
of moral standards and the need for greater
restraint of the spread of crime.
Is it not far more advisable to raise the
quality of human life rather than to have
quantity? The average family in such na
tions as, for example, the United States,
countries of the British Commonwealth and
France, finds it increasingly difcult eco
nomically to provide college and university
education for its children. To give two
children a college education taxes the finan
cia1 resources of the average American
family. To give three or four children such
advantages requires that one make a tremendous sacrifice or be wealthy.
Generally, religin takes the stand that
the function of procreation is a sacred and
holy gift to humanity. In essence it asserts
that man has no right to profane that gift
for sexual pleasure alone. Sexual relations
must, therefore, be for the bringing forth of
children. This idealism conveniently overlooks that sex is an appetite or desire which
is natural to man.
It was given to man by nature and nature
is a divine function as religin would say.
The indulgence of an appetite that neither
degenerates the body, mind, or spirit is cer
tainly logically not morally wrong. It can
not be shown that sexual relations within the
bounds of reasonable conventions of society
are morally degenerating.
The Romn Catholic Church is the foremost protagonist of the antibirth-control
propaganda. Cardinal Bourne, a former
archbishop of Westminster, in a lengthy
opinion on the subject said in part: Birth
prevention is supremely evil because it is a
sin, that is, an offense against a personal
God, the fear of whom is the beginning of
wisdom, and experience shows that the fear

E ntered a s Secon d C lass M atter a t the P o st O ffice a t San Jo s , C a lifo rn ia ,

u n d er Section 1 1 0 3 o f the U. S. P o sta l Act o f Oct. 3 , 1 9 1 7 .

The Rosicrucian Forum is Published Six Times a Year (every other month) by the Departmenl
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Page 76

of committing sin is the only adequate reason deterring people from this practice.
This view of the church is substantially
true. In other words, the average religionist
who will not practice birth control fears it as
sin. His objection is not founded upon any
rational grounds. Even those religionists
who admit the advantage of birth control to
society as a practical solution to excessive
population, reject it solely because it is a
sin, proscribed by their religin. Would it
not seem more morally circumspect, more in
accord with that divine love and compassion
expounded by religin, if men were to raise
well a few children rather than to have many
who by circumstances must be neglected?
Mystically, any function of man, even an
appetite, which is not perverted, is not
spiritually ruinous to the individual. Certainly sexual relations within the marital
status are not degrading to the conscience
of the individual. Further, it is hypocrisy
to assume that every child born in wedlock was conceived with intent. Modern
psychology and psychiatry have sufficiently
established the fact that sexual relations are
a factor in helping maintain mental health
and tranquility. Celibacy or unnatural restraint can, and often does, have serious effects upon the personality, regardless of the
idealism of the motive behind it.
We venture the prediction that, if there
is no adjustment to meeting the population
explosion in the relatively near future, there
will be legal restrictions placed upon procreation. As it is now required in many
countries of the world that individuis intending to marry must first pass physical
examinations before obtaining a license, so,
in the future it may be required that indi
viduis obtain permission from the state be
fore they can bring a child into the world.
Only those having the health, mentality, and
other required standards may be permitted
to raise a family.
Further, the number of children may be
strictly limited in relation to the mortality
ratean enforced practice of contraception.
Religin in the past in various parts of the
world has had to become realistic and adjust
to circumstances, and it may be compelled
to do so again.
The only other speculative solution to the
problem, except the destructive catastrophe
of a thermonuclear war, is planetary migra-

THE R O S IC R U C IA N FORUM

tion. Even though this latter is pssible

someday, the present population increase
will outrace in time mans ability to transport millions of persons to a distant planet
and make such a place habitable for them.
Fratemally,
RALPH M. LEWIS
Imperator
This Issues Personality
As we review the lives of those who
serve AMORC in various official capacities
throughout the world, it would seem that
their experiences in life were a particular
training for their future Rosicrucian responsibilities. Their lives are an admixture of
academic study, menial tasks, a challenge of
orthodox conceptions, and a restless seeking
for an undefined something.
The life of Frater George Emil Meeker,
Inspector-General of AMORC for the State
of Ohio, follows such a pattern. Frater
Meeker was born in Paducah, Kentucky,
on February 16, 1915. His father had a
small but very choice personal library of
good books. George had access to these at
an early age. He thus was reading the
classics before he knew there were any
other kinds of books.
Frater Meekers father was of a religious
spirit, yet did not compel his young son to
accept any particular creed. At thirteen,
however, George joined a church in the community; but even at that age he found many
of the sects doctrines not consistent with the
facts of life which were his experience.
After graduating from high school, Frater
Meeker worked for nine years at various
jobs in a dairy. During lunch hours and at
night he studied bookkeeping, shorthand,
typing, and took a course in college English.
The advent of war in 1941 brought him to a
crossroads in his life: He had been recently
married. He left the dairy and began a study
of radio in preparation for military service.
In 1943, he entered active duty in the signal
corps which took him to England, France,
and Germany.
Frater Meeker relates that he acquired a
mystical outlook during this service period
in World War II. The grim realities of war
caused him to take a new view of life and
its purpose, to reorient himself, to fashion
new ideis for future fulfillment, and to re-

FEBRUARY, 1961

ject many preconceived notions. He found

happiness in the consideration of the welfare
of others. As he says, It was the happiness
that follows the renunciation of the self.
After his military discharge in December,
1945, Frater Meeker entered Murray State
College in Kentucky. Being married, he had
an additional burden and took various jobs
to support his family while carrying on his
studies. He gradated in 1948, transferring
in the fall of that year to the Gradate
School of Business of Indiana University.
Having received his Masters Degree, he left
Indiana University, moving to the State of
Virginia. At Emory and Henry College, he
taught various courses in the business cur
riculum of that institution. At the same time
he cooperated with the local Methodist
Church, teaching in its Sunday School, first
informing the clergyman that he did not sub
scribe to all of the tenets of the sect.
1949 was a year of change for Frater
Meeker. Though the specialized knowledge
of the University provided him with many
new facts, there was still a vacuummuch remained unanswered about life and his relationship to it. There was a h aun tin g
uneasiness. During this period an aged
friend of the family made reference to the
Rosicrucian Order, AMORC and its valu.
Frater Meeker remembered this, recalling
The Little Brown Casket, published by
AMORC, which, by chance, he had found in
his fathers library among the works of Elbert Hubbard. Years before he had delved
into the subject of metaphysics, but now his
interest was definitely whetted. Eventually
it brought him to the threshold of the Rosi
crucian Order, AMORC.
Frater Meeker served as District Commissioner of AMORC after moving to Troy,
Ohio. He subsequently served in the several
offices of the Elbert Hubbard Chapter in
Dayton, Ohio, as Guardian, Chapter Secretary, and Master. He served as Secretary
for the Tri-State Rosicrucian Rally and as
Secretary of the Dayton Past Masters Association. In August, 1959, the Grand Master
of the Order appointed him Inspector-Gen
eral for AMORC in the State of Ohio.
Frater Meeker has an able helpmate in his
wife, Soror Louise Meeker. They have a son
thirteen years of age.
His present occupation is Editor of technical publications for a large manufacturer

Page 77

of equipment. Aside from that and his Rosi

crucian activities, Frater Meeker finds time
for occasional fishing and camping trips,
writing, and playing the piano. This balancing of our natures with the demands
made upon us in life is one of the prime
objectives of the Rosicrucian. In this regard,
then, Frater Meeker exemplifies the modern
Rosicrucian.X
Souls of Atheists
A Soror, addressing our Forum, says: I
would like comment on what happens to the
souls of agnostics and atheists. Do they ex
perience reincarnation and, if so, would their
lives be the same again? What punishment
is theirs?
There is a very definite distinction between an agnostic and an atheist. An agnostic is one who holds to the nescience point
of view. This means that he conceives it as
impossible for the human mind to know of
any first cause such as a God or universal
Mind underlying reality. The agnostic fur
ther contends that man cannot know in a
demonstrable manner whether he actually
has such a quality as soul.
Succinctly, an agnostic believes that it
does not lie within the power of a human
mind to determine whether there are powers
and intelligences which transcend nature or
whether they are even inherent in its order.
The agnostic is in most instances a skeptic,
willing to know if what is to be communicated to him can be reduced to an objective
form of knowledge, that is, one perceived by
the senses.
An atheist, on the other hand, is one who
professes to believe that there is no God,
Supreme Being, Divine entity. He contends
that there is no transcendent intelligence. In
this sense, a thoroughgoing naturalist may be
considered an atheistone who advocates
natural law and a mechanistic universe as
being the ultmate, and who does not recognize a teleological or mind-cause working in
or behind nature.
All who profess to be atheists are not so
in fact. There are many who reject a par
ticular concept of the divine. In their own
intmate experience and in accordance with
their level of consciousness, they cannot accept a certain interpretation. Perhaps they
have no other equivalent notion to substitute

Page 78

for it, and therefore they desgnate them

selves as atheists.
For analogy, such an individual would be
like one who declares his dislike of literature
only because one type of reading material
is offensive to him. Actually, his dislike
would be caused by his ignorance of all else
in literature. In fact, there, no doubt, would
be much in literature which he would find
to his great liking if he were acquainted
with it.
There are many whose only contact with
religin has been with some form of semiprimitive theism. They could not accept a
personal deity, or an anthropomorphic God.
To them, this would be beneath their intelli
gence, atavistic, a throwback to primitive
notions. As well, they would find such views
incompatible with science, in which they
may be well versed. For example, the indi
vidual who is an anthropologist, a biologist,
or a paleontologist would hardly accept a God
of arbitrary fat, one who created all things
as a spontaneous creation just by His will,
alone.
To such individuis such ideas would not
be consistent with the laws of nature with
which they are constantly working. They
might have found thousands of examples of
the evolutionary process of nature; conse
quently, such religious doctrines might seem
absurd and contrary to their intelligence. If
an individual has not pursued philosophy and
mysticism to gain other viewpoints, he may
quite probably consider himself an atheist
with Respect to this particular God concept.
Such presumed atheists, however, may
have a very definite spiritual consciousness:
may experience a sense of well-being when
doing what their conscience determines for
them as good. Too, they may subscribe to a
code of high moris and ethics. They would
perhaps also inveigh against what men ordinarily term evil, but would deny that this
attitude or behavior on their part was Godinspired because they cannot accept the
God-idea with which they have become
familiar.
We have known individuis who considered
themselves atheists who, when the doctrine
of mystical pantheism was explained, found
themselves wholly in accord with it. The
notion that a motivating cause, a supreme
consciousness pervades all and underlies the
phenomena of nature, would not contradict

THE R O S IC R U C IA N FORUM

their own experience. They would admit that

a unity appeared to underlie all phenomena
and to persist.
The unity, itself, explained as a consciously motivating forc, would seem a resonable
explanation to them. Further, if one called
that consciousness divine because it was
infinite and immutable, that idea too, would
not be objectionable. If asked whether they
felt it necessary to worship this supreme
power, they would certainly admit to feeling
humble before it.
Further, they could most certainly not but
have the greatest respect for such a majestic
manifestation. If they were then asked
whether they did not believe that an ultmate
idea of man should be to understand such a
Cosmic cause and to work in harmony with it
as the summum bonum of all existence, they
would further agree. When one feels and
thinks in this way, he is not in any sense
irreligious or is he by any means an atheist.
The fact remains that there are those who
nevertheless proclaim themselves to be athe
ists in that they deny any spiritual, any
divine, or transcendent power in any manner
of expression. To such persons there is just
energy and matter: Life, with its attributes
of consciousness and mental processes, is but
the result of a particular interplay of energy
and matter.
Even so, such men are not wholly atheistic
in their living, only so in their philosophy,
and in their intellectual expression. After
all, they are governed by the same deepseated emotions and psychic impulses as
other men are. They will display compassion, mercy, justicein fact all the virtues
that religin attributes to the God-impulse.
Behaving thus, they are in harmony psychically with the impulses that they cannot
altogether explain on psychological grounds
or as being merely the effects of the nervous
systems and glandular responses.
The question is: Will one who lives a life,
morally circumspect, who displays the high
est human qualities of rectitude, and who at
the same time recognizes no spiritual being
or power, be penalized in any manner for
that lack? Will he forfeit any spiritual rewards that others may have?
First, let us say that such an individual
does not lose his soul, (which is an od theological fallacy). The soul is not a segment,
but the vital life forc which flows through

FEBRUARY, 1961

Page 79

men and is thus of the universal soul con

sciousness, or mind. This soul forc, as we
may term it, can no more be degraded by
human thought and action than can the form
of an electric lamp alter the line current
flowing through it. It is the personality
which concerns usour behavior in relation
to the divine qualities which we evolve, and
over which we have control.
One who refuses to recognize the infinite,
the divine element of himself, however, loses
the opportunity to resort to it and its connections. To deny the Cosmic is not to be
punished by it, because karma is not retributive. But such a denial is in effect a closing of the door to that psychic and physical
stimulus that we can have by recourse to
this immanent power.
We may think of the Cosmic, in the sense
of nutrition, as a food. If one refuses to
recognize the existence and need of food, he
suffers accordingly. It is not the food which
in any way imposes a punishment upon him.
He rather suffers from malnutrition, a lack
of sustenance and from physical depletion,
experiences illness and even death because
he does not eat. What he suffers is self-imposed due to ignorance or wilful neglect.
This, then, at some time in life, is the ex
perience of those who persist in atheistic
behavior.X

About Our Officers and Staff

Who are those who are employed at the
Grand and Supreme Grand Lodges at Rosi
crucian Park? What are their qualifications
and obligations?
The Supreme Grand Lodge is the legal,
corporate body of the Order. It consists of a
board of directors (five persons), of which
the Imperator is president. There is a Su
preme Secretary and Treasurer, which position is held by Frater Cecil A. Poole. This
body is a nonprofit Corporation. It holds in
trust the properties and funds of the Order
to further its objectives, and is governed by
its articles of incorporation and the Constitution of the Supreme Grand Lodge.
The executive officers of the Supreme
Grand Lodgethe Imperator and the Su
preme Secretary and Treasurermust give
their entire time to the work of the Order.
This means every working day of the week
and many evenings and weekend hours as

well. They receive nominal salaries for their

labors and responsibilitiesmuch less than
they might receive for similar duties in the
commercial world.
Aside from their salaries, they receive no
bonuses, hold no shares of stock, and receive
no gratuities, dividends or emoluments of any
kind. No member of the board has any financial interest in the assets of the Order.
The Constitution of the Supreme Grand
Lodge,* Article VI, Section 2, reads in part
as follows:
This Corporation shall have no capital
stock or is it organized or shall it be
operated for pecuniary gain or profit or
will it distribute any gains, profits or
dividends to the members or officers of
the Corporation or to any other indi
vidual. The property, assets and net income of this Corporation are irrevocably
dedicated to the purposes for which the
Corporation is formed and no part of any
property, assets or net income of this
Corporation shall at any time ever inure
to the benefit of any director, officer or
member thereof or to the benefit of any
prvate individual.
Section Three reads:
All its funds and property shall be
held and devoted toward the extensin
of its objects.
The other three members of the board of
directors, not being officers, and not devoting
their entire time to the work of the board,
receive no salary. They do receive a small
monthly fee for their consultation and participation as directors.
The Grand Lodge officers, appointed by the
Supreme Grand Lodge, hold office at the
pleasure of that body. They are paid a
nominal salary for their work and ability and
are obliged to give their entire time to the
Order as are the Supreme officers. Thus, no
Supreme r Grand Lodge officer has any pr
vate profession or business activity.
The financial records of the Supreme and
Grand Lodges are audited annually by an
established public accountant who is not a
member of the Order. These audits are on
file at the Supreme Grand Lodge and are
inspected by the voluntarily composed membership committees at each International
Convention in San Jos. Their findings are
reported to the assembled Convention of Rosi
crucians. The committees, likewise, may in-

Page 80

spect the financial accounts of the organiza

tion with the accountant and confer with
local bank officials where the Orders funds
are deposited.
An individual becomes a Grand or Su
preme Grand Lodge offcer by first having
the necessary qualifications. He may need
to be one who has been an active member of
the Order for several years. He must have
an acceptable academic background and cer
tain training in speaking, writing, or administrative activities. Further, he must have
been an officer, administrator, or ritualistic
offcer of a subordnate AMORC body, such
as a Lodge or Chapter. A still further requirement is that of having been engaged for
several years as a staff employee or depart
ment executive at the Grand Lodge.
In addition to Supreme and Grand Lodge
officers, there are department heads or executives. These are members of the Order
who have had certain specialized training
before having been employed by AMORC,
such as in the field of accounting, editorial
experience, secretarial, stenographic, etc.
Rarely are they immediately given the headship of a department; usually, they begin in
a subordnate capacity and are accordingly
promoted as they prove their efficiency and
worthiness. They must devote their entire
time to the work of the Order, and are compensated for such by the Supreme Grand
Lodge.
Those who answer membership correspondence must be members of AMORC who
are in advance of the degree in which they
correspond. They must have certain educational requirements as well, and they must
engage in outside study in addition to the
Rosicrucian teachings in order to qualify.
The answering of correspondence is a difficult
task. Some members express an opinion.
They do not actually ask a question in their
letter; but they think of what they write as
if it were a question. Consequently, when the
particular point is not mentioned, the mem
ber is offended and declares: My question
was not answered!
A subsequent examination of the letter
reveis that it actually did not contain a
question; the member in the course of his
letter just saying, for example: In my opin
ion all living things possess the essence of
soul. Such is obviously not a question, but

THE R O S IC R U C IA N FO RUM

the member may think of it as being a ques

tion and expect a reply to it. On the other
hand, the instructors who answer corres
pondence cannot guess what the member assumes to be a question. They can only
devote themselves to actual questions asked.
There are nearly two hundred other
persons employed on our staff. They serve
in such capacities as janitors, gardeners,
mechanics, truck drivers, stenographers, sec
retarles, museum curators, techn icians,
watchmen, clerks, typists, printers, proofreaders, editors and translators. Not all of
these are members. This is because some of
the duties do not require a confidential,
member-relationship. Certainly, a gardener
does not have to be well versed in the Rosi
crucian teachings. Further, it is not possible
to obtain enough members in this city for
every position required. However, everyone
having to do with the membership corre
spondence or the teachings of the Order is a
Rosicrucian.
Work at Rosicrucian Park requires the
same diligence and conscientious application
as does similar work elsewhere. Taking
shorthand or typing a letter for AMORC is
no different from doing the same type of
work for any one else. Although every em
ployee has congenial surrundings, situated
in a beautiful park, he is expected to work as
diligently as he would anywhere else.
Unfortunately, members who come to San
Jos from other places and eventually may
be employed here, sometimes imagine that
working for AMORC means fewer hours of
work, less concentration, and less devotion
to detail. They soon learn, however, that this
is not so. When we are occupied with the
material side of the Order, we must think
in terms of efficient operation and economy.
If we were to make exceptions in our administration because one person was a Rosi
crucian, we would then require many more
employees than we now have.
That would really be a dereliction of our
duty as officers because we must give the
members throughout the world, our fratres
and sorores, the most service, in the most
efficient manner possible. To do otherwise
would mean increased operational costs, and
the immediate increase of membership dues.
In our rituals we often use the od Rosi
crucian term, Work and worship. In our

FEBRUARY, 1961

administrative departments we work, and in

our sanctums and Temple Convocations we
worship.X.
* Copies of the Constitution of the Supreme Grand
Lodge are available to members at 50 cents each.

Is Meditation Passive or Active?

A frater, addressing our Forum, says:
recent experience with a church group
caused me to question the valu of medita
tion without some guidance as to acceptable
goals. There the idea seemed to be that any
contact would by itself be valid. Is medita
tion a passive Or a positive process? Does it
open the consciousness in any way to detrimental influences?
Meditation is a mental and psychic proc
ess, but it must not be confused with
concentration and contemplation, as is so
commonly done. Failure with meditation is
often due to this lack of distinction and in
using another mental function with the be
lief that the same is meditation. Concentra
tion is strictly an objective procedure. It is
a focusing of the consciousness, the attention,
upon a certain type of stimuli, to the exclu
sin of other impressions,
For example, as you read this, you are
concentrating upon visual impressions, what
your ejes receive and the images that arise
in your consciousness as visual sensations.
If someone suddenly spoke to you, then
there would be a transference, a refocusing
of your attention, on auditory impressions,
the sound of the voice. With concentration,
then, you are always kept in an objective
state.
Contemplation, conversely, is a subjective
condition of the mind. It is a process of
reasoning, of calling forth ideas from memory, of evaluation of experiences had, wheth
er of the immediate or remte past. When
we contmplate, we analyze; we are, figuratiy e ly , turning over and over in our minds
an idea or a conception, viewing it from
different mental aspects. Obviously, this
subjective state is related to the objective
one. By contemplating, we are also concen
trating, we are focusing our attention. The
difference is that, in contemplation, we have
introverted our consciousness, that is, we
have turned it inward to be responsive to
ideas called forth from memory or impres

Page 81

sions recently perceived objectively. From

this we see that most persons, when they
say they are to meditate upon a problem,
actually mean they are going to contm
plate it.
Meditation, mysticallyand traditionally
is the transformaron of consciousness. It
is the using of a different evel of conscious
ness, whereas concentration and contempla
tion use the same level of consciousness but
in a different way. The mystic medita tes.
He seeks to raise his consciousness or rather
to have his self experience reality on a differ
ent level of consciousness.
Let us use a simple analogy to make this
distinction more comprehensible. We shall
consider the stories of a tall office building
as being levels of consciousness. The first
story is the objective one. There are many
doors leading off this first story. One door
is indicated as Perception and Concentra
tion. Another door, we may say, is Con
templation, Reasoning, etc. All these are
but divisions or sections of the same floor
level.
Suppose, now, we walk up a flight of
stairs to another story. On that floor we find
many different doors leading to rooms having
no relation to those below. Further, if we
had never ascended to that level, we would
never have been aware of the existence of
these other rooms. Each story is like a sep
rate level of consciousness. When we medi
tate, we, figuratively, rise to another story
to experience what exists only there.
In meditation, we do not know what is to
be realized on another level of consciousness.
We cannot, therefore, concntrate upon it
or should we contmplate it, both of which
are active or positive processes. In fact, to
attempt to concntratelas many erroneously
do, is to arrest our consciousness, to keep
ourselves transfixed on the objective level.
Self must be free to ascend. Consequently,
meditation is a passive method. We enter in
to meditation not with an anticipation of
knowing any particular reality or acquiring
a specific knowledge. Rather, we only anticipate that, if we are successful, we will have
a state of ecstasy and illumination. We are,
figuratively, waiting at the threshold of a
closed door for a benignly bestowed gift. We
cannot compel the giving of the gift or even
say what its nature shall be.
(Continued Overleaf)

Page 82

Meditation is difficult, far more so than

either concentration or contemplation. The
most difficult part of it is the preliminary
requirement, that is, freeing the mind as
much as possible from random ideation, the
crowding of thoughts into the consciousness.
To hold the thought is an od mystical
and metaphysical affirmation. It has great
valu, of course, in other applications of our
mental and psychic powers, but it is not
applicable to meditation. To hold a thought
is a form of concentration. It is an act of
will and positive, which is contrary to the
requirement of meditation.
Should there be a purpose underlying our
meditation? In other words, why should one
meditate? Each level of consciousness has its
realities, its particular experiences, as a re
sult of its own form of perception which is
quite unlike that provided by the receptor
senses to the objective mind. These experi
ences, when ultimately transposed into comprehensible ideas related to our education
and general knowledge, can be extremely
useful to us.
In meditation, we can reach up, figuratively speaking, and dwell momentarily up
on one of these higher levels of the spectrum
of consciousness. There we will be stimulated and exhilarated. The result of this
stimulation, when we again, a second later
perhaps, return to the objective state, will
be an inspiration and a flow of new Creative
ideas. Both the imagination and reason are
constructively excited.
Through an exercise in meditation, we
may gain a solution to a problem or renewed
confidence and personal strength without
entering onto a higher plae of conscious
ness. In seeking to raise self-awareness to
a higher plae of consciousness, we are often
brought into such attunement with a level
of consciousness that the contiguous association results in direct benefit. Simply put,
even though we may remain on the objective
plae during our meditation period, the free
ing of our minds from their usual burden
of thought and objectivity brings us some of
the fruits of the higher levels of conscious
ness.
It is comparable to an experience such as
this: One may not be successful in gaining
admission to an open-air theatre where a
noted symphony orchestra is playing. How
ever, if, because of his love for music, one

THE R O S IC R U C IA N FORUM

remains cise to the outer gate, he may hear

the faint strains of the beautiful music, even
if he cannot see the orchestra playing.
We all say erroneously at times: Let us
meditate upon this or that. It would be
much more accurate to say: Let us send
forth the thought cosmically that this or
that shall be done because such is an entirely
different procedure from meditation. Our
purpose in meditating should be to receive
cosmic guidance and illumination which will
be transformed into objective ideas. We
should, we repeat, not meditate with any
preconceived ideas of what we want in par
ticular from it.
There is no danger encountered from
meditation, provided the method is a true
one. As we have previously explained, the
label of meditation is often applied to procedures that have no relationship to it and
from that can sometimes come ill effects.
These ill effects are not from meditation but
from the misuse of principies having no rela
tion to it.
We would like again to recommend to our
fratres and sorores the phonograph recording
entitled The Science of Mysticism. It contains exercises and explanations very definitely distinguishing between concentration, con
templation, and meditation. The recording
is a 33-1/3 RPM, Hi-Fidelity, double-sided
12" record. It can be used over and over
again, with the efficacy of instruction pro
vided by the spoken word. The price is very
reasonable at $2.95 postpaid (1/1/9 ster
ling) and may be obtained from the Rosi
crucian Supply Bureau, Rosicrucian Park,
San Jos, California.X
The Soul at Birth
A frater now rises to ask our Forum: If
the Soul does not enter the body until the
first breath of life, is the embryo, the unborn
child, only of the vital life forc of the moth
er? What is the relation of the unborn child
to the positive polarity of Nous?
Mystically, as well as organically, the un
born child has no independent existence,
or is it in any way a seprate reality until
birth when it takes the first breath of life.
In a sense, it may be considered as being like
another organ within the mothers body. It
is composed of spirit energy, that is, the
negative aspect of Nous, the universal en-

FEBRUARY, 1961

ergy of which the mothers organism and all

material substance are composed. It is also
imbued, as is the mother, with the vital life
forc, the positive polarity of Nous. This is,
however, of the same flow of vital life forc
as animates the mother. Thus, the embryo
does not have a self-contained or separate
energy from that of the mother.
When at birth the infant takes its first
breath, its lungs separately retain the vital
life forc and with it that divine conscious
ness which accompanies the breath and
which makes of it a living soul. At that
time, the child has no longer its mothers
consciousness as do the organs of the moth
ers body, but rather, the child manifests its
own consciousness.
Within this consciousness is potential that
polarity of Nous from which arises that
self-consciousness and awareness to which
man attributes the term, soul. The child is
no longer directly affected by the thinking
and emotional responses and reactions of the
mother. Its soul will eventually consist of
its own innate feelings and consequent re
sponses to them in thought and behavior
resulting in what we know as soul-personality.
It has been asked, if the child is not a
separate soul-personality until its first breath
at birth, then how can the prenatal thoughts
and actions of its mother influence it? In
the embryonic stages the hervous systems
and cortical areas and plexuses of the cerebrum are developing. The emotions of the
mother directly influence these developing
organisms within her. Though the unborn
child is not separate, yet it can physically be
affected by the actions of the mother, just
as can her own heart, lungs, stomach, and
kidneys, for example.
It is generally recognized that a psychic
trauma sustained by the unborn child can
occur from a severe shock to the mother.
It is equally a fact that the mothers participation in aesthetic activitiesart and music
as well as her interest in and love of the
beautiful and spiritual things, causing an
afflatus of the soul or an ecstasy, can have
a beneficial effect upori the unborn child.
Listening to beautiful music during the peri
od of pregnancy, reading fine poetry and
other good literature, participating in an environment that inspires a love and appreciation of the finer and nobler things of life,

Page 83

does psychically affect the emotional devel

opment of the unborn child.
It would seem under such conditions that
there is a psychic transmission of a vibratory
nature throughout the sympathetic nervous
system to the psychic areas of the embryo.
As experimentation has shown, this results
in the childs subsequently being more responsive to that which appeals to the higher
emotions and sentiments. A mothers inter
est in musicthe fact that she has listened
to good music or devoted her attention to
such topicsdoes not necessarily mean that
her child will be a musician. It can mean,
however, that the child will have a special
sensitivity to interests of an intellectual and
higher emotional nature. The child may be
inclined toward art, architecture, painting,
or literature. A sensitivity will have been
cultivated toward those things having a finer
appeal.
This prenatal influence, or preparation
of the temple of the Soul, was practiced by
the ancient Greeks. The Greek mother dur
ing her pregnancy was not permitted to be
exposed, if it were at all possible, to profanity, vulgarity, frightening or depressing
events, or those which would bring about
feelings of anxiety or fear. She was kept in
an environment that appealed to the mind
and the nobler sentiments and virtues. Perhaps this is why the ancient city-state of
Athens, with its relatively small population,
was the source of the greatest number of brilliant and talented persons per capita the
world has ever known.
In the centuries that followed, the theory
and practice of prenatal influence and training was ridiculed as being without scientific
foundation and treated as nothing more than
ancient myth. The Rosicrucians have long
known otherwise and have referred to these
doctrines in their teachings. The Child Cul
ture Institute of San Jos, California, sponsored by AMORC, has an informative,
instructive, and enlightening course on this
subject. Several thousand parents, Rosicru
cians and non-Rosicrucians, can testify to
the validity of the Institutes teachings.
Now, however, in certain realms of sci
ence, psychology particularly, it is more and
more being accepted that the doctrines of
prenatal influence are based upon natural
lawsnot superstitions. Of these natural
laws, science has much more to learn. Sci-

Page 84

THE R O S IC R U C IA N FORUM

ence is now undertaking experimentation in

a reserved way in connection with this
subject. But, as we have said, it is a field
well-known to the Rosicrucian Order.
Those who wish further information on
this subject of prenatal influence may write
to the Child Culture Institute, Rosicrucian
Park, San Jos, California, and ask for the
free, descriptive booklet which will be sent
at once.X
Perception and Illusion
The question often arises, when discussing
experiment results of a visual nature, or of
visual experiences which one tends to attribute to psychic causes, how we can, after
all, determine whether such an experience
was truly of a psychic nature.
Throughout our monograph studies we are
presented with discussions and experiments
designed to increase our understanding of
the psychic aspect of our existence, and
many of these experiments produce psychic
impressions of a visual nature. But how do
we know that what we see is actually there,
and that we are not being visually deceived?
This, then is what we will talk about
here. We will explore the classifications of
visual impressions, and attempt to develop
some criteria to use in determining whether
we are experiencing one or another of them.
There are several types of impressions which
can confront us.
One type is hallucination. An hallucina
tion can be, and often is, of a visual nature.
It is an impression which we see but which
has no existence in reality. An hallucination
can take many forms, and is usually the cre
ation of a tired or troubled mind. An interesting example of this is one which science
has recently isolated as peculiar to persons
who drive a great deal and who have a tendency to drive long distances without proper
rest.
This type of hallucination is a form of defense mechanism wherein a road hazard is
mentally created which causes the person to
stop. One insurance agent attempting to
stretch a trip an extra hundred miles reported rounding a curve and seeing a building
on the road just in front of the car, He
stopped just short of it and got out to in
vestgate, but it was then gone. He said
later that it looked just like the home build

ing of his company. A college student reported a similar experience on a long trip
back to school after a holiday, only the
building in his case was the football stadium
on his campus.
In these cases, the mind, in a state of fa
tigue, rebelled temporarily, and drecjged up
an object out of the subjects experience,
projecting it as a visual hallucination. It
was seen as plainly as though it had actually
existed, but in truth did not.
Another type of impression which we
might discuss would be illusion. Here, the
object which we see actually exists, but we
interpret it incorrectly. Examples of visual
or optical illusion surround us continually.
We are all familiar with such illusions as
the apparent meeting of parallel lines like
railroad tracks or the two sides of a straight
road at the horizon, or the fact that, of two
similar objects at the same distance, a lighted or brightly-colored object will appear
nearer than its dark-colored or unlighted
mate.
Of course, the final basic visual impres
sion is what we may term true perception:
We see an object which actually exists, and
we also interpret it properly.
Since this whole question could not be
covered in any such relatively short article
as this, what we want to do is speak of one
phase of it which often causes confusion, and
that is how illusion in general, and psychic
phenomenon in particular, and hallucination
relate to and affect one another.
We mention psychic phenomenon here
because many members, particularly Neophytes, are always looking for psychic ex
periences and occasionally have experiences
of a visual nature which they attribute to
the Cosmic.
Many of the experiences related in their
letters to their instructors fall to some de
gree into the category of hallucination. This
does not mean that there is anything wrong
with these members, but they give such emphasis and importance to the idea of having
a psychic experience that they forc their
minds to create something to satisfy this desire. Henee they are visited by a masterful
individual in a white robe holding a crux
ansata, or see a blue light permeating their
sanctum, or some other similar phenomenon.
In only a few cases are these genuine psychic
experiencesin fact, it can be said that in

FEBRUARY, 1961

well over 90 per cftt of such occurrences

they are in some form hallucinatory rather
than a true inner experience.
An hallucination always occurs externally: It isnt something felt within us, but is
something we see before us, hear with our
ears, or become aware of through the ob
jective senses. It is usually uncontrolled;
that is, it comes unbidden and has no mean
ing or reason. It is likely to induce terrorit
is compelling. We see a ghost and we are
terrified and run away. Because it is a
phantasy, it is totally different from normal
psychic experience.
Now that we have briefly mentioned hallu
cination, what about true impressions from
within? What distinguishes true inner im
pressions from hallucination? What tests
can we put our experiences to in order to
determine their true nature?
First of all, a person having a true psychic
experience will know beyond a doubt that
it is from the Cosmic. There will be no
question whatsoever as to its origin.
But, you ask, what about the possibility
of having an hallucinatory experience and
being convinced that it is of a Cosmic na
ture? Doesnt this happen? Yes, we can say
that it does. Shortly we will mention what
we might term the final or ultmate criterion
which will answer this possibility.
A true psychic manifestation is completely
controlledit does not run wild or go unbounded as an hallucination might. There is
no compulsin. True, its memory may haunt
you, and you will ponder it at length, but
there will be no terror or inner turbulence
when it occurs. You may be held in awe or
be puzzled, but you will be inquisitive, questioningwhat does this mean? Why did it
occur? Here we have touched upon the
ultmate criterion, but we should explore
one more point before completing our analysis or explanation.
The voice of God, if we can use that
expression, does not speak in any recognizable languageit is not English, Japanese,
or Germn, but a language of its own. Inner
impressions must, therefore, transpose them
selves to conform to an individuaFs experi
ence, education, and so on. They must be
translated into a means of communication
which the person can recognize. This is done
through feelings or emotion.
Here is another basic difference, then,

Page 85

between a true inner impression and halluci

nation. Hallucination is converted to an ex
ternal experiencewe see it before us, or
hear it externally or objectively. The inner
self speaks to us symbolically; it is some
thing we feel or are aware of within rather
than something that occurs to us externally.
When it tells us something, it usually says
more than we are immediately aware of at
the time.
A snap interpretation of its meaning
is usually wrong because there is more
to its meaning than is immediately evident. We must, therefore, analyze carefully to find its true meaning. And here
again we have touched upon the final test
to decide whether an experience is an hallu
cinatory illusion or a true inner experience.
An hallucinatory illusion is a pur phan
tasy, having no meaning whatsoever. It has
no purpose in the Cosmic or psychic sense,
though, as we have seen by the examples
given, an objective purpose was served. How
ever, the purpose served was restricted, leaving the greater part of the hallucination serving no purpose at all.
A psychic experience has a real, lasting
purposea meaning. It is a guide, and oc
curs to aid us in some way. Therefore, we
might use as a final test: Results. We should
ask what is the reason for this experience,
and what comes of its occurrence to us?
Fratres and Sorores, now that we have
spoken of perception, at least one aspect of
it which is important to us as students of
metaphysics, we ought to think about our
own monographs, and particularly certain
of the experiments contained in them. Many
of these experiments involve visual percep
tion and the effect which the inner powers
have upon it.
To demnstrate this effect, we may refer
to some of the earlier experiments with
which all are familiar, and which relate to
some of the exercises in the later degrees.
These visual experiments are not hallucina
tory, or are they exercises in self-hypnosis;
they are constructed to stimulate the inner
powers, particularly the Creative imagination, which was possessed by the ancients,
but has become dormarit within modern
man through his dependency upon instruments and gadgets rather than his own inner
abilities.
(Continued Overleaf)

Rqge 86

The specific experiments to which we

refer are those based on the use of the candle
fame in the First Neophyte Degree, and on
the alcohol fame in Neophye Degree, Num
ber Three. Occasional review of these ex
periments will help all of us to perfect and
keep keen our ability to use our mind power
and faculties of Creative imagination.W
The Psychology of Idealism
We have written much in the Rosicrucian
Forum on the philosophy of idealism, and
throughout the ages idealism has been a
philosophy that has been respected and con
sidered worthy by some of the greatest minds
of all times. That ideisthe vales we find
in the intangible parts of the world and of
the universeare of more valu than the
material is the fundamental principie upon
which idealism is based.
Philosophically, idealism is that system
of thought that places final and highest valu
upon ideis in contrast to material things.
Idealism as a philosophy, then, says that the
vales incorporated in virtue, in good living,
in love, in peace, and the highest concepts
of man, are the ultmate and true reality
toward which men should aspire.
The Rosicrucian philosophy is one form
of idealism, and every Rosicrucian is to a
degree an idealist because he bases his phi
losophy upon these higher concepts that go
beyond the limitations of a material world.
We should of course encourage the continued
growth of idealism. The greatest teachers
and avatars of all times have impressed these
facts upon us. When we look back to the
ages in which leaders such as Buddha, Jess
and other great teachers lived, we know of
their thoughts, but comparatively little of
many of the events and achievements that
transpired in their age.
Many people can quote the ideis of Scra
tes, but far fewer can tell the principal
historical events that occurred during his
lifetime. Generally speaking, then, in looking back on the past we see that ideis have
survived and been more important than
physical achievements.
I am not going to arge the validity of
idealism as a basic philosophy of life. I am
more concerned here with the way in which
the idealist lives, acts, and functions. By
turning our attention to this field, we tech-

THE R O S IC R U C IA N FORUM

nically leave the field of philosophy and

enter that of psychology. This is so because
today psychology is defined as the science
having to do with behavior, and human be
havior sums up the whole action and reaction of the individual to himself and to his
environment.
Originally, psychology was considered to
be a science of mind. While that definition,
at least from the standpoint of the idealist,
is not completely inaccurate, it is incomplete
because mind is only one phase of our total
behavior. It may be the motivating and the
controlling phase of behavior, but behavior
includes everything that makes up the in
dividual entity of a living being. It includes
his physical movements, his concepts, his
relationship to environment, his possessions,
his hopes, his desires, his ideis. Thus, total
behavior is the composite term most applicable to our existence as living, intelligent
beings.
If we then consider idealism from the
standpoint of psychology, we are concerned
with the effect or manifestation of the com
posite behavior of many individuis as it
impinges upon the consciousness of the one
who upholds a philosophy of idealism. As
an idealist, that individual is more inclined
to set certain aims and ends for his life. Not
only does he hope for achievements that
elabrate and make more practical the ideis
and vales to which he subscribes, but also
he hopes to see that idealism extended to
include the behavior, function, and manifes
tation found in all forms of life about him.
It is somewhat disconcerting to the indi
vidual who is an idealist to find ideis which
he holds sacred regarded as unimportant or
insignificant by other individuis. It is still
more difficult for him to adapt himself to a
society or a system of thought that actually
discredits the ideis on which he bases his
philosophy of existence. Probably the idealist
is more prone to suffering than the indi
vidual motivated by any other philosophy of
life. The true idealist is most discouraged
when he is called a do-gooder/ as he sometimes is, or when his efforts and principies
are depreciated by those who fail to have
such a philosophy for their fundamental
concepts.
Psychologically, it is typical for an idealist
to try to make the rest of the world conform
to his ideis. That is, he is many times a

Page 87

FEBRUARY, 1961

crusader. He is convinced of the worthwhile valu of the principies to which he

subscribes. It seems so obvious to him that
the intangibles are of the supreme valu,
that he cannot understand how any indi
vidual can ignore them or not live up to
them.
If everyone in the world were a true
idealist, we would have no problem insofar
as the regulation of behavior is concerned.
There would be no need for law-enforcement
agencies. There would be no armies, no
trouble between nations, or individuis because if idealism were the philosophy of the
masses instead of just an individual here and
there, life would be truly a Utopiaa state
in which the Golden Rule would be the final
and complete law for all existence.
Unfortunately, the world and its occupants are not constructed that way. There
always have been and always will be conflicting philosophies because the philosophies
that exist in the world are part of the en
vironment that constitutes the experience of
every individual. Nevertheless, the true
idealist will seek to continu his efforts to
direct men and women to the realization
that real valu lies beyond the reach of the
hand, that is, lies beyond anything of a ma
terial or physical nature.
We, therefore, find many idealists who are
almost overbearing in their desire to better
the world. They are in a sense the indi
viduis who seek to reform, to change, and
unfortunately, some have greatly misdirected their efforts in that they have used the
material basis to execute their purpose. For
example, those who would abolish one prac
tice or another have resorted to physical enforcement of their principies and have been
defeated by the very material nature of the
item with which they dealt.
In various societies the prohibition of the
use of certain items, such as alcohol, drugs,
or tobacco, or even other less harmful items,
has not put an end to their use. The enforcement of ideis by law has merely involved the ideis themselves at the same level
of the material with which they are dealing.
The true idealist must realize that he can
not forc the conformity of the rest of
humanity with his ideis. It is difficult, how
ever, for an idealist to sit still and see a
world, a society, or even a small group about
him functioning in direct contrast to the

ideis in which he believes. He hesitates to

let things continu as they are. He finds he
cannot reach a compromise with his own
thinking, but he must come to the realiza
tion that no one person or selected group of
persons can immediately change the course
of the worlds events, or even of those events
that are immediately about him. At the same
time, each individual can make his own contribution in a world dominated by materialistic concepts by upholding the ideis to
which he subscribes.
Idealism must continu to grow, but it
must grow as all other processes of nature
growby a long, slow, inevitable effort.
Evolution is a process that is imperceptible
to the human senses, but it contines in spite
of mans interference. As idealists, we should
show the world that idealism is a good phi
losophy, that it can produce a good relationship between individuis and environment,
that it can bring happiness, contentment and
peace of mind. In that way, rather than by
dictating the behavior of individuis, we will
indicate by our own behavior that the vales
of idealism are worth while and in our own
small way spread its principies.
This does not mean that we cannot be
propaganda minded, but we must realize
that idealism is greater than any one indi
vidual. To teach humanity its vales, we
must practice its principies and expose the
world gradually to the results. We may, by
appealing to the sense of mystery encourage
the individual to think of those principies
which can be better explained in terms of
the ideal rather than the material, and in
this way lead him and eventually all men to
be idealists. This is the purpose of Rosicru
cian propaganda and the extensin activities
of the Order: to bring to humanity the vales
of idealism to which each of us subscribes
and attempts to uphold.
Let us be true propagandists of idealism,
but not eformers who set out to remake the
world in a short interval of time.A
Are There Evil Spirits?
At a Forum held during the 1960 Interna
tional Rosicrucian Convention, a member
asked a question conceming the meaning of
references in various ancient and sacred
writings to evil spirits. Particular reference
was made to Biblical passages in which evil

Page 88

spirits were stated to have been driven out

of people, who afterwards became normal.
Those affected by the evil spirits, supposedly, were suffering physically or mentally in
some way.
The concept in regard to evil spirits has
of course materially changed today. How
ever, I hope that the member who asked this
question did not fail to read in the January
1961 issue of the Rosicrucian Digest the ar
ticle on Demonism, written by a present-day
medical doctor in Ceylon. This article is
very challenging, and I think the most challenging phase of it is the obvious conclusin
that any intelligent person will reach upon
reading it, that there are in existence manifestations of which we know little.
There is a tendency today to pride our
selves so much on our achievements that we
forget our shortcomings. We tend to belittle
anything that is not explained in terms of
todays concepts of education, science, phi
losophy, psychology or any other of the
disciplines that we recognize. There is a
tendency on the part of most individuis to
believe that we live in an enlightened age,
and that what we dont know isnt worth
knowing. This is rather a sad state for civilization. On the other hand, to me, it is an
encouraging state because it means that our
civilization has not nearly reached the pak
of which it is capable. As long as there is
anything in existence not explained, man
has a like area in which to evolve.
To ignore or to treat lightly unexplained
circumstances is neither to direct ourselves
intelligently toward a solution of existing
problems or to give proper valu to mans
potentialities for the future. Most of us with
out reflection would say that demonism does
not exist. Possibly it doesnt in the Way
explained by some people on the earth today;
but to state that certain manifestations do
not exist simply because they do not conform to our accepted so-called modern think
ing is to m^ke ourselves as narrow-minded
as were primitive peoples centuries ago.
It is true that there are many references
to evil spirits in writings and in traditions
that have come to us from the past. There
are also people today who believe in the
existence of these evil spirits. The evil eye
and the practices of voodoo are examples of
primitive beliefs existing among certain societies today. To discount these conditions or

THE R O S IC R U C IA N FORUM

beliefs as merely superstitions having no

basis in fact is to take a narrow-minded
view.
I do not believe that there are evil spirits
in the sense that the word is ordinarily presented. There are, nevertheless, manifesta
tions that are not explained in terms of
modern scientific approachmanifestations
that we do nt have the intelligence or the
experience as yet to explain. To ignore such
manifestations, however, or to deny that
they exist is merely an indication of ignorance on our part.
Man early in his existence had a tendency
to personify almost all manifestations in his
environment of which he became aware.
Man early realized that the human being
had a tremendous potentiality as a motivat
ing forc whether or not he understood that
the human being was a composite body and
soul, and had a mind.
Man soon learned in his experience that
he could modify physical structure; that is,
for example, that he could take a stick and
dig a hole. He could push and move an
object. He culd cause a tree to be cut, and
as a result of the cut, the tree would fll
down.
He learned to make such an instrument
of destruction of a bow and arrow that with
it he could cause life to leave another being.
Early man became acutely aware of his own
ability to initiate processes. He also became
aware in a rudimentary sense that he was a
thinking being, that he was an entity exist
ing in an environment. He was aware of his
environment.
Let us imagine a primitive man viewing
the landscape from the mouth of the cave in
which he lived. He perceived the physical
world about him. He saw it, for example,
on a perfectly still day when all he observed
was motionless. The physical objects he saw
were isolated in the sense that they remained
motionless and without apparent indication
of energy until he instigated the forc that
caused them to move.
A stone that lay near the mouth of the
cave continued to lie there unless man him
self pushed it. A beast continued to live un
less man with some implement of destruction
killed it, making it quiet, inanimate. When
man saw other manifestations of energy,
such as the wind blowing leaves by the opening of his cave, a strong wind blowing down

FEBRUARY, 1961

a tree, or water carrying rocks, stones, and

other objects that he ordinarily would have
to move by his own forc, he immediately
carne to some conclusions. He decided that
the motivating forc that caused these manifestationsthat caused physical matter to be
modified or changed in positionmust be due
to an entity similar to himself even though
that entity was invisible to him.
Early mans knowledge or experience led
him to believe that the forc initiated by him
as a being was the only kind of forc that
would modify the appearance or position of
physical objects. Therefre, as a natural
conclusin, when he saw a physical object
either modified in form or changed in posi
tion, such as when the wind blew a leaf or
a storm tore down a tree, or the stream
changed the bank or moved the sand, he
projected into those events an entity like
himself as the cause of the movement.
Since the entity that he imagined as the
cause of the movement was not visible, and
since he was unable to perceive that entity
in any form, he thought of it in terms of a
duplication of himself. But a duplication that
was invisible or imperceptible to the human
sense. These ideas probably were the origin
of the concept of spirit as used in a personalized and commonly accepted sense.
That is, mans reasoning told him that
every physical event was motivated by an
entity, visible or invisible. The visible ones
were living entities like himself or members
of the animal kingdom. The entities that
were unapparent to him were spirits. When
he perceived events that were to his advantage, such as the wind blowing down a
tree that he was able to use for fuel, then
as far as he was concerned, the work was
done by a friendly spirit because it produced something that saved him effort. The
event brought about a desirable result, in
other words.
When an event happened that caused inconvenience or harm, such as lightning
striking an object that he prized, or killing
a fellow being, or a stone being dislodged in
some manner to fall and hurt him, then he
visualized the motivating entity as an evil
or unfriendly spirit. So primitive man
evolved a fundamental or elemental philoso
phy of life based upon the principie that for
every physical effect there was an entity
either visible or invisible as a physical cause.

Poge 89

On the basis of this simple premise, every thing that happened was due to one of two
causes, either something that man did him
self and was conscious of, or something that
an invisible entity did and made him aware
of. When these events happened in a way
that was to his benefit, convenience, or pleasure, he interpreted the instigator of the forc
as friendly. When the events were to his disadvantage, discomfort, or loss, then the cause
was considered as being an unfriendly or evil
forc or spirit.
This reasoning was carried into all cate
gories of mans existence to the extent that
he believed that any modification in the
physical or mental health of the individual
was due to one of these evil spirits causing
disease, deformity, or difficulties. Therefre,
when an individual had an illness of some
kind, what was more natural for him than
to resolve the problem into a matter of
eliminating the evil spirit from the indi
vidual and the environment?
Out of these simple concepts there grew
systems of procedures and practice for dealing with both friendly and evil spirits.
Therefre, when we read that man believed
evil spirits were cast out or dispelled from
individuis, we are in a sense only dealing
with a terminology and not with an actual
condition. What we today cali inharmony in
the body, these individuis called evil spirits.
I believe that the reference made in such
literature is to the fact of harmony being
established in the person of the individual.
The casting out of evil spirits, then, was the
elimination of those elements which contributed to the individuals inharmonious
condition. By casting out these forces or
eliminating them from the body, the body
and soul were made harmonious, and in
terms of the Rosicrucian teachings, a state
of harmonium established.
Evil spirits are not then existing entities
in the sense that might readily be interpreted
by the term. The terminology grew out of
early observations, and regardless of how
erroneous it might be in its far-reaching ap
plication, it still applies to existing conditions
that contribute to inharmony.
We pride ourselves in not believing in
such superstitions as would cause us to think
that an evil spirit entered our body when
we had a coid or some other physical discomfort. What does enter our body, or what

Page 90

has developed in it is something that creates

inharmony. When we are able to under
stand existence so that we will know how to
live and keep the body and soul always in
harmonious relationship with each other,
and with the environment of which they are
a part, then inharmony will be eliminated
from our lives, and the result will be peace,
contentment, health, and satisfaction. Since
we have far from reached that goal, we
should at least realize that we have in our
knowledge a vast unknown area. It might be
worth while if some of mans efforts con
cerned with selfish purposes and destructive
motives were to be directed toward learning
to live at peace with himself, with his en
vironment, and with his God.A
The Potential of the Machine
It is in common terminology a well-known
fact that we live in what is known as the
machine age. We live in an age dominated
by materialism whether we as individuis
accept that philosophy as a basis and guide
to living or not. There are many idealists
today, just as there have been in all ages,
but unconsciously or subtly their philosophy
is affected and to a degree modified by the
existence of the mechanical uses and manifestations so apparent in daily life.
It is not even necessary for us to go back
over a long period of time to realize the terrific impact of the machine upon our thinking. If we trace back in history, we well
know that the industrial revolution was a
great change, probably the greatest, introducing what is known in history as modern
times, when the use of the machine began
to affect the social, political, and economic
life of individuis of many countries, ending
one age and introducing a new one.
We only have to look back over a much
shorter period of time to realize the tremendous impact the machine age has made on
the individual lives of all of us. A few days
ago I was in a small community, and found
it necessary to make a long-distance telephone cali. The telephone was a type which
had a crank which one turned in order to
make the necessary indication to the operator that her attention was required.
I cannot remember having used such a
type of telephone since I was a child, and
I was immediately impressed by the fact that

THE R O S IC R U C IA N FORUM

I had even forgotten that such an instrument

ever existed. Because I had accepted a tele
phone on my desk and a telephone in my
home that are automatic in many respects,
I had overlooked the mechanical changes in
the instrument that I use every day and had
dismissed from my mind any previous type
of similar mechanism.
All of us who have lived a good part of
the present century can pick out many com
mon illustrations of machine application that
are parallel to the illustration I have just
given. We who drive automobiles and have
done so for a period of at least thirty-five
or forty years know the tremendous changes
that have taken place; yet we accept these
changesthe mechanical marvels of today
without much thought for the predecessors
of those that are at our present disposal.
The fascination of the advance in mechanization and the potentialities of further
advancement cause many people to accept
without question that the machine will eventually do everything that is necessary to be
done. This concept is a natural reaction to
the power or the effect that the use of the
machine has had upon our lives.
It was impossible for a man of a hundred,
or seventy-five, or even fifty years ago to
conceive of the application of machinery now
in common use. Even the first science fiction
stories or the stories of future events, while
they seemed sensational to the readers of the
time, did not begin to touch upon the applications that are now made.
The important thing, it seems to me, that
man must consider and toward which he
should direct his attention, is to answer the
question: Is the future of the machine unlimited? Can progress in machinery con
tinu in the next hundred years as it has
in the past hundred? Actually, no one can
answer this question specifically and dogmatically. We must draw upon good judg
ment and previous experience to arrive at
any kind of hypothetical answer.
However, there are a few guideposts that
we might follow, and these are important
lest man should overestimate the capacity of
any machine. In other words, the overestimation of what the machine can or will do
may cause man to defeat the very purpose
that he hopes to attain; that is, the intellectual ability of the individual to utilize the

FEBRUARY, 1961

potentialities that cause the machine to do

what it does.
If our philosophy becomes so materialistic
that we place the machine on a level higher
than that of the human intellect, which has
brought about its usefulness, we will de
velop a philosophy that will bring about the
deterioration of the civilization in which we
today pride ourselves. There will be no
progress if we leave progress or the hope of
the future entirely to the machine which
the intellect designed and put into operation
in the first place.
There is one thing I believe even the materialist will agree on: The machine cannot
of itself continu its own evolvement. The
evolvement of the use of mechanical applications must be conceived and directed by the
human or by some other mental effort or
forc.
This of course brings us to the question
that is asked in various places today and
popularized in science fiction. Can the ma
chine think? I recently watched a demonstration of a modern electronic Computer that
was so fantastic in problem-solving that it
almost appeared that the machine was
thinking.
Even more recently, I purchased a new
machine to be used by an assistant in my
office that for a mechanical gadget accomplishes what to me, being unfamiliar with
the fundamentis of mechanical skills, are
the most remarkable things I have ever witnessed. Probably the thing that impressed
me most is the ability of this machine, a
mathematical Computer, to have a memory,
that is, to carry certain facts that can be recalled at any time and used in a continuous
mathematical process.
To the superficial viewer of such a ma
chine, it would seem that these manifesta
tions are evidence of the ability of the
machine to carry on processes related to the
thought processes of man himself. However,
this is an extreme exaggeration of our analysis of results or effects rather than causes.
Fundamentally, as I have already pointed
out, any machine can reflect only the intelli
gence of mind, usually the intelligence of
man. The simplest machine functions only
in proportion to the intelligence of the indi
vidual to devise and utilize it.
One of the simplest machine principies
designed by man is that of the wheel. We

Page 91

have only to examine civilization before man

discovered the principies of the wheel and
invented it to understand the vast difference
between the technological growth of civiliza
tion as a result of this invention. Still the
wheel, regardless of how it is utilized, is a
material object that has no function except
when placed in operation or put in position
at the direction of the human mind.
Corning closer in history to some of the
mechanical gadgets of today, let us take a
comparatively simple one, the adding ma
chine. The adding machine is an important
factor in any type of analysis in business
where speed and accuracy in reaching totals
of numbers are needed. It would be difficult
to make use of the adding machine if the
person who operated it did not know at least
the fundamental principie of addition.
One does not have to be a mathematician;
one does not even have to be n expert in
addition; but not to know what addition is
and not to know what the intended purpose
in adding a column of figures to reach a sum
of these figures, would render difficult, if not
impossible any use of the adding machine.
The machine, after all, is only a tool to
speed the operation of the intellect.
I can sit down and add a complicated
column of figures. It may take considerable
time, but it can be done. An adding machine
will accomplish the same process in seconds;
but still the basic principie for arriving at
a total is the prerequisite knowledge whether
the machine does it or whether I do it by
counting on my fingers one unit at a time.
In this case we see a good example of the
principies of machinery. The machine becomes a tool to speed the action and to
elimnate certain inconveniences of routine
or complicated processes.
If we go further than the adding machine
to the complicated electronic Computer, we
find that it can do amazing feats in short
intervals of time. The most elabrate Com
puter in existence today, however, can only
work with facts, principies, or figuresin
fact, with information that has been put into
it. If the information is available to the
machine, it can assemble this information
in a certain form much more rapidly than
can be done by any other method, just as
the adding machine, once the figures are fed
to it, can add the column much faster than

Page 92

can be done by any other process mentally

or by counting.
The machine, nevertheless, is subject to
the same error as is the human being, and it
cannot work when no information has been
given to it by the human being. The ma
chine is a shortcut, an aid, and a help. It
will be improved over the centuries that we
hope will follow in mans civilization; but it
cannot take the place of the instigator, or
provide the mpetus for culture, for art, even
for science or business. That must be conceived in the mind itself.
The technological age of today should be
approached from the standpoint that mans
future with the machine, insofar as his own
well-being is concerned, depends upon his
realization of the machines potentialities,
and its limitations. We will continu to de
vise more and more marvelous and farreaching mechanized applications, but we
should also gain at the same time more respect for the human mind. We should bear
in mind, too, that it is our responsibility to
develop that mind and to provide the educational systems so that youth and the citizens
of tomorrow will have the knowledge, judgment, and ability necessary for the wellbeing and evolution of man himself.
The most prized possession we have is not
the machine but the mind that maks it
possible. We must utilize the machine as a
tool to help us put aside the routine and
wearisome procedures of life, but at the same
time we should stimulate the mind to use
the time saved. We should remember its
potentialities for continuing man as he
should bean evolving intellect, a spark of
life, a glimpse of the infinite, a light in the
forest of mechanization that is the modern
world.
The hope of the world does not lie in the
material phase of existence, in the machine.
The hope of the world is the mind of man.
Man should and will by right continu to
use machines and improve those he has, but
he should also be educated and made to
realize that this saving of time and effort is
for the purpose of developing his true poten
tialities. Only thus will he arrive at a proper
estimation of his place not only in relation
to a mechanical world and a technological
age, but also in relation to a Cosmic scheme
which transcends material forces and estab-

THE R O S IC R U C IA N FORUM

lishes him in the realm of pur mind, pur

thought, and pur spirit.A
Rosicrucian Principies in Business
A frater of Wisconsin, now rises to address
our Forum: I am a salesman and I have
not only enjoyed but have also derived much
benefit from the reading of the book, Rosi
crucian Principies for Home and Business.
I have found one of the suggestions in this
book extremely helpful in discussing the
commodities of my firm with purchasing
agents and in endeavoring to gain favor
with others. I refer to the practice of gazing
at the center of the forehead of the other
person. I would like to know what laws are
involved in this practice.
I think it appropriate first to quote what
Dr. H. Spencer Lewis had to say in regard
to this practice in his book. The moment
you begin speaking to the person whom you
wish to convince, be sure to concntrate your
two eyes all the time you are speaking on the
center of his nose just between the eyebrows.
That point of the nose is called the root of
the nose, and if you will concntrate your
gaze upon that, you will be concentrating
upon the rot of his attention.
You will find that he will gaze back into
your eyes and he will feel the steadfast,
permanent, convincing glance, and mental
attitude on your part. If you have to cise
your eyes or change your gaze from that
position while talking to him, do not drop
your eyes and look down to the floor or down
to your lap or your hands or at anything
that is lower than the level of his face, but
rather, shift your eyes or your glance sideways to something in the room that is on a
level with his face . . .
Why, then, is it recommended that one
concntrate his gaze on this point when conversing with another he wishes to impress,
whether for business or other reasons? Is it
a mere myth? Or, is there any real psy
chological or physiological ground for this
practice?
At the base of the brain, behind the root
of the nose, lies the pituitary gland. This
gland is about the size of a pea. It is housed
in a small bony cup or eradle which is
known as the sella turcica, or Turkish saddle.
This gland has two lobes, or parts, one an
terior and the other posterior. Each has its
separate history, function and secretion. The

FEBRUARY, 1961

anterior lobe is related to the mouth area

and the senses of taste and smell. This an
terior lobe is the chief gland of the entire
endocrine (internal secretion) system. The
posterior lobe is the outgrowth of the oldest
part of the nervous system. The pituitary
gland has often been referred to as the somatic brain, that is, like a special valve, for
it seems to be the center of the subconscious
actions.
The anterior lobe, likewise, is credited
with balancing the power of sex and Creative
forc. The pituitary gland also plays a very
important function in the control of sleep
and wakefulness. An active and stimulated
pituitary results in alertness and wakeful
ness; a deficiency of this gland and its secre
tion may make one sluggish and inept at
concentration.
The focusing of ones attention, the directing of the gaze and the consciousness upon
this area of another, results in the psychic
transmission of vibratory energy to that
regin and to the pituitary gland. The ener
gy transmitted is, of course, minute, and
undoubtedly, as in the case of all psychic
energy, within a very high frequency range.
No instrument is able to record it satisfactorily but the sensitivity of this gland,
which is in effect a psychic center, can receive it.
The pituitary is stimulated sufficiently by
the concentration to cause the recipient to
become alert and particularly responsive to
the one concentrating upon him. In focusing
the gaze on this point, it is difficult for the
recipient of the transmitted energy to waver
in his attention. He feels himself drawn to
listen and look in the direction of the one
conversing, though, of course, he may not
have the slightest conception of the procedure being used.
There is another psychological factor involved in this practice which is beneficial as
well. To appear frank when you are con
versing with another person, it is always advisable to look straight at that person. To
avoid the others eyes, to look off to one side,
will create the impression that the speaker
is self-conscious, or evasive, or that he has
a sense of guilt or lack of confidence. How
ever, to gaze directly into another persons
eyes for any length of time even during a
few minutes conversation can become embarrassing.

Page 93

There is an almost unconscious tendency

to shift the gaze elsewhere rather than to
look steadily into the eyes of another. This is
avoided by gazing at the root of the nose.
When focusing attention on that point, it
appears as though you are looking directly
into the others eyes. Consequently, you gain
the effect of a frank gazing into the eyes
without experiencing the psychological tend
ency to shift the gaze and without any uneasiness being produced.
We suggest that this be tried as an experiment. Both factors, the stimulation of the
pituitary gland and the suggestion that you
are gazing into anothers eyes while actually
focusing attention on the root of his nose,
will help arrest the attention of your listener.
This is one of numerous practical suggestions given by Dr. H. Spencer Lewis in his
book, Rosicrucian Principies for Home and
Business. It may not be known to many
members today that prior to his mission and
the dedication of his life to the Rosicrucian
Order, Dr. Lewis was a well-known advertising consultant. He was in contact with
men prominent in various lines of business,
many of whom were executives of large
corporations. Even later, while he was an
officer of AMORC, he was frequently requested to address their industrial and professional groups. This was not alone because
he was a speaker of note, but also because
be gave these audiences useful information,
both unique and not obtainable from other
sources. He was encouraged to write the
book, Rosicrucian Principies for Home and
Business, summarizing some of these prin
cipies for members and nonmembers, alike.
As the title of the book indicates, the valu
of these principies is not limited to the busi
ness world. The housewife, the college stu
dent, the painter, can likewise use them with
profit. Thousands of copies of this book in
several lan gu ag es hav been sold by
AMORC. The book is as effective today as
when it was first published in 1929. The
reason is obvious: the Cosmic principies and
natural law s expounded within it are
changeless.
The book is one of the volumes of the
Rosicrucian Library, and is available in the
public libraries of many cities. It may also(
be obtained through the Rosicrucian Supply
Bureau at a nominal cost.X

Page 94

THE R O S IC R U C IA N FORUM

Od Worlds and Souls

A frater of California now rises to submit
a question to our Forum: We believe in
Cosmic consciousness. Would not this con
sciousness encompass not only our solar
universe but also the whole cosmos? In cer
tain of our degree monographs, great Masters
are mentioned. Would it not be possible that
the referred-to-great Masters might also
have included cosmic souls from other worlds
intelligent beings existing elsewhere in the
greater universe who had attained Cosmic
consciousness?
They, in turn, as great Masters could
have reached us with their thoughts and influenced us. We may be only presuming
that the inspiration we receive is just from
intelligences who dwell, or dwelt, on earth.
What is the Forums opinion of this matter?
This question, of course, revolves about
whether intelligent beings exist elsewhere
than on earth. Our earth is one of several
planets of a star, the sun. The sun is only
one star in our Milky Way or galaxy and
a relatively small one. There are millions
of other stars in the same galaxy and many
of them have their satellites or planets.
Beyond our galaxy are an infinite number
of other galaxies, each with millions of other
solar systems or universes. It would be far
more improbable that all these myriads of
other worlds possessed no intelligent form of
life than to think that they do. It is far
more radical to conceive that life on earth
is but a caprice of nature. It is cogent to
conceive that life is a phenomenon that will
emerge from a particular set of circumstances wherever such may occur.
In regard to life, it may, of course, exist
on some worlds in a very primitive state,
perhaps nothing more than a protoplasmic
substance, just as living things carne into
existence in the sea and mire in the early
beginnings of our planet. Older worlds, hav
ing conditions conducive to life, might pro
duce forms which eventually would have an
intelligence equal to or exceeding that of
man.
This, of course, is the assumption that life
everywhere would be dependent upon the
same factors. Modern biologists are of the
opinion that life could not endure under con
ditions deviating, to any great extent, from

those on earth, that is, in such factors as

atmosphere, temperature and necessary nutritive elements. However, the physical
form, the organism, even the faculties of
sense perception, of living entities elsewhere
might vary greatly from those of human be
ings. Intelligent beings in other worlds
might not look like human beings, but like
some exotically different animal.
The sense faculties we have are the consequence of the environmental conditions to
which the organism has had to adjust for
eons of time for its survival. Therefore, on
another world, conditions perhaps not being
similar, these organisms might have evolved
other receptor organs which we do not have
or which are dormant and have been so for
thousands of years.
Such living beings might find it exceedingly difficult to communicate with humans
as a consequence of their different organs.
In fact, this may be the very reason why
intelligent beings existing elsewhere have
not been able to make themselves known to
us. This, of course, is not recognizing the
fantastic tales of flying saucer people.
Intelligent beings of a world eons older
than the earth might communicate entirely
in a telepathic way, thereby surmounting
the limits of time and space. Their means
of communication would perhaps be on a
level of consciousness that few humans could
attain or attune to. These persons might
have that level of consciousness to which we
refer when we speak of Cosmic conscious
ness Consequently, the inspiration and innate exalted urges men receive in moments
of meditation and to which they attribute
the contact with a cosmic Master may actu
ally be from such enlightened souls of other
worlds. This is pur speculation, of course.
Mystically, there is no such thing as an
od soul. The soul essence is of the same
uniform nature in all beings. Souls are not
separate elements implanted in persons any
more than an electric current is separate in
the lamps which it lights. or is the soul
forc any older in certain beings than the
electric current is when flowing through an
od lamp.
What does evolve is the soul-personality,
that is, the consciousness which one has of
his soul and his response or behavior to the
soul impulsation which constitutes his per-

FEBRUARY, 1961

Page 95

sonality. It is presumed that beings of an

od world would have evolved a more profound soul-personality. They would live and
act more directly in harmony with the cos
mic forces than would a more primitive or
relatively younger type of intelligent being.
In connection with this subject is the od
supposition or belief without foundation,
that the souls of earth men reincarnate in
other worlds in our solar system or elsewhere. This, of course, would presume that
other planets are older than earth and that
there is life upon them. Further, it makes
a parallelism between the development of
soul-personalities and planets.
Thus, Soul A goes to Planet A. When
Soul A attains Stage B, it goes to Planet B
and so on. Mystically, there is no tradition
that says that evolved soul-personalities pro
gress or reincarnate from one world to an
other. The doctrine of reincarnation states
that the soul returns to the physical form in
which it is best able to express itself. That
form may be here or anywhere.
It is extremely doubtful whether there
are any forms of high intelligence living in
our immediate solar system. Even if such
beings had faculties making it difficult for
them to communicate in the manner that
we do, at least there would be definite evidence of such intelligence manifest to us
in some unmistakable manner.
Scientists of repute do not doubt the possibility of intelligent life somewhere in the
greater universe, as we have pointed out and
as Rosicrucians recognize. They do say ra-

tionally, and not from mere imagination,

that, as yet, there is no demonstrable proof
of such highly intelligent beings in outer
space.
It could be that such intelligences have
tried to contact us, just as we have tried to
learn if they exist. But phenomena such as
Unidentified Flying Objects are not scientific
or even rational proof of intelligent beings.
So long as such objects or phenomena con
tinu to be unidentified, they are as yet a
mystery and all else about them is pur
speculation and imagination. Such objects
or phenomena may be the result of intelli
gent direction or they may be just natural
celestial phenomena as yet not comprehensible to man.
Faddists fnd these subjects appealing to
the uncontrolled imagination. As they once
talked of hidden sects of mystics in the An
des and Himalaya Mountains, so now they
have shifted their orientation to outer space.
The weird people they called masters and
who it was once said dwelt in remte areas
on the surface of the earth, not able to be
relocated, have now been lifted off the earth,
figuratively speaking, and placed on Mars,
Venus, Saturn, and so on. Simply put, men
have adjusted their fantasies to the times.
Scientists, philosophers, and mystics are just
as eager to communicate with the brotherhood of life, wherever it exists, as are these
fanaticistsbut the former are realists. They
are not going to jump at conclusions. Rather,
they are going to approach the subject from
a realistic point of view.X

INTERNATIONAL ROSICRUCIAN CONVENTION

July 9-14, 1961

Rosicrucian Park

San Jos

California

U. S. A.

ffltftMettyitty tZuetiottvt,

...

DETERMINE YOUR INTERESTS .

then select your course of study,
How the Ideas of God and Soul have Evolved. U
How Vibrations Affect our Lives. C
How to Use Art in Your Daily Life. R
The Mystical Interpretations of the Great Paintings. R
The Study of Moris and Ethics, Good and Evil. U
The Fourth Dimensin, Relativity, and Modern Philosophic Ideas. U
Fundamental Relations Between Human Emotions and Vibrations of Music. R
Learning How to Form a Personal Philosophy of Life. U
A Complete Review pf the Physical Structure of the Universe. C
Discovering the Principies that Make for Beauty in Form and Color. R
Effects of Thought upon Cell Life. C
Investgating the Metaphysical Problems of Time and Space. U
Sound, Light, Electricity, Magnerism, and the Physical Forces of the Universe. C
The Nature and Effects of the Sympathetic Nervous System. C
What is Truth, What is Real, What is Man? U
The above topics are only a sample of the interesting subjects taught at Rose-Croix
University. Opposite each topic is a letter which corresponds to one of the three
colleges in which this subject is discussed. R is for the arts, C is for the sciences,
and U is for the humanities. The three colleges form a symbolical triangle which
adds to the perfection of the student-member. Write for The Story of Learning, a
free explanatory booklet, regarding the courses offered here. No previous college
education is necessary. Atl members are welcome to register. This is an experience
every member should know! Address: The Registrar, Rose-Croix University,
Rosicrucian Park, $an Jos, California, U. S. A.

At t e n d
ROSE-CROIX UNIVERSITY June -July
1 9

T H E R O S IC R U C IA N P R E S S , L T D .

L IT H O IN U . S . A .

April, 1961
Volum e X X X I

No. 5

Rosicrucian Forum
A

p r v a t e

p u b lic a t io n

fo r m e m b e rs o f A M O R C

G ABRIEL A N T O IN E PA N IER
Granel Councilor fo r P aris G ran d Lod ge o f A M O R C , France

Page 98

THE R O S IC R U C IA N FORUM

Greetings!
V

PA C IFISM A N D P R E PA R A T IO N

Dear Fratres and Sorores:

In every period of history war has been a
sad commentary on human nature. War is
an admission that reason has failedreason,
the very faculty by which man is said to
exemplify his supremacy among animals.
War is atavistic, a regression to primitive
combativeness. Incongruously, the art of war
has employed ingenious skills which could
be a credit to the high achievements of civilization.
Issues have been settled by war which
were not accomplished otherwise. History
has often questioned whether the price paid
for such conclusions in loss of life, suffering
and destruction of property was not far too
great.
Today, a global conflict, a nuclear war, is
a price which humanity cannot afford. Every
reasonable sacrifice must be made to avoid
its irreparable destruction of life and the
very foundation of civilization. Only the loss
of human dignity, the right to live as men,
and the imposition of intolerable slavery
would justify a thoughtful person today to
decide upon a course of war.
Though the sword of Damocles is hazardously poised over the heads of humanity in
the form of the present armament race and
the increasing number of nations possessing
nuclear bombs, there is no assurance of solu
tion by rational, peaceful negotiation. The
basic cause of war persists, that is, the con
flict between emotion and reason.
In his daily life, the average human being
is motivated far more by emotion than by
reason. Only when the emotions are not
excited do most men seek recourse to reason
in connection with the demands life makes
upon them. Most men give way to feeling
when circumstances and events obstruct an
emotional urge. As yet they lack sufficient
self-discipline, self-control, and direction of
their emotions. They will not rationalize and
conceive a counterplan to be gained by

logical persuasin or adjustment. Anger,

jealousy, feardeeply ingrained in the vital
nature of manare stronger than the reason.
There is the predisposed primitive instinct
to strike back, to retalate.
The lower emotional self is primarily a
restrictive one. It is concerned only with the
welfare of the immedia te person. It includes
only that which is closely or directly related
to the individual self, that which seems to
be more intimately a part of it. It will not
extend its euphoria, its sense of well-being,
to include others when its own interests appear to be jeopardized. Reconciliation and
compromise are not the virtues of the limited
emotional self; such are the merits of the
more extended, compassionate, moral self,
acting under the guidance of reason.
These frailties of human nature are primi
tive inheritances. They are reflected in the
conduct of modern society and civilization.
It is far easier to arouse the ir of a man
than it is to excite his reason. Until there
is a transition in this condition of human
nature, we may expect society to display
passion more often than wisdom in attempting solutions to its problems.
For any single nation in the present stage
of human personal development and tragic
world affairs to divest itself of protective
means, of armaments, of military forces, is
to invite suicide. This does not mean that
every effort at peaceful negotiation with the
outlawing of war as its aim, should not be
attempted.
Forc is pressure, a compulsin. Reason,
on the other hand, is light; it is the making
of peace through understanding. An intelli
gent approach to world problems can elim
nate the things that arouse the primitive
passions which find their outlet in war. It
is, however, too much to expect any sudden
evolution in consciousness of the individual
by which all men would temper their pas
sion. As yet, this is an ideal to be gradually

Page 99

APRIL, 1961

realized. It is the function of philosophical

moralism, mysticism, and religin.
In the interim, preventative measures
must be taken by the application of dispassionate reason. With a rapidly increasing
population, problems arise that were not in
existence centuries agoand there is also the
continuation of other social effects that have
harrassed man since the dawn of primitive
society.
Failure in the distribution of food, inefficient hygienic methods, the lack of educa
tion that eliminates fear and ignorance,
spreading of national hatred, and the attempts of organized religin to dominate the
masses, are but a few persistent germs of
war.
An intelligent and fearless appraisal of
nationalism must also be taken. Nationalism
is enmeshed in a traditional sanctity of
heroics, sentiment, and often chauvinism. A
state is associated with a political ideal. We
believe in and support certain political ideologies or a particular way of living which
has been long associated with the nation in
which we live.
It is expected that we extend the loyalty
we have for the form of government, to the
physical regin, the rea, or national limits
in which it exists. We build barriers, frontiers, around this regin to keep out or restrict the entrance of that which is foreign
to it. It has also been traditional to harbor
within these frontiers that which we cherish.
The conduct of nationalism in the world
today is more of a detriment than an advantage to civilization as a whole. The people
of the world by population expansin and
by being bound closer together by transportation, communication, and technical knowl
edge, have come to press in upon each other.
They are not and will not be content to be
deprived of opportunity or advantage just
because of the circumstance that they were
born outside the perimeter of some favored
area.

The world is smaller, psychologically, because no area is any longer greatly remte
from any other area and peopleeither in
time or in space. There is the conviction
that the world and its varied resources are
for all men, and that nationalistic restrictions
of these are a social evil and an obsolete
tradition that cannot be countenanced in
modern times. It is a realistic concept that
a plan, a method of equitable distribution of
facilities and resources is essential to world
peace. A divisin into the Have's and HaveNot's is no longer tolerable.
Such economic and social ideis are not
intended to be a support to any radical,
socialistic system. They are rather a realistic
view of the evils that trade barriers and
nationalistic restrictions inflict upon the
world.
The increasing number of small new
powers, who are in the main excluded from
the necessities of existence which lie within
the frontiers of other nations, constitute a
further menace to world peace. For ultimate
security, all men will eventually have to
sacrifice national advantages to some degree
even if it means lowering their standard
of livingthat others may be raised from
poverty to self-support.
InternationalismOne W orlda single
state of all humanity has recently been defamed as being Communism. It is true that
tyranny and despotism have falsely paraded
under such a banner of internationalism.
However, the misuse of the ame of a prin
cipie does not make the principie corrupt!
Much inhumanity has been committed under
the guise of religin, but that does not make
religin intrinsically wrong.
While these transitions occur, while man
is still not master of his passions and emotions, an absolute pacifism is not sane. A
people who are striving to construct a peaceful, intelligent world state, and who wish
to keep men from slipping back into bestiality, cannot afford to be defenseless. Savagery

E ntered a s Secon d C lass M atter at the P o st O ffice a t S an J o s , C a lifo rn ia ,

u n der Section 1 1 0 3 o f the U. S. P o sta l Act o f Oct. 3 , 1 9 1 7 .

The Rosicrucian Forum is Published Six Times a Year (every other month) by the Departmenl
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
RATE: 45c (3/6 sterling) per copy; $2.50 (18/3 sterling) per ye ar-FO R MEMBERS O N L Y

Page 100

THE R O S IC R U C IA N FORUM

and barbarism are rampant in the world

even though clothed in the vestments of
civilization.
Therefore, a state must remain militarily
strong. It must have the armaments which
constitute a deterrent against those nations
which would seek to enslave a people. It
must be able to meet forc with forc. After
all, reason is very seldom capable of mitigating blind fury and physical assault.
Pacifism as a motivation toward creating
and establishing an efficient plan for world
peace is most commendable. But to try to
reap the fruits of pacifism before they are
ripe by discarding defense and failing to
keep abreast of developments in nuclear
weapons is to defeat the ultmate purpose.
One must first stay alive in order to bring
any lofty dream into reality.
Fratemally,
RALPH M. LEWIS,
Imperator
This Issues Personality
It would appear at times that our life
interests go through cycles. That which was
once not liked, later becomes appealing and
even a dominant interest. Many Rosicrucians, who at one time in their lives professed no interest in either metaphysics or
mysticism, have been led to them again by
divergent paths. Consequently, in the light
of a later, different perspective, they have
found such subjects satisfying.
One frater whose interests passed through
such a cycle is Gabriel Antoine Panier,
Grand Councilor for Pars of the Grand
Lodge of AMORC, France. Frater Panier
was born on January 27, 1902, in a small
town of Franche-Comt, a pictu resq u e
French province bordering Switzerland.
As a child, young Gabriel was timid, this
timidity arising from an uncertainty. He
was tom between conformist influences and
a feeling of rebellion. The fact that as yet
he had no realization of any special talents
or abilities caused him to hesitate to break
with conformist customs which, even then,
were repellent to him. Consequently, he
began life without the mpetus of confidence
and without a specific goal.
The First World War interrupted his education at the primary stage. This was a
psychological deterrent, for at the age of nine

young Gabriel had lost his mother and lacked

the self-confidence that might have been pro
vided by education. Later, he found employment in a mechanical shop, though disliking
to work exclusively with inanimate things;
and at sixteen, circumstances put him entirely on his own in the metrpolis of Pars.
The effect of these changing circumstances
began to manifest in young Paniers character: If there were things to be done, he
chose the disagreeable ones first. Obstacles
became a challenge to his ability. He was
not content just to improve his environment;
he felt it also necessary for his own satis
faction gradually to bring about some improvement in himself.
In retrospect, Frater Panier observes that
when young he combated intuition and
imagina tion. He considered them distinctly
feminine qualities, and only during periods
of relaxation did he indulge them. He then
discovered that both his intuition and imagination were extensive. However, it took
experience in lifes vicissitudes to reveal his
dependence on them and the true asset they
were to every one, regardless of sex.
Having prepared himself as a draughtsman, Frater Panier worked up to an executive position in the automobile industry. The
necessary education in preparation for such
a transition in his life had been a further
challenge. He had to be proficient in mathematics, languages, and certain specialized
techniques of engineering. These subjects
he absorbed as necessary keys to the solution
of industrial problems.
With academic knowledge, however, there
also carne the realization that man must
know more about himself. The Self is the
prime mover; all else is subordnate to it
and serves it. This awakening resulted in
Frater Paniers pursuing the subject of psy
chology, and then eventually a deep inter
est in philosophy took over. He found that
philosophy helped him to know the basic
interests of people and to understand them.
His increasing interest led to metaphysics,
mysticism, and the spiritual realm of man.
It was at this period that Frater Panier
first heard of the Rosicrucian Order, AMORC,
through a friend who was aware of his pursuits. He did not at first take advantage of
the available contact. It was later, while
residing in the United States, that the Order
again was called to his attention. This time

APRIL, 1961

he crossed the Threshold and became a mem

ber of AMORC.
After retuming to France, Frater Panier
confined his Rosicrucian activities to sanctum
membership. He did so because in humility
he felt it presumptuous to be outwardly ac
tive in his affiliation.
The Grand Master of AMORC, France,
Frater Raymond Bemard, knowing of Frater
Paniers comprehension of the teachings and
his devotion to the Order, persuaded him to
accept the honorable and responsible office
of Grand Councilor. Accepting, Frater Panier
found a new avenue of service and an experi
ence most rewarding in the personal satisfaction it provided.
Speaking of his Rosicrucian membership
and the benefits derived from it, Frater
Panier says: Another rewarding discovery
is the gradual realization that life and the
world at large appear more orderly, less confusing, as if every event oriented itself along
the lines of forc of an omnipotent magnet
or could be reduced to a common denominator.
Frater Panier is married, has two children,
and some grandchildren. Soror Panier is
likewise an enthusiastic Rosicrucian and has
been of great assistance to him in the per
formance of his duties.X
Where Are the Adepts?
A soror of Caada, addressing our Forum,
says: If our Order has been active for so
long, why are there so few adepts and why
are these wonderful talents kept so secret
when the world is in such need of good?
These are things which I find it hard to un
derstand, and I fervently hope that somewhere, in some way our world leaders will
get their inspiration from them for the betterment of world conditions.
Doctor H. Spencer Lewis very aptly said
at one time that those who entered the Or
der are like grain poured into the large end
of a funnel; a relatively large number of
persons enter the Neophyte degrees. But,
few come out the small end of the funnel,
that is, enter the higher degrees. As we have
so often said, there are levels of interest in
the Order.
The inquirer, the average Neophyte, considers himself sincere and interestedin fact,
he is at the time. He does not know to what

Page 101

extent or how deep is his level of interest.

Consequently, after a few weeks, one in
quirer finds his interest in the teachings to
be satiated; his curiosity is satisfied in that
realm of thought. He may then turn entirely away from mysticism, metaphysics
and philosophy to some other and quite dif
ferent appeal.
Another student, entering at the same
time, finds that as he proceeds the studies
stimulate him. They quicken his imagina
tion and reasoning, and his interest is heightened, not lessened, as time goes on. He is
content for years with the growing satisfaction he finds. It is because his level of
interest was far deeper than the first student.
Yet, in the beginning, he was no more aware
of this than was the one who dropped out
earlier. At the time, both of them considered
themselves equally interested.
We have cited this analogy of Dr. Lewis
to indcate that everyone who enters the
Rosicrucian Order is not psychologically, intellectually, or psychically prepared to bene
fit by what it has to offer him. Though many
have derived much benefit from their affilia
tionin health, self-confidence, new knowl
edge, and a quickening of latent powers;
they have not become adepts.
An adept is one who has acquired a
mastery of some art or science. Mystically,
an adept is one who has developed a proficiency in mysticism and in those Cosmic
laws and principies related thereto. It is, of
course, the ideal of the Rosicrucian Order to
make everyone an adept, if possible. Adeptship is the ultima Thule, but all cannot
achieve it. Between Neophyteship and that
goal are a series of other possible successes
to which the majority of sincere students
attain.
It may, perhaps, be said that one in ten
thousand affiliating with the Order, becomes
an adept in the sense of becoming an equal
to some of the traditional, renowned mystics.
However, those who are not may neverthe
less be mystics of a lesser light. In fact, a
great mystic would be the last one to refer
to himself as an adept. In his greatness he
would likewise have that humility and that
visin through which he would realize that
he was inadequate as yet in some way. No
one who yet resides in the physical body on
this plae has experienced Cosmic perfec
tion in every degree.
(Cont Overleaf)

Page 102

Adeptship is not uniform in the talents,

powers, or achievements which it manifests.
Let us use as an example the common term,
master. One may be a master mechanic, a
master artist, musician, orator, designer, or
poet. Each has attained supremacy in a specific field, some like Leonardo da Vinci in
several arts or sciences. An adept may be
renowned for his sagacious advice; the world
may know him as a great philosopher, writer, or statesman, and not as a mystic! At
heart, however, he is a mystic. Only a careful observation of what he said or did would
reveal him as an adept.
What the Neophyte expects in an adept
is often quite contrary to the real personality
and activity which an adept displays. For
example, one who wears a robe in public
and utters strange affrmations and resorts
to exotic conduct, meditates in public, and
performs bizarre rituals is not an adept. He
may intentionally create the impression thatJ
he is, thereby causing the untrained neo
phyte seeker to consider him typical of an
adept.
There are, therefore, many adepts in the
Rosicrucian Order and outside of it. Men
guided by spiritual principies and possessed
of profound understanding of Cosmic laws
are adepts in their way. Some exhibit this
in healing, perhaps, or as profound thinkers;
others show this as statesmen, sacrificing
themselves for the cause of world peace.
Others again, may be working for social
harmony in industry and labor relations.
Then there are some who are true adepts
in the capacity of educators, clergymen, and
scientists.
Personally, we know several outstanding
scientists in the field of nuclear physics and
engineering who are true mystics and worthy
also of being called adepts though they
would humbly reject such an appellation as
applied to them. We also know many Rosi
crucians in business who are very successful
in the commercial world. Their prvate lives
and the manner in which they live and apply their material success distinguishes them,
to those who know, as adepts.
The world would be even more confounded and endure more suffering and hardship
were it not for this sprinkling of adepts.
Since there are but a few in every thousand
persons who seek to prepare themselves
through such channels as AMORC offers,

THE R O S IC R U C IA N FO RUM

and since there are only a few of those who

attain the status of adepts, we cannot expect
the impossible from them. These adepts,
alone, cannot lift the ponderous mass of materialistic, cynical, and sensual people to a
level of compassion, wisdom, and peaceful
human relations.
As the great sacred tomes of the various
traditional religions have long recounted, and
as the writings of the mystics have related,
each man must personally want to evolve
himself spiritually and to gain that illumina
tion that constitutes the mystical conscious
ness. He must learn by intmate experience
the futility of his present way of living and
he must come to know that one does not live
for sensual pleasure alone. No one can
transform another without the cooperation,
the willingness, of that person.
As we look back through the centuries,
through the historical records, and compare
world society then with that of our times,
we must admit that on the whole there is
an improvement, a gradual upward trend in
morality. There are, of course, periodical
retrogressions, the result of the impact of
war and emotional disturbances on a worldwide scale.
Idealism is at the present admittedly in a
cycle of deterioration. But it will rise again.
The instinct of self-preservation in man
eventually causes him to realize that a par
ticular course of living or behavior is the
cause of social instability and much of his
misfortune. It is then that the reaction sets
in. Men look for a solution and become, in
turn, more susceptible to idealistic philoso
phy, morality, and mystical principies. Each
new cycle thus spirals a little higher.
At the same time, the extreme nationalism
and conflict of ideologies have brought hu
manity to the brink of self-annihilation, to a
global war. It has likewise made the thinking individual realize that something is
drastically wrong with the social order. It
has made him begin to re-evaluate that which
has heretofore semed the best and most
reliable. It is at such a time when the words
and the actions of adepts, in whatever enterprise they may be, have their greatest efficacy.
The works of mysticism and the works of
AMORC are not kept secret in the sense that
those who want them are being deprived of
them or necessarily put to a hardship in get-

APR1L, 1961

Page 103

ting them. Certainly the Rosicrucian knows

that one cannot be given knowledge of the
laws of the Cosmic as one would hand someone a sugar-coated capsule to be swallowed.
The mastery of these laws and principies
means first the mastery of oneself, the invoking of Cosmic powers within one. This re
quires study, the sacrifice of some time,
preparation, and training. If, as said, those
who enter the portis of the Order often have
shallow interests and if they will not perse
vere to master the teachings after contacting
the Order, what assurance, then, is there
that giving the teachings to every passer-by
would cause such a multitude to apply them
selves?
The active Rosicrucian knows how hard
it is, for example, for him to interest many
persons, and even to have persons accept a
Rosicrucian leaflet explaining what the Or
der is. Should AMORC then profane the
teachings by handing its monographs to
such persons who are, within themselves,
not ready to prepare for a more enlightened
existence?
Further, suppose anyone by a mere reading of the monographs and nothing more,
could develop latent talents and realize pow
ers not normally functioning. Would it be
advisable to give all these people the means
by which this could be accomplished? Would
it actually be to the advantage of mankind?
Millions of persons today still have a narrow, limited self-consciousness, ordinarily
known as selfishness. Consequently, with a
knowledge and greater command of Cosmic
and natural forces at their disposal, they
would use these exclusively for their own
aggrandizement. Many, in fact, would pervert this power to dominate and oppress their
fellows, not use it to advance mankind. It
is for this reason that the teachings must be
kept prvate for those who say in effect:
Show me the way and whose motive for
saying it is the welfare of others besides
themselves.X
The Elixir of Life
A Soror now rises to address our Forum.
For fifteen years, or may be longer, I have
been a serious student of the occult and
mysticism . . . I have many times read that
so-and-so finally carne upon the secret of
the elixir of life. Many schools teach that

this elixir is something (a power) which we

can develop ourselves. Others express it as
a state of mind.
There is overwhelming evidence of an
alchemical principie capable of producing a
substance which, when administered to an
ailing person, automatically restored him to
good health. If this is correct, why do not we,
as Rosicrucians, have access to it after having
proved ourselves worthy? Do we have the
promise of ever having it? And, if not, why
not?
It is advisable, first, to touch brefly upon
the historical background of the word, elixir,
and the term, elixir vitae, or elixir of life.
The first references to this term are in the
writings of the alchemists. The traditions
of hermetic philosophy indicate that alchemy
actually had its origin in ancient Egypt
though its terminology was veiled in ritualism and symbolism.
The later chronology of alchemy, its definite formation, however, begins with Aristotle. We do not mean to imply that
Aristotle was an alchemist, but rather that
alchemy carne to found many of its theories,
precepts, and practices upon Aristotles con
ception of the structure of matter.
In his theory of matter, in particular,
Aristotle declared that there were four primary elements. In this idea he was promulgating a doctrine of Empedocles who also
held to the idea of four primary elements,
air, earth, water, and fire. The term, ele
ment, as used then does not correspond to the
modern scientific concept.
Aristotle did not think of particles or atoms
composing matter as did Democritus; rather,
he held that these four elements could change
one into the other and combine in various
ways. This changing and combining resulted
in the myriad forms of matter which man
perceives.
It was obviously necessary, however, to
adduce something as being the cause of this
change. Consequently, Aristotle postulated
an aether, an invisible substance which, in
itself, was unchangeable. This aether became
the fifth element, or essencethe quintessence. It differed from the four elements in
that it was not only inert in its being but
it was thought to be a heavenly substance.
Here then was a divine motivation, a Cos
mic forc, that as an agent, was thought to
act upon the so-called four elements of which

Poge 104

all matter was composed. The quintessence

was a divine quality which entered into and
was directly responsible for the composition
of ll things. It was truly thought to be a
secret key to the universe. He who could
isolate it and direct it would be able then
to transmute matter at will.
Physical alchemy, as a system based upon
the theories of Aristotle, really began with
the Arabian alchemist, Geber. With Geber
began the definite search, in an empirical
way, for the quintessence. This essence, it
was thought, contained all the virtues of the
other four elements.
As a result of the experimentation that followed there carne into existence some of the
modern basic chemical processes. The quint
essence then became associated with the
word, elixir. In other words, it was conceived that a certain substance, as a solid or
a liquid, had locked within it the quintes
sence. The attempt to discover this elixir
resulted in practices varying from magic to
the beginnings of the scientific methods of
analysis and observation now in the realm
of chemistry.
In an Arabian book called The Book of
Mercy, we find allusion to the elixirs to be
used for the transmutation of base metis
into gold. There is a reference to a red elixir
and a white elixir in the preparation or the
conversin of base metis into gold and silver. In the writings of the Arabian al
chemist, Geber (Abu Musa Jabir), it is said
in part, in reference to the preparation of
an elixir: Establish the equilibrium, the
parallel, with the aid of fire of three degrees,
namely the incipient fire, the mdium fire,
the extreme fire, which melts the elixir, the
solid will melt like wax and afterwards
harden in the a ir.
The noted alchemical work entitled: The
Gold Casket, by Benedictus Figulus, has extensive references to the elixir. In the following quotations from this book, we see the
implication of a divine or supernatural
agency thought to enter into an elixir and
which has the virtue of keeping all things,
including living forms, incorruptible.
For the elements and their compounds,
in addition to crass matter, are composed of
a subtle substance or intrinsic, radical humidity diffused through the elemental parts,
simple and wholly incorruptible, long preserving the things themselves in vigor, and

THE R O S IC R U C IA N FO RUM

called the Spirit of the World, proceeding

from the Soul of the World . . .
This spirit by its virtue, fecundates all
subjects, natural and artificial, pouring into
them those hidden precepts which we have
been wont to cali the Fifth Essence or Quint
essence . . . But this is the root of life, that
is, the Fifth Essence, created by the Almighty for the preservation of the four
qualities of the human body. . . .
Therefre, is this Fifth Essence and spir
itual medicine, which is of Nature and the
Heart of Heaven and not of a mortal and
corrupt quality, indeed possible. The Fount
of Medicine, the preservation of life, the
restoration of Health, and in this may be
cherished the renewal of lost youth and
serene health be found. . . .
The eminent physician, Rosicrucian and
alchemist, Paracelsus, quoting the ancient
Magi, refers to it as: the divine Quintessence
including in itself the essence of all the celes
tial and terrestrial creations. Here again is
the assumption of a subtle, divine property
which is the essence of all things animate
and inanimate. To possess it, to know the
secret of compounding or extracting it from
wherever it might exist, suggested that such
a person would be master of natural phe
nomena and of life and death.
Closely related with and often interchanged in usage with the words Elixir and
Quintessence, was the alchemical term, the
Philosophers Stone. This was likew ise
thought to possess the property of transmuting base elements into rare metis and also
to bring about a transformation in human
life including the preserving of it.
The term, Philosophers Stone, first appeared in the literature of the seventh cen
tury. Various symbols were devised to represent it. The commonest of such symbols was
the Egg of the Universe. The Egg depicted
a nascent state, a self-suffciency and the
one-ness of cosmic unity. All of these vir
tues were of the Philosophers Stone, the es
sence of all creation.
The egg as a symbol of the universe, how
ever, had descended from ancient Egyptian
symbolism and was frequently found in
what is reputed to be the writings of Hermes
Trismegistus. The Philosophers Stone in the
writings of some of the notable alchemists, is
referred to as a stone which is not a stone.
Here is a reminder of Transcendental Al-

APRIL, 1961

chemy, upon which we shall comment fur

ther. The serpent Ouroboros, in an
attitude of biting his tail, thus forming a
circle, also symbolized the Philosophers
Stone and etemal world changes.
There were really two schools of alchemiststhose who dealt with the physical or
material aspects of Nature, and those called
transcendental, who concerned themselves
with the spiritual nature of man. The latter
were really hermetic and mystical philosophers. They used nearly the same symbolism
and terminology as did those concerned with
material alchemy, but the meanings they
ascribed to such were quite different. The
transcendental alchemists deviated from the
others in their high purpose, as well.
The alchemists who worked in laboratories
with the elements of nature were of two
kinds; rather, we should say there were two
kinds who called themselves alchemists. The
first were truly alchemists. They sought the
prima materia, a first matter, or a subtle
substance, as an elixir that would transmute
matter into a higher order of rare metis.
They were sincere, and as a result of their
research, as we have said, the foundation of
chemistry was laid, as most textbooks on
that subject will affirm. There were others
who purported to be carrying on experiments
in alchemy but who actually were charlatans; they sold potions dealing with love, sex,
hate, and formulas for curing maladies. They
often counterfeited gold and sold fraudulent
transmutation formulas.
The transcendental alchemists were con
cerned with the transmutation of the base
elements of human nature into the refined
spiritual qualities of self. They devoted
themselves to the application of mystical
principies for the evolution of the conscious
ness of the individual. It is for this reason
they were known as Transcendental Al
chemists.
They transcended the base and more ma
terial interests of other alchemists. They
believed that there was a nexus, an invisible
bond, that tied mans higher self fast to the
cosmic forces. Within man they thought
was the means to use this bond for spiritual
illumination and for guidance and for mastery of life.
To these transcendental alchemists, the
Philosophers Stone consisted of certain enigmatic, sacred, cosmic laws for the unfold-

Page 105

ment of mans self and the use of his esoteric

powers. This Stone was not a substance but
a secret gnosis, a wisdom teaching that was
divulged only to worthy aspirants. The manner of conferring this Philosophers Stone
was by ritual, a process consisting of initiation, meditation, study, and practice.
The transcendental alchemists kept aloof
from any attempt to discover a process for
making gold. In fact, they were not really
alchemists, as we commonly think of the
term, but were hermetic philosophers. The
wisdom teachings they imparted included instruction for hygiene, cure of diseases, and
the maintaining of health.
The real transcendental alchemist did not
actually believe, or did he expound, that
there was an elixir of life by which one
could live forever, or that would restore his
youth. Such a concept would have been diametrically opposed to the general, hermetical
teachings which considered spiritual immortality as of primary importance and interest
not that of the body.
The elixir to which they referred was the
regeneration of the soul, the restoring of man
to his original pur cosmic estte from
which, it is said, he had fallen. Transcen
dental alchemy was far less understood by
the ignorant masses of the time than was
alchemy. The masses knew very little of
the latter and feared itreferring to the ma
terial alchemists as devil worshippers.
The literature of the time about the teach
ings of the Transcendental Alchemists, took
their reference to an elixir of life literally
because the writers of the period knew little
or nothing of the esoteric symbolism and
terminology contained. Rosicrucians, as a
rational body of philosophers, pursuing the
physical and esoteric sciences, have never
promulgated an elixir of life.
It is true that some Rosicrucians have used
this phrase in their writingsas though it
meant an actual, medical property that
would preserve the life and restore youth.
But such was not their actual meaning if
they were true transcendental alchemists or
Rosicrucians. For the latter recognized that
the living organism by cosmic law must go
through a cycle of evolution and devolution.
Longevity may be increased until eventually
the span of 144 years is reached. For human
beings on this earth to go beyond that would
be contrary to a law of cycles which under-

Page 106

lies many other cosmic phenomena beside

that of the cycles of human life.X
Can Unconscious Knowledge Help U s?
A frater now directs a question to our
Forum: It is said in our monographs that
the storehouse of memory is in the subcon
scious mind and that, when we become con
scious of a thing or an impression, at that
moment it becomes part of us. Do not those
impressions, of which we are unconscious
at the time, enter the subconscious and also
become part of the storehouse of memory?
Consequently, are there not objective impres
sions which enter our consciousness but of
which we are not aware at the time?
The crux of this whole question depends
upon what we mean by become part of us.
If we mean that something has been acquired
by our being in some manner, then certainly
it is of us. Whatever attaches itself to our
organism, is acquired or enters into the na
ture of our person, has become part of us.
However, if we mean that something has no
reality as part of us until we are conscious
of it, then what enters our subconscious unawares is not part of our conscious existence.
There are many impressions that register
in the subconscious part of the mind which
we have objectively forgotten or which were
not realized at the time they were received.
For us to be aware of an impression originating externally as, for example, a sound, we
must concntrate our attention upon it.
The stimulus must be forceful enough to
create a sensation that holds our attention,
that becomes a focal point in our conscious
ness. It may have sufficient stimulus to be
firmly registered in memory and yet, with
time and the deterioration of memory, may
later be forgotten. In fact, we may not remember that the sound was ever experienced
by us.
There are external impressions, as sounds
and visual images, things heard or seen,
which do not claim our attention; and yet
they do penetrate, they do leave an impres
sion on the subconscious mind. For example,
as we walk along the Street, we see and hear
many things which have little impact upon
the consciousness at the time.
We may not be aware that we experience
them. Nevertheless, they do register in the
subconscious. They are a kind of dormant

THE R O S IC R U C IA N FO RUM

combination of ideas, or you may refer to

them as a latent perceptual knowledge. These
ideas or impressions may later project them
selves into the conscious mind under certain
conditions which arouse them.
This may happen years later. Most often
they have little or no familiarity attached to
them. Consequently, they are perplexing,
and some may think of them as psychic,
telepathic, or even of cosmic origin. This is
an unlearned knowledgeunleamed in the
sense that we did not intentionally seek to
acquire it or did we know when we re
ceived it.
This subliminal knowledge is often the
foundation material of the dreams which
have elements confusing to us if we recall
the dream at all when we awake. The
psyche, or the intuition, may use such ma
terial to frame its impulses into ideas useful
to us, ideas that can be related to our objec
tive world.
Since the deeper levels of our subcon
scious are part of the cosmic stream of con
sciousness, cosmic impressions originating
there do not implant actual words in our
conscious mind. They are, for lack of a bet
ter term, a kind of fleeting sensation. These,
then, associate themselves with either words,
images familiar to us or perhaps visual im
ages which have meaning for us.
The intuition is this combination of im
pressions in words or visual images that suddenly flash into our conscious mind with
great clarity. It may use for its purpose
something previously seen objectively but
which did not consciously register at the
time and was transferred to the subconscious.
Such an intuitive impression is self-evident
to us.
We will be inclined to accept it because
of its convincing clarity; yet the mental pieture, the visual object associated with it,
may seem quite strange. We may say to an
other: I had a strong impression to go to a
certain place. I even saw in my mind a pieture of the place. I dont recall having ever
seen it before; yet it has a sort of haunting
familiarity. I cannot help but be convinced
that the place is a reality.
As we have had occasion to say in this
Forum before, this type of phenomenon is
scientifically called paramnesia. In this kind
of amnesia, the individual has an objective
experience of a place, but at the time it

APRIL, 1961

registered only in the storehouse of the subconscious. The individual was not consciously aware of it at the moment of experience.
For practical purposes, it was amnesia
because the experience was forgotten. Ac
tually, it was never realized objectively in
the first place. Later, when the experience
was re-established in the conscious mind,
there would be a strange, but unidentifiable,
familiarity about it. The individual might
misconstrue such an experience as being of a
past life.
We can likewise say that the subconscious
may receive impressions from sources other
than the receptor senses. It may receive a
m essage telepathically communicated, of
which the recipient is not objectively aware
at the time. This, then, is actually part of the
recipients mind. It is of his being, but he
has no realization of it.
Subsequently, in a passive state, perhaps
in meditation or contemplation, it may flash
into his consciousness as a mysterious idea,
seemingly coming from nowhere. At that
time he may realize the personality who
transmitted this message, may think of the
person simultaneously with the communica
tion sent to him.
However, if the recipient is familiar with
these psychic principies, he will realize the
relationship of the two, the personality and
the message. If he is not familiar with these
principies, he may think that such an indi
vidual is just at that moment thinking of
him.
It is necessary to state again that thoughts
harmful to our welfare or that of others can
not be projected to us and received by the
subconscious. As our teachings have many
times made quite clear, we have a guardian
of the threshold. This is our conscience, our
moral self, partly inherent and partly acquired. It prohibits the acceptance of any
idea contrary to our moral standards and
convictions. Our subconscious will reject any
projected idea not compatible with our sense
of rectitude.
There are also in our subconscious im
pressions inherited from previous generations
transmitted in the genes, in the protoplasmic
substance of our being. These are impulses
and inhibitions, compulsions and restraints.
They make up a great fount of knowledge
of the past. Much of such knowledge transcends anything we may yet have learned.

Pqge 107

If our understanding of cosmic laws and

principies, of the nature of self, is limited,
we may oppose these intuitive impressions
as we commonly cali them. We do not know
how they originate. They may seem mys
terious and even frighten us. That is why,
in mystical and metaphysical fields of literature, it is said that we may often through
our objective ignorance oppose the higher
order and expression of self which we might
otherwise have for guidance.
It is difficult to explain but there is an
air of conviction about an intuitive impression which tends to guide us and which
should be obeyed. It is not just a haunting
urge or a compulsin that one gives way to
so as to be free of its aggravation. An emotionally disturbed person, or one mentally
sick, may have urges he cannot counter and
to which he feels he must submit.
He may admit that they are not right and
that they will probably result in adverse
consequences; nevertheless, he cannot resist
them. Conversely, however, true cosmic im
pulses and intuitive impressions are not of
that kind. They never suggest that which is
harmful, or that which will result in actions
harmful to others. Still, they may be quite
different from any experience we have had.
They may not even seem plausible from
the objective point of view, or from the results of any experiences we have had
empirically.
The differentiation, nevertheless, between
these various impressions of self, and the un
derstanding of what the unconscious shapes
into objective terms as useful knowledge for
us is what constitutes the study, in great
part, of the Rosicrucian teachings.X
Mysteries of Time and Space
A frater, addressing our Forum says:
Wherein does the Rosicrucian doctrine of
time and space differ from that of the
philosopher, Kant? What philosopher, or
philosophers, state most clearly the Rosicru
cian viewpoint on this subject?
This subject is obviously a technically intricate one, especially to present without becoming too abstruse. We believe that the
subject of time and space has been admirably
presented in the early Rosicrucian monographs, and elaborated subsequently in the
higher degrees. However, since this topic

Page 108

is complex, the more light that can be thrown

upon it, the better. The subject is one of
controversy, and there is no sol authoritative opinion by which other views may be
measured.
The subject of time and space can be approached from three different points of view:
perceptual, conceptual, and absolute. The
first, or perceptual, has to do with our empirical perception of such phenomena, that
is, as we seem to perceive them with our
receptor senses. The commonest experience,
for example, is that we seem visually to per
ceive such a condition as empty space, something devoid of objects.
Likewise, there is a perception of time.
There is what appears as the now, or pres
ent, as well as the past and the future. This
perceptual quality is definitely related to the
human consciousness, our awareness of such
conditions as give rise to the notions of time
and space. Consequently, time and space to
most persons are accepted as having as much
reality as the material forms they experi
ence. In fact, to them, time and space are
determinative qualities of the world.
Conceptual time and space are whatever
we in our thinking conceive them to be. If
we have a theory as to the nature of space
regardless of what form it takes to our per
ceptionthen that is conceptual. If, for ex
ample, we assume that time and space have
no existence apart from the human conscious
ness and the mechanism of our senses, then
that is conceptual time. We might say that
the various diverse ideas of space and time
held by philosophers are conceptual, for they
do not entirely support our normal perceptions of such phenomena.
Briefly, to speak of absolute time and space
is to assume that they have an absolute, a
concrete nature quite different from the
forms reported by our sense perceptions.
Further, such absolute phenomena may not
correspond with our conception of what they
may be. In other words, they may be quite
different from what we conceive them to be.
An abridged presentation of the notions
of space held by some of the classical philoso
phers will illustrate how our views may fall
into such categories as perceptual, concep
tual, and absolute:
Parmenides, philosopher of the 5th cen
tury, B.C., expounded the doctrine that Being
is a solid block. Being is all and filis space.

THE R O S IC R U C IA N FORUM

There is, therefore, only one single Be

ing, and as a consequence, empty space can
not be: it is an illusion. What man calis
space or non-Being, is an illusion. This,
then, is a conceptional idea of space. It is
not in accord with ordinary experience or
perception.
The ancient Greek philosopher, Leucippus,
declared that the sol nature of Being is the
property of filling space. But he further
contended that if there is a plurality of
things (as it appears to the senses), and if
those things are separa te, one from the other;
then this separation must be non-Being
(space). To this empty space he ascribed a
metaphysical reality, a kind of unlimited
substance. This was really a kind of differ
ent Being in which the limited Being, or
finite things, carne to occupy. Leucippus in
his explanation was attempting to reconcile
the common experience of perception with a
metaphysical conception.
To Plato, matter in general is space. It
does not assume any form or particular na
ture until it participates in or corresponds
to the ideas which we have of it. It is a
special kind of nothing out of which the
world is formed for the sake of the ideas
which we have.
In a work called the Philebus, Plato taught
that our world of perception is a mixture of
the unlimited (space) and the limited, that
is, the mathematical forms or measureable
objects. The cause of this mixture, Plato
affirms, is our ideas of Good. Simply stated,
we have a divine quality within us that
causes space to assume mathematical forms
in order to become like the world of (our)
ideas.
Rene Descartes, French philosopher, asserted that spatiality, or the quality of filling
space, is an original attribute of reality. In
this sense, space is a quality that exists out
side of the mind as a part of reality, and our
perception of it is not illusionary. He fur
ther says: All that is, is either spatial or
consciousness . . . What is spatial is not
consciousness; what is consciousness is not
spatial. Our self-certainty, our realization
that we are, or our consciousness, is therefore
not spatial though the body is.
St. Augustine, early Christian father, proclaimed that time has no real significance,
only for the functioning of the inner ex
perience as it measures and compares what

APRIL, 1961

is objectively perceived. He likewise said

that time was only a factor used by the outer
experience to measure and compare what the
senses perceived. In this sense, time has no
existence in itself, but is a measuring rod used
by consciousness, a category by which con
sciousness classifies into a more understandable order the things we experience.
The frater especially questions this Forum
with regard to the philosopher, Kants notions of time and space, asking how they
compare to what AMORC expounds on the
subject. Kant declared that time and space
are pur forms of sensibility. This meant
that the mind has the means of coordinating
the sensations it receives according to per
petual Laws which do not vary with the
individual or his particular experience.
More simply put, we have an a priori
sense. Innate in our minds, we have pur
forms o perceptionmolds of time and space
into which all of objective experience fits.
We did not acquire these molds or categories
of time and space from the outside world;
they are part of our being. However, such
inner perceptions of time and space are not
realized by us until we objectively perceive
things of the world. Those things are coordinated with the pur perceptions of time
and space; that is, they fit into the molds
and have such a quality to us.
Kant asserts that our ideas of Infinite
Space and Infinite Time do not rest upon a
combination of our empirical (objective)
perception of finite time and space. They
are, instead, related to our innate ability to
experience things as existing together and
seeming to follow in succession. This natural
faculty of conceiving things as going before
or happening in a period together, gives us
the notion of time and space; when applied
or extended to the world we perceive, causes
it to appear to have spatial and temporal
qualities.
Kant calis this innate faculty Laws of
Relations. These laws provide us with a
synthesizing unity of all the manifold sen
sations which we have. In his doctrine of
a priori qualities of the mind, Kant states
that the human is born with certain qualities
which synthesize the sensations of the world.
Time and space are two of these synthe
sizing qualities. In particular, though, time
and space are a priori qualities, Kant says we
relate the notion of space to forms of the

Page 109

outer sense. We think of objects outside of

ourselves as having the quality of space. We
associate this notion of space with the ob
jects perceived by the senses of sight and
touch.
Conversely, Kant asserts that all objects
of self-perceptin are time. In other words,
our ideas of selfour thoughts, the duration
of our consciousnessare perceived by us in
relation to time. These inner sensations are
not conceived in the form of space. Succinctly, we place our conscious self in the category
of time, and the world in the category of
space.
Space seems to exist apart from us, but
time appears to require objects to be related
to self. We can say that we ourselves always
exist in point of time, the present, no matter
what else we may think. But we can perceive
an object in space without associating our
selves with it.
Kant further says that perception is in
dividual, but the forms of time and space
are universal: How we experience things as
existing in time and space is purely an indi
vidual matter. The particular form of a
thing, its spatial qualities, may appear somewhat different to each of us because of our
varying faculties of sight and the interpre
tation of what we see. But the notion that
things do exist in time and space is universally held alike by all men.
Before commenting on the Rosicrucian
conception of these subjects, it is necessary to
make some reference to the modern theory of
Reltivity. Before the postulations of Hermann Minkowski, Germn mathematician,
and subsequently the established works of
Albert Einstein, time and space were generally thought to be quite independent quali
ties. It was not conceived that there was any
direct relationship between them, or that
time was dependent on space.
Now they are united in the theory of a
space-time continuum. Time, in other words,
depends upon the position of the observer.
To quote Albert Einsteins famous postulation: Every reference body (coordinate sys
tem) has its own particular time; unless we
are told the reference-body to which the
statement of time refers, there is no meaning
in a statement of time of an event.
Strangely enough, the Greek philosopher,
Epicurus, made a similar statement centuries
ago: Again, the universe is infinite, for the

Poge 110

finite has an extremity which can only be

observed against something else, which is
impossible in the case of the universe.
Let us gain some understanding of this
principie of Relativity. Suppose you are
seated in a train, looking out its window.
The train is at a depot parallel with another
train. The train opposite seems slowly to
push ahead of you. Is your train standing
still and only the opposite train moving? Or,
are both trains moving but yours slower?
These questions you could not answer except
by reference to an inert body, to something
relatively stationary.
We measure movementthe rea tive speed
of an object on the surface of the earth
such as that of automobiles, trains, and
planes, by the relative inertia of the earth.
The earth appears as a stationary referencebody in comparison to these other moving
objects. However, in relation to celestial or
heavenly bodies, we know that the earth also
moves! Therefre, the speed of the objects
on the earth is not true except in comparison
to the relatively inert appearance of the
earth.
In further support of Einsteins Theory
of Relativity is the phenomenon of the apparent shortening of an object the fster
that it travels. To the eye, a speeding ob
ject seems to shrink in contrast to its station
ary size. Therefre, the spatial dimensions
of an object depend upon the speed at which
it is traveling. A car whizzing by seems to
us far shorter than one parked at the curb.
Let us think of two stars, A and B, and
of ourselves C as observers on earth. Say
that A is 500 light-years awaya light-year
being the distance light travels in a year
B is 800 light-years from A. A great ex
plosin occurs on A. When it happens, it is
a situation of the Present on A. When we
observe it on the earth, C, it is of the Past.
But, to any observer on B, the event has not
yet occurred, for B is farther from A than
is the earth.
To Rosicrucians, time and space are basically perceptual, that is, varying states of
consciousness rather than absolute realities
in themselves. Space, we contend, from the
perceptual point of view, is a state which
seems to be devoid of objects. However, we
know that insofar as man has determined,
there actually is no absolute space, no tru

THE R O S IC R U C IA N FORUM

vacuum. That which has no mass to fill it

does contain energy.
Further, we conceive time as the duration
of consciousness, the measurement of the
period of our state of realization of some
thing. These notions, we repeat, are percep
tual, merely conditions of the limitations of
consciousness. To Rosicrucians, therefre,
time and space are not the realities we perceive them to be.
These Rosicrucian views, however, do admit a space-time relationship. We do hold
that there are factors, such as the speed of
light, gravity, and the necessary point of
reference where we are situated as an ob
server that have a definite effect on our con
sciousness, on our notions of space and time.
However, these influences we do not accept
in themselves as being absolute space and
time.X
What Purpose Perfection?
A soror, addressing our Forum, says:
When man has perfected himself through
the ages to be once more absorbed into the
cosmicwhat then? What is the purpose and
of what valu is he to the cosmic then?
The human conception of purpose is here
being applied to cosmic function. However,
when mortals transfer the notion of purpose
to the cosmic, it is often incompatible and
inconsistent. We must understand that philosophically the notion of purpose is an idea
of the human mind.
It arises because, as human beings, we can
and do conceive certain ends or goals which
we have not yet objectively experienced. We
can plan for something to come about. Fur
ther, we are causal in that our minds, and
personal powers can so maniplate the forces
of nature and our environment as to bring
about preconceived ends.
We may, for example, find that a par
ticular condition provides us with satisfaction. We then consider it good or beneficent.
Consequently, to us, perfection is an exten
sin of that good. Simply put, perfection is
to have a pleroma or fullness of the same
thing. Thus, in such an instance, our pur
pose is to attain the perfection, the excellence, of that particular thing.
Can our conceptions of the cosmic be
reconciled with these notions of purpose and
perfection? Is the cosmic incomplete in its

APR1L, 1961

nature? Are there things or states left out

of its nature which it must desire or strive
for? To have a purpose means that there
is an unfulfillment of some function or state
which is to be attained.
To the Rosicrucian, to the mystic, and to
most moral philosophers, the cosmic is conceived to be self-sufficient, a oneness, with
nothing excluded from its nature. Further,
in the cosmic nothing is, but all things are
becoming, as the Greek philosopher, Heraclitus, said about being. Things do not exist
in the cosmic. There are no fixed ends, no
particulars. Nothing is arrested as having
arrived at a final state.
What man experiences as specific cosmic
phenomena now may not have existed a
hundred million years ago. Further, they
may not be the same millions of years henee.
Everything is in a state of flux, some things
being rapid and others slow, as mortals con
ceive time. But, again, even this conception
of time does not exist in the cosmic. A mil
lion years in the infinite could be like the
ticking of a second by an earth clock.
The point then, is, that all things are
potential in some possible form or expression in the cosmic. Insofar as they will be
realized by man, they are already in essence.
Consequently, there is no cosmic desire or
purpose for them. The cosmic is what it is.
It cannot or does not strive to be something
other than that.
Perfection, as has been said, is the excellence of some quality as human beings think
of excellence. In the cosmic nothing is de
preciated, or falls short of excellence. The
cosmic is the pleroma, the fullness, of this
quality. It is, in all respeets, perfect.
Man, however, evaluates things in terms
of their relationship to himwhether they
are of benefit to him or whether he derives
satisfaction from them. Consequently, he
may be critical of some natural phenomenon
or think it adverse to him because it seems
to have such a valu. There are no vales
in the cosmic because of the fullness and
equality of all its expressions.
Man intrinsically is cosmically perfect;
that is, he is of the cosmic essence in his
physical composition and the vital life forc
that animates him. The spiritual, the mys
tical perfection that man strives for is the
realization of his own cosmic perfection,
that is, to know that he is one with the

Page 111

cosmic. When man has this cosmic con

sciousness, then he is perfect in the knowl
edge and experience which he has. There is
a distinction between being of the cosmic
and being personally conscious of such a
unin. It is this consciousness of the cosmic
which is the perfection that mortals strive
for. In other words, it is to be in harmony
with the perfect cosmic essence of our own
being.
In each existence as mortals, we should
try to evolve our consciousness, that is to
say, to have the self gain realization on high
er and higher levels of consciousness. Finally, the ascent is attained to where the full
ness of consciousness is had and there is a
oneness with the cosmic. This, then, is the
mystical and spiritual perfection of the
mortal.
It is said, in accordance with the doctrine
of reincarnation, that, when such a state is
attained by man, there is no further need of
incarnation. The soul-personality of man, by
its illumination and oneness with the cosmic,
has brought about self-awareness of the
cosmic.
In other words, the consciousness of the
cosmic reaches out through matter, then upward in the scale of evolution to man. Finally, in man, as an extensin of the cosmic
consciousness, there is a realization of the
cosmic itself. When this occurs, the cycle
of the cosmic is complete, for then its con
sciousness, in realizing itself through man,
has retumed to itself.
We cannot say that man, in this procedure,
has served a cosmic purpose. The cosmic has
no desire to cause such a phenomenon. Rath
er, the phenomenon or the occurrence of
mans spiritual perfection is a natural func
tion of the cosmic. In this process man
derives a great afflatus, a deep and lofty love
or sensations that transcend any other pleasure which he can experience.
We must not think of ourselves in a detached sense. We are not being used by the
cosmic and then discarded and forgotten.
We are of the cosmic; the whole procedure
our struggles and our failures and our evolu
tionare part of what may, for lack of a
better term, be called the cosmic order. We
are minute particles of the whole cosmic
fabric, like a single electrn in a vast ma
terial substance. We have been given the
faculties of reason and will by which we can

Pqge 112

oscillate or revolve about in our lives from

one notion to another, from one course of
action to another while we go through the
cycle of attaining the realization of our cos
mic unity. This reason and will in terms
of finite time may seem to delay our perfection, as we think of time, but attain that
perfection we must because we are an inescapable part of the cosmic rhythm and
function.X
The Responsibilty of Immortality
The religious and cultural background of
the Western world is based upon an idealistic philosophy. That this background of
idealism should in practice strengthen the
concept of materialism so common today
seems a contradiction of facts; but it is,
nevertheless, true.
It is the common knowledge and experi
ence of thinking individuis that thousands
today give nominal support to certain funda
mental ideis which in practice they ignore
as if such ideis did not exist.
The outstanding illustration of this fact
is to be found in the field of religin. Many
individuis claim to support the established
principies known as Christianity. Christianity is considered one of the most potent,
moral, ethical, and uplifting forces of the
Western world. The concept of its founder
is one of the highest expressions of idealism
ever known in the history of man.
In theory, the basic principies of Chris
tianity are those of peace, love, tolerance,
and good will. Christians advise those who
follow their tenets not to participate in any
action that will in any way endanger the
well-being of others, or even to protect
themselves against attacks from others. Chris
tians are admonished to turn the other cheek
in case of actual physical violence.
These ideis of love, brotherhood, and of
a Utopia based upon Christian principies are
so well ingrained in the lives of the indi
viduis adhering to these precepts of West
ern civilization that to attack them is
considered poor judgment or actual error.
In practice, we know that many who sup
port these Christian principies vigorously
or come to their defense most enthusiastically
are only nominally living these ideis, in
practice not living them. There are exceptions. There have been saints who have

THE R O S IC R U C IA N FORUM

lived their lives, conforming literally to the

principies taught by Jess, but not neces
sarily to the doctrines that now carry his
ame.
Generally speaking, there are few in the
world today who actually turn the other
cheek. International politics, for example, is
regulated by the law of the survival of the
fittest, not by that of love and good will.
The principies of peace are concepts that
may be discussed in legislative halls at the
same time that ammunition and armaments
races are underway to produce material gain
for individuis having direct participation in
their promotion. All through the period of
development of what is known generally as
Western civilization, peace, love, and disarmament have been advocated while men
prepared for war. And war has inevitably
followed.
My point in emphasizing these particular
ideas is to bring to consciousness the fact
that in the race for material domination,
practical realities have overtaken in impor
tance the ideis to which men subscribe. We
live in a world of duality composed of the
forces that give and sustain life, and in con
trast, a material world. We also live in two
worlds of mans own creation: a world of
ideis and a world of practicalities.
If there are intelligent beings occupying
points in the universe other than this small
planet, it must be a puzzling picture we pre
sent to them. They watch individuis go
through procedures and systems of ideis,
subscribing to things such as the sacraments,
including the rites of marriage, baptism, and
death, with a certain religious regularity,
yet involving only a small percentage of their
total time and existence.
They see that actually the most of our
existence is given over to one primary thing,
that of gaining domination in the material
world, and enjoying ourselves as we see fit,
without considering whether or not anything
we do is consistent with the ideis to which
we subscribe. At the same time, they see
individuis nominally supporting an idealistic system, seemingly without being aware
of any inconsistency between behavior and
belief.
It might be well to say that if civilization
is to endure in the way we would like to
think of its enduring, it is not going to be
based purely upon the discoveries of new

APRiU 1961

means of transportation, communication, or

destruction. It will have to be based upon
a return to the fundamental idealism upon
which the political unity of modern democracies and republics has been established.
Among the principies of idealism that man
has supported in connection with the philoso
phy of Western civilization is belief in immortality. This is closely related not only to
the Christian religin but also to many others
that have become dominant in the world.
Philosophers as well as religionists have
believed in the concept of immortality. They
have accepted the fact that man is more than
the physical universe, or the physical components that make up his body. They recog
nize that he contains within him a forc
known as soul, having an etemal existence
irrespective of the transient condition of the
physical body, which will deterirate as will
the physical world.
Here, again, in actual practice, we have an
illustration of inconsistency. Man subscribes
to a philosophy of the permanence of the
nonmaterial attributes of the universe while
he still lives as if the physical body which
he considers to be himself, and the physical
property he can accumulate, were the ult
mate purposes of creation and will endure
insofar as time is concerned.
This belief, or rather practice, in respect
to the validity of vales beyond the physical
universe has gradually developed the con
cept that immortality is a reward for those
who conform to certain procedures and prin
cipies in distinction to those who ignore
them. Therefre, if the contest is won, im
mortality will be the reward, and permanent felicity will exist throughout all
eternity.
Many individuis conceive of life as a
contest of complying with the rules sufficiently to gain that reward of immortality.
On the other hand, they protect their ma
terial possessions, even though admitting that
the intangible, nonmaterial vales related to
the soul are those which should be truly
uppermost in their minds.
In reality these vales in actual practice
become secondary. The situation is like that
of an athlete running a race. If he believes
that mnimum effort will gain the desired
reward, he will put forth only that amount.
If the competition becomes keen, he will use

Page 113

mximum effort as well as apply every prin

cipie of his training in order to win.
In other words, the reward serves as the
basis for the effort to be put forth: If the
reward is great enough, he will utilize the
superiority of his training, knowledge, and
ability in every respect. There are indi
viduis who, while seeking the rewards that
come in the process of life, are willing to
make only the minimum effort in order to
obtain them.
Basically, in religious practice, immortality
is considered a reward to those who comply
with certain principies. Man has allowed
others to set up these principies. To the best
of our knowledge, God has not laid down
laws by which man is to attain immortality.
If man knew exactly what steps would
produce the reward, his efforts to comply
with the idealistic principies existent in the
world probably would be even less than they
are now. He would know with positive assurance what certain things God had said
to do in order to have immortality as his
reward.
Since man does not know, he accepts the
interpretations of other individuisinterpretations which may or may not be valid, depending upon the intent of those who have
prescribed certain steps or principies. Actu
ally, it should appear illogical to the thinking
individual that absolute compliance with any
set of doctrine or dogma established by any
institution could have all the keys or all the
principies that would produce this reward
which man so diligently hopes for and seeks.
This inconsistency is based entirely upon
a false premise: The concept of immortality
as a reward is an idea developed through a
childlike acceptance of beliefs of others, rath
er than acceptance of laws ordained by the
cosmic itself.
Why should man attain a reward for liv
ing? He is born into the world as a conscious, intelligent entity, and there can be no
logical conclusin as to what the purpose
should be other than that it should be for
certain experience. Certainly that experi
ence cannot be for the sol purpose of winning a reward. Actually, the exact opposite
is true.
Immortality is not a reward given to the
individual who runs the race of life the
fastest or the most expertly. Immortality is
a reward to be eamed. The man who aspires

Page 114

to immortal life must be one who finds ideis

and principies worth carrying into eternity,
regardless of vales that may exist in his
immediate environment.
The true vales of being are those which
man experiences, not the ones he necessarily
accumulates; consequently, if immortality is
to have any significance or meaning in hu
man experience, it must be a state or condi
tion to which man aspires, but not a reward
for minimum compliance to a set of rules.
The intent should be to achieve the nat
ural evolvement of our ideis and concepts
into more expanded concepts and ideis or
into greater realizations beyond the imme
diate circumstances of existence.
Philosophy is defined as a love of wisdom,
and the individual who truly loves wisdom
who aspires to relate the mental potentialities
with which he is born to the source of all
wisdomwill attempt to increase in wisdom
and will hold it as of more consequence than
anything else he may have the privilege of
realizing.
It is important that we analyze our life,
in relation to the concept of immortality, as
a responsibility into which we can grow,
rather than as a reward to be won by a
compliance to certain rules. In this light,
what is the average individual doing that
will make him worthy to assume that re
sponsibility or to give him the ambition and
desire to assume it?
If we look back over the history of the
human race, we find nations and societies
advanced when the ideis I have mentioned
here were the primary consideration of the
individuis who made up a p artic u la r
society.
Every civilization has shown that these
ideis were eclipsed by the material, utilitarian factors of everyday existence when
individuis aspired for the realization of ma
terial vales more than for those which were
of higher meaning. Civilization has directly
risen or subsided in proportion to the realiza
tion or the intent of its indivduals.
Our Western civilization has grown out of
a belief in the rights of man and the funda
mental moral and ethical principies based
upon great philosophical ideis. Today, man
is in a mad race to control further the physi
cal universe, which is his right, but not
necessarily his ultimate aim. In doing so,

THE R O S IC R U C IA N FORUM

he has put aside ideis that have made possible todays gains.
Man must begin to direct himself or he
will be directed: The forces of nature take
control where individual circumstances do
not allow for the function of the individual
mind. Today, man seeks primarily two
things in his daily lifematerial possessions
and personal enjoyment.
In his seeking for pleasure and possession,
man makes everything else secondary. This,
of course, is a statement that has been repeated through all generations of human ex
istence. But today many factors tend to
cause man to elabrate upon these ideas.
Entertainment has become to many a
valu sought without consideration of cost;
and, unfortunately, to exaggerate the valu
of entertainment is to interfere with real
vales, such as recognition of responsibilities
which will be ours if we achieve immortality.
With the coming of technological advances
into the realm of daily living, we are, in a
sense, tempted more than ever to deviate
from constructive effort. One illustration so
common we should all realize it comes to my
mind: the coming of televisin into the home
has brought with it the possibility for both
enlightenment and entertainment.
Unfortunately, the latter has become domi
nan! I do not claim that televisin is more
vicious than any other form of entertain
ment. It is peculiar in one particular phase
it has entered into the privacy of the home.
Years ago, we feared that the younger gener
ation would be corrupted through motion
pictures.
At least they could be controlled to a
degree; they were outside the confines of
family life. Now televisin as a form of
entertainmentand theoretically as a form
of instructionhas intruded itself within the
family life. To a certain extent, it is hypnotic. The reason for that as well as the
reason why it has become so popular, is that
it demands nothing of us.
The minds defense completely rests as we
watch. This might be considered of some
therapeutic valu except that the mind
should not be made to rest too muchany
more than the heart. The danger in tele
visinor the danger in any entertainment
that intrudes itself too much upon our daily
lifeis that we particpate without exercising
any selective faculty.

Page 115

APRIL, 1961

In not exercising our selective faculties,

without challenging our own intelligence, we
fail into a state where we permit everything
to be given to us without exerting our own
effort.
When we read, even if we read novis, we
are at least exerting ourselves, we are selecting to a certain extent. We are using the
intelligence, a product of the life forc that
is within us; and in its use, we are preparing
ourselves, to a degree, for the responsibility
of eternal life and immortality. Only by
exercising those functions which are not
necessarily a part of the physical universe
are we preparing ourselves to live freed of
the shackles and the limitations of physical
being.
Nevertheless, these facts do not mean that
civilization must fade, but they do mean that
an awakening to real vales is needed. If
we are to assume the responsibility of being
immortal, we must assume that responsibil
ity now, not as a reward in the distant future.
If we are ever to be immortal, we must
live as if we are immortal at this moment,
and use a certain part of our effort and time
to develop qualities, principies, and ideis
that can be sustained regardless of the con
ditions about us that may vary. The ideal
toward which man strives is to live so that
he will never have need of repenting or regretting what he has done.
Because this as yet unattainable goal is
not realized, we must continu to live in the
realization that we are creating a Karma
with which we must always live. I do not
mean to be overly pessimistic; however,
there are facts that must be faced.
If we find cause for discouragement in the
present story of humanity, it is probably
because of the frequency with which men
make the same mistakes. Over and over
again, men seemingly disregard the lessons
of history. They fail to read and profit by
the wisdom of former generations while they
direct their efforts today to the attainment
of possessions and entertainment of the
senses for the moment.
Because of the apparent unconcem for the
fact that every broken law exacts its own
penalty, man seems to put aside the realiza
tion that he is only wasting time. Because
of his failure to realize in his daily life that
the principie of what you sow, you reap

works consistently, he is only pausing in the

long process of eternity by devoting himself
exclusively to those things that bring no
eternal valu.
We find cause, however, for hope in the
story of humanity because of the frequency
with which the degeneration of mans own
functioning brings him to the realization of
forces that exist outside him. Blind as he
may be to the ultmate vales of the uni
verse, there are times and situations that
bring him up short, as it were.
He realizes that he may turn away from
the material things for help beyond the limi
tations that surround him in his daily life.
May all men remember that the time for
following counsel, for heeding the vales of
life, is before the penalties of neglect must
be paid. The season for heeding the mani
festations of the cosmic is while there is yet
life in us.A
Self-Development
In recent years I have had the experience
of participating in a number of question-andanswer periods held at Lodge and Chapter
rallies and at the annual intemational Rosi
crucian conventions. It is interesting to com
pare the questions asked in these various
groups, for regardless of where the question
period is, geographically speaking, the ques
tions are very similar. In attending a num
ber of such sessions early this year, I noticed
that the same questions were being asked at
rallies or open forums which I attended in
a number of different countries.
One of the questions most frequently
asked has to do with the desire of the indi
vidual to develop the abilities which he has
sought as a part of the goal of his Rosicru
cian membership. This type of question, we
might say, is generally concerned with the
problem of mental or psychic development.
Questions that have to do with the indi
viduis development seem, to me, to indcate
that the fundamental interest of the Rosicru
cian is to acquire a development of his own,
regardless of individual curiosity expressed
by other types of questions. This seems a
good signgood in the sense that it is indicative of the thinking of the intelligent
member of this organization.
We are constantly reminded of the exist
ence today of a trend toward a type of

Page 116

civilization in which the individual is more

and more dependent upon some group. Many
are forgetting that human responsibility is
still a trait of human nature most worthy
of encouragement and development.
Many more believe that any acceptance of
responsibility is more or less out of style.
They classify the individual as outdated and
old-fashioned who practices thrift, takes steps
to preserve his health, or considers the future. In other words, the general tendency
is to pass responsibility on to someone else.
The modern concept seems to be that the
state, the government, a relative, a business,
or an organization is obligated to take care
of an individual if he is sick, out of funds,
or merely od.
I am not saying that organizations and
government should have no concern for the
welfare of such individuis, but that every
individual should feel the necessity of accepting responsibility for himself. This re
sponsibility is the basis upon which much
Creative effort and ability have been de
veloped. It is the challenge to the individuals
Creative ability that has brought about a
civilization in which a state or government
or group of organizations is capable of giving care to those individuis who may be in
need of it.

One hundred, two hundred, or more years

ago, social and economic development was
not such that governments were in a position
to do what they can do today in the field of
social responsibility. If individual respon
sibility is eliminated completely, then the
civilization that has made it possible for an
individual to depend on external care in
times of emergency will itself be defeated
and its privileges and benefits lost to those
who otherwise could depend upon them.
It is still important then that everyone be
taught that individual responsibility is a part
of our heritage and a part of our experience
whether or not it is old-fashioned or out of
date.
It is for this reason that questions having
to do with an individuaFs self-development
cause me to conclude from my own experi
ence that there are many Rosicrucians who
are still thinking in terms of individual re
sponsibility.
These individuis are desirous of attaining
as high a development as possible through
their own efforts. They are desirous of using

THE R O S IC R U C IA N FORUM

the equipment with which they were born,

and which it is their right to use as intelli
gent entities, to the best possible advantage
of themselves and of the society in which
they live.
Another encouraging phase of this same
question is that it shows dissatisfaction. This
may sound odd to some, but any individual
who asks about his own personal develop
ment is acknowledging that he is not satisfied
with the development achieved. In not be
ing satisfied, he is showing a desire to ad
vance in some way or other; and such desire
for advancement is fundamentally set off or
triggered by dissatisfaction with the present
state.
What then, we might ask, may the Rosi
crucian do to further encourage or speed up
his development? The full answer to this
question might be to cite the Rosicrucian
monographs and simply say, Study and apply the principies that are taught. In the
monographs themselves, in the content of
their teachings, are to be found the procedures and steps that lead to better personal
development. After all, individual evolution
is the fundamental purpose of the Rosicru
cian philosophy.
The difficulty, it seems, is in the appli
cation. I have many times used this illustration or one similar to it. It should be known
by every Rosicrucian and for that reason
bears repeating. Let us say that you want
to learn to swim and yet have never done so.
You consult an expert swimmer, and with
in an hour, he has given you all the information that is technically needed to know how
to swim. He has told you everything he
knows about swimming: then you go and
jump in a lake or a swimming pool. You
knowreason tells youthat you still cannot
swim.
Knowledge does not create ability. It ereates a basis or a foundation for ability; but
applicationthe use of the knowledge that
has been taughtdevelops the ability. Appli
cation is the link between knowledge and its
mastery; and, therefre, the link between
knowledge and its valu.
All the knowledge in the world is of no
valu to a person who cannot use it, just as
all the technical details necessary to an ex
pert swimmer are of no valu until step by
step you have applied them and made your
own the same abilities and techniques that

APRIL, 1961

have to go hand in hand with knowledge.

The knowledge, then, becomes doubly im
portant because you have leamed to apply it.
You have learned to use it.
The problem, then, that faces every conscientious RosicrucianI am concluding that
anyone sufficiently interested in asking about
his self-development is conscientiousis the
budgeting of his time for gaining ability
through application. Most Rosicrucians conscientiously read their monographs; but not
all of them apply every principie, instruction, and exercise set forth.
Most of those who do not apply these prin
cipies use the excuse that they just do not
have time. That excuse is as od as time
itself, and honest analysis of our own motives,
activities, and purposes will indicate that we
have time for those things which we have
to do and are interested in doing.
We have time to work eight hours a day,
most of us, because we have to make a living.
We would not eat or have a place to sleep
if we did not; therefore, we find eight hours
a day to work. We find time to work, if we
want to put it that way. In the free hours
between work and sleep, we find time to do
those things which we want to do most.
If we sufficiently want the self-develop
ment that we are talking and thinking about,
we will find a few minutes each day to ap
ply the principies that will lead to the mental
and psychic development we seek. This
amount of time is small. The problem, I
think, with every Rosicrucian is that he does
not realize that a few minutes a day or even
one minute a day put into the application
and practice of the experiments and exercises
given in the monographs will repay many
times over the effort or thought needed to
apply them.
If you in your busy world do not have
time to apply the exercises in our teachings,
you had better examine carefully your
budgeting of time. No elabrate preparation
is needed. If you will use fve minutes when
you awaken in the morning and five minutes
after you retire at night (if you cannot find
any other time during the day), you will
find in the course of a few months an amazing difference in your own personal develop
ment.
Start with the simplest exercises in the
lower Neophyte degrees. Gradually proceed
through these as they are presented in the

Page 117

monographs. Select one and use it consistently every morning and every night for
a week, a month, or even six months. Use
one exercise in the morning and another at
night, or change about week after week. The
important thing is to devote some time every
day. Give ten minutesa small part of your
whole dayfive minutes in the morning and
five in the evening, toward a conscientious
application of some of the simplest exercises.
It would be preferable if you spent half an
hour or an hour in your sanctum with these
exercises.
You may have a legitmate excuse for
time, or you frankly may be making time
the excuse. There is no excuse, however, for
not using a few minutes morning and night,
especially since you will gain your objective.
The advancement may be small in proportion to the small time used, but almost any
understanding of the process of learning will
confirm that the important thing is regularity. Try it for a while and see if the
results do not justify the time spent.A
Temple Symbolism
A soror asks: What is the meaning of
the salutation at the Shekinah at the begin
ning of a Rosicrucian convocation in a lodge
or chapter of the Order?
It is presumed that all members are famil
iar with the word, Shekinah. The word itself
is of ancient Hebraic origin but it has a distinctly mystical significance as used in
Rosicrucian ritualism, apart from any theological content. However, it is perhaps
advisable to quote from the Rosicrucian Man
ual on the beautiful symbology of the
Shekinah.
In the center of the Lodge, where lines
from the four points of the horizon would
meet, is the Heart of the Soul of the Temple.
This pointthe fifth point of the Lodgeis
occupied by the Sacred Triangle, called the
Shekinah (pronounced she-ky-nah, with accent on the middle syllable).
The Shekinah is the Symbolical Place,
representing the Presence of God in our
midst. It is the point within the inner
circle. (The outer circle is the Temple; the
inner circle is the Lodge.) Thus, it is the
Triangle within the two circles. It indicates, therefore, that God is in all places
(Lodgesmeeting places), at all times (Tem-

Page 118

pietime); therefore, He is omnipresente

The Shekinah is illuminated at all convocations, to symbolize the fire and fervor,
fame and light, of the Divine Presence.
Three candles are used upon the Shekinah,
to remind us of the law that with no less
than three points can perfect manifestations
exist. The Shekinah is placed with its third
point toward the West, so that the Presence
of God may manifest in the West, where
dwell the children of Light in peace, love,
and meditation. The outer two points of the
Shekinah are toward the North and South.
The Shekinah receives its power through
the Sacred, Mystical Vibrations generated
in the East of the Lodge, and which radiate
through the Sanctum toward the Shekinah,
which is the focal point for such Vibrations.
Thus, the Presence of God is carried in
Vibrations from the East to the Heart of the
Soul of the Temple.
A member of the Order, after establishing
his active membership by presenting his credentials to the Guardian (and, if requested,
giving the password) proceeds to a point in
the West before the Shekinah and facing the
East. He stands about three or four feet
from the Shekinah. Then he takes three
short steps forward and makes the ritualistic
Salutation to the East. This consists of
placing the left forefinger in the center of
the forehead while looking straight ahead
and not bowing the head. Simultaneously,
the palm of the right hand is placed over the
heart.
After the salutation is given (it lasts about
three seconds), both hands are then dropped
to the sides. Three steps are taken backward to the original position. Thence, the
member, walking at right angles, proceeds
to sit in the Temple on either the right or
the left.
The sign of the salutation, as just given,
in part is the same as that given during the
taking of the Solemn Obligation in the First
Degree Initiation. In this instance, the finger placed at the center of the forehead is a
reminder of that Solemn Obligation. The
right hand over the heart symbolizes ones
devotion to the Order and a renewal of the
pledge to fulfill, to the best of ones ability,
the terms of the Solemn Obligation previously assumed. Symbols are signs denoting
ideas and actions. These simple gestures or
salutations graphically epitomize the solem-

THE R O S IC R U C IA N FORUM

nity of the obligation and indicate our con

tinued compliance with it.
Another symbolic gesture is what is
termed the formation of a Lodge or forming of a Lodge. When the Master enters
or departs the convocation of a lodge or
chapter, the members are asked to rise and
form a lodge. This is done by standing erect
and facing the East (if the presiding Master
is departing) and placing the left hand over
the heart and the right hand over the left.
This constitutes a formal acknowledgement of the Masters presence as a symbol of
the Greater Light to be imparted to the
fratres and sorores. It is also a pledge of
allegiance to the office the Master represents.
It likewise denotes an open heart, that is, one
free of malice, avarice and the lower emo
tions, and a readiness to serve the Order with
fortitude.
Each temple in its traditional design is
not just a thing of symmetry and beauty but
a story in esoteric symbolism. The arrangement of the temple, its accoutrement, the
ritual itself, the robes and regalia, all tell
of the history of the Rosicrucian Order, its
aspirations and ideis and depict, in compact
form, certain of its profound principies and
teachings.
A Rosicrucian who visits a convocation or
who is affiliated with a lodge or chapter and
has not made a study of the symbolism of
the temple and of the ritual is denying him
self knowledge of great interest and inspira
tion. The symbolism of the Rosicrucian
temple and of a convocation is centuries od.
It grew out of the cosmic illumination, per
sonal unfoldment and labors of the early
mystics, metaphysicians, and philosophers
who worked in the Vineyards of the Order.
If you are not familiar with this magnificent symbolism of the temple, we earnestly
suggest that you obtain a copy of the Rosi
crucian Manual. You will find the reading
of it inspiring and further increasing your
love and admiration for the Order Rosae
Crucis. If you are a member of a lodge or
chapter, and do not know the meaning of
any part of the ritual or ceremony which
you witness or in which you particpate, ask
the Master to explain. It will be his duty and
pleasure to do so. Remember, there is no
secret symbolism in the design of either the
temple or the rituals. All should and can be
known by Rosicrucians.X

APRIL, 1961

Soul and Development of Life

The concept under discussion has been
much written upon in these pages, and this
article in many ways reales to one which
appeared here quite recently. However, the
subject of Soul in man, and in particular,
before birth, is one which seems to need constant clarification and enlargement.
A Frater has recently asked the Depart
ment of Instruction a multifold question
about Soul: First, we know that animate
life has soul. Next, when the fetus has
reached a certain point of development it
has the power of independent movement.
Now if the soul enters the body only at
birth and not before, why this ability of in
dependent movement? Is it not possible
that soul, or some part of soul is thereor
is it a part of the duty of the mothers soul
to take care of this phase of fetal develop
ment?
Also, if the latter assumption is the case,
what about egg-laying animalsthese nonlive bearers, where the embryo develops in
a shell, outside of the mothers body, with
no physical connection to the mother? What
provides the vital spark necessary for their
development to the point of hatching, or
birth?
In exploring this question, it can easily
be seen that the second part is by far the
meatier it opens great channels of speculation and thought.
The answer to the first part, of course, lies
in the monographs. We can grant that there
must be a soul forc or essence present for
the development of the fetus, but we can also
show that it is not independently the soul of
the unborn baby. The spark of life is carried, on the mothers side, in the egg, and is
added to by the sperm.
This uniting of dual forms, combining the
opposite polarities of sperm and egg, causes
life to germinate. As the fetus develops, it
is connected physically to the mother. All
nutrients: food, drink, and oxygen, are
brought to it through the blood stream of the
mother. In short, the embryo is an organ
of the mother.
The soul forc necessary for the growing
new life is also a part of the soul forc of
the mother. This situation remains static,
if we can use that term here, until the birth
of the child, when it draws into its body its

Page 119

own independent soul forc. It becomes at

that moment a truly live being.
When exploring the second phase of our
question, however, especially on the basis
of our findings mentioned above, we begin
to run into difficulty. We find, as an ex
ample, that very little has been written on
that phase of the question upon which we can
reach conclusions or base further study.
Our monographs, we discover, do not ex
plore that particular point. The Rosicrucian
Forum , with all that it has presented concerning soul throughout the years, reveis
little insight into that phase of the question;
and even Mansions of the Soul, in its coverage of the entry of soul into the body, and
soul in animals, does not speak of this difficult point. We are, therefre, left to explore
our own avenues of thought in order to re
solve the question.
One line of approach taken in some studies
has been that soul essence, life spark, or
whatever we might cali it, is a factor in the
development of mammals only, and not in
beings such as birds or reptiles where embryonic development is independent of the
body of the mother. This would mean that
from germination to hatching the develop
ment would be strictly physical; perhaps a
chemical reaction, like fermentation. This
cannot be the answer, however, since the re
sult is a live being, not a cask of liquor.
At the present time, we shall have to admit that any final conclusin must be pur
speculation. We wish, however, to put forth
this thought: It is granted that God, or the
Divine Intelligence governing all existence
is not limited. It is an infinite conception.
Through it, many different forms of life have
been placed in existence, and there are several ways at least in which these life forms
reproduce. For all but the very simplest, a
life-giving forc or essence is needed for
pre-birth development. In the case of live
bearers, we can easily see how this is provided; but since we can conceive of an in
finite Supreme Being, why can we not also
conceive that this Intelligence would provide
different, individually appropriate means of
transmitting that energy necessary for the
prenatal development of each of the various
kinds of living beings? We cannot limit our
thinking to the extent of trying to make a
concept which holds true for one system of
life development cover all other systems.W

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and St. Michaels. Take a trip te
famous Stonehenge, and other sites
of mystical interest. Attend a per
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See historical landmarks of western
civilization in the London area.
Enjoy a Rosicrucian Convocation
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Cairo 2
Land of the pyramids, sphinx, ancient cities of Sakkara and Memphis
Attend the special initiation ceremony in the Kings Chamber of the
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Luxor:
The greatest center of ancient Egyptian culture, where stand the greai
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tour sponsor involved, and assum es no liability or responsibility in connection with this tour. It is presenting thi
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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

L IT H O IN U S

June, 1961
Volunte X X X I

No. 6

Rosicrucian Forum
A

p r v a t e

p u b lic a t io n f o r m e m b e r s o f A M O R C

GEORGE FENZKE, F. R. C.
G ra n d Councilor of A M O R C fo r the W e st Central States

Page 122

THE R O S IC R U C IA N FO RUM

Greetings!
V

PRO O F OF M Y ST IC A L PR IN C IPLES

Dear Fratres and Sorores:

Are mystical principies merely pleasing
affirmations? Are there things and conditions
which must be taken entirely on faith and
cannot be proved? In discussing this subject
of proof, one is first brought face to face with
the need of criteria. What, in other words,
shall be accepted as proof?
Experience functions on many levelsob
jective, subjective, and emotional. For ex
ample, how could you prove what a person
is recollecting if he does not objectify it?
Nevertheless, one cannot refute anothers
statement that he is at that moment recol
lecting. You cannot deny anothers emotion
merely because he does not display it in an
outward, objective manner.
There must be realities which are entirely
of an intmate nature and which are confined
to the person. These are evidential to the
individual, but to no one else. He may not
be able to prove his experience to others, yet
others cannot disprove that he has them,
either. Proof must be of two kinds. One
must be realized extemally by means of
sense perception. The other must be internal
a matter entirely of the subjectiveand
subconscious state.
If the object of evidence or proof is physi
cal, or material, then it lies within the realm
of the receptor senses. If I state that a house
has a red roof and green shutters, I am referring to something that is quite empirical;
it concerns perceivable colors and a threedimensional object. If it is such that I can
see it with my unaided sight, then so also
should all other normal persons. If I am unable to demnstrate its existence, make oth
ers have the same visual experience, then I
have failed to prove my statement.
Most of our emotions are transferable,
that is, they can be transferred to an extemal
action and expression. Anger and fear are
common examples of this. By his grimaces,
his tone of voice, and perhaps by violent ac
tion of his arms and legs, an individual
shows his personal anger. He has converted

a subjective feeling into an objectively perceived condition. He has thus proved his
anger to others who did not have his feeling.
The individual, however, does not need any
external evidence of the fact that he feels
his anger.
Let us use an analogy to elucidate this.
We will assume that three men are in
conversation together. A makes a remark
he knows will anger B. C, however, is not
familiar with the remark and its effect upon
B. Though A is angered, he does not display
his feelings. It would, therefre, be impossible for either A or B subsequently to prove
to C that A had ever been angered during
the conversation. However, both A and B
themselves know that the remark had been
caused by anger.
Mystical principies, in most instances,
cannot be proved by one person to another,
or others. The matters with which mysticism
is generally concemed are not of an em
pirical nature, that is, they cannot be demonstrated objectively. They are things which
must be undertakn by the individual him
selfthereby becoming a personal experience.
It, however, stands to reason that mysticism
would never have endured through the centuries if it had not been apodictical to its
devotees.
No intelligent person is going to assume
results which he cannot perceive in some
manner. Mysticism, though philosophical
and abstract in its doctrines, nevertheless postulates numerous exercises and acts to be performed for which specific results are claimed.
Obviously, if no one had ever experienced
such results, we repeat, mysticism would
never have survived.
One of the basic purposes of mysticism is
to provide an intimate experience with the
Absolute, cali it God, the Cosmic, or Uni
versal Consciousness, as you prefer. Though
difficult to define in detail to another, those
who have had the experience have analyzed
it sufficiently to be able to lay down the spe
cific effects that were realized. They have

JUNE, 1961

Page 123

told of the exceptional tranquillity it pro

vided, the m om entary divesting of all
thoughts and feelings of strife and anxiety.
They have related a loss of the determinative qualities of self during the experience
and the feeling of absorption into all Being
a unity with all. They have likewise ex
plained their subsequent sensations of exhilaration and the acuteness of their minds,
the clarity they were able to bring to bear
on problems that previously were confounding.
These things they could not proveob
jectivelyto another, for they were not
tangible, external conditions that could be
perceived by another. But, does that mean
that mysticism is not demonstrable to the
individual who practices it? For further
analogy, how does one prove to another that
something is morally offensive to him?
The moral sense is personal. Circum
stances and conditions which may be repugnant to one may not be to another. That
one individual has no pangs of conscience in
taking advantage of his fellowman is no in
dication that a sense of guilt and immorality
for the same act would be nonexistent to an
other person.
You cannot put mysticism on a scientific
basis. Science is an inquiry into nature
founded upon observations collectively de
monstrable. The object of the inquiry and
the results of the research mst be demon
strable to the receptor senses of any normal
person under similar conditions.
The levels of proof of mysticism and sci
ence are quite different. One is entirely
physical and the other is subjective and psy
chic. There are some psychic phenomena
that are transferable to the physical realm
for scientific evaluation, but this is not pos
sible with all such phenomena.
Thought, itself, is a psychic process as
compared to walking, talking, or writing.
However, thoughtthe ideacan be translated into symbolic, physical action as a spoken

or written word. Therefore, we can prove

scientifically what the thought of an indi
vidual is when he has expressed it symbolically. However, you can have no knowledge
of another persons idea without such objectification, except by telepathic means, which
is again, a psychic state.
That which can be proved objectively usu
ally can be demonstrated within a known
period of time. In other words, when the
individual is brought to the point of observation of that which is known to be fact,
the time required to prove its nature is usu
ally known whether that is immediate or
will take days or weeks. Once a phenomenon
in nature has been reduced to a law, the
time of the process of development (the peri
od for the function of the law) is known.
In science, all of the variables are known
eventually if the experiment is demonstrable.
In mysticism, these variables are not known.
Just when an individual may experience
Cosmic Consciousness, for example, or even
if he will at all, is speculative. The instrumentation, in mysticism, is the human per
sonality and the state of consciousness. These
are unknown factors insofar as specific in
dividual development or perfection is concemed. It cannot be said with certainty
when these are sufficiently acute or responsive to bring about the desired result.
In attuning a cascade high-frequency
amplifier to certain wave lengths with the
purpose of bringing in short-wave broadcasts,
the factors are all knownthe capacity of
the receiver, the cycles it is capable of tuning
to, and also its power of amplification. One
knows what wave bands he is tuning to; if
there is a station transmitting on that wave
length, he will be able to demnstrate it
audibly. If there were a way of having the
same certainty about the psychic evolve
ment of the individual, one could have the
same assurance as to the results he would
have. However, each individual must evolve

Entered a s Secon d C lass M atter a t the P o st Office a t San Jo s , C a lifo rn ia ,

u n d er S ectio n 1 1 0 3 o f the U. S . P o sta l Act o f O ct. 3 , 1 9 1 7 .

The Rosicrucian Forum is Published Six Times a Year (every other month) by the Departmenl
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THE R O S IC R U C IA N FORUM

Page 124

his own instrument, his own consciousness,

and discover within himself his capacity.
There are many conditions which create
an imbalance in the psychic response; these
do not usually exist in physical instruments.
The health of the individual, his environ
ment, anxiety, tensin, interferences, extraneous thoughtsall may prevent his
having a success. One who does experience
results with mystical principies has proved
their eficacy to himself. After all, it is with
self that mysticism is concemed.
Fratemally,
RALPH M. LEWIS,
Imperator
This Issues Personality
Mysticism and ph ilosophy have long
thrived in Germany. Germany was one of
the first centers of Rosicrucian activity in
Europe. It was in Germany where the first
public announcement of the Order was made.
However, it was not until he carne to Amer
ica from Germany that Grand Councilor
George Fenzke carne to hear of the Rosicru
cians.
Frater Fenzke was born in 1915 near
Marienburg, Germany. In 1929 he migrated
as a youth with his parents to the United
States where residence was established in
Chicago, Illinois. Frater Fenzke then completed his education in the public schools of
that city. He subsequently became a naturalized citizen of his adopted country.
Of a serious bent of mind, young Fenzke
was drawn to esoteric and occult literature,
books and periodicals, and also occasional
public lectures on the subject. It was in
evitable that such a search would eventually
lead him to the threshold of the Rosicrucian
Order, AMORC. In 1937 he crossed that
threshold and became a member of the Or
der. He relates that it was as a coid drink
to a thirsty man. With it carne the realiza
tion of what he had desired but which previously had not shaped itself into a particular
ideal or image.
Frater Fenzkes first duty for the Order
was in the capacity of Custodian for the Chi
cago Sunshine Circle. Sunshine Circles are
charitable bodies, consisting of Rosicrucians
and nonmembers, sponsored by AMORC.
He relates that these first duties as Custodian

were very menial, but he was thankful, for

they inculcated humility with service. Finally, Frater Fenzke carne to serve the AMORC
Lodge of Chicago, known as the Nefertiti
Lodge. Here he functioned in many capacities throughout the years, his enthusiasm
and willingness to cooperate making him
much in demand and much loved. He func
tioned as Master of the Lodge twice and as
Chairman of the Board of Trustees for three
years.
Frater Fenzke recounts that his attendance
at the Rose-Croix University at Rosicrucian
Park had a considerable impact on his life
and thoughts. He attended four terms of the
University. He was given the opportunity
to assist in one of its laboratories, an experi
ence which he recalls with pleasure. He says
of his terms at the Rose-Croix University:
These experiences helped to develop a per
sonal philosophy of life based on the prvate
teachings of the Order.
Attending Rose-Croix University also offered Frater Fenzkeas to all studentsthe
opportunity likewise to participate in the
International Rosicrucian Convention, which
immediately follows each R. C. U. term.
Thus, at one time he served as Deputy Chair
man of this large convention with members
attending from throughout the world. An
other year, he was the Convention Chairman.
On July 25, 1957, the Grand Master appointed Frater Fenzke as Grand Councilor
for the West Central States. In this capacity
he has attended many rallies conducted by
lodges and chapters of the Order throughout
the Midwestem section of the United States
and has become known to hundreds of fra
tres and sorores. Frater Fenzke is an excellent speaker, much in demand, who graphically and effectively presents his knowledge
of the Rosicrucian teachings.
While serving as Master of Nefertiti Lodge
in 1947, he met the soror who is now his
wife. Soror Fenzke was then Secretary of
the Lodge. She is active in the Rosicrucian
work of the Order, particularly serving as
Grand Councilor Fenzkes personal secretary
and accompanying him to rallies.
Frater Fenzke has his own manufacturing
concern in Chicago; he is an example of the
Rosicrucian who has made the Order not a
detached interest but rather an incentive and
stimulation.X

JUNE, 1961

Our Animal Brothers

A soror, addressing our Forum, says: All
my life I have wondered about animals in
the divine scheme of things. This love for
animals, this puzzlement, and this heart
sickness for their apparent useless suffering
must have divine origin.
The plight of animals has saddened me
more and more with the passing years until
now I cant bear the thought of animals suf
fering in medical and psychological experi
ments. . . .
Believe me, neither my son or I are
crackpots. I am a college chemistry teacher
and he is a student of electrical engineering.
But this empathy for animals and especially
for mans best friend is getting us down.
The conventional belief that all the world
was made for man to do with as he pleases
is ridiculous to me.
There are certain basic factors that have
accounted through time for the brutal or indifferent attitude of man toward animals.
First and foremost, man himself is biologically but another animal, regardless of the development of certain of his faculties and
innate powers. As an animal, the first
instinctive concern is for the personal self,
the preservation of ones own being.
Under the influence of this impulse, everything is sacrificed; nothing is sacred. The
only exception is that which seems to have
such an intimate relationship to self as to be
an integral part of it, as a mothers love for
her children or the love for a mate. Here
again, this is not unselfish love but rather a
self that is more inclusive and loves that
which emotionally is a part of its nature.
This impulsin to live will cause man to
kill for food and defense. Since man by cus
tom has been primarily a carnivorous ani
mal, he has preyed upon other animal life
and sometimes his own species. Where reason entered to survey such a practice, man
could easily justify it to himself. He could
take the position that other animal life attacks humans and consumes them for food.
Consequently, it is war of survival and, as
man is the better equipped, he becomes
dominant. Man has used all other animals
that he could subjugate to serve him in vari
ous ways.
Very few animals, according to zoologists,
will torture their prey, use it as an object

Page 125

of play, with disregard for the pain they

inflict in so doing. Man is one animal that
does. Men will arrange cockfights, bullfights; will urge dogs to tear each other
apart in the pit and ruthlessly wound ani
mals in the sport of hunting. They have
mercilessly worked animals to death as beasts
of burden, casting them aside as they would
an inanimate tool. They have caused ani
mals to be shredded by shrapnel in conflicts
which were not the animals concern.
Still another factor influencing mans at
titude toward animals is the assumption of
his own prominence in the cosmic scheme.
Most of his theologies, his religious doctrines,
have gratified his ego by proclaiming him as
Gods chosen creation. Man has placed him
self, in a self-conceived hierarchal order, next
to the Deity.
Because of the supremacy of reason, many
men have come to believe that their superiority is not an acquisition or an evolved
faculty but rather an especially endowed one.
All of creation is thus thought to be a divine
gift for mans disposal, to further his exalted
status.
This same faculty of reason, fortunately,
has been able to conceive goals for mans
personal powers other than the exploitation
of all life physically or mentally inferior to
himself. With the evolution of man, certain
other emotions, aside from the basic instinc
tive drives, have developed. These may poetically be termed higher loves, which
reason has come to categorize as virtues.
These have brought about an empathy, a
sympathetic extensin of the concern man
has for himself to include other living things
as well. Gradually, humane societies were
organized throughout the world for the protection of animals against human brutality
and indifference toward them.
All men are not so influenced by such
higher emotions. The rules laid down by
those who are guided by them are disregarded whenever the enforcement of the law
can be evaded. These men continu to
abuse animals by positive action or by a
negative one of neglect. Unwanted pets,
puppies, and kittens are discarded on country
roads to starve or upon highways to be killed
in traffic.
Animals are acquired as pets for small
children without regard for the abuse which
the unthinking child may impose upon them.

Page 126

The small child is often thoughtlessly made to

assume full responsibility for the pet. It may
lack water and be exposed to the hot sun.
It may be tied to a tree for hours, the rope
so wound that the animal cannot move. Ani
mis not properly fenced in are allowed to
roam, to be caught bewildered in a stream of
traffic surging by them.
These animals are living things. They are
of the same basic motivating life forc as
man. They are organisms, as man is, with
feelings of pain and pleasure. Their instincts and natural habits of foraging for
themselves have been dulled by man who has
made them dependent upon him for their
livelihood.
Domesticated animals particularly are unable to escape from the mechanisms and devices that mans intelligence has devised.
They are helplessly dependent upon the
more lofty aspects of mans nature or are left
to become victims of a brutality that lowers
man beneath them.
Man is of two natures. Organically and
biologically, he is just another animal. He is
also a being capable of attaining an exalted
state of consciousness; he is a creature which
can, by its thoughts and actions, become
something more than an animal. The true
man is one who has aspired to a personality,
a consciousness of self, and to creating an
ideal being within himself that transcends
the animal nature.
Man can use the animal nature of him
self as a subordnate physical quality to serve
the psychic element of his being. The neglect
and abuse of animals so common today indicates that the individuis responsible for
such have never attained psychic supremacy.
They are as yet all animal. Actually they
are not much better than a trained chim
panzee that has learned the trick of conforming to the conventions and customs of
society.
The individual who considers himself a
moral person will recognize his common
bond with all natural phenomena. He will
see his relationship to every living thing,
whether plant or animal. He will respect and
love the phenomena of life. To the extent
of his ability and time he will want to learn
of them through the sciences.
He will realize that though in intellectual
faculties and accomplishment he is superior,
the vital forc that animates him is of no

THE R O S IC R U C IA N FORUM

more spiritual content than that in the flower he plucks or in his dog that looks at him
with an expression of mingled love and wonderment.
Of the dog we can say (paraphrasing a
source I have now forgotten):
He is loyal without expectation of reward.
He is courageous without arrogance.
He is beautiful without vanity.
He seeks to please for love alone.
He asks for nothing greater than your
friendship.X
Rosicrucian Ethics and Christianity
A frater rises to say: The traditional his
tory of the Rosicrucian Order indicates that
its origin was thirteen hundred years before
Christianity; and yet a statement is made in
the booklet, Who and What Are the Rosicrucians, to the effect that the Rosicrucian

. ethics adhere to the principies of Chris

tianity. . . . Will you please comment on
how, when, and why the ethics related to the
principies of Chrisitanity became a part of
Rosicrucian activity and study?
First, we must reiterate that the Rosicru
cian Order, AMORC, as such did not come
into existence during the time of Akhenaton.
However, the precepts of the Mystery School
over which Akhenaton presided at Akhetaton
and which had its roots even earlier, were the
foundation of the brotherhood out of which
the Rosicrucian Order emerged.
The ame, Rosicrucian, though very od in
itself, carne forth centuries after the XVIIIth
Dynasty of Egypt. The traditions of this
early mystery school of Egypt passed into
Greece, thence to Rome, and finally to Germany and Central Europe. Consequently,
since there was a transmission of precepts
and ideis, it is correct to state that traditionally the Rosicrucian Order had its origin
in the mystery teachings of Egypt.
It is perhaps better to say that Rosicrucian
ethics is in accord with that of Chris
tia n ity than th at it adheres to it.
After all, much in Christian ethics runs
parallel to moral systems which preceded
Christianity. Such virtues as justice, truth,
fortitude, temperance, and the like can be
traced to philosophical precepts of Greece and
even to the Hammurabi code of ancient
Babylon.

JUNE, 1961

As one reads the psalms of Akhenaton, he

finds a spirit of universal love and brotherhood breathed into them which is compa
rable with the most noble of Christian tenets.
Further, if one reads the doctrines of Judaism, Buddhism, and the writings of the Jains,
to ame a few religions, he finds expounded
rules of behavior and moral dogma that are
equally illuminating and spiritual as those
delineated by Christianity.
There is perhaps created an erroneous impression when we relate Rosicrucian pre
cepts with those of Christianity. It implies
that there is a necessary parallelism between
Christianity and R osicru cian philosophy
which is a mystical and metaphysical sys
tem. We could perhaps say equally correctly
that Rosicrucian ethics, in a major part,
corresponds to or is similar to rules of conduct, spiritual and mundane, taught by some
of the other living religions.
In the Western world, the ethics of society
is generally founded upon the precepts of
Christian morality only because such nations
are largely Christian. The student of comparative religions knows that Christianity is
largely eclectic. Its doctrines have been inherited or borrowed from religious ideas
which preceded it. Even what Christ taught
is not radically different in character, so far
as the requirements of spiritual life are con
cerned, from the exhortations of the ancient
Hebrew rabbis.
Simply, what is ethics? It is rules of be
havior with respect to mans relatio n s
with man within the society in which he
exists. Ethics differs from moris in that the
latter are said to have a divine origin. In
other words, moris are the dicta of a spirit
ual leader founded upon his interpretation
of divine decree or what is said to be the
words of a god or gods. Moris, then, are the
kind of conduct thought to be required by
man for spiritual living, for a life that it is
said will bring him into harmony with his
concept of God or provide for his salvation.
The established ethics of society may require a conduct not specifically pronounced
by its moral code. However, a system of
ethics which is counter to a societys moral
standards is not condoned. For example,
society may declare it unethical for man to
take advantage of a widow or orphan. A
moral code may not in particular mention
such conduct; but it undoubtedly will stress

Page 127

compassion and the love of human brothers

or mankind. To exploit or take advantage
of another would be a violation of the spir
itual love man is exhorted to have for his
brother; therefre, such ethics would be consistent with the moral standard.
The society of a people, their environmental requirements, may cause them to
have marital customs as accepted elements
of their ethics which another society would
reject. For example, one people may prac
tice polygamy. Their ethics would reglate
the extent to which this marital relationship
should be indulged. Another society, as it
interprets religin or moral standards, would
perhaps think it immoral to have more than
one wife.
We may say that the purpose of all ethics
is the same although the content may vary.
This purpose is to further human relations,
to make it possible for human beings to live
in harmony with one another and not vilate
their mutual interests. Whenever people
prescribe certain acts which take into consideration the well-being of the individual,
we then have a true system of ethics.
The system may not always be efficient.
It may lack cogency, and it may fail in understanding prevailing conditions; but, if its
purpose is the extensin of the personal security and happiness of the individual, it is
true ethics. Many laws laid down by a state
or its incumbent ruler are not ethical in con
tent. It often displays bias or prejudice to
ward one or more elements of society without moral justification.
Therefre, any system that accepts or
adopts rules of conduct founded upon high
moral precepts is worthy, whether it be
Christian in origin or not. Such a system
of ethics is the Rosicrucian. It has a similarity not only to Christian ethics but also to
the ethics of other worthy systems.X
Are Monasteries Necessary?
A frater of Calcutta, India, addressing our
Forum, says: In the story by Franz Hartmann, appearing in one of the degrees of
AMORC and entitled An Adventure Among
the Rosicrucians, mention is made of a
monastery. I would like to know where
the monastery is situated. My intention
is to join and live in such a place but only
if it teaches Rosicrucian philosophy or

Page 128

mysticism. By living in my present surroundings, ideal as they are, it would not

be possible to devote time and attention required for development and progress through
the planes of Cosmic consciousness. In such
a monastery, my progress would be rapid.
I should be grateful for your help, encouragement, and guidance in this matter.
Monasteries flourished in the Dark Ages
and in the middle centuries. There was a
general opinion at the time that the world
was soon to end. The second coming of
Christ was thought imminent. Ignorance
and poverty were rampant. The present, the
mortal life, was not an inspiring one to the
average man. More and more men thought
it advisable to renounce this uncertain life,
with its triis and tribulations, and prepare
for an exalted existence in the next world
or the one to follow Judgment Day. This
preparation could only be accomplished, it
was expounded, through expiation of ones
sins and salvation.
Thousands gave up their way of life and
became monks. They established monasteries
in the wildemess away from the cares and
responsibilities of the world. For a while,
each monastery had its own rules and regulations, and the conduct of many who dwelt
therein was far from being spiritual. To the
Benedictine Order, established about the year
530, goes credit for a specific code of life
eventually adopted by almost all monasteries.
To St. Benedict, also, can perhaps be attributed the origin of vows of obedience,
chastity, and poverty taken by the monks.
Each monastery had to be self-supporting.
The monks, aside from their prayers, rites,
and meditation, had to provide their own
food and make what was required for their
simple living. Until the Benedictine code of
regulations, many who entered the monas
teries were basically escapists. They were
persons who were indolent or who found supporting themselves and competing with
worldly influences too much of a struggle.
Life in a monastery left them with no anxiety and no care.
Obviously, in a monastery with a wellregulated and disciplined life, there is further
time for study, the acquisition of knowledge,
and the development of the spiritual con
sciousness. In fact, the principal purpose of
a monastery is just that. Therefore, it is not
to be wondered at that many persons ac

THE R O S IC R U C IA N FO RUM

complished these things more easily in the

monasteries than in the outside world.
However, there is another point of view
that the mystically minded must take into
consideration. Are monasteries to help just
those who take refuge in them? When an
individual retreats permanently from the
world, does not someone else have to assume
the share of social responsibility which he
has rejected? How is mankind generally
aided by such an ascetic life? In other words,
gaining personal Cosmic consciousness and
great inner enlightenment or insight does
nothing to advance mankind if one is immured in some refuge. It is a cloistered but
a selfish kind of existence.
None of the great religious founders or
avatars permanently sequestered themselves
in monasteries. Jess Christ, for example,
once he gained his advanced Cosmic con
sciousness, mingled with the multitude,
spread his light into dark comers of his
world. Zoroaster, Moses, Buddha, Mohammed, all did likewise. Service is the key
word of the truly enlightened spiritual person. Service to humanity cannot be accom
plished in a monastery located on a remte
mountainside or even behind a walled area
in the outskirts of a great modern city.
Rosicrucian mystics also formed monas
teries in Europe and in Asia in the past although there are no active ones at this time.
But the great mystics never remained there.
They knew their obligation was first to man
kind. In fact, the more enlightened they be
came, the more conscious they were of their
debt to help those yet in ignorance and
troubled in spirit.
As Rosicrucians, we think a retreat is very
important wherever it is possible in our
times. It should be simple and comfortable
in its architecture and facilities, and located
cise to, or amidst, the beauties of nature.
In such a place one could remain, at a nomi
nal cost, if he chose, for a week or a month,
living according to a planned discipline.
There would be provided simple wholesome food, prescribed exercise each day outdoors, a period of lectures, and a definite
time for solitary meditation and cogitation.
Each individual would give thought to cer
tain momentous problems suggested to him.
Further, there would be simple and effective
rituals to be performed, so designed as to
awaken the psychic centers of the individual.

JUNE, 1961

The individual would not be required to

wear any particular type of clothing, garb or
habit, except that his clothes would not be
ostentatious. He would, at the end of the
chosen period, return to his family, friends,
and occupation. He would be inspired and
physically, mentally, and spiritually rejuvenated. He would never be obliged to take
any specific oaths to any sect or creed or to
be under any obligation except to follow the
dictates of his own conscience and the simple
rules laid down at the retreat.
Such a liberal retreat, and for such a pur
pose, AMORC may sometime establish for
the benefit of its members. We repeat that
it would be nonsectarian in nature. We be
lieve that persons returning to society after
a few weeks, or even a single week, could do
much to assist their associates and improve
their environment in the outside world. Such
a retreat could only be begun through the
financial assistance of those interested in
providing donations or legacies intended for
the purpose. The maintenance would come
from the nominal sums paid by those who
lived there for different intervals of time.X
Patriotic Suicide Sin or Heroism?
One of our fratres in the military service
has asked the following thought-provoking
question: At the time of the U-2 incident,
many persons voiced the opinion, in no uncertain terms, that Pilot Powers should have
detonated the destruction package in the aircraft and killed himself rather than to have
allowed himself and the aircraft wreckage
to fail into Soviet hands. He was, in fact,
supposedly under obligation to do so, accord
ing to orders.
However, it would certainly appear that
such an act would be in a sense, suicide,
which we have been taught is one of the
few true sins in the Cosmic sense. Therefore,
I would like to know if what can be termed
patriotic suicide is a sin in the mystical
sense, or can it be compared, for example,
with death in combat, which those of us in
the service, at any rate, are taught is an hon
orable end?
To explore this intriguing query fully, let
us first review some of the things which have
been said with regard to suicide in its usual
sense. To clarify this, we can quote from Dr.
H. Spencer Lewis: The average suicide is

Page 129

due to a desire to get away from ones worries or trouble. . . . To understand the problem we must look at it from the point of view
of the person contemplating suicide.
He believes that . . . he has reached the
end of his toleration of existing conditions.
Occasionally there is one who thinks that
greater troubles are about to cise in on him,
and there are those who commit suicide to
avoid some scandal or disgrace. The average
suicide, however, is due to a desire to be free
of any continuation of worries and trou
bles which have been tormenting them.
They think that because there is sorrow
and trouble all around them, they can get
away from this and be at peace by abruptly
ending their life. However, as the lessons
tell us, this peace is not forthcoming through
this type of escape route.
One of our monographs states, for ex
ample: We emphasize . . . that the most
real and important . . . part of man is spirit
ual and not physical, and that the physical
part is merely a cloak that enshrouds the
spiritual. But as long as we have that cloak
the bodywe must care for it.
We may strip ourselves of the body as
we would east off our clothing and go about
naked if we wish to do so. However, to do
this to the body in a complete sense would
mean that we would have to commit suicide
and allow the physical body to pass through
the change called death, thereby giving the
spiritual self complete freedom.
But suicide is a sin in itself and the
spiritual side of man would not be freed by
the commission of such an act, but would be
enslaved by regret, and faced with a long
period of Karma. Man has no right to attempt to control the coming and going of
his Soul and spiritual part within him.
One of the later Temple Degree lessons
explains that suicide is wrong because it is
an attempt to cut short the earthly experi
ences of the Soulan attempt, therefore, to
defraud nature of one of her intentions for
man, and to alter the operation of one of her
principal laws, which puts man on the earth
plae for good and necessary reasons for his
total development.
By eliminating some of the necessary in
dividual experiences, a gap is left which destroys the harmony between cosmic pattern
and individual experience, thus constituting
a sin against individual karma. To help us

Page 130

realize what this entails, we should briefly

analyze karma with respect to this particular
question.
The law of karma is that each act must
have its compensation, whether for good or
bad. Therefre, we find that nature demands
compensation for violations of her laws, just
as she protests attempts to vilate them.
We see that the compensation required by
karma is always consistently equal to the
sinthe lesser the evil, the lesser the com
pensation, and vice versa. It is possible occasionally to commit an error consciously,
for some reason, and justify this by com
pensation through karma, as is explained in
the lessons.
However, the lessons tell us that the act
of suicide is NOT an act which we can justi
fy through compensation since it is not just
an error committed against a law of nature
but is the abuse of a privilege that nature
has given us. . . . It means the untimely
ending of the soul-personalitys existence in
this cycle of reincarnation, and therefre,
brings in its wake a very in volved situation
so in volved, that we will allow the mono
graphs to bring you the complete explanation, rather than attempt it here. At any
rate, this discussion will serve to point out
the mystical viewpoint of suicide as it is
usually experienced.
Now we come to the particular point of
this question, which is, briefly, are there de
grees of suicide, or instances where the basic
requirement of suicidethe voluntary taking
of ones own lifewould not be a gross violation of nature, invoking great personal
karma?
There are innumerable instances in daily
life of selfless sacrifice on the part of indi
viduis for others. The man who rushes into
a burning building to save a child, or who
runs into the Street to save another from
an onrushing truck, for example, often realizes that he may not survive.

However, there is usually a feeling of calculated risk here. In other words, in the split
second of deliberation preceding the act, he
will conclude I think I can make it. This
tends to eliminate the element of suicide as
such. There is great risk, but at least the
possibility of survival.
The same point can be made conceming
men in combat. Even with the threat of
nuclear war, the front-line application of

THE R O S IC R U C IA N FORUM

atomic weapons is tactical, meaning that use

of relatively low-power nuclear weapons will
be made on profitable targets of a somewhat
limited nature. This caution must be observed in order to reduce exposure of friend
ly troops to their own atomic weapons, and
also to allow occupation of enemy territory
within a relatively short period after delivery
of nuclear fires.
This means, to return to our discussion,
that participation in warfare will not automatically mean death insofar as the indi
vidual soldier is concerned. The hazards will
be somewhat greater than in previous wars,
but will not necessarily be total. Therefre,
as above, there will be great risk, but a pos
sibility of survival.
However, what about a case where free
choice is clearly excercisable, where the de
cisin to live or die lies purely in the hands
of the individual? The U-2 pilot knew the
risks involved in flying over the Soviet
Union, and it is now well known that the aircraft included an explosive package. The
pilot had orders to use this to prevent capture
and subsequent intelligence processes to
make him divulge information detrimental
to the free world. In the 1960 U-2 incident,
the pilot used his free choice for self-preservation, electing to undergo possible torture
(to which apparently he was not subjected)
in preference to certain death. Had he
made the other choice, would he have been
subject to the same karmic penalty as an
ordinary suicide?
An analysis of this particular case and
others like it indicates that it can be likened
directly to that of a soldier in combat. With
the present world situation making necessary
the gathering and interpretation of informa
tion, the pilot was in combat. Therefre
self-destruction in this sense can be consid
ered as a positive act against an enemy to
deprive him of harmful or potentially harm
ful informationan act considered noble in
active warfare and no less so in the coid-war
situation.
We can see, then, that there is valid
ground for feeling that patriotic suicide
can be a selfless or noble act, directly opposed to the average suicide, which is a weak
or cowardly way of solving ones problems
a solution, we might again state, which solves
nothing, but, in truth, brings further torment
to the individual personality.

JUNE, 1961

(Lest we be misunderstood, we wish to

point out that we are in no way endorsing
the view that Francis G. Powers, pilot of
the U-2 aircraft lost over the Soviet Union
in 1960, should have destroyed himself and
his aircraft. We are merely using the incident as a recent case in point for discussion
to find an answer to this question concerning
the mystical viewpoint of patriotic sui
cide. )- W
Does War Retard the Soul?
A frater, rising, asks our Forum: Is it
possible that the progress of the soul-personality, as respecting future incarnations, will
be hindered because of being required to kill,
for example, as in warfare or as a public
executioner?
There is no cosmic retribution. The karmic
laws, as we frequently state, are impersonal.
Individuis or groups of people are not
singled out for punishment or for reward.
Our acts and thoughts are causes that, in
turn, invoke physical, psychological, emotional, and sociological effects.
If, for example, we are cantankerous and
abusive to people, we invoke a social resentment. We eventually find ourselves ostracized and penalized by loss pf opportunity
and contact with people. We may even be
physically chastised by someone whom we
have offended.
Further, we find ourselves out of harmony
with nature and gradually bring about some
internal organic inharmony. All of these are
effects which we have caused. We can cali
it karma and it is such, if we think of karma
as the law of causality.
There are two ways of looking at war,
that is, whether it is defensive or whether
it is offensive. Even the side that initiates
the war, if it is for defensive reasons, can
often be morally justified. It can be justified
in accordance with the highest principies and
nature of man. Certainly, taking life under
such conditions as the preservation of self
and all that that normally includes, will not
induce adverse karma.
Let us refer to an actual circumstance. A
small band of Jews in a village in Poland,
eventually numbering not more than twenty
persons, withstood hundreds of Nazi troops
and SS men, who were to take them to one

Page 131

of the extermination camps for Jews in that

country. They even resisted the tanks and
automatic weapons of the Nazis for days.
In their courageous resistance, they killed
dozens of Nazi men and officers who stormed
their well-entrenched quarters. This pitiful
handful of Jews were fighting not only for
their own lives but also for the aged and
helpless, the women and children, in their
community. Their motivation was the instinct of preservation. More than that, it was
a selfless love, for they sacrificed themselves
for others.
Can man, in the small confines of his sense
of rectitude, condemn such action? Can he
say that any cosmic law could be invoked
against these defending killers? It resol ves
into the question of whether killing is ever
justified. We can only say that, both within
the scope of reason and conscience, there
must be times when killing is certainly not
a moral offense.
If one were to take the position, as in some
religions, that under no circumstances is man
permitted to take life, that we must at all
times remain pacifists, he would then be inviting the extermina tion of his own kind.
All about us are living things, which compete
with us for survival. We must fight back
even against certain bacteria if we are to
continu to exist. Until man has evolved, or
until nature provides some means of adjustment in life other than defensive or survival
killing, certainly there is no moral karma
involved.
When man once reaches a degree of il
lumination where he can perceive other
means of meeting certain circumstances in
life without killing and then fails to abide
by this understanding, he most certainly will
be inviting karmic effect. For example, at
the moment in all highly civilized lands, the
subject of capital punishment is being given
serious consideration as to its continuation.
Is it necessary? Is it really a deterrent to
crime? Is the state justified in committing
murderunder any other ameto punish
murder? We believe that in time every en
lightened state, as several have already done,
will abolish capital punishment.
As for war, intelligent persons realize that
today it is an internecine act. It can result
in the slaughter of whole peoples and com
plete destruction of great cities and industrial
areas from which civilization may never re-

Page 132

THE R O S IC R U C IA N FORUM

cover. They know, too, that resorting to war

for the solution of problems is primitive
and not comparable to the intelligence now
employed in the manufacture of the engines
and devices of destruction.
Having arrived at that state of conscious
ness, a people today which precipitates a war
other than one of self-preservation, is invoking cosmic laws from which adverse effects
may be felt.
We are still very much the animal, even
though we exhibit and prate about certain
superiority. When we, therefore, instinctively submit to our animal nature and have not
yet the means of doing otherwise, there
would be no justice in penalizing a soul-per
sonality in a future incamation.X
A New Feature
Have you ever been puzzled by a word or
term? Without understanding it, the whole
valu of an instruction or text may be lost
to you. Various studies in the sciences and
arts have their own gradually evolved terms.
Without knowledge of such terms, the student may grapple with the subject as though
it were a foreign language.
The Rosicrucian teachings are no exceptiontime has developed certain Rosicrucian
words or terms that convey important truths
in a simple and effective way. The terms,
however, may have distinctly different connotations from common usage. Therefore,
to gain the utmost from his studies, the mem
ber must be certain that he has the right
comprehension of the termso that there is
no misunderstanding.
For this purpose, a Rosicrucian Glossary
has been prepared. In an alphabetical order
and concise manner, it sets forth words and
terms with meanings unique to the Rosicru
cian teachings and philosophy. It will be
found to be a most practical aid in deriving
the utmost from membership study.
For example, are you certain of the difference in meaning between the word spirit as
used in the Rosicrucian teachings and its
common usage? What does fourth dimensin
mean? Who was Hermes Trismegistus? Do
you know the source of the akashic records
and their valu? What is the philosophers
stone? Is it a substance, a principie, or a
symbol? Can you distinguish between Uni

versal Mind, Divine Mind, and the Cosmic

or is there a difference?
These are but a few of dozens of words
simply and effectively explained in this compact, pocket-size, Rosicrucian Glossary. Un
der the direction of the Imperator, the compilation was made by the R osicru cian
Research Libraran. It can be conveniently
carried in the pocket for reference. It takes
little room on your study table or desk. It
is truly a key to great benefits from your
Rosicrucian teachings.
To make it available to all Rosicrucian
students, this well-prnted and attractive
Glossary has been economically priced at
$1.00 (sterling 7/2) postpaid.
Orders should be sent to the Rosicrucian
Supply Bureau, Rosicrucian Park, San Jos,
California, U.S.A.X
Mysteries of Psychic Phenomena
A frater of Australia, addressing our Fo
rum, says: Could there not be a discussion
in the Forum on telekinesis and levitation?
And could not the influence of psychic vi
brations on roller-blind springs, telephone
bells, and pianos be discussed? What are the
causes of such phenomena?
In the consideration of psychic phenome
na, we are not relegating the word psychic
to the realm of the supernatural. To Rosicrucians there is no supernatural. There is
nothing which is outside or beyond the scope
of nature. All that occurs does so by cosmic
and natural laws.
What man may term supernatural is that
which at the time is mysterious to him and
for which he can find no natural or physical
explanation. Many things in the past be
lieved to be supernatural, we now consider
superstitions. In our more advanced knowl
edge, we have found natural causes for them
of which past intelligences were ignorant.
Consequently, we use the term psychic
phenomena to mean that which has to do
with those human natural powers transcending the ordinary objective faculties. There
are innate powers and forces which commonly are not objectively perceived. We do not
consider, for example, the functions of the
subconscious mind as being supernatural.
They are, however, psychic in that their
phenomena are not physical or material.

JUNE, 1961

The frater refers to the term, telekinesis,

in his question. This may be defined as the
movement of objects without any physical
contact, or a mechanical action at a distance
without contact with a human being. Thus,
true telekinesis could be exemplified by the
moving of tables or objects in a room without
their being touched by human hands, and
not as the result of any mechanical means
under the direction of human intelligence.
Have the phenomena attributed to tele
kinesis actually been observed by intelligent
observers with scientific training? One of
the foremost collectors of case histories on
psychic phenomena of this type, and an eminent researcher himself, was Dr. Charles
Richet.
Dr. Richet collaborated in the field of
psychical research with such outstanding
men as Sir William Crookes, the latter being
a notable British physicist and chemist. He
was outstanding in his research in electricity
and the inventor of the Crookes tube, the
predecessor of the electric lamp and the mod
ern radio tube or valve.
It is appropriate to relate a few of many
such phenomena investigated by these eminent men and set forth in Dr. Richets now
classic work on the subject. Dr. Richet
quotes the investigation of a Judge John W.
Edwards of a supreme court: I had recourse
to every expedient I could think of to discover imposture and to guard against trickery. . . . I have seen a mahogany table, with
a central pillar, and carrying a lighted lamp,
rise at least a foot above the floor in spite of
the efforts of those to prevent it. . . .
I have seen a mahogany chair turn on its
side and move backward and forward along
the floor without being touched by anyone,
in a room where at least a dozen persons
were sitting, without any of them being
touched by it. It often stopped a few inches
from me, having been moved so quickly that,
had it not stopped, my leg would have been
much bruised.
Then, again, there are the researches and
investigations of a Professor Thury of the
University of Geneva. In a pamphlet writ
ten by him, Professor Thury says: Two
persons by themselves, Mme. de Gasparin
and Mme. Dorat, drew along a small table
without touching it. The table turned and
swayed under their hands held about one
inch above the surface. I saw the space be

Page 133

tween the hands and the table during the

whole time and I am certain that, during
the four or five revolutions made, there was
no contact . . . whatever . . . no doubt was
possible.
Could trickery, deliberate fraud and deception enter into such a demonstration?
Many times investigators of psychic phe
nomena did expose fraudulent mdiums. Dr.
H. Spencer Lewis was one of the first executive officers of the New York Psychical
Research Society some forty years ago. He,
with his colleagues, consisting of scientists,
newspaper reporters, university professors
and serious investigators of psychic phe
nomena, attended many such demonstrations
or so-called seances.
The ignorant and credulous who might
attend such sessions were often deceived by
skillful devices. The members of the Psy
chical Research Society, Dr. Lewis has re
lated, were often skeptical but, because they
were searching for knowledge, kept an open
mind. Many of the phenomena, they openly
admitted, were not due to any trickery but
were obviously the result of a forc that could
not be explained upon physical grounds.
What precautions were taken, during such
investigations, to preclude any fraud in the
apparent movement of heavy tables or other
objects in a room by mere touch or without
any actual contact at all? It is related that
the mdiums often had their hands and feet
tied and, at other times, their hands and feet
were held by members of the investigating
group. Still other methods consisted of tying
threads to the finger nails of the mdium or
fastening threads to their hands with wax,
the other ends of the thread being held by
the researchers.
Sir William Crookes explains a scientific
method which he used in a demonstration
of telekinesis, the moving of a heavy object
by claimed psychic power. He had a heavy
board balanced on a knife-like edge. To
the top of this board was attached a spring
scale. The scale, in turn, was connected to
a stylus so as to produce a graph for any
movement of the scale.
The mdium was placed at a distance of a
yard from the balanced board. He was ob
served by all to cause the board to swing
up and down gently at his will on its knifelike balance. Even when the movement was

Page 134

very gradual, the degree of the motion was

registered on the graph.
The Rose-Croix University, as have some
other institutions of learning, has conducted
a course in parapsychology. This includes
investigation into the psychic powers of man.
A similar course, in which experiments with
telekinesis were performed before a large
number of students, was given several years
ago on winter evenings. Since I participated
in this series, I hope to be pardoned for the
use of the personal pronoun in describing
these experiments.
A large library table of oak was placed
on the floor of the amphitheatre classroom.
The table weighed, as I recall, about forty
pounds. First, I pressed the finger tips of
both my hands firmly against the top of the
table. I requested that those present remain
passive. They were asked not to attempt
to assist me mentally in any way. I had tried
the experiment several times previously be
fore very small groups and with varying
degrees of success.
I next concentrated intently on the table
with the desire that it should move toward
me, that it should glide in any direction in
which I chose to move. After three or four
minutes of intense concentration, an emotional state was developed. In other words,
I felt a sense of excitement and exhilaration.
Then the table seemed charged, that is, it
became almost vibrant to the touch.
I could actually lighten the pressure of
my fingers on the table top because the
table seemed to adhere to them as if with
an adhesive of some kind. At that moment,
I realized that I was in command. I could
move backward slowly or quickly and the
table would glide along the floor as though
on ice. It never, to my knowledge, left the
surface of the floor, though some of the observers said that one leg of the table seemed
to rise a fraction of an inch.
After such a demonstration, I was extremely fatigued, as though having gone
through a severe emotional ordeal. Trying
the experiment in telekinesis again a few
moments later, I was not successful. I attributed this subsequent failure to two
things: First, temporary fatigue from intense
concentration and, second, distraction caused
by the rather large audience. Though they
were quiet and attentive, I felt the impact of

THE R O S IC R U C IA N FORUM

their thoughts during the experiments to be a

disturbing factor.
In previous experiments with only two or
three persons present, my efforts with tele
kinesis were more successful, that is, the re
sults were accomplished more easily and
quickly. In these other experiments, three
persons stood at the other comers of the
table. We all pressed the fingers of both
hands firmly against the surface. When suc
cessful, the table would move smoothly and
quickly in my direction after a few preliminary sudden jerks.
The others would have to follow quickly
in order to keep their fingers on the table
top. However, after the table was in mo
tion, the removal of their fingers apparently
had no effect upon the phenomenon. It
would appear that, if one person was able to
manifest the forc, that was sufficienta
number of persons, at least in our experi
ments, being more of a hindrance than a
help.
There are types of telekinesis other than
the moving of objects. These consist of
noises and raps. Dr. Stanhope Speer, a
physician in England, quoted in Richets
work on his investigations of this particular
type of phenomena, says: Often we heard
knocks on the door, the sideboard and the
wall at a distance from the table where we
were sitting. They could not be produced
by any human (physical) means. I satisfied myself of this by every possible method.
This phenomenon has often been associ
ated with what is popularly called haunted
houses. In them have been heard loud
creaking in the walls and what sounded like
knocks on doors and snapping in floors and
ceilings. Careful examination of the materials indicated no flaw in them that would
cause such conditions. Most often such conditions occurred only when certain persons
dwelt in or occupied the premises.
A few years ago, such a phenomenon oc
curred in a house in Oakland, California.
Detailed accounts of the circumstances were
related in the daily press. It was said that
chairs moved across the room by themselves,
shutters on the windows flew open, doors
slammed shut and shingles pulled loose on
the roof when there were absolutely no ob
servable physical causes to account for such
happenings.

JUNE, 1961

Scientists from nearby universities, expecting fraud, made careful investigation

without revealing what was termed natural
causes. The conclusin by the skeptical in
vestigators was that it was the result of some
form of clever trickery. Such, however, was
an entirely inadequate explanation. Fraud
was never proved. If it could exist in such
a deceptive manner that these trained observers could not perceive it, it was certainly not to the credit of their intelligence or
ability.
What are the theories that have been advanced as explanations for telekinesis? One
ridiculous statement made by an investigator
is that the loud creaking, when several per
sons are assembled in a room, is due to
creaking of knee joints. As to the moving
of objects by the touch of the hands, it has
been theorized that this is due to the conscious or unconscious contraction of the
muscles causing the pulling or lifting of ob
jects. It is assumed that the individual hav
ing entered into a semitrance state is not
aware of the pressure he is exerting on the
object. They further contend that an unstable object, such as a table in perfect
equilibrium, could be easily moved by mus
cular contraction.
It has been further related, in these suppositions, that the varying emotions of the
subconscious mind are transformed into
minute muscular responses. The table, then,
in moving seems like an intelligent entity.
It moves positively in one direction, or it
may quiver as if in hesitation, making a
start in another direction, then changing and
returning to its present position.
Others have admitted that, in some way
which they do not understand, mechanical
vibrations can be produced in matter at a
distance and without contact with a human.
In other words, innate human powers and
intelligence can act upon innimate matter.
It is further agreed, however, that the presence of a certain person is usually necessary
for such phenomena.
What is our opinion? We believe that
there are definite natural causes for such
phenomena; that they are psychic only in the
sense that they are subliminal powers not
ordinarily realized or used by man. It would
appear that certain human beings, under an
emotional stress which they induce in them
selves, can radiate an energy, or a forc, that

Page 135

can affect the gravitational attraction of ma

terial things. This human phenomenon can
lessen the gravitational attraction upon an
object so that its weight is materially reduced, or for the moment, it becomes
weightless. We may use the analogy of
an objects becoming statically charged so as
to adhere temporarily to another object.
In our experiments at the Rose-Croix Uni
versity at the cise of the winter series of
classes, we attempted to attach a scale to an
object to be lifted to determine its weight
before and after being moved during tele
kinesis. The term, however, ended before
any conclusions were reached. It is our fur
ther opinion that an object under the influ
ence of psychic forc would have less
weight than otherwise. This would indicate
that the phenomenon affects the molecular
structure of the object insofar as its relation
to gravity is concerned. This would, if concjusively proved, rationally account for the
mystery of levitation.
As Rosicrucians, we do know that man does
radiate a psychic forc, related in some way
though not entirely understood, to the electromagnetic spectrum of energies. Also, we
know that this psychic (and natural) power
is far more developed in some individuis
than in others. We further know that it has
no relationship to the intelligence of the in
dividual any more, for example, than do the
faculties of sight and hearing.X
Should We Postpone Transtion?
A soror rises to ask the question: Are
we doing right by postponing transition?
Medical ethics requires that we preserve a
senile person even when almost all the func
tions of life are dormant. Which is our cali
of duty: to allow transition to occur or to
concede to medical ethics? I have administered oxygen to a 90-year od lady who had
been suffering from Parkinsons disease. She,
I believe, was going through transitionpulse
imperceptible. She rallied and life continued
for two weeks although she was never conscious again.
This again brings up the subject of euthanasia or painless death. Shall the incurably
insane and those who can never recover and
who even plead for death as release from ter
rible suffering be given such release painlessly? This is a highly controversial subject.

Page 136

Whichever way it is sincerely and logically

answered, it will nevertheless incur opposition.
There is a conflict between convention and
humanitarianism. Religious doctrine and
custom hold life sacred and a divine gift.
They contend that the attribute of life is
bestowed by a power that transcends man.
It is likewise generally heldin religious
circlesthat the termination of life is not a
decisin for man to make.
Actually, however, in practice man violates these moral precepts and ideis in many
ways. He precipita tes wars in which millions
may die as a result of the conditions he has
established. He executes criminis; he commits murder; he takes life by accident or
negligence in the application of his mechan
ical devices.
It may be contended by the fatalistand
many religions in their teachings parallel
fatalismthat God has ordained that a life
shall expire at a specific time, no matter
how the event of transition may occur. Thus,
if one is killed in war, man, by his reason
ing, did not cause the death, but God who
permitted the establishment of the conditions
under which the life was taken.
In a sense, man is excused by such a doc
trine for bringing about the death of an
other human being other than in murder.
The responsibility is all transferred to a con
scious divine causeGod. Strangely enough,
when man wishes to take the life of some
unfortunate person painlessly for strictly
humanitarian reasons, such as the alleviation
of suffering, the act is condemned as being
inhuman and barbarie. This inconsistency
is hard to reconcile with war and capital
punishment.
The philosophical humanitarian looks up
on life as a vital power that makes it possible
for man to be self-conscious and conscious of
his existence. He thinks of life not alone as
animation but as a purposeful action in mind
and body, at least to some degree. He fur
ther thinks of it as an opportunity to provide
happiness. But where each conscious mo
ment is unbearable pain, or where the living
thing just vegetates, with no realization of
its existence, and where there is no hope for
any improvement, what is gained by such
living? Shall man torture suffering victims
further by causing them to sustain life in

THE R O S IC R U C IA N FORUM

anguish merely for some moral ideal that

satisfies the ego?
By man-made law, the intentional failure
to administer a therapeutic means of sustaining life is a crime. Is it, however, a true
moral or mystical crime? If one brings tran
sition to another who suffers and cannot be
cured, permitting the blessing of escape and
oblivion from this life, is he really a criminal
in the cosmic sense? We take the life of
greatly injured and suffering animals for
which there is no hope. We herald such actions as humane. What is the distinction be
tween lower animals and man? Why must
man suffer indefinitely without relief for
some human conception or interpretation?
Men attempt to justify the difference be
tween the lower animals and themselves on
the grounds that they are living souls
and animals not. They say we have not the
right to bring a cessation to the experiences
of that divinely infused element, the soul.
But, we repeat, this same lofty idealism does
not prevent them from engaging in war or
from surrounding, with an aura of rectitude,
the taking of a criminals life.
The ancient civilizationsas well as primi
tive societyoften took the lives of the aged
and incurable cripples and diseased. Most
of their methods are shocking to the sensitivity of our advanced society. The ancient
Greeks resorted to the practice of exposure.
The aged, as well as deformed children and
adults, were brought to a point in the wilderness and left to be exposed to the elements
and to die of starvation.
The motivation in these early city-state
societies of Greece was the conservation of
food. The sparse agricultural land made it
impossible to maintain any increasing portion of the population that was not self-supporting. According to history, the aged, for
example, were resigned to what we would
term a brutal and savage custom.
There is, however, no parallel between the
practice of exposure and that of proposed euthanasia. In the first place, euthanasia
would never take the life of those who desired to live, regardless of their mental or
physical condition. Further, it does not pro
pose, even then, to take the life of those who
desire transition, unless all medical and other
aid to relieve them from suffering is of no
avail.

JUNE, 1961

What are the traditional doctrines of

karma? Is it necessary that we suffer for an
indeterminate time in this life without relief, according to the karmic law of compensation? Further, would one who brings about
transition of the sufferer be interfering with
the karmic principie? Again, we must realize
that karma is the law of cause and effect, or
compensation. For every cause, an effect follows. When one end of the balance scale
tips, the other rises.
Let us consider the law of causality, or
cause and effect. First, every cause does not,
as we know, necessarily produce an adverse
effect. There are both meritorious and unmeritorious causes and effects. Further,
karma is not a retaliatory or a retributive
philosophy. The Cosmic does not impose
karma upon us. It is as natural and imper
sonal a law as is gravity or Newtons laws
of motion. Singly as human beings and collectively as a society, we bring about karma,
meritorious and unmeritorious, upon our
selves by our acts.
It is quite possible, consciously or unconsciously, to change karma by subsequent
thoughts and deeds. In fact, the very word
karma, which is of Sanskrit origin, literally
transated, means deed or to do. Thus,
if we have by our actions invoked a cause for
which subsequent adverse circumstances may
follow, this can be mitigatedat least to some
extentby inducing new effects by other and
contra causes.
Simply, karma is not inviolable. It can be
changed. Consequently, if one has brought
physical suffering upon himself, or inherited
certain effects from his parents, new causes
can and should, if possible, be set into motion
to offset such karma. It is not necessary that
one be resigned to an adverse karma.
If it were a permanent karma that one
must suffer illness and great pain, then why
does our moral system and our humanitarianism offer treatment for the victim?
Why does it try to cure him? Would not
medical or drugless healing, by such a premise, be an interference with the karma of
the individual? If ones conscience does not
trouble him when he seeks to aid one who
is suffering, if he does not then think he is
violating a karmic purpose, why should euthanasia trouble him? The principie is the
samethe welfare of humanityin both instances.

Page 137

We are not, in this discourse, advocating

the practice of euthanasia. We are present
ing the arguments that the humanitarian offers in urging it. It is recognized, of course,
that there are many practical problems that
enter into the matter, regardless of the moral
element. For example, who will determine
when transition is to be abetted and life no
longer to continu in a pain-racked body?
How could such a practice be prevented from
deteriorating into furthering the ends of selfish and cruel persons? It is quite possible
that euthanasia, regardless of its high motive,
will not have public sanction for many years
to come.X
What Time Is Most Important?
At one of the Rosicrucian rallies, during a
question and answer period, one of the questions asked was, Of the three: past, present,
and future, how would you rate them in
order of importance? Am I right in assuming that all our efforts should be directed to
the present?
Man has always puzzled himself about
time. In fact, he has made himself a slave
of time, and it appears, at least superficially,
that the technological age in which we live
has even exaggerated this importance of
time. True, we must have some rules by
which to live. There must be certain standards of measurements and principies by
which we are guided. The physical existence
of man would be chaos if there were not
man-made laws and principies by which to
direct his activities and efforts.
Time is one of the laws which man must
observe if he is to coordinate his physical
existence with other parts of his environment
and at the same time with other individuis
who exist on the earth. We cannot ignore
time as an important physical measurement.
Everything that has to do with our physical
existence is in some way related to this
measurement of time, just as we must be
aware of measurements of space insofar as
our physical existence is concerned.
What we must also remember is that time
is an attribute of the physical universe and
to escape from its limitations an essential
part of our eventual attainment of a degree
of perfection or mastership. To the pur
mental states, to the soul, to the Cosmic, time
is of no importance. It is purely a measure

Page 138

of the duration of consciousness during our

physical existence. It is not the purpose of
these comments to discuss the philosophy of
time, which has been set forth many times
in our monographs, and has been supplemented by articles in the Rosicrucian Forum.
To return to the basic question: Is our
consideration of time, where we have to take
it into consideration, based upon the impor
tance of our thoughts of the past, the present,
or the future? Actually, the second part of
this question, which can be answered in the
affirmative, answers the entire question.
That is, our efforts should be directed to the
present.
If man uses the present moment correctly,
then, he is using the full potentialities of his
life. At the same time, the present can be
used constructively in consideration of the
past and the future. For example, if I use
the present to read a book on history, I am
in a sense using the past, but if I approach
the subject correctly, I am using the past in
order that my present may be a time of us
ing knowledge of the past.
History being a record of mans past ex
periences, and his search for and application
of knowledge, should serve me in the present
if I try intelligently to apply the experience
of others in the past to situations that exist
now. Therefore, the past is important. It
is important because in a sense its use saves
us from errors today.
We will not find the solution to all our
present-day problems by referring to the
past, but we can be guided by prior experi
ences. Using the past as a means of helping
us to use the present is a worth-while ac
tivity, but to use it solely to foster a regret
that we are not there instead of in the pres
ent is a waste of time.
The individual who bewails the better
times that may have been is simply deluding
himself because he cannot recreate the past
whether he is right or not. The past is gone.
The present is here, and to spend our present
wishing we were in the past is the most futile activity for which the human being at
this particular stage in life can possibly use
the present. Consequently, the present is im
portant, but the past can be used as a means
of understanding the present.
Contemplating the future is as futile in
many respects as attempting to recapture the
past. There is a degree of anticipation of the

THE R O S IC R U C IA N FO RUM

future that is necessary, but the point where

contemplation of the future becomes futile
is when we worry about it and waste the
present by such worry about the future.
We have to take reasonable steps in anti
cipation of the future; for example, it would
be ridiculous to start a long trip without cer
tain preparations. If we know that we are
going to be in a place where certain necessities are not available, we consider the future to the extent of preparing to take with
us those things which we need. We are
physical entities and are endowed with sufficient intelligence to prepare for certain
circumstances that are logically to occur, but
to direct our present time to concern and
worry about what may happen in the future
is not to take advantage of the present mo
ment.
I have found that many individuis who
claim that they have not had the success in
life they hoped forparticularly with our
teachings and the application of the Rosicru
cian principiesare individuis whoconcemed about the past or the futureare so
occupied that they do not seem to have time
to use the present as it should be used.
Throughout the Rosicrucian teachings we
will find a vast store of knowledge, and even
more important, many applications of that
knowledge. The exercises interspersed at
various points in the Rosicrucian teachings
are given for us to use. The individual who
does not use them, who does not practice
them and attempt to gain the necessary tech
niques toward which they direct, is simply
wasting his time in the fullest sense of the
word. This is even more true when the in
dividual claims that he does not have time
to apply these principies, practice the exer
cises, take the initiations. Instead of these
constructive activities, he is using the time
that could be used for that purpose in worrying about the future, or lamenting the past
that has gone. The individual who has to
direct his present moments toward the accumulation of wealth which he thinks he will
enjoy tomorrow, or to worrying about what
may happen to his possessions tomorrow, and
fails to use a few minutes to practice exer
cises that will help bring the future into the
state of reality that he hopes it will be, is
simply wasting his life.
All of us seek happiness, contentment,
peace of mind, and full evolvement of our

JUNE, 1961

inner selves. Whether we express it in these

words or not, such is one of the aims of life
which all men hope to attain. To attain that
condition at some future time is not going to
be brought about by worrying about it, but
rather by using this moment, right now, as
you finish reading these comments, to prac
tice for a few minutes the exercises that bring
about the ability to use the inner self and
the potentialities that are ours.
Rather than worrying about the future,
the next time you find yourself dwelling up
on the problems of something that may happen, stop for a moment, go back and pick up
monographs that you have read, reread them
and select a past exercise and practice it
again. Select a number of simple exercises
that are given throughout our monographs,
such, for example, as the one of concentrating on the various parts of the body, or the
various simple exercises for the development
of intuition. The next time you find your
self worrying about the future, or possibly
on a sleepless night when you are considering the events of the next day, stop the worry of the future and practice one of these
exercises. You will fnd by so doing that you
will strengthen your own character, you will
build up your ability to use your inner pow
ers, and you will create mentally and psychically a condition that will help you face
the future problem when the future time becomes the present.A
A Matter of Terminology
There is a tendency for human beings to
be wasteful in many phases of their existence.
Some are wasteful with money, some with
property, some with other material objects.
Some individuis are very careful in the
preservation of all that they have. Some take
no care whatsoever of objects that come into
their care. Possibly words are one thing with
which we are more wasteful than anything
else. Hundreds of humorous stories have
been built either around the individual who
talks too much, wastes words, or the indi
vidual who misuses words and gives a pe
culiar or humorous connotation to what he
is saying.
Throughout mans attempt to formlate
various sciences and systems of study, he has
put all his conclusions and his ideas into
words. He has had to agree upon defnitions.

Page 139

If he did not, no two individuis could use

wordsthey could not talk with each other
because the information could not be mutually understood. For that reason we have
elaborately compiled dictionaries, encyclopedias, and other reference books, which are
primarily concerned with clarifying the
meaning of words.
When present-day physical sciences were
in their infancy, this was particularly true.
To look at a textbook in any field of science
of even fifty years ago, we can be amused
or at least the specialist in the subject matter
canby the meaning given various words.
To go back even for a longer period of time
will make the vocabulary even more strange
because with civilization, we have tightened
our defnitions; that is, we have become more
specific. Since we were taught these definitions as children in school, we grow up with
a familiarity, with a certain vocabulary that
has very little variation. Just as early sci
entists and students of physical phenomena
had considerable difficulty in fxing definite
meanings to definite words, I find today that
many individuis who discuss matters of a
psychic or spiritual nature have the same
problem.
Spiritual, for example, is a word not clearly defined. Rosicrucians are familiar with the
definition of spirit, but in the common everyday vocabulary, the word spiritual usually
refers to conditions, events, or phenomena
that exist outside the physical world. Even
more specifically, within the Rosicrucian
terminology, I find repeatedly that the words
mystic and psychic are not clearly defined in
the average individuals vocabulary.
Frequently, members comment to me that
they have read a book that was very mys
tical, or that they have had a mystical ex
perience, or refer to a convocation or a
lecture as being v ery m ystical. When
discussing the same matters with another
member, I find that he refers to a psychic
experience, a psychic book, a spiritual con
vocation, a psychic lecture, or one that had
psychic meaning.
It is difficult to arrive at a definite interpretation of these words because the analysis
of definition is purely subjective, but there
are a few principies that I believe are consistent with the philosophy of the Rosicru
cian Order that might be borne in mind
when we consider the use of these words as

Page 140

THE R O S IC R U C IA N FORUM

applied to certain principies. Let us analyze

just a few of these possibly as a beginning
to help formlate a vocabulary consistent
with our beliefs and principies.
Psychic usually refers to circumstances,
events, or phenomena that are the opposite
of physical. If I see a light emanating from
an electric light bulb, I conclude that the
source of this light is physical. If I see a
light and am unable by any means to judge
or determine the source of iteven if after
exhaustive investigation, I prove to my own
satisfaction that there is no physical source
then I will say that that light is psychic, insofar as its source is concerned.
If I behold anything that has a physical
explanation, then it is physical. If it is proved
to my own satisfaction (and possibly the
satisfaction of others) that there is no physi
cal source or basis for the existence of the
object, then it is psychic.
An experience that is psychic is, therefore,
an experience which is not based upon a
physical manifestation or perception. I would
tentatively define a psychic experience as an
experience that has no physical basis of
which I am aware. It has an origin outside
of physical phenomena and experience.
The word mystical, on the other hand,
refers to the basic philosophy of our teach
ings, which are that man, as an individual
soul, has a direct relationship to the source
from which that soul carneto God, the In
finite, the Absolute, or whatever term we
wish to apply to the ultimate manifestation
or source of all things. Therefore, a mystical
experience would be an experience that re
lates us to that source.
V

In that sense, a mystical experience differs

from a psychic experience. As I have just
stated, a psychic experience is one which has
no source or cause of a physical nature. Now,
it is true that we might have an experience
which could be defined as mystical and
which is also a psychic experience; that is,
it has no source of a physical nature; but
any experience, even if physical, that causes
us to feel a closer relationship to the Infinite,
to God, is a mystical experience.
I have had the experience that I classify
as mystical experience brought about by a
physical object. A beautiful landscape, the
hearing of music, or some physical phenome
non created the proper tone, the proper viewpoint or mental condition, that made me for
an instant feel closer to my source, to feel
more intimately the relationship between my
soul and God. That was a mystical experience
because it related me even momentarily to
the source from which I carne, the source
that is the beginning and the end of my soul
experience.
When we classify books, lectures, events,
phenomena, or experiences as psychic or
mystical, it is probably not too important
that we be highly technical in our definitions. Generally we might say that the psy
chic experience is a view of the world that
transcends the physical. The mystical ex
perience is a realization of our soul potentialities, the realization that man is not alone,
that he is related to a power, to a forc that
not only transcends the physical but is the
home from which we carne and to which we
may return.A
V

INTERNATIONAL ROSICRUCIAN CONVENTION

July 9 -1 4 , 1961

Rosicrucian Park

San Jos

California

U. S. A.

JUNE, 1961

Page 141

IN D E X O F V O LU M E X X X I (Comprising the entire Six Issues of the 31st Year)

NOTE The small letters after the page numbers refer to position on page: a , upper half of first column; b,
lower half of first column; c, upper half of second column; d, lower half of second column. Titles of articles
are italicized.

A
About Our Officers and Staff, 79b-81a
Absolute Truths? Are There, 65c-66d
Abstract Thought, 19a
Abundance, 50a-c
Adepts? Where Are the, 101b-103b
Affiliation, Discontinued, 9c
Agnostic, 77c-d
Alchemists, 105a-d
A Matter of Terminology, 139b-140d
AMORC:
Archives, 6b
Channels, 102b
Child Culture Institute, 83d
Grand Councilor, France, 28a-d
Grand Councilor, Pars, 100b
Grand Councilor, West Central States, 124d
Inspector General, 22b-d, 56c-57a, 76c, 77b
Retreat, 129a
Sponsors Child Culture Institute, 23a
AMORC Membership and Military Service, 33d-34c
AMRA and Tithing, 6c-8b
Law of, 7d
A New Feature, 132a-c
Anthropology, Research and Experimentation, 2a,
63d-65c
Appetite or Function, Physical, 76a
Are Monasteries Necessary? 127d-129a
Are There Absolute Truths? 65c-68b
Are There Evil Spirits? 87d-90a
Are There Negative Laws? 41d-42d
Aristotle, 103c-d, 104a
Armaments, 98b, d, 100a, 112c
Armed Services, 34b
Arrests, 35c-d
Ascetics, 19c-d
Aspiration, 114a
Atheists, Souls of, 77c-79b
Attainment, 9d
Attunement, 70c-d

B
Bacon, Sir Francis, 56c
Beautiful, The, 50d
Becoming, 106a, I ll a , 112a
Belief, 54a-c
Benedictine Order, 128b
Bereavement, Death and, 51d-53b
Bigotry, 35d-36a
Birth Control, Population and, 74a-76c
Bodies, Donating Our, 20d-22a
Books:
Bible, 46c
Mansions of the Soul, 119c
Philebus, Plato, 108d
Rosicrucian Glossary, 132a-c
Rosicrucian Manual, 117d, 118d
Rosicrucian Principies for the
Home and Business, 92c, 93c-d
Sepher Yezirah of the Kabala, 5d, 6a
The Book of Mercy (Arabian),
by Geber, 104b
The Gold Casket, by .Benedictus Figulus, 104b
The Little Brown Casket, 77b
Unto Thee 1 Grant, 20d
Brain Tissue, 33a
Brothers, Our Animal, 125a-126c
Buddha, 41c

Categories of Dreams, 17b-18b

Cause, Initial, 14d, 15c, 20a
of Illness, 20a
Center, of Man and Universe, 39d, 40a
Character Strengthened, 138b
Chemistry, 104a
Children, Preschool Instructions for, 23a-d
Christian Beliefs, 20d-21a, 46c, 63b, 112b-c
Christianity, Rosicrucian Ethics and, 126c-127d
Church and State, 35b
Collective Unconscious, 18c
Color, 37b
Computer, Electronic, 91a, d
Concentration and Meditation, 41b-d
and Contemplation, 81a-d, 82d
Conformity by Law, 87b
Consciousness, lia , 106a
Cosmic, 106c, li l e , d, 128a
Dual, 16c
Ordinary Rational, 11b
Screen of, 36b-37c
Spiritual, 78b-79a
Consciousness, The Screen of, 36b-37c
Contraceptive Education, 75b
Correspondence of Members, 80b-c
Cosmic: 15c, d, 36b-37a, 45b, 61b, 63a, 71d, 78c,
79a-b, 84d-85c, 92b, 107c, llO d-llld, 115c, 137d
Consciousness and Diet, 47c-d, 94a, d, 128a
Keyboard, 44d
Laws, 20b, 66a, 103a-d, 105d, 107c, llOd, 131c-132a
Perfection, lOld
Cremation, 21d-22a
Crookes, Sir William, 133a, d
Cross, Rosy, Symbol, 71 d
Culture? What Is, 2a-4b
Cycle, 102d, 105d, 106a, 112a

D
Death and Bereavement, 51d-53b
Degree, First or Highest, 9c
Hypothetical, 8d, 9a, b
of Advancement, 9c
of Evolvement, 8c, 9a
Delusion, 70a
Democritus, 103d
Demonism, 88a
Descartes, Rene, 108d
Desire, 102c-d
Development of Life, Soul and, 119a-d
Development of Medicine, 21 d
Psychic, 56a-b
Personal, 116c
Discipline, 45b
Discouraged, 9d
Disease, Inhibit, 20b
Divine Love, 16a, b
Divine Mind, 14c, 15a, b, c
Wisdom, 41 d
Does War Retard the Soul? 131a-132a
Do Evil Thoughts Project? 44b-46a
Donating Our Bodies, 20d-22a
Dreams and Symbols, 16b-19a

E
Edwards, John W., Judge of a Supreme Court, 133b

Egypt

103c

Taxation, 6c-d
Einstein, Albert, 109d

Page 142

THE R O S IC R U C IA N FO RUM

Elixir, 104b, d, 105c-d

Elixir of Life, 103b-106a
Emotion, 52a-c, 53d, 98b-c, 99d, 107c
Empedocles, 103d
Entertainment and Possessions, 114b-115b
Epicurus, 109d
Escape Route and Peace, 129c-130b
Ethics and Christianity , Rosicrucian, 126c-127d
Euthanasia, 135d, 136d, 137b, c
Evil Spirits? Are There, 87d-90a
Evil Thoughts Project? Do, 44b-46a
Evolution of Man, 40b-41a, 87c
Evolution of Consciousness, lllc -d
Evlvement, Mans, 40b-41d
Means Participation, 60a
Exercise, 70b-d, 117a, c
Experience, 113d
Direct, lOd
Immediate, lOc-d, 12b
Mystical, 9a, 10c-13d
Experience, Mystical, Psychology of, 8b-14b
Eye Bank, 21b-d

F
Fact, Superstition and , 53b-54c
Faith, 26a
Fatalism, 136a
Fenzke, George, 124a-d
Figures and Facts Distorted, 35a
Fludd, Dr. Robert, Physician, 18d
Forc, 89a-b
Free, Man, 27d
Fumey, Gabriel, 28a-d

G
Gateway to Infinity, 14b
Galaxy, 94a, b
Geber, Arabian Alchemist, 104a, b
Genes, 107b
God, 32a-33c, 119d
Manifesting, l i d
Not Mathematical Entity, l i a
God? Is Goodness, 14c-16b
Gods Judgment, 32c
ame, 38c
Gods, 32b
Grand Lodge Officers, 79d-80a
Greek Teaching, 23b, 43a, 61c, 83c
Greeks, 83c
Guardian of the Threshold, 45c
Guesdon, Mlle. Jeanne, 28c
Guidance and Illumination, 82c
Guidance, Cosmic, 67b-68b

H
Hallucination, 84b-85d
Harmonium, 20c, 90a
Hebrews, 38c
Heraclitus, I l l a
Hermes Trismegistus, 104d
Heroism? (<Patriotic SuicideSin or, 129b-131 a
Himalaya and Andes Mountains, 95d
Hindus, 6b, 46a-b
Hocking, William Ernest, 12d
Humanitarianism, 136a-d
Hypocrisy, Religious, 34d-36a

I
Ideal, 61c
Idealism, The Psychology of, 86a-87d
Idealist, 58d, 60a
Ideis, Higher, 31c, 112a, d, 114a-b, 115b
Ideologies, 102d, 113a
Illumination, 67a-68b, 70b, 118d

Illusion, Perception and, 84a-86a

Immortality, Morality and, 30b-33a
Immortality, The Responsibility of, 112a-115c
Instructions for Preschool Children, 23a-d
Intellect, 91a, d
Internationalism, 99d
Intonations, Mystical, 4b-6c
Intonation of Vowels, 4b
Is God Goodness? 14c-16b
Is Meditation Passive or Active? 81a-82d

James, William, 59d

Jess, Principies Taught and Doctrines, 112c
Jung, C. G., 18c

K
Kabala, 5d, 6a
Kant, Immanuel, 66d, 109a-c
Karma, 32c, 46b, 115b, 129d-130d, 131a, b, d, 137a-b
Knowledge and Experience, 10a
Knowledge, of Mystical Experience, 8d
Applied, 117a
Perceptual, 26b

L
Law of Retribution, 30c
Causality (cause and effect), 137a
Karma, 32c, 46b
Laws? Are There Negative, 41d-42d
Leonardo da Vinci, 102a
Leucippus (being), 108c
Level of Interest, 28d-29c, 30a, lOlb-c
Consciousness, 29d, 37a
Levels of Experience, 122a, 123b
Levels of Thought, 28d-30b
Lewis, Dr. H. Spencer, 29d, 57a, 101b, 133c
Life, a Gift, 31a-b
Intelligent, 69b
Life Created by Science? 33a-33d
Life, Development of, Soul and, 119a-d
Life, The Elixir of, 103b-106a
Live Life Enjoyably, 58b-c
Livingstone, Edward A., 56b-57b
Lodge, Formation, 118c
Love, Divine, 16a-b
Loved One, 52a-d
Luxury? What Is, 50a-5ld

M
Machine, The Potential of the, 90a-92c
Man and Mysticism, The Practical, 57b-60d
Man, Cosmically Perfect, 111b
Man, The Origin of, 63b-65c
Manifestations of Energy, 88d
Masonic Order, 35b
Master, lOld, 102a, 103a, 104d
Masters, 94a, d
Mastership, Evolution Toward, 8d, 9b, 10a, 70a-c, 71 d
Materialist, 10b
Matter and Actuality, 61a
Meaning of Psychic and Spiritual, 42d-44b
Meditation and Contemplation, 60a-b, 107a
Meditation Passive or Active? Is, 81a-82d
Meeker, George Emil, 76c-77c
Memory, 106b
Men from Mars, 68d
Metaphysics, 100b, d, 101c, 107c
Military Service, AMORC Membership and, 33d-34c
Mind, 12a, 91c, 92a-b
Subconscious, 36b-37a
Minkowski, Hermn, 109d
Monasteries Necessary? Are, 127d-129a
Moral Codes, 32c-d, 45c, 127b-d

Pqge 143

JUNE, 1961

Vales, 14d, 44b

Violation, 32c, 136a
Moral Outlook on Life, 126b
Moral Righteousness, Impulse Necessary for, 4a
Morality and Immortality, 30b-33a
Mysteries of Psychic Phenomena, 132d-135d
Mysteries of Time and Space , 107d-110c
Mystery School, 126d
Mystic, 8c-d, 10b, 13c, lOld, 102b, I l l a , 139d-140d
Consciousness, 10b
State, lid , 13b
Mystical Experience, Psychology of, 8b-14b
Mystical Experience and Psychic Experience, 140c-d
Mystical lntonations, 4b-6c
Mystical Principies, Proof of, 122a-124a
Mysticism, 8b-c, 100b, d, lOlc-d, 102d, 107c
and Religin, 14a
Begins, 13a
and Science, 123b
Purpose of, 122d
Mysticism, The Practical Man and, 57b-60d

N
ame? Whats in A, 37c-39d
Nationalism, 99a-c, 102d
Nature, 14c
Animal, 132a
Neophyte, lOld, 102a
Neophyte Degrees, 101b, 117b, c
Nervous Systems, 44d
New Souls, 55a
Neolithic Age, 3b
Non-Live Bearers, 119a
Nous, 82d-83a

O
Objective Personality, 11c
Obligation, 33a, 40b, 118b
Officers and Staff , About Our, 79b-81a
Od Worlds and Souls, 94a-95d
Opinin, 26c-d, 27b, 32b
Origin of Man, The, 63b-65c
Other Worlds, Projecting to, 68b-70a
Our Animal Brothers, 125a-126c

P
Pacifism and Preparation, 98a-100a
Panier, Gabriel A., lOOb-Olb
Paracelsus, 104c
Parapsychology, 134a
Parmenides, (Nature of Being), 108b
uPatriotic Suicide Sin or Heroism? 129b-131a
Peace, Principies, 112c
Perception and Illusion, 84a-86a
Perceptual. Conceptual, Absolute, 108a, d,
109a-d, 110b
Perfection of Man, 3d
Perfection? What Purpose, 110d-112a
Persecution, 35c-d
Personality, Forming, 23b, 116c
Personality , This Issues, 22b-23c, 28a-d, 56b-57b,
76c-77c, lOOb-lOla, 124a-d
Pets for Children, 125d-126a
Philosophers Stone, 104d, 105a, b, c
Philosophy, 33a, 86a-b, 89b-d, lOOd, 101c, 102d,
112a, 113-114a
Hebrew, First Book, 5d
Hermetic, 103c, 105a, c
Materialistic, 9d, 91a
Mystical, 8b, 10b
Physical Existence, 137d-139a
Physical Standards, 9d
World Limitations, 10b
Physical Structure, Modifying, 88c

Physiological, 5b, 6b, 92d

Plato, 108c-d
Politics, International, 112c, 113a
Population and Birth Control, 74a-76c
Population Growth, Reincarnation and, 54c-56b
Positive and Negative, 42a-d
Practical Man and Mysticism, The, 57b-60d
Prenatal Influence, 83b-84a
Preparation, Pacifism and, 98a-100a
Preventive Medicine, and Lngevity, 75a
Principies and Beliefs, 14a, 113c, 117a
Principies in Business, Rosicrucian, 92c-93d
Principies, Proof of Mystical, 122a-124a
Principies to Live JBy, 137d, 138d-139b
Projecting to Other Worlds, 68b-70a
Projection and Emotion, 44d, 45a, 85b
Proof of Mystical Principies, 122a-124a
Psychic, 12b, 43a-d, 139d-140d
Center, 93a-b
Forces, 18c-19a
Psychic and Spiritual, Meaning of, 42d-44b
Psychic Experience and Mystical Experience, 140c-d
Psychic Phenomena, Mysteries of, 132d-135d
Psychological, 5b, 6b, 47d, 92d, 93b
Psychological Exploration or Research, 10b
Psychologically, States Organically Determined, 13d
Not Factually, 53d
Prepared, 101c
Psychology, 76b, 83d, 86c, lOOd
Psychology of Mystical Experience, 8b-14b
Punishment, Supreme, 30d
Purpose of Creation, 39c
Pythagoras, 46a

Quintessence, Aether, 103d, 104a-d

R
Rabbi Akiba, 5d
RealitiesProof, 122a-b
Reality, 106a
Reality, Running Away from, 19a-20c
Reason, 98b-99a, 100a
Recording for Preschool Age, 23c-d
Rectitude, Sense of, i07b
Refinement, 50d, 51a
Reincarnation, 56c
Reincarnation and Population Growth, 54c-56b
Relativity, 109d-110b
Release of Self, 39d-41d
Religin, Defied, 34d
Defined, 34d
Religious Hypocrisy, 34d-36a
Responsibility, 114b, 116a-b
Responsibility of Immortality, 112a-115c
Restriction and Rehabilitation, 32d
Rhythm, Cosmic, 112a
Ritualism, 103c, 117d-118d
Romn Catholic Hierarchy, 35a-36a
Roosevelt, Theodore, 34c
Rosicrucian:
Camera Expedition, 7b, 46c
Digest , 7b
Egyptian, Oriental Museum, 3b, 7a, 46c
Forum , 8c, 119c
Healing Methods, 20c
Humanitarian Activities, 8b
In Business, 102b
Library, 93d
Literature, 28b, 103a
Membership, 33d, 35c, 47d, 115d
Order, 126d
Philosophy, 8b-c, 32c, 34c, 86b, 105d
Rose-Croix University, 22d, 134a, 135c
Sunshine Circles, 124b

Page 144

THE R O S IC R U C IA N FORUM

Teachings, 6c (vowel sounds), 8c, 21 d, 30b, 33b,

34c, 36d, 41b, 44c, 45a-b, 47c, 60a, 68c, 70d, 85d,
89d, 101c, 103a, 105d, 107d, llOb-c, 119b, 132b,
138c-d
Technical Department, 70c
Words, 132a-c
Rosicrucian Ethics and Christianity, 126c-127d
Rosicrucian Principies in Business, 92c-93d
Running Away from Reality, 19a-20c

Whygs 45b

Sadistic Strain, 52d-53a

St. Augustine, 108d
Salutation, 118b
Science? Life Created by, 33a-d
Science of Therapeutics, 20a
Scientists, 102b
Screen of Consciousness, The, 36b-37c
Self-Development, 115d-117c
Selfishness, 103b
Self-Perception, 55b-d
Self, Inner, 38a, 55b
Self, Release of, 39d-41d
Senses, lOd
Sight, 10c, l i d
Shekinah, 117d-118a
Should We Be Vegetarians? 46a-47d
Should We Postpone Transition? 135d-137c
Sin or Heroism? Patriotic Suicide, 129b-131a
Skepticism , Valu of, 26a-27d
Social Responsibilities and Retreats, 128c-129a
Scrates, 86b
Soul, 33b-c, 78d-79a, 104c, 113a, 119b-c
Personality, 40c, 55d, 65b-c, 83a, 94d, 95a
Soul and Development of Life, 119a-d
Soul at Birth, The, 82d-84a
Souls and Worlds, Od, 94a-95d
Souls of Atheists, 77c-79b
Space, 61 d, 62b, d, 68c, 69b-d
Speer, Dr. Stanhope, Physician, 134c
Spirit, 43b-44b, 104c
Spirit, The World of, 60d-63b
Spoken Word, 5d
Stevenson, Paul J., 22a-23a
Stimulus Needed, 59d
Subconscious Mind, 36b-c, 106b-d, 107a-b, 132d
Suicide, Patriotic,Sin or Heroism? 129b-131a
Superstition and Fact, 53b-54c
Supremacy of Reason, 125c-d
Supreme Grand Lodge, 79b-80a
Symbols, Dreams and, 16b-19a
Symbolism, Temple, 117d-118d

T
Taboos, 2b-d
Taxation, Egypt, 6c, d
Babylon, 6d
Telekinesis and Levitation, 132d, 135d
Telephone, 90c
Temple Symbolism, 117d-118d
Terminology, A Matter of, 139b-140d
Texas, University of, 33d

Theology, 69a
Theories as Explanations for Telekinesis, 135a-b
Theosophical Society, 35b
The Potential of the Machine, 90a-92c
The Psychology of Idealism, 86a-87d
This Issue's Personality, 22b-23a, 28a-d, 56b-57b,
76c-77c, lOOb-lOOc, 124a-d
Thought, in Mysticism, 8b
Pur, 29d
Substance, 44b

Thought, Levels of, 28d-30b

Thoughts Project? Do Evil, 44b-46a
Time and Space, Mysteries of, 107d-110c
Time Is Most Important? What, 137c-139b
Tithing, AMRA and , 6c-8b
Togo, Republic of, 28a
Tones, in Speech, 4d, 5a
Quality Forms Vowel Sounds, 5b
Transcendental Alchemy, 104d-105d
Transition? Should We Postpone, 135d-137c
Truth, 66a-d
Truths? Are There Absolute, 65c-68b
Tyranny in Robes of Sanctity, 36a

u
U-2 Incident, 129b, 130c-131a
Understanding, Logical, 13b
University of California Professors, 7a
University of Geneva, Professor Thury, 133b
Utterances, 4c-d, 5b

V
Valu of Skepticism, 26a-27d
Vales in the Cosmic, 111b, 113b
Vegetarians? Should We Be, 46a-47d
Victorian Age, 31 d
Visual Purple, 37b-c
Visualize, 36d
Vital Life Forc, 33b-c, 83a, 111b
Vocabulary, Average Student, 57d-58b
Voodoo, 88b

War, 98a-99a, 112c

Nuclear Weapons, 130c
War Retard the Soul? Does, 131 a-132a
Waste vs. Preservation, 139b
Water, Shortage of, 74a-d
What Is Culture? 2a-4b
What Is Luxury? 50a-51d
What Purpose Perfection? 110d-112a
What Time Is Most Important? 137c-139b
W hafs In A ame? 37c-39d
Where Are the Adepts? 101b-103b
Will, 45c-d, 102c
Wisdom, 19d
Words and Defnitions, 139b-140d
World Made for Man, 125a
World of Spirit, The, 60d-63b
Worlds of Mans Creation, 112d

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

L IT H O IN U

August, 1961
Volu me X X X I I

No. 1

Rosicrucian Forum
A

p rv a te

p u b lic a tio n fo r m e m b e rs of A M O R C

DR. LO U IS PRADAL, F. R. C.
A Granel Councilor o f A M O R C fo r Sou thw est France

Page 2

THE R O S IC R U C IA N FORUM

Greetings!
V

FR A T E R N A L E T H IC S

Dear Fratres and Sorores:

Does the personal aspiration and search
for truth justify the violation of moral obli
ga tions? Can we, in believing ourselves free
in the pursuit of knowledge, disregard common courtesy and the respect for the rights
of others? Of what valu is a truth that
makes of us boors and apostates in its attainment? Certainly any knowledge which is
extolled as elevating man morally, as well
as intellectually, should cause one to display
at least an ethical sense in his relations to
others.
We find that certain types of individuis,
whose interest is suddenly appealed to, allow
the new, the different, or the momentarily
sensational to mitgate their otherwise good
judgment. They believe that it is incumbent
upon them to inform all others of their find.
In fact, they think they must bring all other
students immediately into the rarefied atmosphere to which they believe they have
been exposed.
It is natural that, in our enthusiasm for
that which has made a new appeal, we are
emotionally moved to tell others. We believe
that these others should share what we think
of as good for ourselves. It is this enthusiasm
that has spread many worthy causesand
often harmful misconceptions.
But there is an ethic involved in this desire to extend what one thinks is a service
to others. If one tums to the masses of the
public at large to whom he owes no obligation except truthful statement, he is within
his rights in spreading any doctrine. If,
however, he seeks out other groups of stu
dents, because he knows their interests are
similar to his own, and tries to persuade
them to discontinu their present affiliation
and activity, he is ethically a prate.
He shows, as well, a weakness in his character, in trying to exploit the efforts and expenditures of others. These other groups or
societies, which he is soliciting, have expend
ed time and money to develop their movements. They have spent money on literature,

have rented halls, paid for announcements

to bring the people together.
They have cultivated, we may say, from
the great pool of the public, a certain body,
a following, by their own honest efforts.
They have converted these persons from a
general interest in their system of thought
and practice to a specific one. Now that they
have done so by their own diligence, along
come these unethical persons with their
parasitical activities.
They seek out these student groups of
mysticism, philosophy, metaphysics or esoteric subjects, in order to approach them
with a new interestto try to wean them
away. These unethical persons resort to this
method because they are also indolent: They
find it far less of an effort to go where there
is a congregation of persons with similar in
terests than to solicit from the public at
large.
Even more despicable is the individual
who exploits his membership in one organi
zaron by soliciting for another. Such an in
dividual is, patently and brazenly, misusing
his membership. In the military and political
vernacular, he is resorting to infiltration.
He is, in fact, attempting to corrupt the very
membership, which he has taken an obligation to support, by trying to enlist its members in another activity.
Some of these individuis have such a
lack of principie that they actually use the
premises of the organization with which
they are affiliated to distribute literature for
another movement and to talk disparagingly
to others of their membership.
What are the cries of defense of such un
ethical persons when their activities are
finally uncoveredas they ultimately are
through their overt acts?
With actual or assumed indignation, they
claim intolerance. They State that the
officers of the organization, in protesting
their conduct, are trying to suppress the
spread of truth. Another common defense
which they make is that no one organiza-

AUGUST, 1961

Page 3

tion has all the truth and the seeker has

the right to knowledge wherever it can be
h ad
The observing and thinking person will
note the evasin of the real issue in such
pseudo-lamentations. These parasites completely ignore the fact that they are violating
the membership obligations they have taken.
Nearly every organizationeven those for
which they are solicitinghave membership
rules forbidding a member to exploit other
members for personal interest. You cannot,
in other words, use your membership in an
organization solely to sell insurance, real
estte, or some product, or to solicit for an
other organization. Such conduct is frankly
dishonest.
Actually there is no question of intoler
ance toward other movements involved.
Such a hue and cry by the persons found
guilty of soliciting is but a smoke screen to
hide the perversity of their acts. No intelligent liberal organization would, or could,
prevent a member from inviting or soliciting
persons at large on the outside from affiliating with other movements or systems.
Liberal organizations never tell their mem
bers that they cannot speak to the public
about other interests. They merely tell their
members that they cannot use their member
ship contacts or the organization itself for
some other activity. They are informed that
they have the world at large in which to
promote their new interest or infatuation.
Why try to corrupt the harmony of the or
ganization in which one is a member?
The honorable thing for a member of any
society to do, if he sincerely believes he has
discovered some superior teaching or way,
is to resign his present membership. As an
outsider, he may then contact the public
and crusade for his movement. Merely to
resign, however, and then make a point of
soliciting, in person or by mail, those whom
he carne to know only through his former
membership, is highly unethical. It is, in

fact, a theft of confidential informa tion. It

is misuse of information obtainable only
through ones membership.
There have been many legal injunctions
issued by the courts of the land against in
dividuis who have made similar misuse of
their commercial relatinships. For example,
salesmen, working for a Corporation and being given a list of its confidential clientele
because of such relationship, who leave the
Corporation and solicit such a prvate list for
another business, have been prohibited from
continuing such activities by a decree of the
court. The courts have recognized not only
the lack of ethics in such conduct but also a
violation of the confidential relationship and
the damage incurred by that business as a
result.

The incongruity of such behavior on the

part of those who profess to be students of
the higher principies of life is that they do
these things in the very ame of such teachings. They display by their very conduct
that they lack the basic moral and spiritual
sense. They approach mystical teachings
with unclean hands. For analogy, it is like
a bandits stealing so he can place the money
in a charity box.
Further, some of these professed metaphysical, mystical, and church-of-this-orthat movements actually encourage their
members to solicit the members of another
organization. How then can any intelligent,
morally, and ethically circumspect person
believe that such an organization is what it
represents itself to be, if it instructs its mem
bers to do these things?
The AMORC, as a world-wide organiza
tion, makes every effort to expand its mem
bership. It knows that what it has to offer
is constructive and beneficial. The lives of
thousands of its members testify to that fact.
The AMORC, however, has never asked
Rosicrucians to solicit members of other or
ganizations with which they may be affiliated. They have never been asked to place

Entered a s Second C lass M atter a t the P o st O ffice a t San Jo s , C a lifo rn ia ,

u n d er Section 1 1 0 3 o f the U. S. P o stal Act o f Oct. 3, 1 9 1 7 .

The Rosicrucian Forum s Published Six Times a Year (every other month) by the Departmerrl
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
RATE: 45c (3/6 sterling) per copy; $2.50 (18/3 sferling) per yearFOR MEMBERS O N LY

Page 4

THE R O S IC R U C IA N FORUM

leaflets in the lodges or reading rooms of any

group or society with which they are affiliated. They have never been asked, or
would such a thing be condoned, to obtain
the membership rolls of some society with
which they are affiliated for the purpose of
solicitation. Each Rosicrucian is directed in
ways and means of reaching the great public
at large.
To do otherwise and, at the same time,
profess to be a student and aspirant of mys
tical philosophy would be to live and speak
an hypocrisy.
Fratemally,
RALPH M. LEWIS,
Imperator.
This Issues Personality
All roads lead to Rome is an od adage.
It is likewise appropriate to say that certain
interests, even though they do not parallel
each other, will eventually lead one to mysticism and then to the Rosicrucian Order,
AMORC. Certainly the student of esotericism and the occult sciences will ultimately
come across od or modern literature conceming the Rosicrucian philosophy. It was
such interests that brought Dr. Louis Pradal,
now a Grand Councilor of AMORC for
Southwest France, to the portis of AMORC.
Frater Pradal was bom in Marseille,
France, January 25, 1894. His principal in
terest as a young man was the alleviation of
the physical suffering of humanity. In par
ticular, he wanted to heal and decided to
make that his mission in life. Through subsequent training he became a homeopathic
and radiesthesic physician.
Being of active mind, Frater Pradals intellect coursed along other channels as well.
He acquired a Master of Arts degree in law.
In the military service of his country he was
awarded two medals of distinction.
Frater Pradals contact with life convinced
him that there were many subliminal influences affecting both mans health and his
peace of mind. These were generally termed
the mysteries. Being intellectually curious,
he, therefore, became an investigatora stu
dent of these esoteric and occult sciences.
In probing this literature and mystical phi
losophy, he was eventually led to the threshold of the Rosicrucian Order, AMORC, in
France.

Frater Pradals enthusiasm in finding a

teaching that was both stimulating and satisfying resulted in his becoming the first Mas
ter of the Pronaos Pyrnes, in 1956. His
ardent efforts for the Order further resulted
in his being appointed by the Grand Master,
Raymond Bemard, of AMORC France, as a
Grand Councilor for AMORC in Southwest
France.
Dr. Pradal is married and has four children. He is another staunch supporter and
executive of the ever-expanding AMORC
Grand Lodge in France.X
Spiritual Puriication
A soror, addressing our Forum, says:
Spirit, in itself, is perfect, isnt it? How
can one purge himself spiritually? Can the
Forum discuss this subject of purification?
The psychology of spiritual purification
has its roots in physical cleanliness. Extraneous matterdirtis offensive even to
many primitive people when it comes in con
tact with the physical body. In addition,
there are certain things or acts which in
themselves are thought to be contaminating
and therefore necessitating cleansing.
The pur State of anything, psychologically speaking, is its natural condition, free of
that which might detract from its appearance
or function. Consequently, whatever will remove the blemish is accepted as essential to
the cleansing process. Water, being the commonest solvent, becomes the symbol of puri
fication from contamination in the moral or
religious sense. White, being visibly the most
free from any foreign matter or blemish,
likewise becomes the color symbol of purity.
With many primitive people, the act of
purification, regardless of the procedure, is
not indulged in to acquire righteousness; it
is often entered into as a form of protection,
the purging of oneself of contact with harmful forces and entities.
Death, perhaps, is one of the most prominent examples of this idea. To many primi
tive societies, death is a pollution. To their
minds, there is something fearful and repugnant about a corpse. The corpse is presumed
to be infectednot by disease particularly,
but by death itself as an evil state.
The primitive person is reluctant to touch
a corpse, or to come in contact with its possessions. Anthropologists are of the opinion

AUGUST, 1961

that the burial of the possessions of the dead

in a grave with the body was done also to
prevent others from coming in contact with
them. It is known that in some tribes those
obliged to participate in the work of burial
will plug their noses with leaves so that
they will not breathe the contaminated air
of the vicinity. Further, the grave diggers
are obliged to enter into ablution rites to
purify themselves before they can return to
the members of their family. These ablutions
consisted of vapor baths.
Though these practices had a magico-religious connotation, they also suggested a
hygienic motive. Did the shaman, the medi
cine man of the tribes, know that the body
of the deceased might have been diseased?
Were these methods a precautionary measure
to prevent the spread of contagion? Was it
easier to put the taboo on the basis of magical
rite rather than to try to explain the mystery of contagion or infection?
The rites of purification were not always
ablution; aspersin, or the sprinkling of
water, as a cleansing method was also used.
Ceremonial purification has been known to
every age in history, and it is still in practice in our religious rites today. The earliest
records began with ancient Egypt. The ancient Egyptians physically were a clean
people.
Beyond the irrigated lands on either side
of the Nile was the hot, parched desert. Dust
accumulated quickly on the person, causing
physical discomfort. The waters of the Nile
not only removed this dust but their coolness
revivified the bather. It suggested not only
cleanliness but the infusin of a vital life
forc. In fact, the Nile was deified as a
source of life, as a fecundating power. It
brought fertility to an otherwise arid land.
The Nile symbolized the god, Osiris, the
deity of fertility. It was a vital power, a
life-giving entity.
In addition to water, the Egyptians used
sand to cleanse themselves. Incense was also
bumed as part of a process of fumigation.
If not performed in a pool, these ablutions
were accomplished with basins made of gold
or silver. In the homes of the nobles or
wealthy class there were toilet rooms; these
were called the cabinet of the morning.
Each morning a purification ceremony was
held particularly for physical cleanliness but
also for religious significance. Mens faces

Page 5

were smooth shaven. Their finger nails were

clean. The nobles also sha ved their heads
and wore wigs, this being a further act of
cleanliness. The morning lustra tion or puri
fication would include cleansing the mouth
by the chewing of natrn (native carbonate
of soda).
Before meis a symbolic rite of cleanliness
was indulged, as the washing of hands. Be
fore they partook of food, it would be declared: Thy hands are washed . . . thy Ka
washes himself. According to our best interpretation of the term, the Ka was the ego,
the inner self, or personality of the indi
vidual, but not the soul. Consequently, one
was declaring, by the act of hand washing,
that he carne to his food clean in spirit, in
heart and purpose, as wrell as in body.
Lustration was prominent in the religious
ceremonies of ancient Egypt. In the XVIIIth
Dynasty, a period of great cultural ascendancy, the naming of a child was accompanied by an act of aspersin with water. In
this ritual, however, it was not the purging
of any contamination, but principally to endow with a vital forc and divine quality.
Note, as well, the similarity to the Romn
Catholic rites of aspersin with holy water.
Similar Egyptian rites were performed by
washing the child in the sacred pool which
was dedicated to the principal or state god.
The official State ceremonies made promi
nent display of purification. In Heliopolis,
the city sacred to the Sun-God, a king, about
to be coronated, was purified in the midst
of the cool pool and his face was washed
in the water of Nun in which the Sun-God
washes his face. The priest, impersonating
a god, said: I purify thee with the water
of all life and good fortune, all stability,
health, and happiness. Interestingly enough,
the water was poured from a string of small
vessels made in the form of the crux ansata,
the looped cross. This cross was the symbol
of life eternal.
Before officiating in a temple, the King,
who was the gods son on earth, had to be
purified by two priests. The priests impersonated the gods, Horus and Thoth. The
priests would declare: Horus and Thoth
hold out their hands to receive thee when
purifying thy body. The procedure was
carried out by sprinkling the king with water
which sometimes contained natrn.
(Continued Overleaf)

Page 6

Natrn was commonly used in dehydrating the bodies of the dead in the process of
embalming or mummifying. Fumigation by
incense was accomplished by the priests, or
their acolytes, swinging the censer about the
King as they perambulated in a circle about
him. The incense, however, was more than
merely intended as an aid to fumigation. The
rising smoke was symbolic of the Ba (soul)
of the king ascending to a unin with the god.
Natrn was also given to the King to chew
as a means of cleansing the mouth. Again,
this too had a symbolic meaning. The water
in the ceremony was called water of life
and that which renews life. The water
was brought from a sacred pool with which
every temple seems to have been provided.
Today, the remnants of these sacred pools
may still be seen. When standing on the top
of the main pylon of the temple of Medinet
Habu, looking down upon the pronaos or
outer courtyard, one sees a partially excavated depression now filled with a slimy,
green water from an apparently still existing spring. It was once part of the extensive
ceremonial sacred pool of this temple.
Adjacent to Kamak Temple is the sacred
lake which has been well restored. At each
of the four corners of the small nearly square
body of water, stone steps and a ramp lead
down to its surface. Processionals of priests,
chanters, astrologers, and subalterns once
passed down these, carrying sacred images.
The candidates for initiation into the mystery schools followed. From here they en
tered a sacred barge upon which the final
initiation rites were held at night under a
full moon.
However, before the candidate was permitted to enter the barge, he had to indulge in
a rite of lustra tion. About thirty yards from
the lake, one may still see today a subterranean p assagew ay leading down stone
steps to a small lustra tion pool. There the
candidate either resorted to sacred ablution
or aspersin by priests.
Today this pool is congested with plant
life. The little stone wall and slab roof surrounding the dark entrance is hardly noticeable from the surface, being subordinated by
the more imposing nearby structures. Scenes
of these ancient sites and relies appear in
one of the sound and color motion picture
films now being produced by AMORC, and
available to members and the public.

THE R O S IC R U C IA N FO RUM

There are many ways in which we can

purge ourselves today, psychologically and
mystically, to bring about a State of purifi
cation. One form of catharsis is that given
us early in the studies as a part of our Neophyte Initiation. We sit before the mirror;
we gaze into our own eyes, symbolizing our
inner self. Pointedly, frankly, we ask our
selves certain questions. The honest answer
of self rises in our consciousness. We confessnot to othersbut to ourselves about
ourselves. This personal confession to self
is a form of purification.
In essence, the soul forc in all men is
pur. We can, however, harbor thoughts
which cause us to deviate from harmony
with that soul forc within us. We do not
need to wash our hands, take a bath, or
even to asperge ourselves with water in or
der to become pur inwardly. This we do
by thought, by inner motivation. However,
the objectificatin of this desire, or purifica
tion by resorting to the rite of lustration,
helps psychologically to make it more impressive, and aids in retaining the memory
of our resolutions.X
Influencing World Leaders
A soror now asks our Forum: Can we, as
an organization , perhaps do something
through Cosmic attunement or prayer to help
alleviate the upheaval, the political tensions,
the injustices which exist in the world
today?
We begin by asking, has thought an influence? Can the concerted thought of many
persons telepathically affect the mind of an
other at a distance? As Rosicrucians and
mystics, we believe that our thoughts do
transcend the limits of our owrn minds. Fur
ther, we believe that thoughts that are in
harmony with the Cosmic, that do not seek
to oppose what we understand is its spiritual
content, will be fortified by it.
In other words, our thoughts will be energized, intensified by other forces in the Cos
mic. We know that certain radiation of
energies are more penetrating than others
as Cosmic rays are more intense than those
of alpha or gamma rays. So, too, harmonious
thought radiations can, in accord with metaphysical doctrine, be so magnified by attracting other cosmic forces to them.

AUGUST, 1961

How do these in turn affect the mind of

one to whom they are directed? The thought
transmitted employs the autonomic nervous
system and the psychic centers of the one
projecting his thought. These same psychic
receptors and elements exist in the mind of
the one to whom the thought is being sent.
Suppose the intended recipient is one who
is belligerent or has a trenchant personality.
The recipient need not be consciously responsive to these radiations, that is, he need
not be objectively aware that they are sent;
yet, he will react to them.
The recipient, if the concentration to him
is successful, will not be aware of those who
are concentrating upon him. The impressions will seem to stem from within his own
mind. They will come as subtle suggestions,
ideas flowing as intuition from the depths of
his own subconscious in which they were
received. He may, however, find himself
troubled by conflicting thought. His proclaimed policies, his previous decisions, will
not be compatible with the change of feeling
which he will experience.
Why, for example, have prominent political leaders of belligerent, aggressive nations
often been removed from their position of
power? Why have they come to be recognized by their own party leaders as having
become soft or too conciliatory with the
opposition? Was it only because of power
politics, in tern al rivalries, and intrigue
that they were removed? Or, was it possibly
that they were reacting to thoughts of those
who sought to instill within them ideas of
pea ce and compassion?
That thought can accomplish these things
may sound like a romanticism, or a kind of
esoteric idealism, something not possible to
substantiate. We can now reveal an incident
of a few years ago that at the time was a
classified secret. The Imperator was visited
by an intelligence officer of the United States
Government.
The officer desired to know what principies
and knowledge AMORC had with regard to
pur thought influencing other minds at a
distance. His government agency knew that
the Rosicrucian teachings had for years
centuries, in factincluded such a subject
in its extensive teachings. The Imperator
informed the officer, in a general way, as to
what AMORC had done and was doing in
this field of psychic phenomena. Actual

Page 7

monographs, of course, were not conveyed

to him.
The Imperator then inquired why a gov
ernment agency was interested in this sub
ject, which ordinarily it would consider
abstract and metaphysical. He was told by
the officer that their intelligence had in
formed them that an unfriendly power was
experimenting with mental control.
The United States believed that psychological experiments were being attempted to
change the thinking of certain government
employees and executives in important positions. The whole report seemed fantastic,
yet its probabilities were realized and all in
forma tion to be obtained on the subject was
being sought.
The Imperator did not take the time (or
trouble the officer) with all the intricacies
of the subject. He could have explained that
thought sent by another cannot alter the
habitual, normal convictions and code of an
other person. No one, in other words, can
by thought transmission, compel another to
act in a way that would be contrary to his
sense of rectitude.
If this is so, could Rosicrucians, then, for
example, cause the leader of a belligerent
nation, who has warlike intentions, to change
his views? It depends upon the circumstances. Many men do things because of
avarice which they are inwardly ashamed
of. Wilfully they have submerged the dic
ta tes of their own conscience; they try to
rationalize those acts which they know are
wrong.
Consequently, what they do is not always
representative of their true inner self. There
fore, the impulses of their inner self can, in
such instances, be augmented, given strength,
by the concerted thought of others. Subsequently, their conduct is modified.
Further, men have a misplaced idealism
at times. Actually, in their ordinary conduct
they may not be brutal or cruel to other
people. They do have a fanatical conception
of some objective they want to achieve.
Their moral structure, however, is not
warped. Their innate sense of righteousness
may yet be normal.
If they can be reached with the collective
thought of others, their thinking may be di
rected towrd peaceful, constructive action.
It would have to appear, as it psychically
would, that the impressions were of their

Page 8

own intuition and rea son. If they were to

suspect that they were being targets of an
external influence, they would react emotionally and be adamant in their refusal to
heed the subliminal suggestion.
What procedure should Rosicrucians follow in trying a method of this kind? Recently, the Imperator had occasion to outline
a procedure to a special divisin of members,
a procedure dealing with this very subject.
He explained that mere concentration, for
example, with the thought of world peace
in mind, is not sufficient.
It will not even suffice to think in a gen
eral way of the world leaders in relation to
this subject or to expatiate on the details.
It is necessary to visualize world leaders,
separately, one at a time. See each one on
the screen of consciousness, as you may have
seen him in a newspaper photograph or on
televisin.
Next, you must assume, by a mystical
method, the personality of that individual.
For the moment, you will be he. When you
feel yourself being that particular character
as you would ordinarily visualize him, then
think of yourself taking such steps as you
would to ease world tensin and make for
peace.
The mystical process of Assumption, the
fascinating use of certain Cosmic laws, can
not be revealed here because all of our
Forum readers are not of the Degree in
AMORC where such processes are taught.
However, they can visualize the individual
and to the best of their ability at the time,
try to assume such a personalityas if it
were their own.
If one is successful, we repeat, the recipi
ent comes to think and to act as if the ideas
in consciousness and the motivation originated exclusively within the resources of his
own mind. It is not advisable to try this
with several personalices at one time, or
during a single period of meditation. You
must resort to no perfidy in your concentra
tion. Your thoughts must honestly be what
you want done. Any feelings of prejudice or
hatred will obviously nullify what you wish
to accomplish. Remember, the peace which
you wish is not for your people alone; it is
not for those of your nation alone. In fact,
one must avoid thoughts of nationalism and
flag-waving. Rather, think in terms of the
welfare of all humanityeverywhere.X

THE R O S IC R U C IA N FO RUM

Death-Bed Confessions
One of the questions recently put before
the Forum was: Is there a mystical explanation for voluntary confessions of evil on
the eve of transition?
Shall we as Rosicrucians take these con
fessions as merely hallucinations, or were
they truly acts consciously committed against
their fellow men by these persons? Do these
confessions affect the Karma of these people,
especially when the confessions are true, or
do such death-bed confessions bring salvation from punishment?
This is a several-fold question, and one
which may be of interest to many. First of
all, it is quite possible in a number of cases
that such confessions may be true, at least
to some degree. However, it is also true that
manywho fear deathgive forth such
death-bed confessions when they are not true
or valid at all.
At this stage, the question is psychological,
not mystical, and has to do with the persons
belief in what occurs after transition, his
fear of punishment, and so on. The saying is
familiar that Confession is good for the
Soul.
Recognizing this, and fearing the punish
ment which most feel awaits them after
death, persons, especially those deeply connected with the more dogmatic religions,
confess their early transgressions in order to
spare themselves this punishment and to be
absolved of their sins through a show of
repentance.
The confession of deeds truly committed
is quite understandable when the religious
beliefs and mental and emotional states of
the persons in question are realized, but
what about cases where evil deeds are re
vealed which in truth were not committed
at all?
There is a psychological quirk or phenomenon, well known to most plice departments, which involves compulsive confes
sion. Often when a particularly brutal crime,
such as a murder or disastrous arson, which
has received a good deal of publicity, is com
mitted, there will be a number of persons
who voluntarily confess having done it.
Usually, the confession is an obvious contrivance, and the person is dismissed as a
crackpot; but occasionally, the story will
be so convincing that only after extensive

Page 9

AUGUST, 1961

questioning do enough discrepancies appear

to indcate that the confession is not valid.
The same phenomenon many times figures
in death-bed confessions. For some reason,
after the pressure and fear of impending
death, the person will feel compelled to make
confessions which are not valid. It is often
also true that under these same pressures,
persons may confess to deeds they did not
commit because they feel that confession is
expected or necessary to lessen punishment
in the afterworld, and yet they cannot truly
recall any deed for which confession is nec
essary.
Whether such confessions are hallucinatory or not depends entirely upon the indi
vidual case. As we have seen, they are often
confessions of actual deeds and cannot be
counted as hallucinations. However, particularly when the conditions expressed in
the beginning of the previous paragraph are
present, they very often are hallucinatory in
na ture.
The deed confessed to may not have really
been committed, but the person truly believes
that it was. In the final set of conditions
above, neither the confession or the deed
is truly hallucinatory; but, the beliefs or convictions which cause the confession, in a
sense, are not valid.
We have been asked finally, when such
confessions are true, do they alter the persons karma, lessening its effect upon him.
To understand this, let us discuss karma in
some of its aspects pertinent to this ques
tion. Karma is briefly defined as the law
of compensation and causality.
This means that for every cause we institute, an effect follows. For each sorrow we
cause another, we shall suffer in like degree
and manner when the lesson will be most
impressive. However, this principie is not
vengefulits purpose is to teach a lesson and
evolve the understanding.
Actually, there is both positive and negative karma, and by living a worthy existence,
we build up karmic credit, so to speak. We
need not mention all phases of karma since
to do so would require too much space and
would not be related to this question. Our
concise definition above brings out the main
pertinent factors.
Anyone capable of committing evil deeds
undoubtedly is lacking in inner development and understanding. We have seen

that karma (here we speak of negative

karma) has the primary function of bringing lessons in the form of effect or reaction
to a cause for the purpose of pointing out
the error and thereby evolving the under
standing.
We might also point out that karma is
continuous throughout ones existence, and
may be carried from one incamation to the
next. Therefore one cannot be sure when
or how the law of compensation will exact
its requirements although when it does, he
will know assuredly that karma is in operation and what he is compensating for. In
this way the lesson will be learned.
Therefore, the evildoer will have incurred
karma and will indeed be forced to compn
sate for his deeds in order that his under
standing will be complete and his evolvement to the next stage of development accomplished. He cannot circumvent this
karmic debt merely by confessing the deed
to his fellow men although doing so may
ease his tormented conscience or help him
think that he has escaped punishment. If
he has not actually compensated for his misdeedsand remember, he would be aware if
he hadhis karma still awaits and will be
exacted at an appropriate period and under
the proper conditions in the future.W
Why Space Travel?
A Soror now rises to say: Sometimes, I
muse that the present accent on space journeys, rockets, and missiles is a reaction because we are living within the borders of the
Aquarian Age. Again, I wonder if man is
truly supposed to be devoting all this attention to space, and away from the planet,
Earth.
Another thought comes to me: Could this
widespread interest in space travel result
from the humans etemal wish to flya
wish said to express itself in most peoples
dreams? I would appreciate the Forurrs
comment on this stepped-up interest in space
travel.
Every age has its cycle of interest. Astrologers may claim a celestial influence that
guides mens minds in that direction. Historians, psychologists, and philosophers, as
well as economists will delineate other fac
tors for such transitions in world interests.
For example, there is what is known as
the age of exploration, the fifteenth century,

Page 10

in particular; during which there were journeys never before undertaken, and the discovery of new lands. These brought about
conquests, and proved that the earth was
round.
Then, there was the eighteenth and nineteenth centuriesthe age of m echanics.
Great new machinery was developed to take
the place of centuries-old manual labor
methods. Communications were facilitated
with the telegraph and telephone. Transpor
tation was accelerated by the development
of the steamship and the railroads.
Next began the age of electricity on a
grand scale and its application as electronics,
with radio, talking motion pictures, tape recorders, televisin, and the various automatic
control devioes and computers. With the advent of aviation the peoples of the world
became air-minded.
Gradually they were being freed from
their earth-bound status, both physically and
mentally. Astronomy, a centuries-old science
ever concemed with the realms beyond
earth, was known to the man on the Street,
only in a limited, utilitarian sense. To him
it essentially provided the means for navigation and the determining of time. All
other aspects of astronomy were considered
by the layman as more or less abstract speculations of little concern or valu to him.
Mans principal focus of interest was still
geocentricthe earthjust as it had been for
centuries. The earth was his habitat. He
derived his livelihood and his comforts from
it. All his misfortunes and potential dangers
were likewise centered in the earth. Further,
mans sacrosanct religious literature referred
to the earth as a divinely chosen theater for
his existence and function.
His theology, as well, glorified man as the
most highly developed being in existence
and implied that he, alone, was in the image
of God. Consequently, the rest of the universe was as a sea of little concern. In fact,
the average man looked upon the heavens
and what lies beyond the earth with about
the same indifference as persons in the Middle Ages had for what might lie beyond the
horizon of the oceans.
Only that which was relatively near at
hand and contributing to his personal welfare occupied his interest. A transition has
occurred since World War II. The new
military projectsrockets and missilescre-

THE R O S IC R U C IA N FORUM

ated sensational interest. This latter scientific development was closely related to the
facts of astrophysics.
The new probability of space travel to
other planets removed such matters from the
realm of mere speculation or fiction. The
time-space continuum and relativity theory
of Einstein had a direct bearing upon the distance of these other bodies of the universe
from the earth. Gradually, the actual firing
of rockets and the popularity of scientific
articles about what the other planets might
be like in our solar system, aroused the
imagination of the masses.
Figuratively, the people of earth are now
slowly becoming less earth-bound. The uni
verse becomes the focus of their attention.
There had been no such revolution in mans
complete physical and mental dependence on
the earth since the time of Copemicus who
shocked the world by disclosing that the sun,
not the earth, was the center of the universe.
The more the average man became acquainted with the magnitude of the greater
universe and realized that there were millions of galaxies, each in turn consisting of
millions of solar systems as great as our own,
the more, to him, did the importance of the
earth diminish in the Cosmic scheme. That
the earth, a mere Cosmic speck, should be
selected as the sol habitat of life, of intelligent beings, seemed more and more im
probable.
The light now reaching us from some of
these remte galaxies began millions of years
before the earth had life. Therefore, these
other island universes could have evolved liv
ing organisms with a high degree of intelli
gence eons of time before the first living
creature carne forth from the ooze of the
ancient seas of earth. They would thus
share with human beings a divine effulgence.
If man conceived himself as encompassing a
divine essence called Soul, then so would
such other intelligent beings.
The full impact of the incomprehensible
distances of the Cosmos, and the revelation
that there were certain similar phenomena
throughout, gave emphasis to the possibility
that somewhereperhaps many places in
spaceconditions existed which would support life. The great distances also gave assurance that intelligent life could exist in
interstellar space without having awareness

AUGUST, 1961

of earthmen, just as we have no positive

evidence that other beings exist elsewhere.
Mens imaginations were now truly fired.
Their eyes lifted from the surface of the
earth to gaze in awe and wonder into the
inky canopy overhead. For the first time
they saw celestial phenomena never before
observed. They saw lights streaking across
the sky, flaring up in brilliancy to disappear
just as quickly.
Most of what these people saw could be
explained by astronomers as meteors and
other known phenomena. However, the majority of these laymen could not even define
the difference between a meteor and a meteorite. To them, it was all a new, a strange,
a mysterious happening. They pondered,
were these messengers from space? Were
they celestial spacecraft manned by intelligences that might have come from one of
our planets or the planets of another solar
system?
From the earliest recorded history, men
have noted unidentified flying objects, mys
terious phenomena in space. Such were not
new experiences to trained astronomers; but,
to many of the public they were new. The
people had not read astronomical texts; to
them, these were only of todaythey were
conceived as attempts to contact the Earth!
The flying saucer era was born.
Rational persons ask, why, after all these
centuries, other planets should just now seek
contact with Earth by these means? If there
were highly intelligent beings that had been
in existence long before earthmen, such feats
would have been attempted many times be
fore. Why only now refer to them as space
vehicles when the same terminology did not
apply to such phenomena as recently as a
hundred years ago?
Explanations, speculation, ran wild. These
strange flying saucer people, it was said,
were agitated by our earthly nuclear experiments and bomb tests. Their recent joumeys
to earth were to save mankind! The intelli
gent, thinking person then asked why had
these flying saucer crews from other worlds
never thought of saving mankind in all of its
other catastrophes in centuries past? This
has not been explained.
Even more fantastic, showing unbridled
imagination, are statements in popular liter
ature that these spacemen are supposed to
have referred to themselves as Martians

Page 11

and Venusians. Roth of these are ames

which earth people have assigned to such
planets!
They are not the ames any intelligent
beings who might exist there would use.
Since flying saucer enthusiasts presume that
these beings have existed on these planets
long before earth was inhabited, why should
they give the same ames to their planets
that man originated for them centuries
laterl
The intelligent person cannot help but
believe that life is not just a caprice of earth.
The phenomenon of life undoubtedly occurs
elsewhere on the millions upon millions of
planets surrounding stars that are greater
than our Sun. Somewhere there would be
favorable conditions to develop, over great
periods of time, intelligence equal to or exceeding that of man.
Whether such an intelligence would be in
the form of a plant or an animal, we can
only speculate. We know that in its lower
forms, plant and animal life has the same
characteristics. Undoubtedly, such beings
may live so remte from us that even our
solar system is not visible to them. They
may be conducting probes into space just as
we plan to do, to determine if there is life
elsewhere.
Dr. R. N. Bracewell, radio-scientist of
Stanford University, Palo Alto, California,
has said that there is a highly logical theory
that scientists on planets a hundred lightyears away (600 trillion miles) may have
an information-seeking satellite circling our
Sun at this very moment. What those sci
entists would want to know is whether there
is anything worth knowing in our solar
system.
Perhaps at some future time explorations
by other intelligences and ours may meet,
either by communication or by physical con
tact. It is, however, quite certain that no
intelligences from remte planets have, in
our modem time, landed and explored the
earthpopular flying saucer tales to the contrary.
If beings from other worlds are as intelli
gent as we, in our speculations, like to pre
sume they are, then the manner of their
contacting the earth would be more fitting
than that reported in the best-selling flying
saucer books!
(Continued Overleaf)

THE R O S IC R U C IA N FORUM

Page 12

At least, today, we have a combination of

utilitarian need in scientific investigation,
military supremacy, national prestige, intellectual curiosity, and the flowering of
imagination as the reason for the develop
ment of space travel.X
Depth of Belief
There are many beliefs which the human
race has accepted or that groups have fol
lowed in the period of intellectual history.
Many questions reach the department of
correspondence of this organization from
members inquiring as to the Rosicrucian
point of view of a belief that a group may
be following, or one which they have contacted.
Desire to have information in regard to
the belief of other people is to a degree an
indication of an individuals desire for more
knowledge. At the same time, it is sometimes an indication of an individuals attempt to reach out and gain something
that he does not have prior to being informed
of an apparently new belief.
It is not necessarily the intent of the Rosi
crucian teachings to establish a series of dogmatic beliefs which a person must accept
and uphold, but rather to equip the indi
vidual with the ability to judge for himself
the validity of beliefs with which he may
come in contact.
This organization has repeatedly upheld
the principie that the dignity of the indi
vidual is important. This principie is based
upon our belief as an organization that the
supreme purpose of being is the evolvement
of our own individualities. In this sense the
psychic, mental, and what we might popularly cali the spiritual evolution of the indi
vidual, is based upon the growth of the
realization of the full potentialities of the
inner self. .These principies are, of course,
elementary and fundamental to the Rosicru
cian teachings.
Insofar as the Rosicrucian philosophy is
concemed, the individual is considered of
valu. It is the purpose of each individual,
insofar as it is possible to do so, to gain in
this life the ability to use the powers with
which he is endowed. The ultmate purpose
of physical life, then, is to create what we
as Rosicrucians cali harmonium, a balance
between the physical and psychic.

The individual who is fluctuating between

many beliefs is the individual who has been
misguided, either by himself or by outside
forces, in selecting the methods, procedures,
or systems to be followed in order to bring
about the development of the realization of
the inner self. Basically, the individual who
affiliates with the Rosicrucian Orderor with
any serious organizationor who begins any
serious study for self-improvement and selfdevelopment is doing so with the realization
that life without guidance is not complete.
While this may sound contrary to the
previously-stated concept that the ultmate
development or the ultmate purpose of life
lies within the individual development, this
does not mean that the individual cannot
tum for guidance to sources that will help
him achieve that end. The difficulty that is
encountered by the individual is choosing
the proper guidance.
There are fads and fancies existing at all
times. If we look about us today, through the
mdium of newspapers, magazines, books,
lecturers, or promoters of ideas, we will find
many, many choices that can be made in the
fields of philosophy, psychology, and re
ligin. Some of the ideas as expounded by
different groups are similar. Some are quite
radical and obviously of a transient nature;
that is, they will not survive the test of time.
But there is always a group ready to follow any individual who makes claims of
systems, procedures, or methods which will
bring about a new type, or we might say,
a different approach to the age-old problem
of adjustment to environment and the bringing about of peace of mind.
That many of these ideas are far-fetched
is obvious. There are individuis who seem
to devote themselves to the purpose of appealing to the gullible and to those who are
not oriented in any established philosophy.
The only protection or method by which an
individual can cope with the situations that
exist in the world today, and select the
methods by which he will be benefited, is
by the use of reason. He judges the methods
available on the basis of the reasonable success others have had and by the logical appeal evident within the philosophy itself.
A basic philosophy of life is the guide that
all well-adjusted individuis must attain.
This basic philosophy of life does not neces
sarily need to be academic or complicated,

AUGUST, 1961

but it must be solid. It must be a basis by

which all other ideas, actions, and principies
may be judged.
In its belief in the freedom of the indi
vidual to select what he may feel is to his
personal advantage, the Rosicrucian Order
has never attempted to dictate to its members
what their affiliations should be. As long as
such affiliations are not illegal, unethical, or
immoral, the individual has a right to make
a choice.
At the same time, the teachings of the
Rosicrucian Order attempt to instill in the
individual the ability to judge true valu
when and where it exists. For this reason,
it is surprising that individuis in various
degrees of the organizations teachings still
write requesting the Orders opinion regarding this or that movement. Some of these
movements are obviously unscrupulous, some
bring no more than an individuals means of
creating a following in order to satisfy his
egotism or to produce an income. Some of
the ideas submitted to me for opinions are
so fantastic that it is almost impossible to
believe that individuis would give them a
seconds consideration.
To repeat a point that I have already
made, it is an individuals right to search for
means of attaining harmony with his environment and peace of mind; but to do so
frantically shows that his need is more for
a solution to the problems of daily living
which are his.
The individual who moves from one group
to another, adopting every so-called new
idea or interpretation that comes along, is
the individual who should pause and re-ex
amine his basic philosophy of lifeand also
his motives.
If he does not have a philosophy of life
upon which to stand and by which to judge
other activities and points of view, he will
continu to founder. He should also judge
his own intent because the individual who
moves from one philosophy or one set of
teachings to another is only wasting time.
He is trying to find a shortcut that does not
exist.
Evolution in nature is a process that goes
011 so slowly that it is imperceptible to the
human senses; yet its persistence is a phase
of nature itself, a part of the manifestation
of the Cosmic forces. Evolution cannot be
stopped.

Page 13

It is a powerful moving forc that goes on

inevitably, regardless of mans behavior or
regardless of mans interference. Therefore,
there is no way to counteract that forc or
to evade its manifestation. The only method
by which we can in any way improve or
speed up our own evolutionary process is to
leam the laws and principies of nature and
of the Cosmic that help us to cooperate.
An analogy which is very od comes to
mind. It is a simple one. We can move in
a small boat with the stream better than we
can against it. Nevertheless, we have to
move to get from one place to another. Using the forc of the stream will help us inso
far as energy is concerned.
Going against it is difficult, but even going with it requires a certain skill and effort
to keep our craft in the direction we want it
to go. The evolutionary process is like the
stream or flow of a river. We improve our
efficiency by moving with it; although un
derstanding it, moving with it does not necessarily mean that we become exempt from
its laws.
Probably the appeal of the unknown, of
which we all are aware in our experience,
is another factor that sometimes influences
individuis uselessly to devote time and ef
fort to attempt to find an easy solution to
lifes problems and to the adjustments that
must be made.
In our early teachings we set forth very
clearly that there is a difference between
mystery and the mysteiious. The mysterious
is mainly those things which man seeks not
to understand, and in a sense, tries to maintain in a field of the unknown so that he can
be fascinated by unexplained events or objects.
Mystery itself is simply that part of mans
ability, or shall we say potentiality, to be
aware that there is knowledge and experi
ence yet to be attained. The important thing
to remember is that there is a vast difference
between the unknown and the superstitions
that are created about the unknown.
Superstition is the application of unknown
knowledge to ones own limited interpreta
tion. The individual who permits himself to
manufacture exp lan atio n s for unknown
manifestations of phenomena, or to accept
the explanations of others who probably
know no more than he does, is binding him
self to a type of existence in which he

Pqge 14

becomes a slave to ideas which do not necessarily have any basis in fact.
To be constantly influenced by ones erroneous interpretation of events and phe
nomena that seem to have no explanation is
to build ones life in a realm of superstition.
One principie for which the Rosicrucians
have always stood is to abolish superstition
by directing man toward the accumulation
of knowledge.
Many of the so-called groups or cults that
exist today with ideas somewhat strange and
not completely compatible with logical experiences are no different insofar as their
function is concemed than the witch doctors
or superstitious leaders of tribes in mans
primitive era of existence.
In recent weeks, I have read literature so
fantastic that its interpretation can be nothing more than the appeal of the unknown to
man and the basis of creating in the minds
of the individual concepts which make up a
purely superstitious point of view. Why
does superstition have such a power over
man? Partly because some individuis, possibly all of us to a degree, like to be amazed.
The basis upon which much entertainment is built, particularly in the circus, the
sideshows, carnivals, and that type of entertainment, is the appeal of the unknown, the
mysterious. The individual responds merely
because of his desire to see, hear, or experience something that lies outside the pattern
of, shall we say, ordinary, day-to-day ex
istence.
Entertainment in itself is a form of super
stition, or appeal of the mysterious. It is a
means of escape from our immediate environment, from the problems and pressures
that exist, and as long as it, or any proc
ess, is used purely for that purposethat is,
to provide relaxation and temporary escape
from the pressures of daily livingit is com
pletely worth while, useful, and harmless.
However, when an individual goes to the
extreme of devoting his entire life to meth
ods or means of escaping the problems of
daily existence, the problems with which he
must cope, or the realization that his life
must be directed to some degree to evolving
the element or essence of the life within;
then that individual is wasting life because
he is in a sense coming under the spell of
superstition instead of proper direction.

THE R O S IC R U C IA N FO RUM

Some individuis, while they have no be

lief and are not seriously influenced by such
appeals, resort to superstitious practice because they believe it brings personal attention to them. I know individuis who
constantly repeat fantastic statements, condi
tions or circumstances based actually on
falsehoods or pur imaginationwhich they
themselves neither believe, or anticpate
that anybody else will believe.
In making such fantastic or startling state
ments, they assume that they are standing
out in the crowd. They are bringing attention to themselves, and in that way are
satisfying a certain egotistical urge to be
important. This is sometimes an escape
mechanism. The individual who cannot be
important on his own merits because of
what he thinks, does, or accomplishes, is able
to obtain a degree of attention by adhering
to or promoting some fantastic idea or
scheme which will cause people to listen to
him. This he interprets as importance.
There are other individuis who mistake
the difference between error and achievement. This may seem a rather peculiar
statement to make, but I have personally
dealt with individuis who have studied the
Rosicrucian philosophy as well as other
philosophies; in fact have dabbled in many
types of instruction and have gained nothing. They are individuis who usually have
not applied themselves.
We have repeated many times that the
Rosicrucian teachings can be read by anyone capable of reading the language in which
they are written; but the use of the teachings
and the application of the principies to the
problems of life are based upon the necessity of developing a technique for their use.
Individuis who either do not use the
time and effort necessary to develop a tech
nique, or who feel that they are too occupied
to bother with such exercises, frequently
drift from one type of instruction to another.
Gradually, this type of individual will drift
to more and more radical beliefs, ideas without foundationsometimes so sen satio n al
that in promoting them the individual develops an attitude of personal accomplishment not justified in any degree so far as
genuine achievements are concerned. In
other words, he deludes himself by permitting extreme and fantastic ideas to replace
actual, fundamental development.

AUGUST, 1961

The individual who can brag that he

talked to a man from Mars who arrived in
his own back yard in a flying saucer can
actually delude himself into thinking he has
reached a degree of development that does
not exist. If the individual had developed
a Cosmic sense, had gained a degree of psy
chic evolution, he would not have to use
such an imaginary story to prove his de
velopment.
He is clinging to a physical basis because
of the lack of psychic achievement or com
prehension. He is deluding himself by
substituting for actual intuitive knowledge
which he does not havesomething that does
not exist. Gradually, he deludes himself in
to believing what he is saying. In that way
many who make statements that are without
foundation, without either physical or psy
chic proof, are still sincere; but they have
accepted their imagination as a substitute for
a type of experience that leads them into in
tuitive comprehension.
Another appeal in moving from one belief
to another, seeking the sensational, the fan
tastic, or the substitute for hard work, is
that the individual finds an escape from
reality. For many years I have seen ideas
evolve into group activities. As I have stated
previously, almost every day notices, bulletins, books, and other information of indi
viduis who are leaders of groups, or who
have established organizations, or who are
promoting types of activities built around
some idea which does not necessarily have
foundation or proof, cross my desk.
Some of these have been so sensational
that they should fail to impress a serious
person. They are fantastic to the extent that
they do not appeal to logical reason or to
healthy emotions; and the latter is impor
tant because an appeal to a morbid or unhealthy type of emotional response is some
times the first step toward the loss of emo
tional control, which is so essential in any
type of progressive evolution.
The individual who is dissatisfied with
life, po ssib ly u n su ccessfu l in physical
achievements, unable to concntrate to the
point of gaining a degree of psychic evolvement, is the individual who grabs, as it were,
at these types of ideas in order to escape
from the realization that they have not been
successful in the fields which would have

Page 15

brought them the very thing they hoped to

find in reaching into other areas.
All areas of fantastic beliefs are to an ex
tent a twilight zone, a zone that is neither
in the realm of reason or in the realm of
feeling, but is usually in the realm of unregulated or m isd irected im agination.
Imagination can be the key that will unlock
some of the greatest experiences of man, or
it can be the uncontrolled forc that causes
man to waste an entire life in futile effort.
Like the strength of an animal, such as
a horse, it can be wild and its movements at
random, or that same animal can be trained;
it can run; it can pul loads; it can be useful.
So emotion is a strong forc within us if
properly directed. It can be harnessed and
used to bring about a realization of the im
portant feelings that link us to the Cosmic
and to a superior being, or it can carry us
into the interpretation of our imaginative
ramblings that have no direction or purpose.
Mystery as the appeal of the unknown
still exists in nature and alway s will. Mys
tery holds many features or promises for us,
provided we approach these features with a
sane and rational emotional basis upon
which to make our decisions. I may be
criticized for being narrow-minded in these
comments.
It may be pointed out that if individuis
in the past had failed to take into consideration new ideas, new interpretations, that
much man has gained physically and spiritually might have been overlooked; but man
has never gained in any field of living by
accepting without analysis whatever is presented to him.
I do not condemn any system of belief if
it is sincere, if it is not purely the imagina
tive ramblings of an individual to attract
attention to himself or possibly to promote
his profit; but, to repeat the fundamental
fact already stated, the evolutionary process
is consistently forward and it moves slowly.
Man has the time, the opportunity, and
the intelligence to examine carefully all that
is brought to his attention. Man also has the
time to study that which has been taught in
the past so that he can use his own experi
ence, the experience of others, his native in
telligence, and his innate feelings as a
foundation of judgment of the validity of

THE R O S IC R U C IA N FO RUM

Page 16

knowledge and experience that are a part

of the process of living.
Depth of belief is, therefore, found in the
most profound considerations of the human
consciousness. Human consciousness itself
can originate belief, but depth of belief is
found when that consciousness puts itself in
attunement with the inner self and reaches
toward wisdom. While belief is a possession
of man, and may originate with him, wis
dom is an attribute of the Divine, and man
can only be conscious of it through turning
his thoughts within.
If belief is to have depth and true meaning, it must be related to wisdom, and man
accumulates wisdom through the use of his
intellectual abilities. To quote from the book
Unto Thee I Grant, The wise man cultivates his mind with knowledge; the improvements of arts is his delight. A
What Is An Accident?
At the Northwest Rosicrucian Rally conducted in the city of Seattle, during the
Forum session the question was asked,
Would you say the word coincidence is a
synonym for the word accident?
The answer to this question, if it is possible to answer it conclusively to everyones
satisfaction, has to do in a degree with the
fundamental principie of human freedom.
Arguments have been made on many occasions for and against the existence of free
will, and if we discuss the philosophy of free
will very deeply, we cannot help but touch
upon the subject of fatalism.
Both of these subjects are treated in the
Rosicrucian monographs and in past issues
of the Rosicrucian Forum? and it will not be
my intention in commenting upon this ques
tion at the present time to attempt a com
plete philosophical examination of the sub
ject of free will and fatalism. However,
these subjects have always intrigued think
ing men because it is as the result of their
understanding or in te rp retatio n of such
words as coincidence and accident that men
think of the possibility that mans eventual
end may be determined by an outside forc
rather than by himself.
There is certainly one thing that both
accident and coincidence have in common;
that is, they apply to events which are at
least temporarily outside the control of the

individual who experiences them. That is to

say, when an accident happens or when a
person experiences a coincidence, there is
apparently nothing in the consciousness of
the individual to anticpate the occurrence
of these events.
This means that we usually associate surprise with events that are of such a nature
that the terminology of accident or coinci
dence can be applied.
What is important for us to remember is
that surprise can only occur in terms of our
own intelligence and experience. If we were
all-wise and all-knowingif, as individuis,
we had all the knowledge, past, present, and
future that has been, exists now, or will be
accumulated within the universethen noth
ing could ever come as a surprise because
everything that has been, exists now, or is to
be, would be known.
The surprise element of any event has to
do with its being unknown or unforeseen
prior to its actual occurrence. This is why
the unknown has always appealed to men
either through a mere expression of curiosity or an intense desire of an individual to
push aside those things which cover the un
known and reveal what has previously not
been known.
Much of the appeal of mystery is to cali
attention to what might be considered unimportant events. One of the principies of
advertising, whether it be in a display
advertisement we read in a magazine, see on
televisin, or hear in the words used by the
barker at a sideshow of a camival, is the
principie of appealing to something un
known that arouses the curiosity of the in
dividual.
The purpose of this type of announcement
is to appeal to the individual to spend time,
effort, or moneyor all threein order to
satisfy a curiosity which may have been
artificially created. Curiosity and the desire
of man to beat himself, as it were, to a sur
prise is a strong motivating forc.
It leads individuis to do research and to
experiment. Many of the things we enjoy
today come as a result of individuis who
have been sufficiently motivated in this field
to direct themselves in an effort to gain cer
tain use of materials and information that
previously may not have been accessible to
mankind.

AUGUST, 1961

To retum to the limitations of this ques

tion, it might be well if we would clarify
our terminology. The words accident and
coincidence are used so frequently that we
may not actually have a clear understand
ing of exactly what they mean. It would be
difficult to arrive at a fixed definition that
would satisfy everyonebecause our own ex
perience and knowledge cause us to limit
these definitions to an understanding which
we have had and have classified in our own
experience under this type of terminology.

Accident today is a very commonly used

word. The increase in the technological advance of our century has seemingly made
accidents more common. That might not be
true if the matter could be statistically analyzed, but the prevalence of accidents is
usually related to mans dealing with his
physical environment, particularly in the
area of machinery.
Accidents happen when something man
depends upon does not function or manifest
in the way that he expects. For example, if
one is driving an automobile and something
mechanically fails so that it stops, leaves the
road, or in some other way ceases to func
tion in the manner anticipated, the event is
termed an accident.
In other words, an accident is an event
that takes place without the foresight or expectation of the individual who experiences
or witnesses it. This connotation has led us
usually to classify accidents in terms of
events which are of an unfortunate character. We use the terms accident and casualty
almost synonymously.
Technically, this is not true. A favorable
event might appear in the same form as an
accident; but if it did, because of its favor
able connotation, the word accident, because
of the habit of referring to an accident as an
event of a catastrophic nature, would not
normally be applied.
Before commenting further upon the meaning of accident, it would be well to have in
mind a better definition of coincidence than
most of us have. Coincidence comes from the
word coincide; that is, to correspond. Tech
nically, in the physical sense, coincide means
for two or more objects to occupy the same
place in space or the same period in time
simultaneously. Generally the word has

Page 17

come to mean that certain conditions, facts,

or events correspond to some degree, or have
a relationship that was not anticipated.
Like anyone else I can give from personal
experience illustrations of coincidence. A
good many years ago, I was a lecturer and
field representa tive for this Order. Traveling
from place to place, I found conditions that
were not always favorable to the maintenance of health. I carne into one city late in
the afternoon.
I had a lecture scheduled that night and I
felt that I was contracting a coid, the first
disagreeable manifestation being in the form
of a sore throat. It occurred to me to consult
a physician to see if anything could be done
to alleviate the condition since the scheduled
lecture was only a few hours away.
In my hotel room I opened the telephone
directory to the classified section to look for
a physician whose office was near to my ho
tel. I found one less than a block away and
decided to go directly to see if it were possible for him to see me.
When I arrived at his office, I was surprised when the physician himself carne out,
shook hands with me and invited me into
his office, leaving other patients waiting. I
soon learned that this physician was a mem
ber of AMORC. He knew I was coming to
the city and was expecting to attend my
lecture. He presumed that in coming to his
office, I was calling upon him as a member.
This, to me, is an illustration of coinci
dence in the popular meaning of the word.
That I should come into a city needing a
doctor, choose one merely because his office
was convenient to the hotel where I was
staying, and select a doctor who was a mem
ber of AMORC raises the question of law to
explain an event of this nature.
Was it a coincidence or was it something
else? No one can correctly interpret that
question. I personally felt that it was more
than coincidence. I felt that I had actively
worked to take care of a need, and in doing
so, factors other than those which I had
thought of purely in a mechanical form had
entered into my actions.
My need was to secure professional help
to alleviate a problem. I went about it as
directly as I could. I did not know this in
dividual existed. I did not know he was a

Pqge 18

member of AMORC when I started to find a

doctor, but found one who successfully accomplished the purpose that I sought: he
gave me what aid he could.
Possibly this event was just a coincidence,
something happening in a form or manner
not understood by me or the doctor in advance. On the other hand, I believe that
causes difficult for me to isolate or analyze
entered into those actions. This, I believe,
is at least in part the answer to the question
as to whether accidents and coincidences are
the same thing. That is, do they just happen, or do they happen according to a plan,
the beginning and end of which are beyond
our ability to perceive?
We are taught early in our studies that
events in life and in the universe, as far as
that is concemed, function by a law of cause
and effect: For every effect, there has been
a preceding cause, and for every cause put
into action, there will be a resultant effect.
What series of causes led to the effect of
my finding the help and assistance of a
sympathetic doctor affiliated with the same
organization that I represented is difficult to
say, and that is true of all accidents and
coincidences which are a part of our experi
ence. We cannot possibly isolate all the
causes, and if we could, we cannot put them
all together as we would a jig-saw puzzle.
If two cars collide at an intersection, the
causes go back into the lives of the indi
viduis who are driving. We might go back
a few minutes and find that each was bound
on a certain errand that led him to be at
the same intersection at that time. The
necessity of the errands might also explain
the fact that they had their minds on some
thing elsea contributory factor in the ac
cident.
The two errands upon which the indi
viduis were going at the particular moment
of the collision are not in themselves an explanation of the cause of the accident. We
would have to go back still further; and as
we go back from one event to another in the
two individuis lives, we would find many
causes that contributed to their being at the
same place at the same time.
This type of explanation sounds like fatal
ism. It makes it appear that when these
two individuis were born, they were des-

THE R O S IC R U C IA N FORUM

tined to meet in a collision at an intersection

at a certain Street on a certain day at a cer
tain hour. But this conclusin is the ex
treme viewpoint usually accepted by the in
dividual on his first examination of the
philosophy of fatalism. Like many other
factors in philosophy, it is carrying the idea
too far.

We are not bound to do everything that

actually happens to us. There is a tremendous factor that can intervene, and that is
human intelligence. We are given intelli
gence with which to direct the manifesta
tion of the forces that exist about us. True,
cause and effect function at the same time.
Fire is a cause of pain if we come in con
tact with it. If we place a finger in a candle
flame, it will be bumed, but, since we know
that law, if we handle a candle, we can do
so with an intelligence and planning that
avoids actual contact of our finger and the
flame.
Just because a candle flame burns does
not mean that that cause-and-effect relation
ship must exist every time we are near the
flame of a candle. So it is with the two in
dividuis who had the accident at an inter
section. If one or both of them had stopped
to think that they were hurrying, instead of
not thinking of what they were doing, and
had been more careful in their driving, the
so-called accident might have been averted.
In other words, coming back to our funda
mental question, accident and coincidence
are events that take place outside our customary field of consciousness and thinking.
If we could expand our consciousness prior
to such an event to understand all the forces
manifesting about us or the effects existing
or coming to a culmination, then the acci
dent or coincidence might not occuror
might occur in a form that would result in
our arriving at a different interpretation.
Therefore, the lesson should be plain.
Knowledge and experience train men to use
their potentialities and to direct the mani
festation of the causes that have preceded
the manifestation of the effect. We cannot
prepare for a specific accident or coinci
dence, but we can prepare ourselves in terms
of knowledge and experience to be better
able to cope with all events as they occur.A

AUGUST, 1961

Conscience, Acquired or Developed?

A frater of Colorado, addressing our
Forum, says: How is conscience developed?
Can it be depended upon? If conscience is
developed, that is, is a sense of moral vales
through training, is this related to divine
consciousness?
If conscience were a direct divine fiat, all
men would react to it alike. There is, how
ever, no specific universal social conscience,
as evidenced by the diverse moral codes
established throughout the world. Con
science, in the psychic sense, is but an impulsation, not a series of impositions, rules
and regulations.
The average individual is instinctively
motivated toward a collective good. In other
words, he does not want to feel ostracized
by all of society. He wants to conform to
that conduct which is accepted at least by
the group of which he is a part. He wants
to be accepted, respected, not hated.
Further, if he is normal, he has an inherent sense of justice to a varying degree.
Vicariously, he experiences a hurt to others.
He sympathetically feels wrongs done to
others as if done to himself. He has thus a
self-consciousness of wrongdoing. His inter
pretation of these rules in terms of conduct
constitutes his conscience.
This extended sympathy to others, this
desire to act in a commendable way in his
relations to others, is the only innate nature
of mans conscience. It is this that is the
only universal aspect of conscience. Even
this impulse is not of equal intensity in all
human beings, and all men do not give it
expression.
This impulsation is of the psychic nature
of man, that is, of the higher emotional aspects of his being. Upon this, we may say,
are grafted the moral dictates, the specific
rules of behavior, of a given society. Environment and association develop the moral
and ethical laws. Conscience adopts them because of its sense of righteousness, of doing
that which is agreeable to man, that which
provides him with a sense of emotional wellbeing.
Moris are made by men according to
their religious doctrines and social practices.
Men voluntarily accept moris only as they
conceive them as promoting a good. The
nature of the good is objectively arrived at.

Page 19

The desire to do good is the impulse to be

socially accepted, to feel that there is extend
ed to others the same conduct one would
wish for himself.
The ancient Mayas sacrificed human lives
to their gods. The victims breast was ripped
open while he was still alive and his heart
pulled from it while it was still pulsating.
This rite seems to us brutally cruel and
without any moral compunction. However,
the men doing this acted upon collective con
science.
It was a sacrifice to atone for wrongs and
to placate a god. The men were aware of
certain individual and collective conduct
which they thought adverse, a sin, or moral
wrong. Conscience, then, or the impulse to
rectify the wrong conduct, led them to this
barbarie interpretation of what was the
good and the way to expiate the sins com
mitted.
Subconsciously, we are influenced by the
divine consciousness. We are made selfconscious. We are influenced to evalate our
conduct in terms of good and evil. There are
no specific goods or evils in the cosmic sense.
These are all related to human behavior. The
more intelligent and psychically sensitive
the individual, the more compassion and
sympathetic feeling he extends toward other
human beings and living things.
Most persons will not abuse helpless animals. To hurt living things causes them
emotional discomfort. Consequently, their
conscience will not permit them to do so.
Their conscience, in such an instance, is a
combination of extended psychic sensitivity
and enlarged self-consciousness.
Conscience is really developed in two
ways. First, we evolve what is ordinarily
called the moral sense. This requires developing the psychic aspect of our nature,
that is, becoming responsive to the higher
emotions and sentiments of self. This is done
by introverting the consciousness, allowing
us in meditation, for example, to feel the
subtle impulse of our inner nature in contrast to the greater stimuli of the appetites
and passions.
One way of indulging this inner sensitivity
is to listen to fine music, read inspiring liter
ature, experience that which appeals to the
higher sentiments of ones being. It also re
quires one to be alone with nature at times,
to walk in the forest, in green pastures, along

Page 20

the shores of the sea. It requires disassociating oneself from vulgarity and that which
attracts only the physical nature of man. If
we do this, we acquire a strong conscience,
that is, the impulse to conform to righteousness.
The second stage of development is to objectify the subconscious urge of conscience.
It is to find that behavior, that kind of ac
tivity, that will particpate in the good which
we want to express and to live. This latter
aspect of conscience, the objective phase, can
often become distorted and illiberal.
It may be a personal interpretation that
is not acceptable to others. Further, it may
develop a tyrannical attitude of trying to
compel all others to submit to our own conception of conscience. This aspect of con
science, the objective one, requires the application of reason, of intelligence.
We must take into consideration that the
environment, associations, and background
of all humans are not alike. A general moral
code must take into consideration only those
very things that are necessary for a society
collectively, what, in other words, is neces
sary for the physical, mental, and spiritual
welfare of man.
The first two are relatively easy to arrive
at. We can, by observation and experience,
tell what conduct will be harmful to mans
body and mind. When, however, it comes to
determining what is necessary for the spirit
ual evolution of another, that is more diffi
cult. Therefore, in the objective sense, there
will be both a public and prvate conscience.
Some things, such as theft, murder, rape,
and falsehood, are obviously detrimental to
society, and public conscience should not
permit them. Prvate conscience, of course,
would include them as well. However, pr
vate conscience would transcend this and
include more but only to the extent of the
development of the psychic sense of the in
dividual.
One who has no awareness of the finer
impulses of himself will have no highly de
veloped prvate conscience. He must be
compelled, then, to abide by the public con
science of society, which procedure alone is
never very satisfactory. The individual has
to be educated to evolve himself personally.
In other words, the moral sense must first be
cultivated.X

THE R O S IC R U C IA N FORUM

New Spiritual Leaders

A frater of Maryland now asks our Forum
a question: We are living in an era when
the Judaic-Christian teachings of the Od and
New Testaments and the predictions of the
prophets have not been fulfilled as there is
no peace on earth or universal good will and
brotherhood. As Rosicrucians, should we be
lieve that a reincarnation of one of the past
great spiritual leaders and biblical prophets
will bring this about?
Mankind must cease looking for a Messiah, a deliverer from the consequences of its
own ignorance and willful disregard of the
moral sense. In times past there was justification for man to look for an individual
spiritually enlightened to explain a spiritual
code by which man could find salvation.
This salvation, however, did not mean
alone a forgiveness of sins and the guarantee
of security for the soul in the next world.
It also meant the enlightened exposition of a
spiritual code, of a way of life by which man
might experience peace on earth.
There have been many such Messiahs:
Akhnaton, Zoroaster, Buddha, the Hind
sages, Moses, Christ, and Mohammed, to
mention but a few. We could also include
many of the ethical philosophers, such as
Scrates and Plato. In their teachings, they
sought to provide a means for mankind to
improve its lot. They pointed out what, to
them, appeared as human frailties, and they
inspired virtues by which man could over
eme those frailties and give stability to
society.
Men, however, are more inclined to put
their faith in a dependence upon others. It
requires far less effort to rely upon some
imaginary supernatural support such as a
miracle by which men will be helped to
surmount their obstacles in life. In general,
men ask for a savior rather than for a way
in which they may accomplish this by them
selves.
There is a wealth of knowledge, of tested
wisdom that has been left to mankind by
the avatars, the spiritual masters, knowledge
through which man can remedy the complexities and near-catastrophes which he has
brought upon himself. It is not a new spir
itual leader that man needs but the will to
determine to make a change in his own
thinking and moral structure.

AUGUST, 1961

Gertainly we cannot expect a new spirit

ual light to provide a wisdom any greater in
its potential for man than the heritage left
mankind by the great masters who have
gone before. Further, if a new spiritual per
sonality should appear and provide a solu
tion for the impending, dangerous world
problems, it would only be a temporary
measure.
The avarice, the passion, the selfshness,
the lust for power which man has would
soon preciptate the human race into circumstances equally adverse to those that it
now experiences. There can be no permanent remedy in someones figuratively pulling mankind up by its bootstraps.
Society is composed of individuis. An
advanced society stems from an advanced
people. A few enlightened persons cannot
forever hold up the dead weight of a morally
and spiritually corrupt people. Until man
of his own volition is willing to make sacrifices and changes in his way of living and
in his objectives in life, nothing more can
be done for him.
Those who hope for the parousia, the second coming of Christ, are in a sense like
puppets. They want a Divine power to
maniplate them, to rearrange world affairs,
to establish a peaceall without any drastic
change on the part of man himself. There
can never be a paradise populated with men
of low intent and little restraint. Further,
if men are so extemally influenced by a
spiritual power as to be almost anesthetized
against their own impulses, they have then
accomplished no self-mastery.
Rosicrucians are not anticipating any reincamated spiritual being to save mankind.
There are many master teachers on earth
now. Further, we have an excellent depository of wisdom from the past and of the
present from which men can draw. We know
that the Peace Profound men need and de
sire must start with the individual himself
and through him self. There will be
other great masters to come. They can
however, no more save mankind than those
who have gone before, we repeat, unless men
individually make a change in themselves.
AMORC in its teachings has often stated
that the greatest master of all is the Master
Within. This alludes to your own conscience,
your moral sense, and your own contacts
with the Cosmic by which every man can

Page 21

come to control and direct his own thoughts

and actions for good.X
The Spiral of Cosmic Power
A frater of Norway now rises to address
our Forum: There is an experiment given
in our monographs in connection with the
formation of a spiral of psychic energy from
ourselves. We are told that it is always from
left to right or clockwise. But as I understand it, a positive power would naturally
go anticlockwise. Therefore, would not a
power going out from us to the Cosmic be
positive and anticlockwise? Which should
be used in directing the personal spiral, the
anticlockwise or clockwise movement?
Why is there a spiral movement of the
psychic forces that emanate from man? Why
do they begin as a small circle and then
keep increasing in larger and larger conGentric rings as they reach out and upward?
Further, is this movement always in one direction or another, that is, clockwise from
left to right or counterclockwise from right
to left?

We find the spiral present as a phenomenon in the macrocosm, that is, the greater
universe. There are many spiral nebulae.
The spiral nebulae are a form normally assumed by a contracting nebulous mass. All
nebulae do not appear spiral to our observation. There are theories advanced as to
what these nebulae are. It is generally con
ceded that they are galaxies, universes, like
our milky way, in which our own solar sys
tem exists. Several hundred thousand of a
few different types of nebulae have been
observed.
Examples of spiral type of nebulae are
Ursa Major, the great spiral nebulae of
Canes Venatici, and the vast Andrmeda.
Photographs of their rotation disclose that
they are apparently moving clockwise, that
is, from left to right. Of course, these observations are from our position on earth. An
observer whose point of reference is the
opposite of ours (figuratively speaking, the
other side of the nebulae) would see them
as moving counterclockwise.
In other words, the nebulaes revolution
depends upon ones position in observing it.
Certainly these nebulae do not change their
direction of rotation, but what we designate
as the direction depends upon the position
of the observer. Consequently, we cannot be

Page 22

certain whether nebulae revolve from left

to right or vice versa.
It has been stated that the whole phenomenon of spiral arms may have its roots
in the action of magnetic fields. This assumes that a condition of attraction and re
pulsin causes the gaseous matter to spin.
It does not attempt to state that the revolution follows any particular direction, as we
think of direcion from our position on earth.
Speculation as to the cause of a nbula is
interesting. Passing stars may collide. If
that occurs, the energy of the motion is
changed to heat. The combined mass of the
stars would then be transformed into gaseous
nebulae. If they pass and do not strike,
which is presumed to be the most frequent
occurrence, then a spiral nbula is formed.
The passing causes a series of gigantic
tides of gases to rise, the height of the tides
depending upon the proximity of the stars to
each other. Some of the tidal substance
would be ejected from a star like the arms
of a pinwheel and begin to rotate. As the
stars pass each other, the tidal arms might
change their rotation to the opposite direc
tion.
Thus, there are physical laws goveming
the spiral effects of such phenomena as
nebulae. There are also physical laws re
lated to the spiraling of the psychic forces,
for example, from the solar plexus regin of
man. The right side of man is normally
positive in the psychic energy which emanates from the radial nerves of the right
hand.
The left side is negative in contrast to it.
This fact is used by the AMORC in its Rosi
crucian healing or therapeutic instructions.
The energy that spirals from man is counter
clockwise, that is, from right to left. The
psychic spiral may at times be seen as a purple haze of concentric rings, expanding as it
rises and reaches out into infinity.
Along the lines of physical phenomena,
we can only assume why this spiral action
is counterclockwise. The right side being the
most positive, that is, the most active, would
be drawn toward its negative or opposite
state, thence attracted back again to the posi
tive. It is then intensified in positive quality
and again drawn to the left. Now being of
greater energy, its rotation area increases,
that is, it describes a larger circle. This proc
ess contines with a counterclockwise rota

THE R O S IC R U C IA N FO RUM

tion, each circle or ring becoming larger

and rising about the other.
We may say that the stream of psychic
energy, being nonstatic, must move outward, is compelled to oscillate between these
two relatively magnetic poles of the human
psychic nervous system, causing the spirallike formation.
At times we seem temporarily to be able
to alter this psychic spiral, that is, make it
seem to go from left to right or clockwise.
But its natural development is counterclock
wise and we should, in concentrating on the
spiral, think of it in terms of its natural
direction.X
Theory of Soul Mates
A soror rises to address our Forum: Are
there such things as soul mates? Further, do
they reincamate together? Also how does
one recognize his soul mate?
First, let us consider the metaphysical
theory that lies behind the notion of soul
mates. Basically, it is founded on the premise, which in itself is sound, that every
organic being, every human, vibrates to a
specific rate or frequency. Still another way
of considering this is that every individuals
vibratory rate is equal to a certain musical
note or its harmonic.
It is common knowledge in physics that
every material substance has its natural vi
bratory frequency. It is often quite simple
to demnstrate this with such relatively
elastic objects as glasses and dishware which
will vibrate in resonance with a musical note
played near them or with the sound of the
human voice, when a person sings.
If, then, tw or more inanimate objects
may have the same vibratory frequency, it
would seem reasonable to assume that cer
tain human beings are also in sympathetic
vibration with each other and that such is
not confined to the physical aspect of the
human beings. It would also include a sym
pathetic attunement of the psychic natures
of the individuis.
This psychic nature is generally accepted
by most persons as meaning the soul-personality. Consequently, it is reasoned by the
advocates of the soul-mate idea that somewhere there is an individual, or one to be
bom, whose soul essence vibrates with his
own. This sympathetically vibrating per-

AUGUST, 1961

sonality is, therefore, referred to as a soul

mate.
However, there is still another conception
of the cause of soul mates. This other notion
corresponds to the biological phenomenon of
unicellular twins, that is, twins of a single
cell. Specifically, this theory expounds the
substantive idea of soul, that is, that the soul
is a kind of divine substance or segment implanted in each human being.
Therefore, one such segment is actually
a dichotomy, that is, it consists of two parts.
Each soul part becomes resident in separate
beings. One part is positive in polarity and
the other, negative. Each soul then is incomplete in the individual and can never
function fully until it makes contact with its
opposite polarity.
According to this most common notion of
soul mates, each incomplete soul segment is
forever searching for or, rather being psychically attracted to, its mate, the opposite
polarity. When they actually meet in the
physical, it is believed that an ecstatically
sublime experience will be had, through
which each will realize the other as his soul
mate.
There are no grounds of an evidential
nature whatsoever with regard to the split
segment of soul or the divided polarity no
tion. The segment idea of soul is the od
theological conception. It is the one where
God is thought to dispense souls as man
would shuffle and issue playing cards. The
soul as a substance in the body is, therefore,
thought to be detached from the divine.
Consequently, man can corrupt it at will
or, conversely, strive to relate it again with
its divine source through the mdium of the
church or the doctrines or practices of some
religious sect. The more advanced metaphysical and mystical notion of soul is that
it is a vital forc and consciousness, uni
versal in nature, which flows alike through
all humans and yet contines its contact with
its cosmic origin.
Consequently, we take the position that
there are no divided souls as soul mates
which are being cosmically drawn to each
other or searching for each other. There is
a psychological factor that must be understood with regard to certain individuis who
claim to be searching for a soul mate or to
have found one. All men and women have

Page 23

a certain mental image and ideal which they

conceive of as the physical, mental, and
spiritual virtues of the opposite sex.
If they have not found one who conforms
to such an ideal, they keep on searching.
Most, however, will never find the ideal because what they imagine transcends the po
tentialities of mere humans. On the other
hand, of those who are happily married, it
can be said, in a romantic sense, that they
have found their soul mates. Actually, it
may mean only that they have found one
whose personality and physical appearance
correspond to their mental imagery of an
ideal.
There are also those persons who are not
very compatible with any of the opposite
sex. It is almost impossible for other persons
to satisfy them in any degree. Consequently,
such persons, instead of realizing their own
defects of character, believe that all others
are deficient and that they have not yet
found their soul mate. They never will
meet one with whom they will be in com
plete harmony because others cannot adjust
to their extreme ideas.
To be more explicit, there has not been
cosmically ordained a certain soul mate for
each man and woman. Personality adjustment is not like the poles of a magnet being
blindly attracted to each other. Real har
mony between a man and woman does not
require an absolute unity of interest. It does
mean, however, a tolerance of those differences that exist in all human beings.
Rarely will there be found a man or a
woman who has parallel intellectual or
physical interests. By the very nature of the
difference in sex, a man will most likely
have some interest or hobby which will not
particularly appeal to his wife. Certainly
women have interests that a man would not
want to share.
The most we can hope for is to find an
other whose aural radiation is sympathetic
with our own. By that we mean one in
whose presence we feel at ease and whose
companionship we enjoy. From then on,
what would be termed a soul mate must be
cultivated. There must be a meeting of
minds to establish, by will and reason, a
ground of mutual give and take. To look for
a hypothetical soul mate is to search for the
pot of gold at the end of the rainbow.X

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October, 1961
Volunte X X X I I

No. 2

Rosicrucian Forum
A

p rv a te

p u b lc a tio n fo r m e m b e rs o f A M O R C

R O S A DE TOLEDO, F. R. C.
Inspector G eneral o f A M O R C fo r Puerto Rico

Page 26

THE R O S IC R U C IA N FORUM

Greetings!
V

D O ES G O O D A LW AY S T R IU M P H ?

Dear Fratres and Sorores:

There are many factors to be considered
in such a question. Some of the answers that
would most commonly be given are founded
upon reveredbut nevertheless falsepremises. The orthodox religionist inherits a
moral code or dictum. Usually his religious
doctrines and traditions inform him that such
is the word of God. These utterances are
most often quoted from literary sources held
sacred to his faith. Such works state that it
is incumbent upon man to act in a specific
way so as to be spiritual or God-like. This
code sets forth certain taboos as well as cer
tain pattems of compulsory behavior.
In addition, such sacred edicts assure the
devotee that if he is obedient and leads the
good life, he will be rewarded. The nature
of the rewards is also designated. This consists of happiness to be attained in part here
and of a certaity in the next life. Conversely, failure to conform threatens severe pun
ishment in this life in some instances, but
definitely in the next.
Psychologically, the individual who strives
to participate iri the religious good is, there
fore, morally encouraged. He feels he is
obeying Gods word. Even though his
personal well-being during this life may not
be improvedin fact, he may experience
more misfortunes than the evil personhis
morale is strengthened by the belief that he
will absolutely be rewarded in the life hereafter. He then believes without reservation
that good always triumphs.
The view of the religionist is usually theistic, a belief in a personal God, whose word
is inviolable. Sometime, somewhere, then,
this personal God will fulfill His promise of
reward for those who aspire to what He has
laid down as a course of goodness. We can
see that, psychologically, this believer is, in
a way, providing his own reward, his own
inner satisfaction, and whatever peace of
mind he has.
He creates his own euphoria. He believes
himself to have obeyed divine will and, by

doing so, he has ingratiated himself to God.

Consequently, God, as his benefactor, will,
in time and place, bring him numerous re
wards. In fact, he already may believe that
he is the recipient of some of this benefit by
the feeling of personal righteousness he ex
periences. There is hardly a person who, at
sometime in his life, has not at least passed
through this phase of feeling rewarded for
having done that which is proclaimed to be
a spiritual good.
Then, there is the metaphysical and mys
tical approach to the subject, which is quite
different from the theistic. This is principally founded on what is known as the law
of karma. This postulates a doctrine of
causality, sometimes called the law of com
pensation. Every act, it declares, is causative
in nature and each thought likewise. Each
cause has its related effect. The nature of
the cause determines the effect which must
follow from it. It is said that it is impossible
for us consciously or unconsciously to act so
as not to precipitate some effect. The effect
may be immediate or follow years later. In
fact, an effect will often be said even to arise
in another life.
The mystical and metaphysical student
will understand that any good he experiences
in this sense is an impersonal effect, that
is, it is not conferred or bestowed upon him
as a reward by a Supreme Being or Deity.
Actually, he is said to invoke the good effect
he enjoys by the causes he himself induces
and which are inescapably related to it.
Thus, if for years one takes proper care of his
body through right food, exercise, and rest,
and enjoys a long period of good health, he
has rewarded himself. It is the consequence
of the karmic laws which he has established.
A god did not intervene in his behalf.
Actually, this is a pantheistic conception.
Simply, it amounts to the belief that God or
the divine essence is immanent in all things.
The very natural and physical laws by which
things function and have their existence are
the consequence of this vitalism, this living

Page 27

OCTOBER, 1961

power of the divine. Each thing has its func

tion, its procedure of development by which
it manifests. This is the good of each things
nature, whether it be anima te or inanimate.
Consequently, when we direct or utilize
natural law in the matter of its function in
anything, we are conforming to its innate
divine natureworking in harmony with the
right and proper causes, and, by necessity,
enjoying beneficial effects.
This karmic conception is the more logical,
the more practical, of the two we have considered here. It makes the individual responsible for establishing the kind of life he desires. Further, it gives him a certain independence in choosing the benefits he wants.
Yet, he is, of course, dependent upon nature
and human relationships. The weakness inherent in this latter method is that of human
ignorance. It may be summed up in a ques
tion, Do we always know the proper causes
to invoke to produce the effects desired? The
answer to this is no.
Man has, of course, come a long way in his
evolutionary progress and as a social animal
as well. He has learned, through pain and
suffering, that certain human conduct is
eventually detrimental to his person. He
cannot give way fully to his desires without
the ruination of the very society that he de
pends on for his security and well-being.
Man has likewise learned that there are cer
tain abuses of his body and mind which will
result in great personal suffering. These
causes he proscribes as dangerous.
However, notwithstanding the good intentions and intelligent action of some persons,
their lives are filled with distress. Certainly
to them, in an economic and physical way,
the good has not triumphed. Why? Principally because all the benefits of good are
not to be experienced in a physical or ma
terial way. One may lose his position or have
a great illness and yet be living a life of
spiritual goodness as he defines it.

On the other hand, another person may

resort to almost every malevolent act and
flaunt decency, and yet be affiuent and apparently enjoy every physical satisfaction
immensely. There are adverse genetic and
environmental conditions to which some of
us are subject and cannot completely remedy
in this life. One, for example, may inherit
a weak physical condition or a tendency to
ward a particular disease and suffer as a
consequence, regardless of his personal con
duct.
There is still another way of looking at
the triumph of goodness. What type of triumph are you expecting? Do you believe
that if you do not have all the money you
need, as well as robust health, you have received no worthy benefits in life? Do you
think that if all your appetites are not satisfied at will, your attempt at living the good
life has been a futile one?
We must not, and cannot, forget the innate
sense of righteousness. Do you feel, within
yourself, that you are conforming as best you
can to your concept of a Supreme Being? If
one thinks, regardless of circumstances and
what follows, that he has tried his best, that
he has been honest with himself, and if his
conscience does not condemn him, then that
in itself is a tremendous satisfaction. It is
the greatest of all compensations for the ef
fort of goodness.
Material things may or may not follow
from the gratification of the inner self. One
may have to suffer and lose much in this
life in a material and physical way, yet he
can enjoy the reward of feeling that he is
living in harmony with the divine. One who
is ruthless, who lives an animal life, may
seem to triumph over good in a material way
and have more riches and luxuries.
Actually, however, he may never know
the real inner peace and happiness that one
gets from a life devoted to spiritual precepts.
There are rea tive happinesses. Spiritual

E n tered a s Secon d C lass M atter a t the P o st O ffice at S an Jo s , C aliforn ia

u n d er Sectio n 1 1 0 3 o f the U. S . P o sta l Act o f Oct. 3 , 1 9 1 7 .

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Page 28

THE R O S IC R U C IA N FORUM

happiness is the highest. Those who feel that

the good life succeeds where the evil one
fails are measuring one set of results against
another.
Fraternally,
RALPH M. LEWIS,
Imperator.
This Issues Personality
We might say that events and circumstances seem to conspire at times to place
an individual in special functions. There
seems to be a concatenation of causes that
leads such a person into a series of related
duties and experiences. The life of Soror
Rosa de Toledo, AMORC Inspector General
for Puerto Rico, appears to be one of that
kind.
Soror De Toledo was born in Juncos,
Puerto Rico, September 4, 1891. The major
religin of Puerto Rico was Romn Catholic,
and she was reared in that faith. However,
from an early age she had a native curiosity
about philosophy and religin generally. She
did not permit her inherited religious faith
to prevent her from having an open mind,
and she inquired into other channels of
spiritual knowledge. She was a prodigious
reader of books on mysticism, oriental phi
losophy, and metaphysics.
Soror De Toledo received her educa tion in
the schools of Puerto Rico and subsequently
took a commercial course. In 1909, she went
to work in a clerical capacity for the Govern
ment of Puerto Rico. Her diligence and keen
mind resulted in a series of rapid promotions.
In a relatively short time she had attained
the position of executive secretary of the
Commission for Prevention of Tuberculosis
in Children of School Age.
In 1934, Soror De Toledo was appointed
by the Federal Government in Washington,
D.C., as a member of the Advisory Committee for Puerto Rico of the Federal Housing
Commission. Further honors and appointments were bestowed upon her by social,
charitable, and civil associations. In 1938,
she retired from Government Service to go to
the United States to obtain further education
for her children. Her husband, Pedro, had
likewise retired from an executive position.
Upon her retirement, she was given honors
and diplomas by the General Antitubercu
losis Association.

While in the United States, Soror De

Toledo was appointed secretary of several
prominent womens associations. Her mys
tical inclinations had brought her to the
threshold of the Rosicrucian Order. She
thereupon served AMORC in New York as
an Extensin Volunteer. In 1952, she returned to Puerto Rico. Selected as Exemplary
Mother of the capital city (San Juan), homage was paid her by the City Government
and local associations. Her continued interest
in the Rosicrucian teachings resulted in her
serving as Matre of the Luz de AMORC
Lodge of Puerto Rico, and in turn, Deputy
Master, and finally, Master.
Soror De Toledo, with many other fratres
and sorores, saw the need for AMORC to
acquire property in San Juan and to build
its own Temple. Consequently, she served
as president of the Temple Committee for
four years. She, and all the other fratres
and sorores who made the Temple possible
in Puerto Rico, carne to realize the fulfillment of their dreams with the dedication of
the beautiful Temple in October, 1959. In
that same year, the Grand Master of AMORC
appointed Soror De Toledo Inspector General
for Puerto Rico. In this capacity she has
continued to serve AMORC admirably.
The Soror has four childrentwo boys
and two girls. She has seen them evolve and
claim prominent positions in the business
and professional worlds. Aside from Soror
De Toledos official duties, she still devotes
much time to her principal hobby, reading.
The fratres and sorores of Puerto Rico who
know Soror De Toledo personally consider
her a mystical aspirant and an exemplification of a Rosicrucian.X
Conscience, Our Inner Guardian
In Rosicrucian rituals, the guardian is the
individual who in a sense guards the Temple.
His duty is to determine whether those who
enter the Temple are properly prepared or
have the right of entrance.
The privilege of entrance into a Rosicru
cian temple either for ritualistic participation
or as a witness is reserved to those individuis
who, having been qualified by certain steps,
are worthy of the right to such admittance.
The individual who enters the Temple for
initiation is prepared for those ceremonies
in the ante-rooms outside the Temple so that

OCTOBER, 1961

he may proceed into the Temple to complete

his qualifications for later right of entrance.
In a sense, the guardian of the Temple is
representative of the inner guardian, that is,
the guardian of self. In the First Degree ini
tiation, we leara that the guardian of our
own sanctum and of our own selves is ap
pointed by ourselves. This guardian will
thereafter not only direct us in certain activi
ties that have to do with ritual and with our
association as members of the Rosicrucian
Order, but also will set the standards by
which we shall live.
This inner guardian with which we become familiar in our own initiation and
which we confirm as the voice of our con
science will become our guardian. The
guardian of our sanctum is, according to the
ritual itself, the most dependable guide and
guardian that a man can ever have, for it
is the real inner self, or what is sometimes
referred to as the conscience.
The term conscience is used in other fields
of thought, in the psychological sense as well
as the popular. We have mistakenly conceived the conscience as merely a function
of ourselves reflecting our morality. The
guardian of ourselvesour conscienceis
more than morality. While moris have been
established rightly by society, the individual
is governed by higher or more important
laws than any created by man.
Moris are substantially those rules and
regulations which man has established for his
own betterment and the betterment of so
ciety. The fact that moral practices and
principies vary widely in various areas of the
earth and in different societies is proof that
moris are not necessarily designed by a
forc higher than man.
Generally, man has a tendency to connect
morality with religin, and in many groups
and societies it has been agreed that moris
become an obligation to our Creator as well
as to ourselves. This may be true to a certain
extent, but even more than in his relation
ship to his Creator or to a Supreme Reing,
moral practices are for the benefit of the
individual in his relationship to society.
To limit the concept of morality to the
function of conscience is to limit conscience
itself. Conscience is mans expression within
himself of his own evolvement. Certain prin
cipies have been laid down by sages and
teachers to direct us toward a better and

Page 29

fuller life. As we evolve and, through transmitted experience as well as our own, fulfill
the growth that should be achieved in this
life, we develop those characteristics which
embody and express those principies.
Conscience, then, is that development with
in man which helps him segregate true vales
from the experiences and knowledge attained
in life. Through conscience we are able to
keep before us the ideis to which we aspire,
and the aims which we hope to achieve. By
conscience we are also reminded of the ob
ligation we have to ourselves, to our fellowmen, and to our Creator.
The inner guardian, then, is this con
science, the voice which we should heed.
However, the development of conscience to
the point where it can serve as a guardian
of our experience and of our lives is a process
that takes time and application.
Dr. H. Spencer Lewis once wrote, It is
easy to quell ones conscience with conveniently invented alibis and excuses. This
is true in all phases of our experience. The
child who takes something he has been forbidden to touch will think of excuses by
which he can forget or by which he can put
aside the injunctions that have forbidden him
to do certain things.
Probably all of us can remember that as
children we had a logical alibi or excuse for
every transgression although neither was
usually satisfactory to our elders, who had
established the rules by which we were supposed to abide.
The same is true in our more mature
years. As responsible adults, we have estab
lished for ourselves certain limitations with
in which to function, certain courses to fol
low. We have, for example, established a
code of behavior which, while leaving us to
a degree independent, will not infringe upon
the rights of others.
We learn from the Rosicrucian teachings
that certain practices are conducive to the
mastership which we seek. These are the
observance of the principies which have been
laid down in our teachings and the continued
use of exercises to help us develop a degree
of Cosmic consciousness.
If we listen to conscience, it will guide us
in being systematic and regular in these observances. If we try to find excuses to put
them aside in order to save time, or simply
because we do not want to tie ourselves down

Page 30

to a routine procedure, then we muffle the

voice of conscience.
Only as we heed the voice of the inner
self and develop the ability to recognize intuition are we able to gain knowledge and
the fulfillment of our desires.
The inner guardian, therefore, is the authority which we assign to conscience. By
obeying, we grow in our reliance upon intuition and give this guardian more authority
authority which we recognize as the infallible source of help and guidance.
To acknowledge an inner guardian is easy.
To develop the voice of that guardian re
quires effort and time. The principies taught
in the Neophyte and early Temple degrees
are designed for the purpose of guiding us
in the development of the intuition, which
in turn will direct us toward mastership.A
Religious and Philosophical Mysticism
Is mysticism of an independent character, or can it as well be identified with other
realms of thought such as religin and phi
losophy? This is the question of a soror
to our Forum.
Mysticism has been defined in various
ways, but pur mysticism requires a belief
in the ability to have an intmate awareness
through self with the Absolute, God, or a
Supreme Intelligence. It is the belief that
man can have a personal consciousness of,
and a unity with, what he conceives to be
the transcendental, supreme power of the
universe. The mystic, of course, is not a
naturalist. He believes that the supreme
power is a Mind or Intelligence.
From this point on begin the variations of
mysticism as expounded by the various sects,
some of which have paradoxes in their views.
There is the theistic concept of mysticism
which looks to a one-ness with a personal
godhead. God is conceived as a definite per
sonality, a specific, exalted being.
It is the object of theistic mysticism to
have the individual acquire a personal
awareness, a merging of his individual con
sciousness with this Supreme Being. In this
sense, God is a father. Man, through his
meditations and the elevation of his con
sciousness, is intimately to know and realize
the presence of this father. The mystic re
quires no intermediary, no priest, to accomplish his end.

THE R O S IC R U C IA N FO RUM

However, there are, for example, the wellknown, historie Christian mystics, the Fathers of the Church. They advocated that
this personal unin with God be attained
through the mdium of the Church. At first
blush, this seems incongruous, for the
Church is an intermediary between the aspirant and his God. However, the Church
is said to become the instrument by which
man prepares himself for unity with the
godhead. The teachings of the Church are
expounded as awakening and cultivating the
spiritual consciousness by which man realizes the divine. In this type of Christian
mysticism it is declared that the mystical
consciousness is not otherwise attainable
through the individuals single effort.
There is also that religious mysticism
which advocates an intmate awareness with
a disembodied, divine intelligence. This,
then, is not theistic. It expounds no imagery
of a personal God. It is believed that there
is a disembodied mind, a prevailing intelli
gence, which has certain emotions which are
similar to those of human beings: compassion, sense of justice, love, etc. It is true
that this, in itself, is also a kind of anthropomorphism. It is the attributing of human
emotions, if not form, to a Divine Mind.
Further, religious mysticism is almost al
ways related to a particular religious sect in
which there are variations of the usual re
ligious rites and imposition of beliefs.
There is also that which we may term a
metaphysical aspect of mysticism. In this,
the individual desires personally to experi
ence the one-ness of reality, the Absolute,
the initial cause of all. He does not think
of this Absolute or reality in terms of a
theistic being, that is, a personal God.
He wants to transcend the diversity of
objectivity and experience the harmony
which he believes underlies the physical
world. He considers himself as a product of
the Great One. He has no consciousness of
that one-ness but he believes man has the
right to attain it. He wants the experience
of unity in the diversity of this world.
In this metaphysical application of mys
ticism, the same psychological realms are
dealt with. The individual attempts to have
realization on a higher level of conscious
ness. By this we mean having ideation, feel
ing, imagery on a level of consciousness that
rises above the state of diversity.

OCTOBER, 1961

He may follow various techniques to accomplish this end. The reasons for the unity
he desires also may not parallel those given
by the religious mystic. The metaphysical
mystic, if we may use this term, may not
expect any soul-salvation to be accomplished
through his one-ness with the Absolute.
He may think that such is not necessary
because his concept of soul may be quite
different from that held by a religious mys
tic. He may desire, instead, a personal peace
that liberates the consciousness from the demands of this life, or, he may find happiness
in the ecstatic stimulation derived from attunement with the One.
All of the living religions have a mystical
element in them. They all suggest in vari
ous ways, or instruct the individual how,
through prayer, meditation, and attunement,
to find refuge directly in a divine embracement. Whenever an individual endeavors to
communicate directly with what he may conceive to be the supematural, he is thus mystically inclined.
In philosophy there is a classification
designated vitalism. In substance, this alludes to the conception that behind, or inherent in the physical universe, there is a
vital forc, an intelligence or consciousness
of a higher order. In other words, this view
opposes pur naturalism or a mechanistic
universe.
There is, it is contended, a teleological
cause, a mind-force directing the develop
ment and the processes of the world. There
is often a mystical conception associated
with this philosophical vitalism, which makes
a kind of syncrasy. The student may believe
that for the full direction of his life, for the
understanding of himself and reality, he
must be intuitively directed. This intuition
he conceives as a direct flow through his
being of the intelligence of this universal,
vital forc.
The vitalist will resort to meditation in
order to become conscious of his intuitive
impressions. In so doing, he believes and
feels himself en rapport with the universe.
We find this type of mysticism expressed in
the writings of the noted French philosopher,
Henri Bergson. He refers to a Vital Impulse
as directing all development in the universe.
This Vital Impulse is not exactly what the
religionist would cali God. It is more

Page 31

comparable to what the Rosicrucians cali

The Cosmic.
There are also mystical pantheists. These,
too, may be more properly placed in the
category of philosophical mysticism rather
than in the religious category. The pantheist believes in a Divine Mind or God, or Su
preme Intelligence permeating all things.
This intelligence is not separated from the
physical universe.
It is not apart from the world, directing
its manifestation from afar. Rather, it is
immanent in all things as the very essence
of their nature. It is not the totality of
things. In other words, no number of attributes, as Spinoza said, can constitute the
whole of the Divine, but all things are of it:
a tree, a grain of sand, a star, a man. They
are all divine in essence, for the divine or
Cosmic Intelligence constitutes their very
order.
The mystical pantheist may advcate the
practice of introverting his consciousness so
as to realize the depths of himself and thus
be brought into harmony with the Cosmic,
for it is within him, as in all else. Rosicru
cians are mystical pantheists, or, we can say,
philosophical mystics. They may have their
personal religious views, as well. However,
such are not part of the teachings of the
Rosicrucian Order.X
Recognizing Cosmic Consciousness
A frater rises to address our Forum. He
asks: How does one distinguish an experi
ence of Cosmic Consciousness from self-delusion?
There are certain ch aracteristics or
qualities associated with Cosmic Conscious
ness which have been related not only by
mystics but by scientists. For example, the
eminent psychologist, William James in his
work entitled Varieties of Religious Experi
ence, has related not his own experiences but
details of reported cases of Cosmic Conscious
ness.
Dr. Richard M. Bucke, prominent physi
cian, in his notable work on the subject, has
likewise delineated those impressions and
ideas which seem to characterize Cosmic
Consciousness. In our Rosicrucian studies,
throughout the degrees, these have likewise

Page 32

been set forth. We will repeat some of these

points at this time.
At the first it must be recognized that such
an experience as Cosmic Consciousness is not
entirely effable, for only certain aspects of
it penetrate through to the conscious mind.
We may use the crude analgy of a dream.
We all awaken at times with the realization
that we have been dreaming extensively.
Either the whole experience is vague or there
are but one or two dominant ideas that have
carried over into the conscious mind. The
experience of Cosmic Consciousness is on an
other plae of consciousness and, therefore,
only certain aspects of it have been consistently recognized. These we shall try to
elucidate.
The first sensations had by the individual
are those of separation, a seeming discarding
of somatic impressions. One feels a weightlessness, as though he were about to rise
physically from his present surroundings.
The usual bodily sensations finally diminish
to a point of nonexistence. In other words,
one is no longer aware of temperature or
pressure of clothing, or those qualities which
ordinarily designate the physical self.
There is also, concomitant with the experi
ence of separation from the physical world,
a sensation of intense excitement. It is sim
ilar to what one who anticipates a thrilling
adventure of some kind experiences. The
respiration may, in some instances, quicken
momentarily, though there is no distress or
any fear. This is followed by a state of ex
treme ecstasy and indescribable happiness.
The individual, no matter what his life has
been, has never previously had such a sen
sation. The ecstasy is associated with what
we may term peace profound. There is, in
other words, a deep and overwhelming love
for everything; and it seems to engulf the in
dividual. It would appear at this stage that
the mystical aspirant is running the gamut
of the higher emotions, that his consciousness
is passing through various emotional stages
in its ascent.
The next stage is one of complete detachment from familiar sensations. The self
exists; that is, there is a realization that one
is but it is shorn of all those determinative
qualities by which we are commonly aware
of ourselves. Psychologically, it is like con
sciousness without sensation. Of course, because consciousness consists of degrees and

THE R O S IC R U C IA N FORUM

kinds of sensations, one cannot normally be

completely free of sensation and yet be con
scious. We now begin to under stand how
difficult it is for one having the experience
of Cosmic Consciousness to relate it in comprehensible terms to another.
Apparently, it is at this point that the ult
mate aspect of Cosmic Consciousness is
attained; namely, the unin with the Abso
lute or a consciousness of the Cosmic. The
self, the individual, becomes an integral part
of the whole. There are no longer any particulars, things, distinctions, or qualities of
any kind. There is just reality, and the
aspirant is in it and of it. Strangely enough,
there is not a complete loss of the self. There
is a kind of dual awareness that you are and
that the Cosmic is, but there is not a sense of
separation from it. It is as though you are
an integral part of the Cosmic but one which
happens to have self-realization. This kind
of consciousness is almost inscrutable to our
ordinary state of objectivity.
The retum from the momentary afflatus,
the contact, brings with it certain other ex
periences. In particular, William James has
referred to the noetic experience. This
means that the individual is conscious of a
transcendent gnosis, a unique exalted kind
of knowledge. It may be a perspicuous insight into some condition of which he was
previously ignorant. Or it may be a very
cogent assembly of his previous knowledge
into a highly effective order. At least, the
individual feels that he is the recipient of a
special knowledge. This produces the psycho
logical accompaniment of self-assurance and
positive action. It amounts to a feeling of
complete transformation of the personality.
This must not be construed as meaning
that the individual has an exaggerated ego
or an abnormal self-importance. The experi
ence of Cosmic Consciousness is, as well,
noted for the humility it induces. The great
emotion of love, to which we have referred
as an element of the contact, is retained in
the subsequent objective state. This, then,
engenders the desire to serve others, to utilize
in behalf of mankind the puissant urge with
which the aspirant is imbued. You might
say that the effect has an emotional carryover just as the scent of fragrant flowers
lingers in a room after they have been re
moved. These emotions reorient one, causing

OCTOBER, 1961

him to think and to act somewhat differently

from before.
Some psychologists have termed the re
ligious experiences of the founders of faiths
the consequence of mental aberration. Some
have said that they were paranoiacs, and
what they conceived as revelations and visitations of sacred persons were, in fact, hallucinations. We cannot but agree that some
of the so-called theopathic experiences were
of that kind. Emotionally unstable persons,
suffering from mental illness, are extremely
susceptible to suggestion, both external and
arising within their own minds. What they
realize within their consciousness is as much
a reality to them as that which they objectively perceive. However, it is erroneous to
confuse such states of mind with Cosmic Con
sciousness. A few points of reference will
make the distinction apparent.
The religious experience often involves the
visual or auditory perception of another per
sonality. The one having the experience may
envision his concept of God, the saints, or
some other holy personage. The experience
is not devoid of determinative qualities as is
Cosmic Consciousness. In the religious ex
perience, for example, temporal elements
may enter and the person may say that it
was high noon or sunrise, or that he was on
a mountain top, and that he heard a voice
or voices from the heavens speaking to him.
He may also describe beautiful fields of flowers in which he found himself walking.
No such description is possible, or are its
elements even realized, in Cosmic Con
sciousness. In fact, it is the very absence of
objective qualities that makes Cosmic Con
sciousness distinct.X
Televisin One-Eyed Monster or
Rainy-Day Friend?
One of our early monographs advises us
not to while away all our leisure time in
unproductive pastimes, or in what has some
times been called the frenzied pursuit of
complete happiness, as typified by the person at vacation time who drives hundreds
of miles at a mad pace on crowded highways,
to a place he doesnt like, to pursue activities
he doesnt enjoy, with people he doesnt really care for. He is endeavoring to convince
himself that he is having fun.
This lesson specifically warns against becoming a TV addict one of those who does

Page 33

nothing in his leisure time but sit in front

of the televisin, letting his brain become
anesthetized by the outpourings of mediocrity which can be found any evening on
almost every channel, interspersed by messages from the purveyors of autos, aspirin,
beer, bras, and all the other things which
make our economy the greatest in the world.
This admonition apparently leads many
members to conclude that AMORC condemns
TV out-of-hand, and that the officers and
staff members never watch it themselves.
Nothing could be further from the truth. The
difference between the thought implied in
the monograph, and the fact that we also
are TV watchers to a fairly large extent,
lies in the difference between selectivity and
pur acceptance of anything providedthe
watching for the sake of watching rather
than for the sake of seeing certain specific
programs.
The truth is that in spite of the vast
amount of drivel being poured over the
channels, there are many fine programs
geared to all age levels. For instance, there
are several good programs, A dventure
School and Ding-Dong School, for chil
dren of pre or early school age. The number
and quality of special events and news coverage shows have been increasing in the past
several years. Many of the pur entertainment programs are excellent, particularly
since the advent of the sixty- and ninetyminute shows. A story, if it has merit, can
be developed best in an hour-long format. It
seems incomplete when confined to shorter
periods.
Sports coverage has been developed to a
fine art. Especially acceptable are series such
as Summer Sport Spectacular and The
Wide World of Sports, which continu the
example set at the 1960 Winter Olympics,
presenting varied events such as the World
Water-Skiing Championship, the Monaco
Grand Prix, the National Open Polo Cham
pionship, and the Le Mans 24-Hour Endurance Road Race.
The argument is often heard that tele
visin is a bad influence on our children, that
they are becoming a nation of addicts to
it, and that they dont read any more. The
apparent softening up of our youth is also
attributed to televisin, which often prevents
children from playing outside where they
would engage in physical activity. Here

Page 34

again, the remedy is selectivity (and limitation), to be exercised in a reasonable manner

by the parent. Educators have found that
when properly supervised or regulated tele
visin is no more a problem than was radio
before it. In fact, they find that frequently
a TV program about an historical event or
person will stimulate interest that will send
youngsters to books to learn more. Tele
visin canand often doesfulfill educational
purposes for the young.
That TV watching usurps time which
should be spent in play is a problem that
must be watched. Daytime viewing on
week ends can prevent needed recreation and
physical exercise. In addition, in most areas
with the exception of an occasional sports
event or special Sunday afternoon feature,
TV on week ends consists of ancient, lowbudget Westerns.
Besides the increased programming by
major networks, there are many maintained
locally, often viewer-sponsored, nonprofit,
educa tional channels, providing educational
and special interest material that may run
the gamut from physics classes, painting in
struction, and other subjects, to courses
counting for college degree credit.
The facts show, then, that with the increase in worth-while programming and spe
cial program sources, TV can be used to
great advantage. Selective viewingpicking
and choosing for quality, not quantityis
the answer. Because you and the TV set
are in the same room and there is some
giveaway show on the air, is no excuse for
passive viewing.W
Attunement and Its Meaning
Our Forum is asked: Just what do we
mean by mystical attunement? Further, are
there any material parallels in the physical
world that will help us to understand it?
In a general way, we may say that at
tunement is the process by which we are
brought into a harm onious relationship
with something. That something can be a
material object, another intelligence, or the
Cosmic. This harmonious relationship of
attunement is a sympathetic oneness be
tween ourselves and the object of attune
ment.
It is perhaps significant that there is an
equivalent between the word at-one-ment

THE R O S IC R U C IA N FORUM

and attunement. Actually, the word atone-ment is a corruption of the word atonement. At-one-ment means being at one
with God, the Cosmic or the Great Universe.
It is to bring us into harmony with the vibrations of the Cosmic.
In any form of attunement we are bringing ourselves into harmony with the vibra
tory nature of a particular thing. It is the
adjustment of the individual rates of vibration of our mental self to the vibrations of
something else.
We have used several terms so far, such
as sympathy, vibrations, and harmony. Be
fore proceeding let us understand these
terms. When anything is vibratory it has
an oscillatory motion; that is, a back and
forth movement. All wave motionswhether
water, sound, or electricare examples of
vibration.
We can all think of examples of the vi
bration of motion. Suppose we take a thin
piece of metal, like a piece of spring steel.
One end of it we put in a vise so that it is
firmly held. Then we pul back the free end
and let it go. It vibrates: It moves back and
forth from the normal vertical position.
There are three general characteristics
about the vibrations of motion. The first is
frequency. It means the number of times of
vibration in a given period. High frequency
is rapid vibration; low frequency is slow vi
bration.
The second characteristic is period. This
means the time it takes for a complete mo
tion, as for example, the number of vibra
tions in a second. The third characteristic
of vibration is amplitude. It refers to the
width of swing of an oscillation. To under
stand this, let us again refer to the analogy
of a piece of spring metal in the vise.
Amplitude means how far the top of this
spring metal will swing from side to side
when we pul it back and let it go. The
number of vibrations of a thing depends
upon how elastic its substance is. Substances
can be sympathetic to each other. By that
we mean they can have the same vibratory
nature.
They produce the same note or the same
number of vibrations. Since they are in
sympathy with each other, or in harmony,
they can affect each other. One can induce
motion, or some effect, in the other. For
example, suppose we have two tuning forks

OCTOBER, 1961

of the same musical note. If we strike one,

the other can be felt or heard to vibrate in
sympathy with it. They are thus attuned
to each other.
Various substances have their musical
note, that is, the particular number to which
they will vibrate. If we strike a certain
piano key, we know that some object in the
room will vibrate in sympathy with it. It
will be in attunement with it. Even the
sound of the voice may cause some relatively
elastic substance to vibrate with it.
The strings for the upper octaves of the
piano keyboard change very little in length
and thickness. In psychic attunement, how
ever, the slightest change in vibration makes
a difference. The frequency, the rate of vi
bration, of th psychic nature of man is
extremely high. Each of us has a note that
represents the physical, material substance
of our bodies. It is the particular rate at
which our organism collectively vibrates.
We do not imply that all things have the
same number of vibrations. Glass tumblers,
drinking glasses that are thin, may have the
same shape, feel, and look alike. If we moisten our hands and rub the palms across the
tops of several of the glasses, we will find
that they emit different notes notwithstanding the similarity of their appearance. So
it is with the differences in the vibratory
nature of man.
Mans thoughts can affect the vibrations
of inanimate things just as they can affect
the minds of other persons. Man can raise
his thoughts to bring them into attunement
with the Cosmic. He can likewise lower his
thoughts so as to make them manifest in
various ways in the physical world.
We must realize that man, figuratively
and literally, stands between the Cosmic on
the one hand and material reality on the
other. Man should at all times seek the
higher Cosmic contact in his attunement because the Cosmic is the far more extensive
and infinite realm.
It lies within the province of man to attune with a place. In doing so he thus
eliminates the so-called conditions of time
and space. In this type of attunement he
does not go to the place in his consciousness,
or does it come to him. Let us use the
analogy of the telescope.
With the naked eye we do not see many
objects that actually exist. When we look

Page 35

through a telescope, however, such objects

become visible. It is not that they have come
closer to us or we to them. It is because our
visin becomes greater so that we can perceive what is already there. So, too, when
attuning with a place, the consciousness becomes greater in sensitivity. It then comes
to realize what previously it could not.
There are three general planes of con
sciousness: the objective and material; the
subconscious or psychic; and finally, the
Cosmic. We can have our consciousness
move from one plae to another. Mans
will, for example, can function solely on the
objective or the psychic plae, but it cannot
function solely on the Cosmic plae until
after transition.
When we attune with the Cosmic, images
will be created in our subconscious mind:
These images may even be carried over into
our objective mind as psychic images. Some
of them may be visual, others auditory,
tactile, or olfactory.
Many individuis, in attuning with the
Cosmic during their period of meditation,
may suddenly experience an intense odor of
fragrant incense. These sense impressions,
however, will be only symbolic of the Cosmic
contact. They do not represent the highest
aspect of Cosmic contact.
Full Cosmic attun em en t is with the
Cosmic essence itself rather than with the
secondary state of images. Pur Cosmic at
tunement does not produce images such as
shapes, sounds, or colors in the consciousness,
but an entirely different kind of momentary
experience. In fact, it is difficult for us to
define it in terms of our sense qualities.
The symbols which we may experience in
attunement may be merely illusions of what
Cosmic attunement is really like. We must
attempt to transcend these illusions, these
images, rather than accept them as final. We
must try to experience the inexplicable Ab
solute.
Exegetical authorities, or Biblical translators, have thought that the word heaven
referred to some remte realm, possibly be
yond the galaxies in the reaches of space.
They failed to relate the word heaven to
the Biblical phrase of the kingdom of the
spirit within. In attempting such attune
ment, we must concntrate upon the sacred
place within ourselves.
(Continued Overleaf)

Page 36

Let us think of the universe withinof

our consciousness pervading, and then mov
ing about in this universe within us. In
doing so, the mind will seem to contact all
places, to be aware of everything. Answers
to perplexing questions may come to us after
such a successful period of attunement.
Finally, through ourselves, we lift ourselves
above and beyond the earth plae for such
attunement. For a better understanding, let
us think of our consciousness as being a
candle light inside a box. The wider the
aperture or the opening in the box, the more
the light spreads out.
The size of the aperture does not cause
the light to diminish, or is the light consumed by pouring from the box. By enlarging the aperture in the box, we make the
light more effective through releasing it. So,
through our attunement we are not consuming or diminishing our consciousness. We
are making it more effective through letting
it extend itself.
Cosmic attunement is not accompanied by
any strange manifestations. Attunement
between two individuis gradually unfolds
by association. Many married people have
the common experience of one saying what
the other had in his mind, or of simultaneously thinking the same thing.
Attunement is usually not very definite
until it has reached the point where it can
be applied in a very clear-cut way. Circumstanoes may at times bring about a temporary attunement between individuis or
groups: We may find ourselves, under cer
tain conditions, very much in attunement
with individuis or a group for a brief time.
If attunement comes to us naturally or
intuitively, we are indeed fortnate and
should make frequent use of it. With most,
Cosmic attunement is a gradual develop
ment, but at times it can bring temporary,
immediate fringe results. Cosmic attunement
means that the inner self, the psychic or
middle conscious plae, is in harmony with
the greater universal self.
There are certain points of procedure
necessary for attunement. It is not necessary
to sit in isolation for hours in strange positions to accomplish it, but self-discipline is
essential. One may use concentration to obtain his objective, but only as a preliminary
step.

THE R O S IC R U C IA N FORUM

Concentration helps bring us to the point

of attunement, and that is all. Eventually,
we acquire that inner attunement without
even the unconscious desire to do so and
without the preliminary effort of concen
tration. In fact, we have all experienced an
involuntary attunement with someone with
whom we are in vibratory sympathy.
In certain emotional conditions, under
stress, we have experienced this involuntary,
sudden attunement. The more we relax, the
more the body becomes normal. Then the
keynote of mental and physical harmony
becomes dominant. At that time our collec
tive vibrations are more easily attuned, either
with the Cosmic or with another.
An important help in attunement is the
drawing of a circle about ourselves, visualizing a point about two feet in front of us.
We mentally visualize the extensin of that
point so that it gradually forms a circle
around us. We never fail to visualize any
one part of it, and eventually the point encircles us and extends completely around us
back to the point where it began.
When this has been accomplished, we
focus our consciousness at the center of the
circle we have mentally created. The next
step is to elimnate the circle, retaining just
the point of consciousness in the center.
As a conscious being at that point, the
consciousness will gradually ascend to the
psychic plae or the subconscious. With this
ascent of the consciousness, we petition to
experience the Cosmic plae momentarily.
At first, we may realize just a vastness of
infinity.
We speak of weightlessness in space travel,
but in this attunement with the Cosmic, if
we are successful, we will experience nothingness. We will exist alone, not by ame
or by any of the ordinary qualities which
we recognize, but rather just as a state of
consciousness.
In attuning with individuis, when you
have eliminated the circle, allow your con
sciousness to expand. It will gradually
reach out and contact the consciousness of
those attuned with youlike ripples caused
on the surface of a pond by a pebbles be
ing dropped into it.
As the ripples travel outward on the surface of the water, they cause all objects that
they touch, that are flexible and can oscillate, to vibrate in attunement with the

OCTOBER, 1961

pebble. In that way also your expanding

consciousness brings the minds of others into
attunement with you. In Cosmic attune
ment, you stop realizing yourself as localized: You are no longer part of the world;
the world is in you. The experience is an
example of the unity of the microcosm, the
smaller universe, with the macrocosm, the
greater universe, or the Cosmic.
The benefits of Cosmic attunement are
numerous. Principally, we are made more
tolerant after such attunement. Biases and
prejudices are stripped from us because we
have gained a Cosmic insight and understanding. We have a different understanding
of what is called evil in reference to valu:
We know that human vales alone deter
mine what man terms good or evil.
A particular help in Cosmic attunement is
the reserve of energy built up within us to
meet a stress. After Cosmic attunement we
may feel quite normal with no distinguishing qualities. However, under stress, such
as a health condition, we have this reserve
built up through attunement and our regeneration seems astounding to others.
Persons may say, He seems to have some
unusual vitality. The closer our mental at
tunement with the Cosmic, the more the
Divine Consciousness enters our system and
constitutes a reserve of energy, vitalizing
our whole being. Furthermore, Cosmic at
tunement inspires noble ideas because in the
attunement we are in contact with a lofty
stimulation and power. This acts upon our
higher emotions and intuition from which
flow new and worthy ideas.X
The Mystic and Prejudice
A soror rises to address our Forum. She
says, What is the attitude of the mystic toward prejudice?
Let us first consider the nature of preju
dice. We can say that prejudice is an intolerant attitude toward some idea or thing. A
distinction must be made between a prejudice
and a preference. One may prefer one thing
as against another. He does not personally
display any hostility toward that which he
does not prefer. In the case of preference,
usually one can specifically designate the
reasons which govern his choice. In other
words, there is a rational justification for the
selection he has made.

Pqge 37

In the case of a prejudice, it is not often

accompanied by a rational explanation for
the dislike or hostility. In fact, the reason
for the prejudice is very often not founded
on the merits of that which is rejected.
There is, rather some psychological subliminal, or unexpressed, reason for the prejudice.
It is this that shows the intolerance of prej
udice.
Let us use an analogy. A man states that
under no condition will he patronize a certain shop. He declares that he wants no
relation with the place or its commodities.
An impartial person wuld, in visiting the
particular shop, find that the merchandise
was of good quality and the Service the same
as rendered elsewhere. What, then, is the
ground for the prejudice? Further inquiry
might eventually elicit the fact that the prej
udice was founded on an unexpressed dislike
for the race of the proprietor.
In nearly all instances of prejudice, the
specific reasons are rarely given, because
they are not based on logical grounds but are
mostly emotional. Since the objections are
without real merit, this indicates the element
of intolerance that enters into prejudice. A
person may oppose something in good faith
and be mistaken. This is not a prejudice.
The opposition in such instance usually tries
to support itself in some evidential way.
Another example of prejudice is to refuse
to vote for a candidate because he is of a
certain political party. If the individual cannot explain his opposition to the party, it is
wholly because of intolerance that constitutes
prejudice.
Some prejudices may have a subconscious
origin. Some element of a condition or thing
repels, offending one subconsciously. He resents it. It arouses within him emotions of
hostility. Rationally, he cannot offer any
explanation for his feeling. Objectively, he
cannot support an attitude which to others is
an obvious prejudice. If the feeling could be
analyzed, the grounds for opposition might
be comprehended by others and would not
then seem to be intolerance. In fact, if sub
conscious resentments could be brought to
the surface and explored fully, many such
prejudices might be removed. It is perhaps
right to say that most prejudices have their
origin in the subliminal urges and feelings
that are inexplicable to us. To others, who

Page 38

do not share the same feelings, they appear

as glaring prejudices.
Religious prejudice is perhaps the most
common. It is a resentment of that which is
contra to what one believes to be inherently
perfect. Ones own faith is cherished. It is
thought to be divinely right, else it would
not have been selected. It is instinctive to
look with disfavor upon that which rivals
what he accepts as the good. Prejudice
springs principally from what may be termed
the negative emotions, such as jealousy,
hatred, and avarice. Our lower nature resents that which seems in any way superior
to what we are or to what we have. Again,
this is a further example of intolerance.
It must, therefore, be apparent that the
real mystical aspirant cannot harbor a prej
udice. He must practice self-discipline to
control the lower emotions which engender
prejudice. The mystic, of course, will have
his preferences, based upon observation and
the conclusions of his meditations and reason. These will impel him to choose and not
give way to feelings of resentment which
bring forth intolerance and prejudice.
Everyone who displays a prejudice knows
that it is such, even though he does not admit it. He knows that it is motivated emotionally rather than rationally.X
Is Charity Ever Unwarranted?
A frater asks our Forum: Is there some
measure or rule which governs charity?
When does one know whether he has given
enough? Also, does one deprive another of
his means of development by giving a donation? Is charity unwarranted when one does
not do all he can to help himself?
One must consider the basis of charity
that which arouses his charitable spirit. It
is emotional sympathy for what appears to
be the misfortune of another and that individ
ual^ temporary inability to help himself.
Consequently, one who is faced with a misfortune but gives evidence of being able to
carry on by his own initiative should not be
the recipient of charity. Actually, charity
should be reserved for those whose resources
and means of self-support are at the time
exhausted.
We may use the analogy of one who is
unemployed and during such unemployment
becomes incapacitated and is unable to ob-

THE R O S IC R U C IA N FORUM

tain proper food or medical care. Such a

condition would warrant charity. When one,
however, feels no disposition to rectify his
own affairsin other words, to help himself
when such is possibleand gives indication
he intends to depend on charity, he is neither
morally or ethically worthy of assistance.
He should be permitted to suffer the condi
tion which will most likely become a stimulus for his helping himself.
As to how much charity is to be given
where the conditions are worthy, an effort
should be made to give enough to immediately relieve the burden under which the re
cipient labors. If it is food that is needed,
give enough, in money or material, for
immediate relief. The next act is to find
ways and means for public charity to assist
the individual. Continual personal help of
an individual may cause him to become
psychologically dependent upon one. It could
corrupt his moral sen se.
One does not have to give as charity that
which would jeopardize his own economic
security. Giving of ones resources to the
point where he also becomes indigent is poor
judgment. It makes the giver a charity case
himself. Further, one should try to distribute
to as many cases as possible rather than to
one exclusively.
Before making contributions to charity organizations or united charity drives, an investigation should be made of them. The
literature that some such groups circuate is
misrepresentative. Often a charity for which
they solicit receives little of the funds collected. The persons who go about in a community from house to house to solicit funds
usually do so voluntarily. They receive no
compensation but in the spirit of service give
of their time. However, often those who
organize certain charities and promote them
in a community, gaining the aid and good
will of volunteers, receive enormous salaries.
It is granted that the administrator of a
charity, giving his whole time to the venture,
should be paid a salary. But should he re
ceive a salary of from fifteen to twenty-five
thousand dollars a year? Should he not be
as willing to sacrifice in salary, at least, as do
the volunteers and those who dnate to the
charity?
Also, some of these united charities list
as recipients a number of religious functions,
many of them in the same faith. These re-

OCTOBER, 1961

ligious groups are supported by their own

adherents, and there is no reason why the
public at large should support them also.
They actually constitute a religious charity
acting under the guise of a general public
charity.
There are, in addition, groups that are
organized commercially for promoting charities for churches, hospitals, and similar humanitarian enterprises. They have a high
pressure type of literature and advertising,
used to obtain public support. These commercial groups charge the institution for
which they are collecting funds a high
commission rate. The donating public, of
course, is usually not aware of this. Subsequent investigation has often revealed that
by far the greater amount of the money collected has gone into the coffers of such
promotional organizations. The charity receives the smaller portionthe very much
smaller portion. Such a type of charity
should not be supported.
It must be realized that all charity is not
a matter of financial help. At times sym
pathy, a word of advice, consolation, help
in the way of some Service, is far more
beneficial. For example, if one has been unemployed for some time and, consequently,
is economically dependent, which of the following would help the individual most: to
give a contribution of a few dollars or to
assist him in getting a job whereby he may
become independent and take care of him
self? Those who have no funds to dnate can
perform many humanitarian acts which are
certainly charitable in nature.
For further analogy, to one confined at
home with the care of a sick person or invalid, and who cannot afford a nurse or
attendant for relief, it would be a wonderful
thing to be relieved for a few hours by someone willing to remain in her home, allowing
her to go elsewhere to revitalize herself by a
change of environment.
Again, suppose there are small boys whose
only playground is the city streets. Never
do they get to wander in the woods along
some grassy trail, or climb a hill to look at
beautiful pastoral lands stretching before
them, or see the sun set in splendor beyond
the sea. If one has a car, or can take them
by bus on a Saturday or Sunday to the country or beach for an outing, it would be more
charitable than to give them some money to

Page 39

spend because even with money they would

not know how to obtain the experience which
could be given them by an outing.
Taking boys and girls to a place of beauty,
a magnificent museum, a concert hall, or
through an architecturally beautiful building, develops their esthetic sense. It reveis
to them that which is beautiful and inspires
them to emulate such beauty in their lives
in the future. This, too, is charity.
Giving contributions to worthy cultural
causes is necessary and a true charity. Re
search organizations which are striving to
eliminate a killer disease should be helped.
Giving to museums so that they may present
for public examination the works of the
worlds master artists, or the handicrafts of
ancient peoples, contributes to the cultural
and psychic advancement of man.
Fratres and sorores who give to the
AMORC in donations and legacies are really
doing a splendid charity. In this day and
age, the AMORC, like many nonprofit cul
tural organizations, needs such extra help to
maintain its activities. For example, dues
alone are not sufficient to meet the expenses
of the AMORCs sending free books to public
libraries and penal institutions throughout
the world and maintaining the Rosicrucian
Museum and Planetarium, which win for
the AMORC a place of recognition and esteem, not only in the community but in the
nation and the world.
Mystically, one is not charitable in his
contribution unless what he gives hurts a
little. In other words, it must be missed. It
must be something of a sacrifice. If given
without this, it is not true charity.X
Success with Exercises
A question asked at the Pacific Northwest
Rally concerning the exercises and experiments contained in the Rosicrucian teachings
presented a point of view which every mem
ber must consider from time to time. The
question was: In almost all the Rosicrucian
exercises, we are told what to expect. Why
are we told the anticipated result of an experiment? Would the result be the same if
we were not told?
The answer to this question lies in an un
derstanding of the purpose and function of
exercises and experiments; and also in the
clarification of a very common misunderstanding regarding the difference between

Page 40

exercises, experiments, and instructions having to do with physical or material objects

and those relating to psychological or psychic
conditions.
There is a tendency on the part of almost
every beginning Rosicrucian student to fall
into the misunderstandingbased on a wrong
premisethat psych ological or psychic
matters must be handled differently from
those in the physical or material world.
It is difficult to grasp the concept that the
ultmate, or we might say fundamental, laws
of the universethe Cosmic lawsdo not distinguish between what man classifies as
physical and as nonphysical.
As we describe them in the Rosicrucian
teachings, the Cosmic laws function in accordance with principies set forth by the
Creative energy of the universe. These laws
will continu to function as long as this First
Cause so wills them to function. This explana
tion may sound somewhat anthropomorphic,
but the wording best describes the concept I
am trying to convey.
To use an example: If you buy a household appliance, an automobile, or any mechanical apparatus, there will be instructions
regarding its use. You will read the instruc
tions and find explained the purpose of
certain manipulations described. This will
equip you not only with the information and
method necessary for operating the particular
instrument or appliance, but also with the
knowledge of what to expect.
When you depress the accelerator pedal
of an automobile, the speed of the automobile
will be increased. You should know what to
expect before your foot puts weight on the
accelerator pedal.
Whether you do or do not know will not
modify in any way the operation of the law,
but you will certainly be better prepared to
operate or drive an automobile if you know
in advance that depression of the accelerator
pedal will make the machine go faster.
The principie of instruction, in other
words, is to prepare the individual to operate
the machinery or apparatus with which he
is immediately concemed. To gain proficiency in any skill, the fundamental prin
cipies are knowledge and practice. Knowl
edge of the operation of the apparatus, or of
the tools with which we are going to work, is
essential to bring about what we wish to
accomplish.

THE R O S IC R U C IA N FORUM

At the same time, only practice can pro

duce the skill for mximum results. A man
ual of operations might tell us how to use a
paint brush, but only skill and the application of that knowledge can make us capable
of producing a work of art.
Knowledge and exercise combine to pro
duce a technique, and that technique is
modified to comply with certain individual
characteristics within ourselves. The work
of each artist is unique to the extent that it
expresses a technique which is individually
that of the artist.
The principie or the purpose of the exer
cise is not concealed when we are given
instructions. Whether the exercise is simply
one of learning how to depress the acceler
ator pedal on an automobile, the proper
key on a typewriter, or of acquiring the
proper method of holding a paint brush, we
are told what to do and what to expect from
our efforts.
In the nonphysical field, the same prin
cipies apply. We do not learn a physical
proposition by one method and a psychic
proposition by another. We do not gain proficiency in handling a complicated apparatus
in the physical world by one method and in
directing our thoughts through concentration
by another.
Knowledge and practice are still the two
keys by which an individual technique in
any of these fields is gained. Applying our
selves specifically to the. Rosicrucian teach
ings, the exercises and experiments for the
development of psychic knowledge, achievement, and eventual mastership, are not different from the artist or craftsmans practicing
certain exercises to acquire particular techniques.
Apparently, the question in the mind of
the individual who asked it was whether
there is a psychological implication in an
exercises having to do with the mental and
psychic self that does not exist so prominently when we deal with a physical object.
I believe that this individual might have
suspected that he was deluding himself by
suggestions as to the results of an exercise.
There is probably some truth in this, but
here we must take into consideration the fact
that the psychological effect of any activity
does not restrict itself purely to a nonmaterial field.

OCTOBER, 1961

The simplest illustration I can think of to

prove this point is our awareness of errors
of perception. Almost everyone has experienced the various optical illusions given in
elementary textbooks on psychology. The
most common one is that of our perception
of parallel lines.
If we look at parallel lines, they do not
look parallel if we see them extended far
enough: Straight railroad tracks seem to
come together in the distance. If without
previous experience or knowledge we were
told that parallel lines never meet; and then
to prove that they never do, we were directed
to look at railroad tracks disappearing into
the distance and apparently coming together,
we might doubt the instructions because our
visual experience would not confirm what
we had been told.
To repeat this principie in simple terms:
A person without prior knowledge or experi
ence is told that parallel lines never meet. He
is then shown two parallel lines which extending a mile or two beyond his visin
appear to meet. He may ask, Do they meet
because I actually see them meeting, or was
I deluded by the information given in the
first place concerning their not meeting?
The fact is that whether or not the individual
is deluded, whether or not he believes par
allel lines ever meet, we know that in the
physical world and in the area of physical
perceptions, parallel lines remain the same
distance from each other.
Insofar as the exercises in our teachings
are concerned, the same principie applies.
There are certain ends to be achieved in each
experiment or exercise, and the cumulative
effect of the exercises produces a definite end.
We are told that we can anticipate certain
results when we perform a certain exercise,
just as we are told in advance that parallel
lines never meet. If our actual performance
of the exercise does not bear out the informa
tion given in advance, we will know that we
or the exercise was in error.
Certainly, we have to accept basic tenets
given us until we can prove them otherwise.
Logical knowledge is usually accepted until
proved wrong. We accept the statement of
a mathematician that parallel lines do not
meet; so we should accept the fact of a Rosicrucian exercise while we practice it and
gain proficiency.

Page 41

In exercises for acquiring a technique,

whether in the sciences, the arts, or the field
of the psychic, the purpose of each individual
exercise is overshadowed by the over-all pur
pose. Leaming to hold a paint brush, even
if done perfectly, does not make one an artist.
Obtaining a desired result in an exercise
given in the lower degrees of the Rosicrucian
teachings does not make one a master. It is,
nevertheless, one step toward mastership,
just as the proper holding of a brush is one
step toward artistic achievement.
The simple exercises are fundamental to
whatever we hope to achieve by study of the
Rosicrucian teachings; therefore, the success
of each exercise can be judged to a degree by
comparison with the anticipated results. As
we increase our efficiency and better our
technique, the success will become more
apparent.
I had the experience of seemingly not being able to obtain the results that I wished
with an early exercise in the Rosicrucian
teachingsI believe one given in the first
Neophyte degree. In fact, it was not until
twenty years after I became a member of the
Order that the results became perfect. If I
had practiced more diligently, possibly I
would have cut down on this time.
However, another factor should also have
consideration: When I lost concern for perfection, success in the exercise was attained.
It might not seem good to advise anyone
simply to stop trying to attain perfection; in
fact, such advice may seem contradictory to
remarks I have already made. On the other
hand, particularly insofar as any activity of
the mind is concerned, we can sometimes
overburden it with extraneous matters to the
point of interfering with the eventual outcome of what we are doing.
When we are more concerned with the
outcome of an exercise than with the ac
quiring of a technique, the result overshadows the eventual goal toward which we are
directing our effort and purpose. Master
ship of self, of our relation to environment,
and of eventual realization of the highest
purposes of the Cosmic are some of the reasons why we study in a field devoted to
mystical and psychic philosophy. We should
not, therefore, let what we judge to be lack
of success in one exercise overshadow the ul
tmate success which we hope to achieve.A

Pqge 42

Selective Service and Monograph Study

This problem has been important since the
pre-World War II advent of Selective Serv
ice. It became most acute during the war
and the Korean conflict; but with todays increased draft calis, the situation is being
encountered again frequently. It is usually
stated in the following manner: I am being
called for two years Army Service next
month. I dont want to give up my studies,
but I dont know if I will have time to keep
them upat least during Basic Training.
Upon induction, the current schedule calis
for a two-week period of indoctrination and
Processingsometimes a little lessfollowed
by a sixteen-week basic training period split
into two eight-week phases. All soldiers
whether RA, RFA (six-month active duty
personnel from the National Guard or Army
Reserve), or Selective Service draftees
go through the initial eight weeks of Infantry Basic. Here they are taught the
rudiments of being soldiers. They may or
may not complete the full sixteen weeks.
Those who will remain in the infantry stay
for the second eight weeks, called Advanced
Infantry Basic; while others go to specialist
schools, such as clerk-typist, mechanic
(wheel or track), cooks and bakers, etc., or
to branch schools such as artillery or armor.
A few may go to Officer Candidate School
to artillery, if they have the mathematical
background and prefer specialist work; or to
infantry, if they are more interested in the
leadership aspect of military life.
In any event, this would seem to be a very
crowded programand it is. There was a
time when the Department of Instruction
recommended that a man or woman going
into the Service request a monograph hold
for the period of basic training. Sometimes,
in individual cases, they still do so. The
Marine Corps Boot Camp, for instance, allows little personal time, and it is often impossible for the Marine boot to do any
prvate study. The Air Forc and the Navy,
on the other hand, probably allow a little
more personal time than does the Army.
The Army, then, seems to give us an average
to use as a basis for judgment.
We now know, however, that even during
basic training there is a certain amount of
leisure time. The individual who is so in-

THE R O S IC R U C IA N FORUM

clined can find time for monograph study.

In fact, this is a period when any tie with
ones pre-induction life will be of great help
in making an adjustment to Service life. The
monographs serve that purpose well. In addition, they allow the individual to continu
his inner development and search for truth,
although under conditions that might generally be considered adverse. This is a time,
in short, when the studies and the application of the principies can be used to their
greatest advantage.
Privacy, of course, will be a definite
stumbling block. While there will be time
to study the lessons, there undoubtedly will
be a definite lack of privacy for experiment
and ritual. This should not, however, lead
the member in Service to contmplate giving
up his or her membership. We fully under
stand the problems and suggest that they
merely do the very best they can under the
circumstances. Certainly, such a member
should not despair over his inability to perform all experiments and rituals on schedule,
or even with any regularity. Whenever a
member in the Service tells us of his plight
with regard to time or privacy, we are reminded of the member who two or three
years ago apologized for being two lessons
behind schedule. His address indicated that
he was an Officer Candidate at the Infantry
School OCS. This writer knows from ex
perience that this is one of the most timeand-privacy-consuming courses to be taken
and marvels at that members ability to
maintain his studies so well as to be only
two lesso behind. We are likewise reminded of one of our members who is currently
enrolled at the Naval Academy, a school not
noted for the leisure or privacy afforded its
students. These examples show what a dedicated member can accomplish.
Our conclusin then, is that Service life
is quite restrictive insofar as privacyand
to some extent timeis concemed. Nevertheless, it is possible for one to maintain his
membership in the Order while in the Serv
ice. In fact, it is to his or her advantage to
do so. Times of personal hardship, adversity,
or change of experience and living condi
tions, are periods when the teachings should
be put to test and utilized to their best ad
vantagenot put aside or relinquished in
favor of the path of least resistance.W

OCTOBER, 1961

Belief and Delusion

There is considerable misunderstanding
regarding the basis upon which individuis
reach opinions. Opinions, varying with the
individuis expressing them and the concepts
accepted as belief, are expressed on all subjects. Most of such beliefs are accepted more
or less arbitrarily because of the many circumstances that make it impossible to define
the causes that produce them in the mind of
the individual.
All of us have what we might cali our pet
beliefsideas which we accept without reservation and usually without analysis. Many
of these, we do not wish to arge about: We
have beliefs that we do not wish to have
proved wrong even though there may be
some general doubt as to their validity.
That each has a right to any belief he
choosesas long as its practice does not interfere with the freedom of other individuis to
arrive at their beliefsis an acknowledged
right which is one of the factors of human
liberty and which we should preserve.
In societies where individuis are not permitted to have their own beliefs, we find the
foundation or groundwork for tryanny and
dictatorship. Where governments or leaders
of society determine the beliefs of individ
uis, usually there is not the proportionate
progress and the feeling of human freedom,
enlightenment, and growth found in societies
where each individual is free to formlate
his own beliefs.
In speaking of belief here, I am not restricting it to any category, that is, to belief
related only to intangible ideas and concepts.
This is particularly true in the field of re
ligin, politics, philosophy, psychology, and
those disciplines which have only to do with
the intangible or nonphysical world. There
are, of course, more beliefs prevalent in regard to religin and politics than exist, for
example, in reference to the perception and
nature of matter.
Where a belief can be dealt with in terms
of physical measurements and objects, there
is a general consensus that our perceptive
abilities will be the determining factor between truth and error. For example, few
people would question that a square is a
rectangle with four equal sides.
If I believe that a square does not have
four equal sides, or that it has some factor

Page 43

other than that, then I am merely express

ing an opinion which is easily contradicted
in terms of physical perception. Outside this
world of physical perception, where we must
depend upon our experience, background,
emotions, and our own conclusions, what I
believe may be subject to discussion, and
there is no reason to believe that my beliefs
have any more foundation in fact than yours
or any one elses.
In other words, where we cannot bring to
bear a physical substance or measurement to
qualify or define validity or falsity, we have
a right to arrive at our own beliefs. Nevertheless, in the consciousness of the individual
who creates and maintains certain beliefs,
as it were, there are fundamental standards
that can be used as measurements. There
are, as far as the nonphenomenal world is
concemed, few standards by which these be
liefs can be judged; but, generally, belief is
considered to be a faith , a degree of confidence and trust in certain ideas that have
served us in the past.
If a belief has proved worth while; if, insofar as our relationship to it and the rest of
our environment is concerned, it has seemed
to be the truth; then we are justified in accepting the pragmatic view that a useful
belief is to a degree, at least, a correct or
truthful one. The general theory of pragmatism tells us that that which is useful to
usand does not necessarily interfere with
anothers search for truth or validityis in
itself a degree of truth.
If I believe that vales exist outside the
physical world, and if my experience and
lifes philosophy built on that belief have resulted in a degree of satisfaction; then it is
my right to hold to it and pragmatically be
lieve that it is in substance at least a portion
of truth.
On the other hand, blind faith, confidence,
or trust in an idea not necessarily a part of
my experience, merely because someone else
has considered it the truth, or because social
and economic pressure have made it convenient to believe it to be the truth, may
occasion an element of doubt every time that
belief comes to consciousness, even though I
may more or less support it and act in a manner in conformity with it.
In contrast to belief, or as a supplement to
it, is knowledge. Where the line is drawn
between belief and knowledge again depends

Pqge 44

upon the subject matter with which we are

dealing. If we tum to the physical world and
the illustration of a square as a rectangle
with four equal sides; then we accept as proof
of our belief that the apparent fact can be
confirmed by the physical senses: The physi
cal world is judged by our physical capacity
to judge.
The physical senseswith which we percieve the material environment of which we
are a partare in a sense attuned to that
physical world, and our judgment is based
upon our experience in dealing with it. But
when we decide what is knowledge in a field
where there is no physical standard by which
to measure, we enter an area that can be
greatly influenced by opinions and conclusions drawn without due analysis and consideration.
To diverge from this idea, and discuss
what is knowledge, we reach a more complicated field than when discussing belief.
In philosophy the attention of many has been
given to epistemology, or the study of the
validity of knowledge.
As Rosicrucians, we believe that knowledge
and belief to the degree we accept it are related to our realization of any condition or
situation. Realization is the result of our
awareness of a situation, condition, or object.
When I say that I believe a square is a
rectangle with four equal sides or I have
positive knowledge that a square is this kind
of rectangle, I am confirming my realization
in experiences of various kinds. I have, at
different periods of life, dealt with such a
figure, and I have leamed to relate that
terminology to that particular configuration
of lines. I accept it as fact because I realize
it to be what I may have previously believed
it was.
The difference, then, between belief and
knowledge in actual practice is the difference
between belief and realization, but at the same
time, realization tempered by judgment.
Man has been given not only perceptive abilities by which he can perceive the physical
world, but also reasoning abilities and emo
tions to make him conscious of feeling in
relation to conditions outside the physical
world.
With this ability to perceive and to come
to a realization satisfying to him in terms of
experience, man usually considers knowledge
to be that which he has accepted as a reality

THE R O S IC R U C IA N FO RUM

in terms of his realization. There are realizations, though, that we accept secondhand.
For example, none of us has personally examined the moon, but we accept as knowl
edge the experience of those who are better
qualified to judge its composition.
We realize the moon to be a body composed of physical substance, located at a
point in the solar system in relation to other
bodies about it. In that sense we accept this
fact as knowledge, as our realization, although in the physical sense of the word per
ception, we have not personally perceived it
or had the perceptive experience of dealing
with it as we would an object on a table
before us.
Judgment is the composite experience of
the individual and the composite accumulation of realizations enabling man to exercise
his Creative mind, not only in determining
a valid judgment but also in assembling the
results of previous experience and contemplation in a productive way. It causes him
to temper his beliefs to make them conform
within reason to other realizations.

This does not mean that mans judgment

cannot err, but at least it is a guiding power
that keeps him from being under the domination of false beliefs or from developing delusions.
There used to be a tradition or a myth
that a pot of gold could be found at the foot
of the rainbow. A child told this might ac
cept it as a fact. Putting his trust, faith, and
confidence in the individual who gave him
the information, he would believe that the
pot of gold really existed.
As he grew in knowledge and experience,
and in the process of accumulating the re
sults of his own realizations, this belief would
gradually fade. Judgment of both phenomena and mental realization would lead him
to the conclusin that such a belief was false
even though he was incapable of reaching
the so-called end of the rainbow and proving
for himself that the pot of gold was not there.
If on the other hand, regardless of the
experience that was his in life, or the knowl
edge accumulated from others, and the judg
ment that carne from a reasonably adjusted
living, a person continued to believein spite
of all the evidence to the contrarythat a
pot of gold did exist at the end of the rain
bow; that continued belief would be classified
as a delusion. A delusion, then, is a false

OCTOBER, 1961

belief, retained as a fixed misconception, and

the individual retaining it is a victim of selfdeception.
There are many individuis today who
without necessarily believing in a pot of gold
at the end of the rainbow are nevertheless
victims of delusions. Some delusions are
small; some are important. Whole lives are
affected and made unhappy because of delu
sions to which men cling in spite of evidence
that contradicts them, and in spite of their
own good judgment.
The individual who clings to a delusion
to the extent that it influences his entire life
is one whose mental adjustment is incomplete. Just as it is true that a child may
believe, in terms of his own experience, men
tal ability, and realization, that a pot of gold
exists at the end of the rainbow; so it is
equally true that an adult should not continu
to maintain such a belief in spite of his ex
perience, realization, and evidence to the
contrary.
We might say that an adult with reasonable experience and training who still persists in his pot-of-gold belief is an immature
individual and not well adjusted. He has
not met the challenge of growth; has not matured mentally, and is unable to discard the
fantasies in which he would like to believe.
He is not yet fully aware of the realization
of the environment in which he must live.
How are we to decide between our pet
ideaswhich is bona fide knowledge and
which delusion? Actually, it is difficult for
a mature person to change his viewpoint,
regardless of what it is. If I am deluded into
believing that the foot of the rainbow holds
a pot of gold; then no amount of argument
is going to change my opinion. Even if it
were possible physically to go there, my opin
ion might still remain the same.
In sorting out the realizations that constitute his experience, an individual has to
leam that his own evolution toward a more
perfect being is partly accomplished by his
ability to think rationally. There is no law,
with the exception of his intuition, that man
can make use of to prove where the line of
demarcation between fact and delusion lies.
But man can grow in his understanding of
what is useful to him, and find in its application the necessary confirmation. It is quite
probable that an ideal which holds truth for
one individual can often be applied by others

Page 45

provided they are tolerant, open-minded, and

attempt to use the information presented.
There are, of course, individuis always in
advance of the crowd whose ideas appear to
be delusions because they go beyond the un
derstanding of the average. However, time
will correct such conditions. What we need
to think of now is that all belief and knowl
edge must be well tried in the field of experi
ence, that our realizations and what we
consider reality cannot be whims or snap
judgments. We often hate to give up a be
lief because we prefer to believe in a phenomenon or idea; but if we are to evolve our
potentialities to the full and to the point
where we can gain the ability intuitively to
make our decisions final, we must temper
our beliefs with judgment and give them
time to prove their validity.A
Should Rosicrucians Use Stimulants?
A frater states that he was shocked when
in one of the degrees he read instructions for
a particular exercise requiring the member
to abstain from alcohol, tobacco, caffeine
drinks, etc., for a brief interina. He was
shocked, he states, to know that Rosicrucians
indulge in stimulants.
There are many things in our diet which
we are not ordinarily aware of as stimulants
to some degree; these even include such
condiments as mustard, catsup, and various
spiced sauces. These stimulants excite the
appetite, and to an extent make food and
drink more palatable. The question is: Are
they wrong mystically?
There are some who would say that it is
necessary to abstain from all stimulants for
mystical advancem ent. The Rosicrucian
teachings make no explicit demands of that
kind. It is true that during certain particular
exercises in which the member participates,
it is suggested that a bland diet be followed
for a brief time. The Rosicrucian Order has
never insisted, however, that its members refrain from smoking or partaking of an occasional glass of wine or other alcoholic
beverage. It is significant that even during
Egyptian and Babylonian times wine was
used in sacred ceremonies. It was once held
that the stimulus of the beverage was a vital
forc that quickened the latent powers of the
supplicant. It was believed that the energy
of the sun was imparted to the grape, and

Page 46

that this energy was released through fermentation and conferred, in turn, upon those
who imbibed the wine.
Rosicrucians have never advocated any
form of fanatical abstinence. They are not
ascetics, practicing self-mortification or the
abnegation of the appetites. The teachings
of the Order, throughout the degrees, have
always urged reasonable temperance, not
denial. The premise of this doctrine is to do
nothing that will cause ill health. Medically,
it has been shown that reasonable indulgence
in stimulants will not harm a normal person.
The psychic self is not inhibited in the least
when the health is not endangered.
The Rosicrucian teachings take the position that we can neither eat or drink our
way into a state of higher consciousness.
What we partake of in food or drink, or what
we refuse if it does not obstruct the normal
functioning and the harmony of our bodies
will not raise or lower the consciousness
of self or of the Cosmic. The position is fur
ther taken by the Rosicrucian Order that the
body is a vehicle for the soul-personality. It
is like a vessel, or container, in which certain
exalted functions and phenomena occur. As
long as the vessel is kept in good working
order, it fulfills its purpose. Beyond this,
nothing that one can do to the vessel will
alter the function of the soul-personality.
If the opposite of this were true, then every
physical culturist, every top athlete, every
Champion weight-lifter would be a superb
mystic by the fact of his supreme physical
condition. Of course, we know this is not
true. History has shown that some of the
mystics, though in good health, have actually
been quite frail in body. The mystical con
sciousness will be found in all types of bodies,
including those who indulge in all sorts of
dietas long as the body is not adversely
affected.
It is true that in some of our higher de
grees we do advcate a special diet for perhaps a week or two. This is a matter of
experimentation while the member undertakes some p a rtic u la r mystical exercise.
There are perhaps several thousand Rosicru
cians throughout the world who, from their
own personal point of view, do not choose to
smoke or partake of any stimulants. There
are others who are vegetarians. However,
there are also many more thousands who do
not subscribe to such abstinence. We know

THE R O S IC R U C IA N FORUM

that in either their understanding or application of the Rosicrucian teachings it is impossible to tell any difference between these
groups.
If a personal statement be permitted, I do
not smoke. I abstain from smoking, not because of any mystical edict or requirement,
but merely because I do not prefer it, just
as I might not prefer something else. One
must also recall that Jess supposedly drank
wine, not just ceremonially but as a drink
with his meisa rather common practice of
the times. As long as we maintain a golden
mean, that is, as long as we avoid excesses,
stimulants offer no obstacle to the attainment
of a higher consciousness.X
Selection of the Soul
A frater rises to ask our Forum the following: Is the soul-personality of an unborn
infant selected at the moment of conception
or at the moment of birth? Also, does the
mother have any reasonable influence in this
respect?
Mystical tradition and the doctrines expounded by the Rosicrucian Order, AMORC,
as well, declare that the soul forc or the
universal consciousness which conveys that
which we cali soul, enters with the first
breath that the child takes. The child then
becomes a separate living organism with
soul. Prior to that time while in the womb,
the child is part of the mothers organism,
vitalized by the mother and directly under
the influence of the mothers soul-personality,
as are any of her organs. The Rosicrucian
teachings and ancient mystical traditions say
that the life forc and soul consciousness are
conveyed by the air we breathe and depart
simultaneously with the last breath.
The term, selection of the soul, is an erroneous one. Divine selection would imply
a theistic or personal god shuffling souls about,
as one would some commodity stamped with
identifying marks. Such an idea is so anthropomorphic and primitive that it cannot be
entertained by real students of mysticism.
Further, mortals cannot desgnate the soulpersonality that their unborn child can
possess. The matter is not quite so arbitrary
as that.
The more nearly appropriate term to be
used, and consistent with mystical teachings,
is soul attraction. The attraction, accord-

OCTOBER, 1961

ing to ancient writings, is a mutual preparation. In other words, the soul-personality is

drawn to a body in which it may gain cer
tain experiences essential for its ultmate
further unfoldment.
We would like to digress a moment to comment further on this latter aspect of the
subject. The body into which the soul is
drawn is not always one that would be expected for a higher spiritual status or evolved
consciousness. Sometimes a soul-personality
may occupy a body whose way of living is
coarse, or one in which he will suffer considerablyphysically and mentally. Cosmically, this makes it possible for the individual
to leam the lessons necessary for its evolvementsacrifice, compassion, perhaps humility. To an observer who could have known
the soul-personality in two livesthe one
previous and the presentit might appear
that the soul-personality had actually degenerated. He could not, of course, know of the
impact now taking place on the consciousness
of the individual.
Parents-to-be can attract a soul-personality
by the manner of their living. Their thoughts
and deeds may mystically attune with a soulpersonality so that it is drawn to the unborn
child. If they plan, within their means, to
give the best possible care to their future
childs body and mind and to further its
spiritual nature, they are creating a condi
tion of attraction. If they do not become too
dogmatic as to just what the child will pre
pare for in life, they are exercising the right
attitude. If they take the position that no
one aspect of the childs physical, intellectual,
or moral self shall be stressed at the expense
of the other, they are in accord with cosmic
principies.
For example, the parents-to-be who de
clare that, if they have a son, he must be a
priest, or a clergyman, of this or that sect
show that they are going to use undue influence on the child. A progressive, liberal
soul-personality, who does not need that
particular clerical or theological experience,
would not be drawn to such parents. It
would, more probably, be one who must face
a conflict between parentl influence on one
hand and the expression of its innate feeling
on the other.
In fact, from the mystical point of view,
while awaiting the child, it is best not to
take a positive attitude as to what type of

Page 47

soul-personality the unborn shall possess.

Such an attitude of setting up certain requirements in ones mind constitutes a selection not in the province of the parents. The
desire should be to further the welfare of the
child in whatever way is necessary and
beneficial. One should take the position that
in the vital decisions of life the child will
be given the opportunity to know all that can
be known about relevant issues, but left to
make its own very important decisions at
maturity.
Again, we refer to religin in this matter.
The child must be introducedexposed, if
you willto established and proved moral
codes to assure its harmonious relationship
to society. However, the parents should not
impose a religious obligation upon the child.
They should not insist that he be confirmed
in any faith before he has the mature judgment to evalate such a faith and select one
that is commensurate with his own conscience. Such an imposition is nothing more
than the parents endeavoring to gratify their
own preferences.
Parents who lead a life in accordance with
the dictates of their own conscience and who
know, as well, that they are tolerant of the
views of others, can be assured of attracting
a soul-personality with great potentiality for
further evolvement; one, in fact, quite advanced in spiritual consciousness.
It is necessary to add that soul-personality
evolvement has no momentum of its own
to carry it to a higher plae regardless of
the circumstances it may encounter in this
life. For analogy, a soul-personality, having
attained a very high plae of consciousness,
may be bom to two parents whose viewpoints and whose behavior will enhance the
childs soul-personality. Subsequently, cir
cumstances occur that cause severe friction
in the family. Perhaps, too, the father becomes an alcoholic and brings to the home
coarse and vulgar persons, exposing the
young girl or boy to a detrimental environment. This, then, inhibits the personal advancement of the childs soul-personality. It
does not cause the soul-personality to retrogress, but neither will it advance under
such conditions. We see from this that environmental conditions, associations, people,
circumstances into which the child is precipitated, and the adjustment that the inner
self makes to such, are important factors.X

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R O S I C R U C I A N P R E S S , L T D ., S A N J O S E

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December, 1961
Volunte X X X II

No. 3

Rosicrucian Forum
A

p rv a te

p u b lica tio n for m e m b e rs

of A M O R C

HUBERT E. POTTER, F. R. C.
Inspector G eneral o# A M O R C for W a sh in g to n , D. C., and the State of M a ry la n d .

Page 50

THE R O S IC R U C IA N FORUM

Greetings!
V

BO M B-SH ELTER E T H IC S

Dear Fratres and Sorores:

It requires an actual or threatened calamity in society to crack the veneer of conventions with which most human beings are
cloaked. There is then revealed in all its
stark nakedness the human animal. Anthropologists and psychologists have long expounded the truism that, in his evolutionary
ascent, mans emotions and instincts were
dominant for centuries before what might
be termed the dawn of reason.
For eons of time before man became what
is termed homo sapiens, he must have dwelt
in a midnight of mental darkness. As with
many other animals, man merely responded
to the stimuli of his environment. Further,
he was impelled by drives and urges from
within. These were appetites, fears, and
desires. That analysis, that comparison and
weighing of personal experience, that critical
review of actions and the imposition of will
made possible by reason, were all a much
later and gradual development. The impact
of the emotional and instinctive selves was
most often dominant whenever that and the
reason were brought into conflict by circumstance.
Even moral vales gained persu asiv e
strength only to the extent that they became
aligned with the refined emotions and feel
ings of the personal self. Men were, and are,
good principally because it gratifies self to
be so. If it were possible for morality to be
truly impersonal, would men suffer the sacrafices of other aspects of their nature to
gain it?
The test of what is termed spiritual evolution, the extending of the consciousness of
self and its aspirations, is to be found in the
degree of resistance to ones basic and ele
mental nature. We must not, as our religions
and moral philosophies seem to expect, be
too critical of our very mortal and physi
cal selves. For all our lofty idealism, we are
animals b iologically . These deep-rooted
drives that push the limited, the strictly
physical, self to the fore at all sacrifice are
foundational.

Life, organically and biologically, comes

first. Nothing in the nature of an animate
thing can take precedence of it if it is to
survive. Personal survival, existence itself,
is the very ground upon which all other creations by man are but a superstructure. In
the light of this inherent nature of all living
things, it is not reprehensible, then, that man
should revert to the primitive urge to protect
his person and all that is associated with self
when they are threatened.
Certainly, man will resist any invasin of
a bomb-shelter he has provided for his family. His resistance will, in most instances,
go to the extreme extent of killing such an
intruder if necessary. It is not that he has
lost all compassion and higher emotion for
others. Rather, it is an external excitation
of his immanent instinct of preservation. It
is a matter of life for himself and his family.
The impersonal life that a cultured and
advanced society has tried to promote and
which is said to elevate man above the ani
mal is, to a great extent, only a series of
conventions with the majority of people.
Moris and ethics are not as ingrained as
man would like to think. They are, with
many individuis, just a conformity to custom, or merely a compulsin by the forc
of social order. When society itself retrogresses, when it slips from a high level of
civilization to brutality, to the uncontrolled
savagery of war, it is then to be expected that
most men will respond accordingly. Men
will react in kind.
The influence of a moral or ethical ideal
ism will then be inadequate to cope with
mans primitive behavior and relentless passions. Men will kill to keep the shelter they
know, or believe, will save the lives of themselves and their families from either immediate death or lingering suffering. Men of the
remte paleolithic era killed animals or
other humans attempting to enter their crude
shelters to destroy them.
Such men had a simple mentality. They
were motivated by the necessity of their ani
mal drives principally. Their spiritual con-

Page 51

DECEMBER, 1961

cepts were exceedingly elementary. The

physical self was the dominant one. A society that institutes a nuclear holocaust has
stripped itself of all the restraint that civilization has attempted to commend as the
higher purpose of life. It cannot expect, then,
that the individual will not react as would
the paleolithic man.
When a community is devastated by a
natural calamityearthquake, flood, or hurricanethe authorities will often cali for the
military to plice the area in the emergency
period. Those who attempt to take advantage
of the chaos to loot homes and shops are
ordered killed without equivocation. Such
drastic methods are considered necessary to
repel the primitive avarice of the looter. If
society deems such behavior necessary when
the individual retrogresses, it cannot expect
the individual to do otherwise when society
fails.
Certain sections of the populace have been
highly indignant on having individuis and
even communities proclaim that they would
resist refugees from bombed-out areas attempting to crowd into their shelters with
them. The shock should not be that man
reverts to his primitive self under primitive
provocation, but rath er that civilization
should so decline as to give rise to such cir
cumstances.
Ethics is basic to establishing rules of be
havior adopted to conform to what man
considers a standard of goodness conducive
to his greatest welfare. Ethics arises both
from moral precepts and conditions of environment. Man follows certain behavior
which he believes compatible with his religious doctrines and the requirements of the
order of his society. When society casts aside
its cloak of rectitude, the individual can no
longer use a code of ethics which society has
abrogated and does not respect. To do so
would be to invite personal disaster. Further,
moral dictates do not apply in war. The
spiritual vales are engulfed by the lower

nature of man that manifests in war. Evolved

spiritual concepts need moral restraint and
a society conducive to their expression.
Consequently, in a war of survival, we
cannot expect man to be any different from
other animals struggling to live. If we do
not want to be exposed to the raw pulsation
of life itself, let us not create conditions
which the moral shell that man has slowly
built cannot resist.
Fraternally,
RALPH M. LEWIS,
Imperator.
Fall-Out: What It Is and What We Can
Do About It
A member concerned with the ever-increasing possibility of a nuclear holocaust,
writes, What can fall-out do to us, and
what, if anything, can we do to protect ourselves from it?
Briefly, fall-out is the radioactive residue
from a fission-type explosion, such as an
atomic bomb. Carried aloft during the blast,
this radioactive residue later filters down
again onto the earths surface. To understand better the dangers of radioactivity, let
us review some declassified information
about nuclear weapons.
We hear a good deal of talk about clean
bombs and dirty ones. These terms refer
simply to the relative amount of fall-out and
lasting radioactive residue, resulting from
the explosion of a weapon. Generally, fission, or atomic, bombs are relatively dirty;
whereas fusin bombs (hydrogen bombs) are
fairly clean. The dangerous fall-out element
in a fusion-type explosion lies in the fact
that so far it is still necessary to detonate
a fusin bomb with a small fission bomb.
At the time of a nuclear explosion, the
blast picks up dirt and debris, carrying it
thousands of feet into the air. These parti
les are charged with radioactivity as a result of the fission or splitting of the atoms

Entered as Second C lass M atter a t the P o st O ffice at S an Jo s , C alifo rn ia

u n der Section 1 1 0 3 o f the U .S . P o stal Act o f Oct. 3 , 1 9 1 7 .

The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
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Page 52

composing the active elements of the weapon. The heavier of these particles begin to
filter out almost immediately and constitute
the immediate fall-out danger downwind of
ground zero.
Much, if not most, of the radioactive ele
ments initially released are of quite short
duration and pose no great fall-out hazard.
Some, however, such as Strontium 90, have
persistent qualities and pose a very lasting
danger. The lighter of the upswept materials
are carried and held aloft so that it may
take years for them to filter back to earth.
Often, this fall-out material is brought back
with the seasonal rains; this is predicted for
the heaviest fall-out from the Soviet 50megaton explosion.
Fall-out from an atomic burst is a secondary hazard, and may be lesser or greater
depending upon the type of explosion.
Tactically, there are three types: Air, surface, and subsurface. Subsurface explosions
are of no tactical valu, militarily speaking,
although they produce extreme residual radiation in the earth immediately around the
point of detona tion. However, this is so
relatively limited that it has no strategic use.
A surface explosion causes somewhat wider destruction, but again has no great stra
tegic valu because its principal effects are
muffled or blocked by terrain and buildings,
thus minimizing its fullest potential. Let us
point out here that there are three effects
of a nuclear weapon: heat, blast, and radiation. Of the three, radiation is the most
widely publicized and the least effective.
Many more victims were taken by heat
and blast in Hiroshima alone than fell victim to radiation in both that city and Nagasaki, When a bomb is exploded on the
surface, it produces a tremendous cloud of
potential fall-out, and may contamnate a
small area for a number of yearsbut in
terms of full effect will cause relatively little
destruction.
We might also point out the tactical con
sidera tions of nuclear weapons: A nation
engaged in a war expects to be victorious.
To be victorious, it must physically occupy
its enemys land. Even in a nuclear war,
therefore, it would want to leave that ene
mys land in a condition to be occupied.
The use of an atomic air burst accomplishes
this.
The detonation of a weapon 1500 or 2000

THE R O S IC R U C IA N FORUM

feet over ground zero allows the mximum

dispersin of heat and blast, to be effective
over the greatest distance. The radiation is
a brief wave expanding outward which
passes quite quickly. Anyone directly exposed to it, of course, will no doubt be affected, even in cases where he might be
sheltered from the blast and heat.
Quite generally, however, a person fully
sheltered from the heat is also likely to be
sheltered from the initial radiation. There
is relatively little persistent radiation from
this type of blast. An area may be occupied
within a matter of 30 minutes by persons
in protective clothing, and within 1 ^ to 2
hours by normally clothed troops using ra
diation indicators to measure personal acquired dosages.
Even this type of burst, however, picks
up a fair amount of surface dirt which becomes fall-out. The most immediately affected area is for several hundred miles
downwind of ground zero. This area takes
the brunt of the initial fall-out. For a given
explosion, these particles filtering down do
little to raise the general radiation count.
However, a series of explosions in a short
period, under static meteorological condi
tions, could cause a definite build-up in the
fall-out path. The real danger lies in such
persistent elements as Strontium 90. This
is the element which causes milk contamination. Unlike most radioactive materials,
its activity is not affected by chemical processing or filtering.
As a result, for example, it filters down
over pasture land, contaminating the grass,
which is eaten by cows. It passes through
the digestive and mammary systems of the
cows and remains in the milk taken. The
milk goes through the processes of pasteurization, and perhaps homogenization, where
it is blended and purified, except that the
same Strontium 90 is still present and still
active. When the milk is drunk, this mate
rial finds its way into the calcium which
forms the bone structure.
The Department of Public Health assures us that, up to the present, the Stron
tium 90 levels have not reached the danger
point. The trouble lies in the fact that this
material, a major factor in radiation-induced
bone cncer, is cumulative in its effect and
is permanently retained in the body.
The Strontium 90 taken into the bones of

PECEMBER, 1961

a child remains there, and all the Strontium 90 that he will take in is added to it
and builds up its effect within his body.
Thus, in a sense, we are leaving to our children a legacy of bone cncer, created from
the very milk that sustains them. Happily,
there are counters for this, although the
dairy farmer may be hurt by them.
Initially, since human females do not
process milk from vegetation, the newborn
child is not affected by the possible effects of
this particular aspect of fall-out. Later, the
solution lies in not using liquid cows milk,
but rather one of the soya-bean substitutes,
preferably powdered, and later dry-milk
powder. This is effective because Strontium
90 seems to limit itself fairly well to liquid
milk.
But the reader might ask, what about
future fall-out problems, those connected
with a nuclear war? The big question these
days concerns the fall-out shelter. Should
we or should we not build one? Here we
will speak of shelters, not with respect to
whether one should or should not build one
since this is a purely personal matter
but rather why they are recommended at all,
and how effective they would be.
Fall-out, according to a number of sources,
can be a hazard when its radioactivity is
intense enough to cause radiation sickness
or deathwhen the Roentgen count reaches
a point where the body cannot absorb any
further radioactivity. In the area of a large
nuclear blast, this period might last from 72
hours to two weeks.
After the cloud has gone on and the filtration of radioactive dirt has ceased, the radia
tion count drops and for the most part the
materials become absorbed to the point of
presenting no hazard. This, then, is the idea
behind a fall-out shelter. It is a place with
sufficient space and provisions to allow its
intended occupants to exist for one or two
weeks until the fall-out and the slight resid
ual radiation danger from an air burst pass.
The requirements have been somewhat
standardized although needs will differ depending on the proximity to a probable
target area. As an example, someone in a
remte mountain area, with a good deal of
mileage and many terrain features between
him and any nuclear target, will have fewer
considerations in his shelter plans than will
a person living right in a target area.

Page 53

The person in the target area will have to

go deep enough to insure protection from the
heat, and particularly the initial radiation
wave. The mere fact of being underground
will protect from blast and, to a great ex
tent, heat.
The last two paragraphs have largely outlined the two principal means of individual
protection in the event of nuclear hostilities:
living away from a possible target area, and
the use of the individual fall-out shelter.
Much has been argued pro and con about
the ethics of individual shelters, but we will
not explore this question here since a companion article is expressing a view on the
subject.
There has been a good deal of discussion
about the recent statement of the wife of
the Soviet Premier that Russia is doing noth
ing about the development of family shelters.
The fact not emphasized, however, is that
all Soviet citizens must attend special survival and civil defense courses designed to
prepare the individual for survival in case
of nuclear attack. Such a course or series
of courses would indeed be worth the effort
expended in case of such an eventuality.
We have here outlined some of the con
siderations in event of a nuclear attack. We
have left one implied aspect of the original
question for our final consideration. What
can we do to prevent world-wide chaotic
devastation? We might think that there is
little we can do but trust to the judgment
of our world leaders. This is, of course, important. There is not one national leader,
with a possible exception, who is not fully
aware of the price to mankind of a nuclear
war.
So long as the Soviet Union retains the
leadership of the Communist bloc, and the
Chinese do not develop nuclear weapons,
there will, in all probability, be found areas
of conciliation and agreement which will
provide pressure releases for world tensin.
This willingness to find grounds for agree
ment and to continu to use them to the best
advantage, is, cf course, a safeguard. Rosicrucians, through the positive use of those
methods of attunement revealed in our
monographs, can assist all world leaders to
find the strength and resolution to reach the
right decisions in matters of international
policy. (This particular phase of our discus
sion will not be further developed here since

THE R O S IC R U C IA N FORUM

Page 54

to do so would merely repeat what was presented in the August 1961 issue of this pub
lication.)W
This Issues Personality
The theory of superiority or inferiority of
race is often disqualified by the lives of the
individuis of the respective races. En virn mental conditions can subordinate or accelerate the potentialities of individuis of any
race. The life of Hubert E. Potter, Sr., is
such an example of surmounting both racial
and environmental obstacles.
Frater Potter was born in Pittsburgh,
Pennsylvania, August 31, 1912. His father
died when he was four years od. He was
thus raised and counseled by his mother and
grandmother. He was under their aegis for
the next twenty years. They encouraged
him to gain an education, even at a time
when economic circumstances were sever e.
Nevertheless, young Potter completed high
school in 1931 during the great depression.
In fact, it was not until the following year
that he obtained any employment.
His first position was with a large chain
shoe company. The desire for higher educa
tion, however, was still very intense with
the young man. Frater Potter was eventually
able to gain permission from the liberal
management of his place of employment to
have a few hours once weekly to pursue a
subject for a semester at the University of
Pittsburgh.
In the year 1936 fortune and his own
diligence brought results, for Frater Potter
received appointment in the Federal Govern
ment at Washington, D. C. This was the first
rung on the ladder of promotion. From a
beginning as clerk-typist he moved upward
through varied positions and responsibilities
to research technician and historian.
During World War II Frater Potter gained
further technical training in the Armed
Forces as a photographer and laboratory
technician. His natural curiosity prepared
him for opportunities that presented themselves. Even as a young man he had the
motto: Learn all you can about other peoples jobs. Some day you may have a chance
to do them.
In the fall of 1946 Frater Potter resigned
from his government position to enter Howard University. The higher education he

longed for was now to be made possible

through the G. I. Bill of Rights. After completing his freshman studies, he returned to
federal employment at night, attending college classes in the daytime.
After forty-five months of such study he
was rewarded in June, 1950, by receiving his
Bachelors and Masters Degrees in political
science. Later he was transferred to the His
torian unit of the United States Army Medi
cal Service as one of two professional civilian
historians. There he worked on the production of several volumes concerning the
history of the Army Medical Service during
World War II and the post-war period.
An active mind requires versatility. Consequently, Frater Potter had other stimulating interests, such as concertmaster of a high
school orchestra and as a photographer in a
portrait studio. His photographic training
and ability also led him to hold prominent
offices in photographic societies and associations.
He had a recurring interest in the phenomenoi of the human mind and person
ality. The subject of hypnotism had intrigued
young Potter while in high school. A subsequent college course in psychology made it
possible for him to demnstrate hypnotism in
the University of Pittsburgh.
The humanitarian nature of Frater Potter
was likewise manifesting itself in his connection with several associations concerned
with the betterment of human relations. His
interest in esotericism quickened. A friend
acquainted with such subjects gave him related literature to peruse. By 1935 he had
read several Rosicrucian books at the public
library.
In Washington, D. C., Frater Potter continued his interest in Rosicrucian literature
and was finally urged to affiliate with
AMORC by a friend who was a member.
This, we may say, was the beginning of
Frater Potters career in AMORC. His nele
was founder of the George Washington Carver Chapter of AMORC in the Capital city
and was its first Master. Since 1950 Frater
Potter served as Secretary of the Board of
that Chapter, chanter, and editor of its pub
lica tions He was also the Chairman of the
first Rosicrucian rally held in Washington.
He is a well-known speaker at various rallies
of the Order in the East and Midwest, and
has likewise served as Co-chairman at an In-

DECEMBER, 1961

ternational Rosicrucian Convention in San

Jos.
Frater Hubert Potter was appointed In
spector General of AMORC for Washington,
D. G, and the State of Maryland by the
Grand Master in July, 1961. He has two
sons who in many ways have interests simi
lar to his own. Notwithstanding the fact
that Frater Potter is now working on his
doctorate degree, he has never hesitated to
sacrifice himself at any time to further the
work of AMORC. He has won the respect
of his fellow members by his definite Rosi
crucian attitude toward life.X
An Approach to Absolute Valu
When I first began to prepare notes for this
discourse, I intended to use the title Absolute
Valu. The more I studied the subject mat
ter available, the more I realized how conceited it would be for anyone to attempt to
write an article or prepare comments with
the intention of treating the subject of abso
lute valu in its entirety.
The first point that impressed itself on
my mind as I gave consideration to the
subject was that there is no definition of
absolute valu with which to begin. It is
habitual with me to define the words with
which I deal, and in seeking an adequate
definition to serve as a premise for these
comments, I was surprised that even a dictionary limited its definition of valu to
economic or material worth.
The philosophical concept of valu, according to the dictionary, or at least according to the conclusin which I drew from its
definition, is left entirely to the field of
metaphysics and speculation. Because the
subject matter might lie in the field of specu
lation or be in the realm of metaphysics does
not necessarily eliminate it from mans
thinking.
That man does give attention to valu is
emphasized by the fact that the dictionary
set forth a number of definitions having to
do with valu in terms of economics. Every one seeks valu and usually relates it to the
purchasing standard. That is, we try to ob
tain a certain amount or a certain quality
of a product on an estimate in our own
minds of its worth in terms of dollars.
Nevertheless, beyond the field of eco
nomics or a scientific consideration of the

Page 55

subject, everyone has a psychological sense

of valu. That is, each individual, depending
partly upon his net worth or his possession
of material things, and also partly upon a
purely psychological basis which he cannot
define, places a valu limit on any object
of the material world.
What is a valu limit? someone might
ask. I might best describe it by stating that
probably most of us can remember when a
candy bar cost five cents. I can remember
as a child asking my grandfather for a nickel
in order to buy a candy bar. Now, if I am
correctly informed, these items have been
increased in price.
There are few objects left that can be
purchased for five cents, but one large manufacturer of candy in this country gave seri
ous consideration to whether or not if the
price were changed there would be a psycho
logical valu placed upon a candy bar. He
considered that regardless of the economic
situation of the country as a whole, or the
economic condition of the potential purchasers of this candy, the public might not
choose to pay more than five cents. This
company, instead of increasing the cost, reduced the size of the candy bar. This did
not prove too good, either, and eventually
it followed the pattern of increase in price.
There is a psychological limit to valu.
Today you might pay ten cents for a candy
bar. If you wanted it bad enough, you might
pay fifteen cents, or under certain circumstances you might pay twenty or twenty-five
cents. It would be difficult to say under what
circumstances a candy bar might be worth
twenty-five centsunless a person were starving. Under normal circumstances, a limit
would be reached where you would pay no
more.
You might pay twenty-five cents begrudgingly, but alsolutely refuse to pay
thirty-, or twenty-eight, or even twenty-six.
There is some point where the line would
be drawn, and neither you or I, or the
greatest authorities in the field of economics
know where that line is.
You might pay five dollars for a pair of
shoes. You might pay ten. You might pay
twenty-five, but you probably would not pay
five hundred, and where between twenty-five
and five hundred the line is drawn is differ
ent for every one of us. May I emphasize
that this psychological line where we con-

Page 56

sider a valu no longer exists in terms of the

money asked does not necessarily depend
upon general economic conditions.
Many years ago I might have paid five
cents for a candy bar when my capital was
practically nothing. Even though I might
have a little more today, I still would not
pay twenty-five cents for a candy bar. That
is purely a personal reaction.
The reason I am emphasizing this psychological relationship of valu on a material
basis is to show that regardless of how the
materialists of today deprecate the metaphysical concept of valu, it does exist in
the mind of everyone. It may be summarized
in this way: There is a mximum amount
that anybody will spend on any one material
valu in relation to other material vales.
To put it in simple, economic terms of the
day, there is a mximum you will pay for
an object.
This acknowledgment that valu is something that cannot be limited to purely ma
terial standards is an acknowledgment that
valu is related to human concepts. Furthermore, following the same reasoning, there
must be a continuing acceleration or growth
in valu from the material vales of every day life to the vales that seem the most
important.
Absolute valu, if it exists, must encompass everything that can possibly be of any
worth to any intelligent entity. Those things
that are of most valu to us today, outside
of the material world, are the intangibles
such as life itself, which is sometimes considered to be the supreme valu. They are
as well those vales of freedom, the right to
think for ourselves, the right to perform
certain actions without restriction, and the
vales found in love, in friendship, and the
expressions of our innermost feelings.
The attempt of mankind to find an abso
lute valu above all other vales has been
very discouraging. No actual realization of
such an absolute valu has yet been defined
in mans experience. Nevertheless, many
men in many fields and walks of life have
believed that they have the means of obtaining that valu.
It is worth while to examine some of them
as possibly leading to mans realization of
ultmate valu. The supreme or absolute
valu, even if it does not lend itself to definition, does encompass a few ideis. These

THE R O S IC R U C IA N FORUM

ideis would include a state of existence

where we might live in perfect harmony
with our environment; be at peace with all
other living things, and experience a state
of satisfaction, health, and contentment.
While these concepts are not absolute
vales in themselves, they are related to
mans general concept of absolute valu.
The nearest man has come to conceiving
absolute valu is in his concept of Utopia.
In the thinking of most individuis, Utopia
incorporates a perfect state of existence, and
that again is a concept closely related to the
concept of an ultmate valu.
Those who are perfectly aware of the fact
that man is far from reaching such a state
have put forth various ideas and schemes
that might relate to such a state of existence.
One popular concept that is a basis of belief
or a means of developing a perfect society
would be that all nations should exist in a
type of government similar to American
democracy.
This belief is very popular. There is a
general opinion on the part of many that if
every country lived under a democracy such
as we are familiar with in this country and
in other democracies, then all nations would
work together and the possibilities of war
and internal revolutions would be substantially decreased.
Such a concept is certainly open to ques
tion: If a study were made of all wars and
important internal disturbances within countries that have existed from the beginning
of human history to the present time, it
would be found that throughout all history
democracies have been no less belligerent and
no less warlike than have those countries
which have been under the domination of an
autocracy.
This conclusin may surprise some. It is
not pleasant to our modern thinking regarding democracy, but nevertheless it is true.
We might conclude that government is
not the key to the realization of a society
in which absolute vales would be obtainable.
Another favorite proposal on the part of
many as to the abolishment of wars and
strife and those negative influences that interfere with the realization of a perfect
society and absolute valu, is to have more
education, more schooling, more instruction;
in other words, more knowledge. Again, this

PECEMBER, 1961

hypothesis is based more upon hope than

fact.
If we could miraculously edcate every
individual who lives today into the status
of the most educated product of our modern
universities, such a miraculous increase in
education would probably not in any way
decrease civil or international strife. This
is because the prevailing forms of education
as we know them have never done anything
to decrease the hostile activity of individuis,
either among themselves as individuis or
among societies.
From the early centuries of the Christian
era up to the present time, the percentage
of literacy, the number of scientific discoveries, the technological inventions and
growth of educational institutions have been
consistently increasing, and this increase has
substantially accelerated in the past few cen
turies; yet we are far from perfect.
Dr. Pitirim A. Sorokin has made a study
of this subject, and I wish to quote a few
comments that he has made in regard to
this point of view: Despite this enormous
educational, scientific, and technological
process, the number of wars has not decreased during these centuries. [That is,
these recent centuries in which there have
been many educational advances.]
If anything, these conditions have become
worse. We are living in the most scientific,
most technological and most schooled century of history, and the same century happens to be the bloodiest of all the preceding
recorded twenty-five centuries of human
civilization.
While this may appear pessimistic, I be
lieve it is realistic. Government and educa
tion are not the means toward absolute
valu: Politics and knowledge are not abso
lute vales. Education is not in itself going
to make men mature. We are probably
better educated than man has ever been before although of course there are many
things we do not yet know. What I am
trying to emphasize is that regardless of
mans efficiency in govemment or his in
crease in knowledge, this does not seem to
be a pointer toward perfection of society,
maintenance of peace, or the realization of
absolute valu.
Someone will surely say then that re
ligin must hold the key to perfection and
realization of absolute valu. Surely, if

Page 57

government and education cannot remake

society, then religin can. But in the past,
religin also has failed to alter the pattern
of mans basic activities. In spite of religin,
history has continued along a path of belligerency, of wars, of economic and social
stress, as it did under other types of culture.
Again referring to the work of Dr. Soro
kin, he made a study of seventy-three people
who were converted at various religious
meetings. He believed these individuis
provided an opportunity to study the be
havior of individuis who have come under
the domination of religin. His study was to
determine how well they reacted as indi
viduis and to serve as a basis on which to
judge the reaction of individuis in a society
domina ted by religious concepts.
He wanted to learn from his study if the
conversin of these seventy-three people had
changed their minds, and particularlyand
this is more importantwhether it had
changed their behavior, made them more
altruistic, more in accord with the sublime
precepts presented in the Sermn on the
Mount.
The result of his studies was discouraging.
Out of the seventy-three individuis studied,
only one showed any tangible change in personality and outward behavior. About onehalf of the converts changed their word or
speech patterns somewhat. Instead of profanity, they referred to everything in the
ame of our Lord, Jess Christ, but their
outward behavior did not change at all, and
the remaining half of the converts did not
even change their speech patterns.
I do not claim that religin is a failure.
There is need for religin in the lives of
many people. But again, bearing out these
studies, I do believe that it is conclusively
proved that religin can be added to govern
ment and education as not being the key to
the means of obtaining absolute valu. In
dividuis are as they are and will continu
to be so regardless of the pressures that
occur in their environment because of gov
ernment, education, and religin.
What I have concluded is, therefore, a
pessimistic picture. What then is the approach to absolute valu? In the first place,
I believe absolute valu is related to condi
tions that transcend material vales and
material worth. In the second place, in or-

Page 58

der even to consider the subject any further,

we must leave the field of materialism.
What I say will not be accepted by the
materialists because I believe that our approach to absolute valu must come through
the field of metaphysics, must come through
the area of self, and will prove that the whole
concept of absolute valu is to be found in
metaphysics and the psychology of self.
There is one avenue that I believe has not
had the emphasis it deserves, and that is the
field of emotion and feeling. It is my belief
that the concepts that lead toward a realiza
tion of absolute valu are found in the fields
which I have already discussed, but in a way
that cannot be measured in a physical laboratory.
These avenues of approach are in the field
of emotion, which has hardly been touched
on in psychology. The psychological ap
proach to emotion today is merely a study
of reactions, a study of how an individual
responds under certain tensions. We can
study the behavior of an individual experiencing emotions of grief, pain, and agony,
or that of one who is happy, content, elated,
or excited; but in our psychological study on
a behavioristic basis, we only observe reac
tions.
These reactions may be noncommittal, in
sofar as giving us a true realization of what
is actually taking place in the individual
who exhibits particular behavior patterns.
Nevertheless, in experience itself I think
there is some basis for the idea that the ap
proach to absolute valu is in the field of
emotion and feeling.
In our own experience, our greatest con
cepts, our greatest inspirations, have come
under emotional stress, and not necessarily
under physical stress. Even in the fields of
religin, education, and government, we
might add, those phases of experience that
have inspired us have been because of what
we have felt rather than what we have
known.
The artist is an illustration. The greatest
paintings, the greatest musical compositions,
the greatest techniques exhibited by man
have occurred during times of intense feel
ing. We ourselves approach nearer a psychic
type of experience under emotional circum
stances than we do under any other.
It is under such stresses that we seem to
glimpse experiences that lie beyond those

THE R O S IC R U C IA N FORUM

that are limited to our material environment. It is when we are influenced by beau
ty, by emotions that tend to good feeling and
to well-being, that we reach a point where
we are able to grasp concepts and to experi
ence elation of a type not always traceable
to any material factor.
I wrote elsewhere recently that in our
daily existence there are times when we
momentarily gain a fleeting glimpse of some
thing, the full knowledge of which must be
conceived of as constituting some under
standing of our true end and purpose. For
that moment, we seem to glimpse a condition
that lies outside our physical experience. So
long as that glimpse persists, we enjoy an
anticipation and a realization of the nature
of absolute valu itself.
We who are a part of the evolutionary
stream which is life at these moments stand
for an instant outside and above that stream
and are permitted to withdraw from the
thirst and plague of impulse and desire. We
feel neither need or want, and losing our
selves in the contemplation of a reality
which is other than ourselves, become for
the moment, selfless. When we experience
those significant combinations of forms or
sounds to which we give the ame of beauti
ful in art, our contemplation is in a sense
free from the volitional effort of much of our
daily experience.
Our experience may be unexpected and
intermittent, as is characteristic of our pleasure in the beautiful in whatever form it
may take. Beauty can take us by surprise,
whether it comes as a view of a landscape,
or in harmony, such as a melody accidentally heard as we walk down the Street. It is
this type of concept that has led artists to
produce their greatest works. Regardless of
the knowledge we might have of art, we do
not express that art unless we try to convey
a feeling that we have for the beautiful.
To retum to the beginning of these considerations, valu cannot be defined because
emotion is the key that unlocks our sense of
valu. Words in themselves cannot be valu,
because they are only nominal expressions
of those things to which we give worth. Intellectual and emotional experience are both
important to us. Knowledge is the founda
tion upon which life is built, but the structure which we erect on that foundation is
the result of our feelings. Our feelings are

DECEMBER, 1961

insights into our own being and coordnate

our realization and hope of the transcen
dental qualities of life and the experiences
of being that go beyond the limitation of
any man-made creation or system of thought.
Emotion as a key to valu is a key to reali
zation, and to appreciate it fully, we must
raise our concepts to the point where we can
feel those urges that will direct and lead us
into a contemplation of what man calis the
Divine.A
About Left-Handedness
In Rosicrucian treatment work, we are
generally instructed to use the right hand.
What of one who is left-handed? Does he
use the left hand instead of the right? Is
there then a reversal of polarity? Further,
what is known about left-handedness and its
cause? These in substance are questions not
only asked of our Forum but also of the Rosi
crucian Instruction Department.
We preface our remarks by saying that,
insofar as physiology and psychology are
concerned, there are several theories as to
why one hand is shown preference over the
other. It is likewise admitted in the fields
of science that none of these theories has
been substantiated. We will here advance
a few of the common theories. One is that
left-handedness is inherited; another that
preference for a hand is due to anatomical
differences between two sides of the body ;
while another theory is that one hemisphere
of the brain is more dominant than the other.
More recently, the idea has been advanced
that right-handedness is due to a functional
superiority of the left side of the cerebrum.
Here you will note the rever sal of function.
The dominant hemisphere of the brain causes
the hand of the opposite side to be preferred.
It has been further theorized that the left
hemisphere of the brain receives the more
favorable blood supply! There are also those
who claim that hand preference or specific
dexterity is the result of the fetal position.
A less probable theory is the superiority of
the structure of the right arm over the left.
However, we reiterate that none of these
theories has as yet been fully substantiated.
Scientific observation, statistically recorded, has shown that right hand preference
appears between the fourth and seventh
months. In the earlier months it would seem

Page 59

that there is a slight preference for the left.

Subsequently, there is a shift to the right
hand. Investigation revealed also that, after
four and a half months, children seem to use
the right and left hands equally well. After
that, there is again a noticeable shift to a
preference for the right hand. In some instances, the child would seem to be ambidextrous, but one hand would be preferred
wherever fine movements were required.
Thus, articles would be readily picked up by
the left as well as the right, but where something small or delicate had to be used, the
right hand was preferred.
An experiment conducted by a psychologist found that 96 percent of a group of 61
children, aged two to six years, used the
right hand in throwing a ball at a target.
Another researcher, Jenkins, found that 85
to 90 percent of 300 children, aged five to
seven, used the right hand exclusively in
tossing a bean bag or baseball while jump
ing.
It has been observed that there is a lateral
dominance that corresponds with the prefer
ence for the hand. In other words, preference
is shown the whole side rather than the hand
alone. The head is more often turned slightly
on that side. The eyes likewise tend toward
the hand that is used. The question has been
asked, Is the eyes dominant tendency to look
more to the right, for example, influenced by
the preference for the right hand?
The general custom, of course, favors
right-handedness. The question has been
postulated as to whether there would actually be more left-handed persons if there
were not this fostering of right-handedness.
In other words, does custom cause the majority of persons to be right-handed? Where
the child is almost ambidextrous at first, perhaps this fostering of the use of the right
hand would cause it to have that preference.
Conversely, there are many examples of
right-handedness where there is no indication of any influence having been brought to
bear in such usage. It is mentioned that
many tools and appliances are constructed
for right-handed use only. This would be a
strong influence for such preference, and yet
we still have south paws.
It is stated that forcing the left-handed
child to change over has seemingly caused
some ill effects. Such compulsin, it is reported, resulted in nervous mannerisms and

Page 60

THE R O S IC R U C IA N FO RUM

stuttering. However, there is no psycho

logical barrier or effect in being left-handed.
Such a person can only be at a disadvantage
because of the design of certain appliances;
there is no detriment to the health whatsoever. It is also stated that left-handed persons usually acquire a greater degree of
ambidexterity
From the Rosicrucian point of view, we
also take the position that one hemisphere
of the brain is more dominant than the other,
causing the individual to be left-handed.
When that occurs, there is a reversal of the
polarity of the bodythat energy which emanates, for example, from the radial nerves
of the fingers. Whereas, ordinarily, the right
hand would be positive in its polarity, if the
individual is left-handed, the left then radiates a positive polarity.
Consequently, in all Rosicrucian healing
treatments, which recommend the use of
positive treatments, the left-handed individ
ual should use the left hand.X
Rosicrucian Glossary
The meaning of a term is often the key to
the proper understanding of some technique
or specific study. Various studies in the sciences and arts have their own gradually
evolved terms. Without knowledge of such
terms the student may grapple with the sub
ject as though it were in a language foreign
to him.
The Rosicrucian teachings are no exception. Time has developed certain Rosicrucian
words or terms that convey important truths
in a simple and effective way. The terms,
however, may consist of words that have
distinctly different connotations than common usage provides. To gain the utmost
from his studies, therefore, the member must
be certain that he has the right comprehension of the terms so that there will be no
misunderstanding.
A Glossary has been prepared in simple,
alphabetical order and concise manner, that
sets forth words and terms with meanings
unique to the Rosicrucian teachings and
philosophy. It will be found to be a most
practical aid in deriving the utmost from
study. The book has been prepared by the
libraran under the auspices of the Depart
ment of Instruction at the request of the
Imperator.

The following are but a few of the dozens

of words and terms concisely and effectively
defined: Divine Mind, Obscure Night, psy
chic body, adept, Akashic records, Christ
Consciousness, Third Eye, Hermes Trismegistus, etc.
This pocket-size book with attractive paper
cover sells for only $1.00 (7/3 sterling) postpaid. It may be obtained from the Rosicru
cian Supply Bureau, San Jos, California.
Is Sex the Answer?
A soror of London, England, now addressing our Forum, says: There is a growing
feeling among thinking people in this country that the misunderstanding and misuse of
psychology, especially Freudian psychology,
is one of the contributing causes for a great
deal of moral slackness and sex crime in our
society at the present time. Our young writers seem to be wandering about in the twilight of Freudian psychology and a mental
preoccupation with the horrific, the sexy,
and the sordid, as it has been called. It would
be very helpful to have the Rosicrucian point
of view on Freud and why he has led us to
such disastrous results.
First, we must state that psychiatry is
not yet an absolute Science. It strives to be
a science and many of its doctrines can be
empirically demonstrated. However, as com
pared, for example, with chemistry and
physics, much of psychiatry falls within the
realm of theory. In fact, the various schools
of psychiatry are not in accord with each
other. The principies expounded by Freud
are not wholly accepted by other classical
exponents, such as Adler and Jung. Wherein
their differences lie is not a subject for discussion at this time.
The whole field of psychology and abnormal psychology owes considerable to
Freud. He was one of the great geniuses of
our modern age. He did demnstrate how the
conscious self is influencedin fact, moulded
by subliminal urges. He has shown, in
psychoanalysis, that repressed desires and
urges fnd expression in motivations and
symbols which the conscious mind cannot
ordinarily relate to their basic causes. The
ego tries to adjust to these symbols, to understand them, while perhaps at the same
time consciously repressing the very desires
that they represent. The resultant frustra-

DECEMBER, 1961

tion causes emotional illness such as neuroses

and psychoneuroses.
However, Freuds hypothesis postulates
that most of the repressed desires have an
infantile origin and that they are related to
sex as a principal basic drive. Freud maintains that sex is born with us and functions
from the beginning of childhood. In other
words, the sex drive does not suddenly arise
within one at puberty, as commonly thought.
As an infant, the germ of sex is there, Freud
states, but it expresses itself differently. Improper attention to certain necessary behav
ior of children from one to four years of age
may induce the repressed desires. In fact,
Freud claims that all neuroses are the nega
tive form of perversin. The childs id or
psyche is stimulated into activity by the two
primary instincts of hunger and love. If
these are not properly gratified even in infancy the repression ensues.
Freudians have expounded that the conventions of society, with relation to matters
of sex, have inhibited the natural desires.
Moral codes that are too stringent cause emo
tional imbalance. The super ego, the moral
ideal, which society establishes for the indi
vidual, causes a conflict with expressions of
the basic instincts. It prevens their free and
full gratification, particularly in matters of
the sex appetite.
Other schools of psychology and psychiatry
admit that hypocritical and extreme moral
codes in matters of sex are psychologically
harmful to the individual. They disagree,
however, that the majority of mental illnesses can be traced to such causes. Nevertheless, Freudianism has given license in
many quarters to the exploiting of sensual
interests in sex. Certain writers have tended
to imply or even emphatically state that
there is no such thing as immorality, that
there are but different degrees of restraint
in gratification dependent upon the person
ality of the individual. Because one must
exhibit his sex inclinations more freely or
resort to inordinate ways to gratify them, he
is not necessarily pervert or evil.
Those who take this extreme position in
their literary efforts in popular novis and
plays, try to centralize sex in all human and
social relations. In other words, every thing
we do, from their point of view, is motivated
by sex. Most persons are not happy, they
contend, because they try to reconcile their

Page 61

sex desires with the circumventions imposed

upon them by society. Let the individual
give vent to sex as he does to his appetite
for food or drink, they proclaim, just so long
as he does not directly disrupt the security
of others or their opportunity for indulgence.
They continu with the argument that since
we do not advcate that all persons must eat
the same food in the same quantity and in
the same manner, sex should not be standardized as if it were experienced or expressed alike by all people.
Some of the novelists go even further.
They feel that, no matter what the conduct
of the individual, it is not intrinsically
wrong. It is but the ego adjusting, according
to its impulses and the restrictions imposed
upon it, to the influences of society. Some
men and women are more primitive. They
have no innate inhibitions. What they do is
not intended, it is said, to degrade society.
They are but fully expressing basic urges,
giving natural freedom to the id! To condemn these persons, to compel them to conform to the ideis and censures of others,
would be to cause repressions and to con
tribute further to the mental illness of so
ciety.
A distortion of the theories of Freud has
encouraged a licentiousness in certain liter
ary circles. It has tried to represent repre
hensible and malevolent characters as really
not such but as individuis who are merely
striking back in righteous indignation at the
false moris of an enlightened society! In
other words, the flagrantly immoral person,
male or female, is only displaying a right
eous indignation, they claim. All the filth
of the conduct of such individuis, who are
truly mentally ill, is publishedwithin the
bounds of the law.
Of the ones who publish such literature
there are two general types. There are
those who believe that they are emancipating the ones whose acts society has condemned as criminal, degenerate, and perverse. They consider themselves crusaders
in the literary field, and in advancing human
knowledge. There is the other type who but
pose as liberators. Their true motive is pur
commercialism. They know that literature
of this kind has an appeal to the sensually
minded and will outsell by thousands of
copies good fiction, or that which is truly
academic. In a sense, such type of literature,

THE R O S IC R U C IA N FORUM

Page 62

purporting to be an exposition of Freudian

principies, in fact is actually pornographic.
The danger is principally the influence on
youth. It makes it appear to them that the
moral order, which has been necessary for
the preservation of the family and of society,
is an obsolete prudish code. The fact is that
the sex impulse is normal. As the result of
physical and psychological factors it takes
many forms of expression. That which deviates from the normal is the abnormal. It is not
necessary to treat such abnormal individuis
like beasts or to persecute them. We believe
England has taken the proper view in the
matter of homosexuality, for example. It
does not arrest and prosecute a homosexual
so long as he does not menace society or vi
late its public decency laws. However, it is
an entirely different matter to publicize such
persons and their acts, and to make fictional
heroes of them.X
H as Evil A Power?
A frater, addressing our Forum, says: An
evil thought is a thought form. Therefore, it
is positive in that it has existence. Certainly,
one who plans a crime harbors an evil
thought, which is as much a thought as any
other. Yet, in our monographs, we are told
that only good or constructive thoughts have
power. An evil thought is destructive. Such
evil thoughts do accomplish their ends sometimes equally as well as constructive ones.
There seems to be an incongruity in this
subject. Please explain further.
Every thought, no matter what its nature,
is positive insofar as having existence in the
consciousness of the individual. It may not
necessarily be positive in the effect which it
may bring about in society or in the life of
an individual. Let us look at it in this way:
Whatever is positive constitutes the full assertion of its nature. Negative, in contrast,
is the arresting, diminishing, or the doing
away with the quality of something.
Suppose an evil thought has, as its objective, the theft of money from an individual,
and the plan is eventually executed successfully. The thought, then, was not only posi
tive in that it had existence in the mind, but
it would also be positive in the fulfillment of
its naturethat is, the committing of the
act of theft.

But what about society? It strives to protect the property rights of others, and encourages honesty. Its thoughts and plans are
positive, too. Consequently, the plans and
deeds of the thief, in contrast to those of so
ciety, are negative. They defeat what society
is striving for. An evil thought is negative
in that it is contra to the positive ends of that
which is termed good. We see, therefore,
that evil is a matter of relativity.
Let us consider linear measurement for an
analogy. A length of one foot is positive in
itself. It is a full twelve inches. However,
if a needed object requires one yard as a
measurement, then by comparison to the
greater positive quality, one foot is negative.
It is negative because it falls short of meeting
the requirements.
Many evils are only relatively so. In
themselves, they may not be either harmful
or destructive. But, in relation to certain
standards of goodness, they are a contra, an
opposite, or negative state. In some communities in different parts of the world, re
ligin has had laws legislated prohibiting
dancing on Sunday. Their premise is based
upon their interpretation of the sacred writings; that is, that such an act on a sacred
day is evil. Proper dancing is neither morally
wrong or degrading. It is positive and con
structive in itself. However, if performed on
Sunday, then such laws in that community
confer upon it, by comparison, a negative or
evil status.
Mystics have said, and it is stressed in the
Rosicrucian teachings and in previous Forum
comments that the Cosmic protects against
evil thoughts. Is this statement psychologically sound? All thought, as a sensation, employs cerebral energy and is vibratory. The
exact frequency of thought is not yet known
and is still a matter of experimentation. A
thought that is malevolent conforms to the
same physical and psychological principies
of development and vibratory structure as
one that is accepted as noble and virtuous.
We have the projection of evil thought in
space, whichfrom a material point of view
is the same as the so-called good and noble
thought. Can such evil thought directed to
ward an individual bring him harm? Mysticism says that the Cosmic does not permit
such thoughts to enter the consciousness of
another so as to destroy him. How is this
protection accomplished?

PECEMBER, 1961

The inner self, the subconscious, is our

Guardian of the Threshold. Intuitively, instinctively, the subconscious self is continually trying to preserve the life forc in us.
It directs the involuntary actions of the body,
as we knowsuch as respiration, the circulation of the blood, and the heartbeat. If
these were left to our conscious mind, we
might forget.
Furthermore, this subconscious self, the
Guardian of the Threshold, tries through intuition to oppose any decisions we make that
might interfere with our physical and men
tal well-being. Of course, we can, and often
do, defy itto our regret. An evil thought
that could reach our subconscious is immediately opposed by this Guardian of our
inner Threshold. It prevens it from dominating our consciousness and taking over our
will. This, then, is a built-in Cosmic device
protecting us against an evil thought that
may be projected through space. However,
as we all know, we can be approached
objectively by persons with evil intent and
succumb to their acts because of innocence
or ignorance.
Objectively, we have the power of choice.
We are given reason to help us analyze,
investgate, and eval ate that which is
brought to our conscious attention. If we do
not exercise such powers of mind, or if we
let our egos be flattered so as to blind our
judgment, then such evil can cause us harm
objectively. In such instances, it is mainly
our own fault.
Consequently, because of its destructive
potential, the evil that we must fear and gird
ourselves against, is that which is done on
the objective and material plae. We need
have no fear of being enslaved by evil
thought of which we might have no awareness. Those who seem to be suffering a misfortune and credit it to evil thoughts of
others, are either superstitious or suffering
from mental aberration. As Dr. H. Spencer
Lewis has so aptly explained in his fascinating and instructive book, Mental Poisoning,
those who claim they are suffering from the
evil thoughts of others directed toward them
are really victims of their own mental poison
ing. They believe that the evil thoughts of
another will bring to them certain ill effects. They poison their own consciousness
with this self-suggestion and the fear that

Page 63

results from it. This inhibits their clear

thinking, causes inharmony in their bodies,
and eventually brings about the experience
or condition which they imagined another
was going to inflict upon them. These are
excellent examples of the power of negative
suggestion to oneself.X
Reincarnation and Heredity
Are all the experiences we attribute to past
lives and reincarnation actually so? Is it
possible that some such experiences are a
memory component that has been genetically
transmitted to us from an ancestor? In sub
stance, these are questions being asked our
Forum by a soror of Caada.
One of the greatest contributors to the
theories and science of genetics or heredity
was Gregor Johann Mendel of the 19th
century. He was the discoverer of genes.
However, the ame genes carne forth two
generations later. The genes are capable of
transmitting certain characteristics to offspring.
The question is: Just what are these
mysterious genes? A microbiologist, who
prefaced his remarks by saying that genes
are difficult of any specific description, finally has said of them: Genes are material
particles found in the nuclei of cells, particles
whose chemical interactions determine how
the organism reacts to environment; particles
that are passed on from parents to offspring
in regular predictable ways.
In fact, these genes have never actually
been isolated so as to be seen. They are
thought to be part of the chromosomes which
are threadlike tentacles of the nucleus. It is
estimated that the gene is probably about
0.05 microns in size. There are 25,000 microns to the inch. The characteristics of a
gene can be mitigated by a more dominant
gene of another parent or by environmental
influences.
The changes in the gene characteristics are
slowly acquired. In other words, the susceptibility of certain genes may be continued
through many generations. An experiment
with mice susceptible to audiogenic seizures
supersensitivity to noisehas been cited as
an example. These mice, if placed in a tin
tub that was tapped on the outside by a metal
hammer, would have convulsions from the

Page 64

sound. If the noise continued, they would

die. Many generations of these mice were
kept in silent surroundings, never exposed to
noise. However, when one of the later
generations was placed in a similar noisy
environment, it exhibited the same susceptibility to audiogenic seizures.
Can, then, experiences that produce severe
emotional reactions cause a memory component to be transmitted by the genes of the
ones having the experience? If such genes
were dominant enough to overcome the influences of those of the other parent, just how
would they produce the memory experience?
We are now on entirely th eoretical
ground because the mechanics of this has not
yet been discovered. We can only presume
that neurons or brain cells, having had a
strong impression, might leave a registration
of such on a gene. These genes, in turn, in
a future generation would re-establish
through the nervous system, brain waves
which would produce ideation or a memory
equivalent to the original experience.
We know a tape can be magnetized electrically by sound impulses activating the
electromagnet of a sound recorder. The registered magnetic impulses, in turn, can then
affect an electrical current brought in con
tact with them so as to reproduce the original
sound. In theory, genes might actvate the
neurons or brain cells to re-establish memory
impulses registered by ancestors.
There is also what is known as the engram. This is an hereditary impression
caused by an intense stimulus such as a
trauma. Biologically, this is a transmitted
change in the protoplasm caused by a shock
or strong stimulus. On this theory, many
speculations have been built to the point of
absurdity. There are systems which were
first commercial and then organized into re
ligious cults that expound that most, if not
all, eccentric behavior of the individual is
the consequence of the inheritance of these
engrams, these shocks, these effects, trans
mitted from the lives of those who have gone
before.
Individuis, after a few weeks studya
course costing sometimes hundreds of dollars
are given a diploma to become practitioners
or auditors. They are then permitted to advertise and charge fees to clear others of
the influences of these engrams. They purport to take one back, step by step, in retro-

THE R O S IC R U C IA N FORUM

gression until the experience that has been

inherited from his engram is consciously
realized. He is then supposed to adjust, that
is, to make compensation in some manner;
to be cleared a word meaning to be freed
from the attachments of the engram.
This latter method is made, in general, to
be a substitution for reincarnation, conferring
all such psychic impulsations upon the en
gram. It likewise in effect discredits the
subconscious. It has often caused serious
difficulties in families and in relationships
between people simply by the power of suggestion from the auditor to the one who is to
be cleared of his engrams.
It may result in the patient, if one can
cali him that, believing that his marital
relations are not proper and that he should
abandon his wife and family and seek new
love interests. In other words, his current
thinking and actions are wrong because they
are following the influence of his engram,
and if he is to be cleared and have a happier life, a new commitment must be entered
into.
It is quite possible that our genes may in
fluence our subconscious minds just as they
influence organisms in various ways. They
may make us susceptible to certain emotional
states from which a particular chain of idea
tion may flow. These may be called psychic
experiences. We are rather inclined to be
lieve that many experiences which some
individuis credit to reincarnation are, in
fact, objective interpreta tions of subconscious
stimuli that did not originate in previous
lives elsewhere.
Such may be inherited stimuli causing the
association of ideas. There is the possibility
that stimuli originally transmitted by the
genes cause such an assembly of ideas as to
produce an experience similar to one had by
an ancestor.
It is quite probable that those experiences
that are recorded, where a child has related
with exactitude a place it has never visited
or even an event it has never experienced
during its lifetime, are in some way the re
sult of memory components of genes trans
mitted from an ancestor. Such a theory no
more disproves reincarnation than it proves
itself. It is a field for biological, psycho
logical, and metaphysical research and not
just for imagination and speculation. The deductive approach is sufficient only to encour-

DECEMBER, 1961

age, as much as possible, a true scientific

inquiry and analysis.
There is no doubt that we immortalize
directly in ourselves much of all of those of
whom we are the genetic offspring, regardless of how else we may think of immortality
in the sense of the survival of the personality
after death. Personality influences of generations before us are, to some extent, immortalized within our own subconscious stream.
Others live in us as we shall live in our
posterity.X
Should Knowledge Be Secret?
Occasionally, members of the Order raise
the question as to whether or not the teach
ings of the organization are made available
too freely to those who may have interest
in studying these teachings. It is generally
believed that since the beginning of time
those things which are sacred and for the
benefit of mankind have been carefully
guarded and preserved.
We are taught this to an extent in the
work of the Order. Throughout the study
of mans thought there have been implications that knowledge existed that was beyond
the reach of the average individual. This
is the reason that in ancient times the Mystery Schools preserved knowledge which was
not a part of the Information possessed by
the so-called average man.
It is true that all great teachers have
taught to an inner circle and to an outer
circle; but at the same time, to the best of
my knowledge, no sacred knowledge or
teachings have been denied to any who truly
wished to attain or study them. There is a
tendency on the part of some individuis to
believe that possibly the Rosicrucian Order
today is too free with its teachings, that it
becomes a simple matter to affiliate with the
organization and that there should be steps
taken to guard more carefully the teachings
of the Order.
These individuis sometimes reflect a selfish interest in wishing to preserve what
they themselves have discovered. It is true
that in the modern world approach to the
Rosicrucian Order, and other schools that
have preserved mans knowledge accumulated through time, can be made relatively
easily.

Page 65

This organization carries on active campaigns of propaganda. As a part of its obligation, it offers the teachings to anyone who
has the inclination to investgate them, or
at least offers the opportunity for that investigation. This is partly due to a change
in both the circumstances of the times and
the evolution of the individual.
A thousand or two thousand years ago
man was at a different stage of evolution
than he is today. There was a relatively
small minority who could approach a system
of study such as the Rosicrucians offer today.
Some never even had the incentive or the
inclination. Others would have misinterpreted the teachings had they been given the
opportunity of such approach.
Today man has evolved to the point where
he is a very distinctive individuality. That
is, we have been taught through the era
known as modern times that the individual
can stand up for himself, can make his own
decisions. He has the advantage in most
civilized countries today of schooling, of
parental care, of instruction that did not
exist in some ages of the past.
The individual is trained from infancy to
make decisions, to decide upon the course
of his own existence, and in a degree to
determine what his life will be. Therefore
the individual should have the opportunity
to investgate any field of knowledge that
is available to the human race.
If we are not evolved enough to place this
decisin within the hands of individuis who
live today, then our evolution has been wanting in some manner. Man cannot continu
to progress intellectually, physically, or in
any other form, unless he also assumes the
responsibilities for that progress equal to the
benefits he may receive.
The individual today has developed a
world of mechanization; therefore he should
be responsible enough to assume some con
trol over that mechanization. Shall we say
that because there are hundreds of people
killed in traffic accidents each year, no
individual should be allowed to drive an
automobile unless he becomes an expert
mechanic?
The average individual today who drives
an automobile is not particularly mechanically minded. Many individuis know no
more about driving an automobile than the
manipulation of the various instruments

Page 66

available to him in the driving compartment.

This does not mean that he cannot be a
good driver and should not have the opportunity of being able to use this convenience.
Civilization creates the circumstances in
which men are able to avail themselves of
the benefits of that civilization. If we are
to limit the Rosicrucian teachings to a very
few on the basis of our selectionthat is, if
we as members are to say that this individual
can and another cannot partake of these
teachingswe are setting ourselves up as
judges: Individuis have had the opportunity
to evolve to the point where they should be
able to weigh the advantages or disadvantages of such studies for themselves.
Our responsibility is not to keep this
knowledge away from individuis but to
open the way to them to explore this knowl
edge for themselves. Only a minority will
actually gain proficiency in this exploration.
Only a very few will become adepts at the
study. Many of them will not proceed be
yond the elementary principies.
Our responsibility is to make these teach
ings and this heritage available to the indi
vidual who will request the opportunity to
use them. We make them available today
in a graded form, in which the individual
must indicate sufficient humbleness to study
elementary principies and gradually prepare
himself for advancement through teachings
of more importance and of a higher nature.
The Neophyte degrees of the Rosicrucian
teachings do not reveal all the teachings of
the organization or all the knowledge of the
past, but they do give an individual the
chance to determine whether he has the in
telligence, the ability, and the breadth of
visin sufficient to go ahead and utilize these
principies.
I do not believe that the contents of the
Neophyte teachings and those of the early
degrees can do any individual harm. In
fact, I believe they can only do good. Wheth
er the individual has enough ambition, abili
ty, and a visin of sufficient depth to grasp
the possibilities of these principies depends
upon that individual.
It is our obligation and our privilege to
announce the Rosicrucian principies to the
world. Then the individual who is motivated to investgate further will progress or
drop by the wayside, depending upon his
own ambition, and his desire to improve

THE R O S IC R U C IA N FORUM

himself. In the process he will prove him

self worthy or unworthy of participating in
the sacred knowledge that has been accumulated throughout mans history.
No one is going to advanee into the higher
degrees of the organization and use the prin
cipies taught in these degrees unless he has
some knowledge of the introductory prin
cipies that precede the higher degrees. It is
true that many advance into the higher de
grees without utilizing all the teachings, but
the opportunity to use them depends upon
whether or not the individual himself finds
a responsive chord in his own being to these
principies, their meaning and their utilization.
In some respeets the Rosicrucian teachings
as they are presented today are in them
selves a series of tests of the ability and sincerity of the person who investigates them.
The individual who begins the study eliminates himself if he is not ready, or he gains
in degree that which he can use if he is per
sistent. None of us goes through the Rosicru
cian degrees and comes out a manufactured
product. That is, we are all different when
we begin and we are all different when we
complete the prescribed studies. The student
who has gained the valu that is taught in
these lessons is able to apply it. He has
evolved to a degree that he would not have
reached had he not received the instructions.A
What Is Self-Mastery?
A frater rises to say: Mastering oneself
very often implies a great conceit and selfinterest for selfish purposes; God-mastery
implies a passivity, a lassitude of human will
and spirit over which the Deity is supposed
to rule; the third term, Cosmic Guidance,
to some implies a sloughing-off of personal
responsibility.
Is not the true goal of the active mystic
a combina tion of these ideasa mastery or
governing of ones God-given forces, of the
knowledge and direction of the laws of God
and Nature? Is one to be a driving masterful captain of ones soul or some combination
of the meanings of these terms?
Mastery, as applied to anything, constitutes the excellence of some art or skill. It
means that the individual has full pro
ficiency in some particular activity, whether

DECEMBER, 1961

it be mental or physical. This is understood

if we use the common term, master mechanic. It denotes that one has learned to
direct, control, and apply a specific knowl
edge in excess of what others without such
training can do. The very word master de
notes action. To master, one must act; he
must accomplish or achieve. He has to attain
a supremacy over certain conditions and
things.
It is obvious that to be a master one cannot
be pusillanimous; he must at least have sufficient strength of character to persevere in
learning and gaining control of the elements
of his skill or art. No one becomes a master
of anything without personal effort. It is
not an inherited virtue or is it an honorary
state. There is considerable labor in the attainment of any mastership. One is a master
in that he excels and such excellence is a
matter of application.
In the mastery of life, the term implies
that the individual desires to direct intelligently, first, his own attributes and talents
toward a conceived end or purpose. He
wants to marshal his personal powers rather
than allow them to propel him in any direction. One, for example, can be but an animal,
allowing his appetites alone to form his pur
pose in life. Or he can discipline himself so
that his natural desires, though satisfied, are
directed toward some purpose that the indi
vidual conceives as transcending them.
Secondly, a mastery of life implies the
creating of an environment or the directing
of the same toward a personal ideal. Such a
mastery of life may vary from individual
to individual: One may master his life in
conformity with what he thinks of as a purposeful life.
Thus A may be masterful and achieve
success in terms of his own vales. B may
also master his life as he conceives the good.
Yet both could be diametrically opposed as
to the end such mastery serves. It is patent,
therefore, that for a universal mastery of
life, there must be a universal objective to
be attained. If this is not done, the mastery
can be selfish, in the common understanding of that term.
What elements should a mastery of life
contain that would have a universal acceptance? It is first incumbent on man to know
as much about himself as his intelligence

Page 67

and facilities make possible. Knowing his

emotions and ambitions, and honestly appraising his personality and habits cause most men
to become conscious of their foibles as well
as their strong qualities. It is then necessary,
for a self-mastery, to control the weaknesses,
to eliminate them if possible and to strengthen the personality. This likewise requires
giving prominence to what we know to be
our better qualities. This is the beginning
of a personal mastery, but it is as yet far
removed from a mastery of life.
Man is a social animal as well. He has
a duty to society. He depends upon it; it
influences his life considerably. It can aff'ect
for good or bad his personal mastery. Fur
ther, self-analysis must be made of ones
relation to society. In furthering our per
sonal interests, do we enhance the good
society or are we, in some manner, obstructing it?
Also, does society need to undergo certain
changes? Is it in some way interfering with
the proper mastery of ourselves? It is apparent that a society that tries to limit the
thought and expression of the individual is
obstructing mans self-mastery.
There is the final aspect of mastery of
life and that is the question of what we
shall as individuis do with our lives. Life
is expendable, but how shall we spend it?
To what ends shall our personal existence
and that of society be directed? The spiritually and mystically minded person will ask
for some cosmic or divine enlightenment in
such matters.
He will want to have revealed to him
some standard of goodness to which all the
efforts of mankind ultimately should be di
rected. This, however, does not imply that
one should neglect his mundane duties and
ambitions. One can strive to master some
trade or profession, for example. ' He can
seek success in an enterprise and be a useful
member of society. But all such mastership
should be subordnate to a higher principie
or ideal conceived by what he feels is his
moral or spiritual self.
For further example, shall men try to
establish on earth a theocracy, a society patterned after what they think the spiritual
dictates of God would be and in which they
believe? If they think so, mastery then must
consist of creating and directing all facets

Page 68

THE R O S IC R U C IA N FORUM

of experience within oneself and life toward

that noble end.
As for the term the frater uses, God-mastery, we presume that to mean the mastery
of our divine faculties, at least a striving
toward a comprehension of the more extensive self within. A complete mastery of life,
as we have stated, must of necessity take
into consideration the moral self. All the
lesser masteries must be co-ordinated into
the one. But, we reiterate, even mastery of
this inner self, which is called the cosmic
part of ourselves, requires assertion on our
part. It is not a passive acquisition, but a
dynamic one.X
Developing a Super Race
There are two questions submitted to our
Forumone by a frater in Caada and the
other by a soror in the United Statesthat
have a basic relationship. The frater asks:
Has man been enlightened by atomic knowhow so that he will use the resultant energy
for future industrial and technical advancement and for the general well-being of humanity?
The soror states: One reason often given
for todays problems is the difference in development between science and technology
on the one hand and mans own spiritual
nature on the other. In mystical terminology, you might say that the evolution of our
psychic selves lags behind that of material
science. What can mystics do to correct that
situation?
We shall begin a consideration of this subject with an analogy which we think applicable. Let us presume that a woman has the
ideal of a rather rigid diet to reduce obesity.
Further, presume that she is exposed to
fascinating new recipes for enticing delicacies. These delicacies are produced about
her and she is shown how simple it is for
her to have them. Obviously, the temptation
to submit and indulge in these delicacies
could be very great. Aside from the personal
enjoyment of such food, there would be as
well the considerable admiration evoked for
the effcacy of the recipes and the skill of
those who created them.
Such is the average mans relation to the
technological developments of his age. There
is fascination in the mystery of the accom-

plishments of modern science. Man has pitted his brain against the seemingly inexo
rable forces of nature and has bent them in
many ways to his service. Whatever has
clouded mans mental visin or seemed obscure has been a challenge to his intellect.
He has assumed the attitude that there are
no secrets in nature; only those which have
not yet been understood.
However, aside from the average mans
respect for the intellectual achievement that
underlies science, there is a strong appeal
that comes from its application. Man is surrounded with greater comforts and the thrill
of adventure that the new acceleration of
both space and time provide. There is also
the added stimulus and excitation provided
by the by-products of scientific development. All these transitions may be summed
up in three categories: (1) Greater leisure
and less exertion in the requirement of the
necessities of life; (2) The prolongation of
life and the diminishing of human suffering;
(3) The reduction of ignorance and of the
fear of nature.
These categories have merit. They do
constitute progress of a kind. Civilizations
have been evaluated in terms of such improvements. When man is freed to any de
gree from the bondage of enslaving labor,
he is emancipated. It has long been expounded that the esthetic nature of mans
pursuit of the beautiful and encouragement
of Creative effort come through leisure. If
man is required to devote every waking
hour to providing necessities, there is little
opportunity for the refinement of his environment.
It is likewise instinctive for man to desire
to live a long life and one as free as possible
from pain or turmoil. Whatever method or
activity of society brings forth such benefits as these will obviously receive mans
highest esteem because they are gratifying.
Such appeals are so basic that they receive
a universal acceptance on the part of mankind.
The intellectual advance of man, through
the educational facilities which science and
technology not only encourage but also make
possible, is likewise recognized as having
merit. However, to attain knowledge is a
labor. Therefore, it is not so popular as the
other categories that the new age of science

DECEMBER, 1961

provides. It requires certain sacrifices on the

part of the individual, sacrifices which conflict with leisure and the pleasures derived
from other interests.
What other major appeals are there to
man? There is only moral idealism left.
This consists of the aspirations man has, the
result of what are called his moral sense
and psychic feelings. These sensations are
less gross, less intense, with most persons
than the appeals to the lower emotions and
the intellectual self. However, it must be
realized that every religionist is not necessarily one who is a spiritually evolved person. His consciousness may be no more
profound, no more responsive to the psychic
nature, than one who makes the appeals of
materialism his end in life.
There is also a strong negative aspect to
religin. There are persons who have a terror
of deathnot necessarily the cessation of life
itself but of what they imagine the afterlife
to be like. They have a fear of punishment
and of the uncertainty of another existence
which, perhaps, is inculcated by the theology
of their faith. Such persons, then, only take
refuge in religin. They want to ensconce
themselves with what they think to be a protective influence.
Actually, then, the persons whose lives
are guided by an idealism which conforms
to the higher sentiments and emotions arising out of an evolved consciousness, are very
much in the minority. Such persons, of
course, consider the physical existence nec
essary, but only as subordin ate to the
soul-personality, to the state of spiritual
awareness.
The appeal to the objective nature of man
is most dominant and made more so by the
glamorous developments of applied science
or technology. This tends to make far less
efficacious the moral influence upon society.
The latter is definitely under a handicap.
A prosperous society, one sensuously stimulated by bodily comforts and pleasures, is
conditioned to the acceptance of them. To
pursue a life guided by the higher vales
stemming from the universal consciousness
requires one to sacrifice many of his mortal
or physical indulgences. One accustomed to
them is not ready to sacrifice them for a
mere verbal assurance that the gratification
of the psychic and higher selves is more
satisfying and permanent.

Page 69

A transition from a life of objective inter

ests to one guided by an enlightened con
sciousness rarely is made upon persuasin.
An interest may be gradually aroused but
the individual must then, through study and
application, have a personal intmate experi
ence of the Cosmic to realize its beauty and
satisfaction. The mystical life is one that is
born out of intmate experience, of a unin
with the Absolute.
To the mystic, knowledge is not that re
lated to him by another; it is not accepted
on authority, even of the highest, where
spiritual matters are concerned. It must
emerge from personal experience. No great
avatar, mystic, or spiritual leader, became
such on the convictions of another. We can
persuade another to investigate personally,
to read and study, to meditate. The conviction then arises out of the success of such a
procedure only.
Every great civilization that has refined
its relations with environment and surmounted the obstacles leading to a physical
mastery of life has, concomitantly, experi
enced a decline in morality and spirituality.
We cannot condemn those in every age of
scientific bent of mind, the experimenters,
the inquirers into natural phenomena. It is
a commendable duty to pul aside the veil
that conceals the functions of natural and
cosmic laws.
A mastery and refinement of our surroundings are necessary. That, however, is
but one aspect of civilization. A civilized
man is not such because he lives in a state
where physical existence has been made less
severe or more comfortable. A man must
also discipline, reglate, and control not only
the elements and forces outside himself but
also those within. A civilized person is one
who has refined himself, as well as his surroundings.
Gradually, we can expect the evolution
of a superior race, cosmically speaking. It
will be a race of people who will truly mas
ter self and keep the human animal instincts
within confines so that such do not hamper
mans greater and more noble potentialities.
For all the atrocities about which we read
the horrors of the last war and those threatened for anotherthe average society has a
more enlightened idealism today.
(Continued Overleaf)

Page 70

THE R O S IC R U C IA N FORUM

A minority has promulgated standards of

perfection to which man should attain. This
is generally reflected in new humanitarian
laws. The majority of persons, however,
still must be compelled to observe such laws
for the reasons we have cited. As more in
dividuis become inwardly responsive to
such laws, the need for the enforcement of
them will become less.
The greatest danger we confront is the
infiuence of commercialism. The natural
avarice of man makes him, for personal
profit, often cause the worst to appear the
best. Continually, in our newspaper advertisements, we read about enjoying the good
life. This good life is then delineated in
terms of things and gadgets catering exclusively to appetition and the physical side of
man. This has a psychological impact upon
the public mind. It makes all else seem abstract and ethereal and not of equal valu
to the prominent material ends.X
Creating Our Environment
A soror of New Mxico, addressing our
Forum, says: . . . the location of our home,
the members of our family, the community,
and our fellow-citizens, all demand something
of us. How can we best cope with our lives
and with everybody and everything around
us? How do we best evolve our personalities
under such influences?
Our environm ent consists of external
things and conditions to which we are exposed. These may be divided into two categories: alterable and unalterable. The first
category contains all those things which,
by our thoughts and actions, we can in some
way change or at least cause to bring about
a different effect upon ourselves.
The unalterable are those over which we
seem to have no power, whose effect we can
not change. An alterable environment may
be changed as a result of our will, that is, a
conscious act. It can also be unintentionally
changed by something which we do:
Certain industries, for instance, for a con
siderable time caused the contamination of
flora, trees, and shrubs adjacent to them by
the invisible gases they were emitting.
Again, before man learned the need for
contour plowing in cultivating a hilly terrain, he destroyed whole areas by his manner

of plowing, which permitted the rainfall to

erode the top soil.
Intentional or volitional changing of en
vironment is, of course, experienced by everyone to some degree. When we select a
particular location for our home, we are,
even by that simple act, creating an environ
ment for ourselves. We are permitting our
selves to be exposed to the climatic, political,
and social conditions of that regin.
When we go to the polis at election time
and vote for or against certain issues, we are
creating political or sociological conditions to
which we must submit ourselves. If we de
cide to attend a certain school, become a
member of the AMORC, or sit by the hour
before televisin, we are creating effects up
on our mentality and personality.
Conversely, in general, unalterable en
vironment consists of all those phenomena
of nature which at present seem to be beyond
the intelligence and will of man to change.
For example, at this time man is unable at
at will to produce the weather he wants.
Further, man has not yet been able to prevent earthquakes, hurricanes, and tidal
waves. All these things have a tremendous
impact upon mens lives. Many diseases are
still in the category of the incurable. They
are at this time unalterable circumstances.
There are, however, many conditions and
environmental factors indigenous to our
places of residence that do lie within our
power to improve so far as a relationship to
ourselves is concerned. Possibly we have
never given any thought to them, that is, we
have not analyzed what contribution they
may or may not be making to our welfare.
It is first essential that every individual
consider his ultimate objective in life. What
does he want from life? What does he want
to accomplish? Such is then a totality, the
sum of many elements. What are these ele
ments, things or conditions which are additives to or which subtract from the objective
we have in mind?
With this in mind we begin the creation
of an environment that will bring about the
ideis we have. Suppose a young man wants
to marry and have a family, a comfortable
home, with the average conveniences of
modern society. He has to create an environ
ment conducive to these ends. He must receive increased remuneration from his work

PECEMBER, 1961

and also the opportunity for future advancement.

However, before he can obtain these things
from his employer, he must make himself
worthy of them. He must be able to sell his
skill and greater service. It is necessary that
he further edcate and train himself or he
will be inept at anything requiring more
ability and responsibility. If he went to
night school and took special courses, read
not just fiction, but books that would cult
vate his mind, he would be creating environment.
There is also a negative aspect to environment as well. This means the necessity
at times of retreating from or abandoning
influences which are detrimental and which
in themselves may be unalterable. Who are
our associates? With what groups of people
do we mingle after working hours or in a
social way? It is not enough merely to enjoy
the company of someone. What thoughts do
our companions express?
Further, are they moody and depressing?
Are they coarse in their language and ways?
Are they anti-social or emotionally unstable? Whether we realize it or not, such
associations affect our cultural evolution as
well as the evolvement of our consciousness.
A person can be humble and poor and yet
rich in the profundity of his thought. Do
you direct your mind in a place where it can
be inspired by the finer and more noble
things of life? Or do you find your recreation
in coarse and vulgar surroundings?
There are individuis who insist on remaining in drab little mining or mili towns
where there is little employment and less to
challenge the imagination and the Creative
instincts of the individual. Such persons
could get away, but they are tradition bound.
Many of them remain in such places only
because their families lived there before
them. As a result they are slaves to a nega
tive environment.
In some countries of eastern Europe which
the writer has visited, able-bodied, intelligent
young men, sat about on park benches. Their
countries were little industrialized and there
was much unemployment. The possibility
of their altering such environmental conditions and the impact upon themselves was
negligible. Australia and New Zealand offered such European young men of good

Page 71

reputation an opportunity to go there, providing they would agree to work in agriculture adjoining new clean towns for a few
years.
They would have been free in every sense
of the word. Some could later have started
businesses of their own or entered other
trades. Nevertheless many such young men
refused to reject their present environment
for the new one offered. They preferred to
sit and hope that less menial work might
develop in their impoverished homeland.
Another obsta ele to creating environment
is the habit pattern that one may form. One
may deplore his personal circumstances and
that he does not have the finer things in life;
yet he will not want to change his existing
environment. He keeps himself enslaved by
habits that have conditioned his will to the
acceptance of them.
Many anti-social persons living in slum
areas of New York City and Chicago, for
instance, detest the effeets of their environ
ment. They are really starved aesthetically;
there is little that is beautiful or harmonious
in their lives. They will, however, oppose
any attempt to get them to break with their
social contacts, their od friends, who actually affect them detrimentally. They resent
what they consider societys mistreatment or
neglect of them.
Such persons could go to small cities or
towns which are clean and wholesome and
begin work, perhaps in a menial way. They
could, in the interim, then prepare them
selves for more important job's. Their con
tacts would not be detrimental either to their
mentality or character. But their habit patterns are such that they remain in the
depressed and anti-social areas and become
more deeply resentful of mankind.
What is a pioneer but one who chooses
to create an environment that will correspond to a personal ideal? Pioneers have
done two things: The first is to reject an
environment that, at least to them, is un
alterable; the second is to seek out and
fashion a new environment into that which
is amenable to their aims. To create an en
vironment requires observation of ones sur
roundings, self-analysis, the establishment of
personal ends and, finally, the selection of
those conditions that appear to have the elements out of which an alchemy of transmu
ta tion can come forth.X

lite

cience
ojj lUijdicism

PERSONAL INSTRUCTION

- BY THE SPOKEN WORD

S^oncentration, Contemplation, Meditation. These three techniques

^ embrace our whole existence. Every successful endeavor in the
material, mental, or spiritual world depends upon the effectiveness
of application. These techniques, with the added emphasis of the
spo\en word, may now be a part of your home and sanctum.
Ralph M. Lewis, Imperator of the Rosicrucian Order, speaks to
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You can use this recording time and time again with benefit. It con"
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L IT H O IN U S

February, 1962
Volume X X X I I

No. 4

Rosicrucian Forum
A

p rv a te

p u b lic a tio n fo r m e m b e rs o f A M O R C

J A IM E J. G A R Z A
Inspector G eneral o f A M O R C fo r N o rthe ast M x ico

THE R O S IC R U C IA N FORUM

Page 74

Greetings!
V

W H Y W AR?

Dear Fratres and Sorores:

The inevitable World War III! This is the
conclusin that citizens throughout the world
gain from reading their local newspapers.
The accepted opinion in most so-called authoritative circles is that a cataclysmic war is
inescapable, unless a miraculous change occurs in intemational relations in the imme
dia te future.
Those who must fight this war and those
who must send their husbands, sons, and
daughters, as well as those who will become
the noncombatant victims, are again asking,
Why War? The question is an echo of the
thought of all reflective and dispassionate
peoples down through the centuries.
There are always reasons for war. At least
there are superficial justifications which,
under psychological pressure, as appeals to
the emotions and passions, make them seem
so. Men fight to defend family and home,
to preserve liberty, and to protect what they
conceive as the right.
There are certain vales placed injeopardy
today just as there always have been. Why,
however, must the preservation of these
vales be a resort to warto mass murder?
Why, in a great technological age, the greatest in history, are we still meeting a problem by forc, as did the ancient Assyrians?
Other problems we have met in a way far
more commensurate with the advancement
of our civilization: The problem of health,
for example, is still a current one. Our
therapeutic practices in the advanced nations
of the world no longer resort to such primi
tive means as the exorcisms of witch doctors
in the treatment of disease. Though it may
be contended that our healing science is far
from perfect; yet, admittedly, it is more intelligent and effective in the treatment of
disease than the practices of centuries ago.
Notwithstanding recognized weaknesses in
our modern systems of jurisprudence, we
acknowledge their superiority to the triis
by ordeal and combat of the Middle Ages.
The prominent exception of our times is the

solution of disputes between nations or sovereign states. In this there has been no real
progress made in the last thirty centuries.
The fact of the formation of such bodies
as the League of Nations and the United
Nations is not indicative of a forward movement. History discloses: first, that there have
been other such temporary alliances in antiquity; and second, that the attempts in
the present century have all too obviously
failed in their purpose or are puerile in their
influence.
We know that the problem of health is
inherent in human nature. So long as the
human organism exists and is subject to conscious or unconscious abuse and the natural
decline of age persists, all of the elements of
disease, bodily and mental discomforts, will
also continu.
The various therapeutic sciences resort to
both preventive and curative means as a
partial remedy. They teach hygiene and
sanitation, the care of the body and mind,
the avoidance of that which causes ill-health.
At the same time, they continu the improvement of their technique of treatment for the
alleviation of suffering when ill-health does
occur.
The conditions which engender war are
also inherent in human nature. They are
found related to such functions as morality,
education, and society. Admittedly, we have
made little or no progress in our curative
methods of mass dissension or disagreement
among nations. Our final course today is to
continu to pay the price of the sacrifice of
human life, the destruction of cultural
achievement and of property. Since we can
not successfully cure the conditions of war
when they reach epidemic proportions, can
we as a preventive measure control its
causes?
Let us first consider the moral conditions
which contribute to war. In stating that
morality contributes to war, we may seem to
be inconsistent with the current writing of
the dergy and many prominent moralists.

FEBRUARY, 1962

Page 75

It is their position that an increasing immorality or deficiency of the moral sense as

religiously interpreted is the principal cause
of world conflict.
We are of the opinion that they are only
partly right. In religin and moral philoso
phy, basic moral precepts are said to descend
from divine sources. Conscience, in the
broad popular sense, is affirmed to be the
Voice of the Soul. Even where the moral
precepts are formula ted by a theological system, as part of religious doctrine, they are
declared to be the consequence of divine
revelation.
The founder of a religin, its messiah or
prophet, had supernaturally revealed to him
certain illuminating standards of behavior
or visions upon which he based his mandates.
These commands and proscriptions were subsequently reduced to a formal code such as
the decalogue.
Such moral edicts as dogma are accepted
by the devote as a hagiography. They are
the equivalent of a personal mandate from
the individuaFs god. They are the positive
content of good to him. Obviously, he will
execrate all else as evil because of its difference in context. It is simple logic to him.
There can be but one good. If what he accepts is it, then all else must be opposed and
nefarious.
Loyalty stems from devotion. What we
love, what we find conducive to our welfare
or imagine to bethat we instinctively protect as we would our own person. Religious
morality, that which stems wholly from the
doctrines of orthodox sectarianism, often inculcates intolerance.
The devoted relig io u s sectarian will
expound the brotherhood of man. Unfortunately, he conceives this brotherhood as
one immured within the refuge of his own
doctrines. He is all too frequently unwilling
to grasp the hand of those of a sect historically and theologically different from his
own.

In most of the principal living religions,

the god of the devotees is affirmed to be, or
made to appear, vengeful and militant in his
support of the doctrines expounded by his
apostles. In Judaism and Christianity, for
example, he smote his enemies and, through
his emissaries, led his followers in sanguinary conflicts.
As a result, religious sects which have
gained control of temporal power, as that of
various governments, do not find it difficult
to make belligerent political issues appear in
the light of religious ones. The man who
kills for religious principie, no matter how
guised, has an inherent sense of justification
for his kind of war. God and the moral right
as he conceives it are on his side.
The conflicts between the Israeli and the
Arabs and the one between India and Paki
stn are both influenced by religious elements.
The present coid war between the East and
the West is far from free of religio-moral
provoca tion.
There is no doubt that the elevating of
the moral standards of the individual, by
which he comes to discipline his own acts as
a member of society, is one of the most im
portant factors for the making of peace. The
psychological ground of the moral sense,
however, must be more generally explained
even at the expense of orthodox religious
belief.
It must be shown that the moral principies
are not a divine mantle that descends upon
man. As John Locke pointed out, there are
no innate practical or moral principies which
are universally accepted by all men. And as
one writer has said: An examination of
moral customs will show that there is no
right and justice which is not openly violated
by some nation and the violation approved
by the public conscience.
There are human qualities (part of our
intangible nature instilled within us cosmically, as is our life forc) that compose
the essence but not the form of our moral

Entered a s Secon d C lass M atter a t the P o st Office a t S an Jo s , C a lifo rn ia ,

u n d er Section 1 1 0 3 o f the U. S. P o sta l Act o f Oct. 3, 1 9 1 7 .

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Page 76

sense. These constitute a priori principies,

which exist before any of the specific rules
that compose a moral code. This moral con
sciousness, the sense of goveming behavior, is
latent in all men.
It is out of such a substance that there are
molded the eventual moral commandments
and proscriptions. However, it is first neces
sary that there be an application of such
moral impulses to the demands of ones environment before moral stan d ard s will
emerge.
There is always the danger that the indi
vidual interpretation may distort the impulse
and it frequently does. The moral impulse
is the urge of the individual to find pleasure
goodness, if you willin all his human relationships. The normal man, regardless of
his intelligence or education, does not want
to injure himself or curb the extensin of
his diversified interests, the things which he
includes with self. What are these goods,
how are they made to conform to ones immanent feelings? A moral code which arouses
a personal response will be supported with
out the need of any theological whip such as
the fear of punishment in an afterlife.
The code, however, must be as simple and
as fundamental as our basic human inclinations, that is, the conscience level of the
primitive human. As the individual evolves
in consciousness of his own indwelling na
ture, he will add more and personal restrictions to his basic behavior, just as one adds
to his vocabulary the more he reads.
The developing of this personal moral
code, the emphasizing of its universality, the
acknowledging that it was not dictated by a
god or through any prophet and that all men
are bound to it by the laws of their nature,
rather than theological doctrine, will cause a
great sympathetic understanding between
men of all races and religions. Certainly a
basic human good would be the same for all
men. No men could find in themselves moral
justification for opposing it. No longer could
men comfort themselves in war by their
absurd refuge of saying, God is on our
side.
In our times, it would almost seem that
education, especially in the sciences, has become one of the principal agencies of war.
Our conflicts today are mainly a competing
of technological skill in seeking the destruc
tion of an enemy. The misapplication of edu

THE R O S IC R U C IA N FORUM

cation, of which such is an example, does

not make it a vice. Education, generally,
consists of the organized acquisition of
knowledge.
Knowledge is the end of education. Knowl
edge, like wealth, is power of achievement.
It is not intrinsically evil. It is the manner
and purpose to which the acquired power is
put that determines its effect on humanity.
Most certainly, during the nineteenth and
twentieth centuries, we have had remarkable
examples of the beneficial effects of increasing education.
Again, we see that it is the moral disci
pline, the realization of a basic good, that
the individual has, which causes him to use
the results of his education properly. A
stabilized social conscience, one free from the
irrational interpretations of some of the re
ligious sects, would assure the new knowl
edge disclosed by education as having a real
moral certainty.
It is hardly necessary to point out that
unrestricted education, that which is not controlled by church or any minority group,
can be a vital factor in bringing about peace.
Knowledge tears aside the veil of ignorance.
It exposes superstition, upon which suspicion
fastens, to the light of reason.
Whereas ignorance closes the mind and
cloaks man in darkness and fear, education,
if liberal, opens the mind, reveis the road
ahead, and instills personal courage. The
convictions arising from knowledge, if they
have a moral foundation, are such as make
for true individuality. The will is made
strong and the individual is able to cali upon
all the powers of his being, to realize his
ideis.
The educated individual, who has a proper
moral foundation, knows no dependence except upon his own cosjtnic nature. The knowl
edge that comes from education causes the
individual to want to cooperate with his
fellows. The efficacy of such unity is selfevident to him. It is, therefore, necessary to
cultvate world education, but to do so in the
fertile ground of social morality. When this
is done, a great step will have been taken
toward the prevention of war.
In the social and political realms, there is
a great need for reconstruction before the
gems of war can be lessened. Our society
today is top-heavy with traditions, many of
which are not only obsolete but also are a

FEBRUARY, 1962

menace to societys future. The most obvious

to any thoughtful person is nationalism.
The banding together of a geographical
group of people and the restricting of cer
tain resources and lands to their mutual welfare and often to the detriment of world
society inclcate mass hatred. The pressure
of states upon each other in an ever-contracting world causes these national boundaries to irk people and eventually to provoke
war.
These words are not to be taken as any
endorsement of a broad socialism or its ex
tremecommunistic leveling of human individuality. Initiative and the right to earn
and control properties can still exist in one
world as they do in a multi-world. Look
about you in a spirit free from any chauviriistic loyalty and observe what would be the
advantages if your nation were to have
political and economic unity with certain
other powers, perhaps those adjoining your
country.
The intelligent and observant American
and Canadian can realize the many mutual
advantages that would accrue to both coun
tries from the abolition of the boundary line
separating the two nations. It is only those
who are blinded by an inexorable tradition
or who seek personal gain because of nation
alism that oppose the unity of such states.
We must be realistic and realize that a
congregation of states or united nations,
where each seeks to retain all of its obsolete
qualities of nationalism and at the same time
make feeble concessions to a one-world power, must be ineffectual.
The end of war lies not in technological
developments which may awe or intimidate
a people; it lies in the intelligent adjustment
of human nature to its complex world rela tions.
Fraternally,
RALPH M. LEWIS,
Imperator.
(From The Rosicrucian ForumJune, 1950)
Peace and Plenty
Many readers of The Rosicrucian Forum
may have the opinion that the majority of
questions regarding personal problems that
come to the Forum and to our Instruction
Department are from individuis who have
not succeeded in life, from the material
standard of success. In other words, we all

Page 77

have a tendency to relate a personal problem

with a lack of material things.
To reduce this concept to its lowest
terms, we all know that many modern hu
man problems are related to health, love, and
money. Actually, there are problems that
exist in the world that are not necessarily
isolated to these three factorsmaterial possessions, food, and personal relationships.
It is almost inconceivable for an individual
who is having financial and personal prob
lems to visualize the problems of anyone who
has in quantity what he at the moment lacks.
In other words, the average poor man thinks
the millionaire has no problems; whereas,
if the situation could be reversed, each would
find that the other had equal problems.
Recently the following problem was presented in our correspondence: A member
indicated that through considerable work and
effort he had achieved most of the things
that most people want in life. While not
wealthy he was financially secure. He had
a home and family, a responsible position,
and many of the things which everyone
wants.
Yet, he asked how, in spite of all these
things, it seemed that peace of mind, contentment, and satisfaction in life were eluding hijmthat those things which should in
the ordinary sense of the word seem to be
synonymous with what he had obtained were
actually not a part of his experience.
The problem of this individual is a very
complex one, and its complexity is one of
the things that probably is holding the indi
vidual back from the attainment of the peace
of mind which he seeks. To appreciate fully
such an individuals position we must analyze
just what has taken place.
This person, during a period of years, has
had the experience of being faced with hard
work, many problems, disappointments, and
at one time a breakdown in health, and the
resulting physical pain which accompanied
ill-health. All these things had been a part
of the experience through which this indi
vidual passed in order to gain a degree of
security, the lack of which in the past had
been a constant menace to his future.
To have gone through such a period, and,
in the end, from the standpoint of worldly
judgment, to have attained the physical attributes of that security for which he and
any intelligent human being naturally would

Page 78

wish, had gradually caused this person involuntarily to concntrate more intensely
than he realized upon what he was doing
and the ultmate aim which he wished to
attain.
His individual success, materially speaking, was the result of having mentally created what he wanted and brought that mental
creation into actual existence by systematic
application and hard work. The mistake in
this process, and possibly the mistake that
is sometimes made by younger people, was
that he had lost sight of the fact that contentment and peace of mind are not identical
with material security.
The reason this individual, or any indi
vidual, has not attained peace of mind is
that he has become completely out of balance.
Such a person is like an athlete running a
race. During the race all attention and effort
are directed toward the process of running at
the high rate of speed which will make him
the victor.
All this requires physical exertion and
mental concentration. When the person is
brought to a sudden stop, there is an actual
physical sensation of something being wrong,
of being temporarily out of balance. One has
to readjust his thinking and physical exer
tion to the changing sitation.
The individual with the material accomplishments and achievements is like the runner. He has not caught up with himself
mentally, spiritually, and psychically. Physi
cal achievements have gone way ahead due
to primary concentration upon the attainment of physical things. Therefore, it will
take time, thought, concentration, and meditation to lead to the ideal balance between
ones ideis and material ambitions, and be
tween ones psychic self and his life of sen
sual satisfaction.
To be perfectly truthful, few people ever
attain this ideal balance in their lifetime;
and those who do have accomplished one of
the most worth-while achievements in life.
Perfect balance and harmony within ones
mind and body, between self and environ
ment are conditions that contribute to peace
of mind.
There is no simple key or formula that
will make this achievement possible. It is a
condition that has to develop within our own
thinking and our attitudes. The basic phi
losophy of the Rosicrucian teachings contrib

THE R O S IC R U C IA N FORUM

utes to this end, but the point of view, the

outlook, and the development within self is
the responsibility of the individual. Patience
is also needed, because, figuratively speaking, an individual in such circumstances has
to permit his mental and psychic self to catch
up with his physical attainments.A
(From The Rosicrucian Forum
August, 1950)
This Issues Personality
When one is born into an established re
ligious pattem, he often accepts it matter of
factly and lives within its limits. Other
viewpoints do not attract him, for he judges
them to be much the same as his own. If
anything, he opposes them without investigation simply on the grounds of their being
alien to his own accepted way of thinking.
This was not the case, however, in the ex
perience of Jaime J. Garzas family. Its
members, though nominally and traditionally of the Catholic faith, were always indi
vidual and independent in their thinking.
At twelve, young Jaime was already studying other religions. His interests included
mysticism and psychology.
Jaime was bora in Saltillo, in the state of
Coahuila, Mxico; but a short time afterwards the family removed to nearby Mon
terrey, in Nuevo Len. There Jaime began
his schooling. He was sent to the United
States for his high school and college train
ing.
During these years, he continued his reading and study in religin and mysticism. So
jealous was he of his intellectual independence that he preferred to study by himself.
He feared to endorse any particular viewpoint lest it commit him to a limited way of
thinking. He thought of himself as an investigator and had no wish to be indoctrinated in a particular system of thoughtreligious
or philosophical.
At seventeen, however, he realized that
he must have formal instruction if his investigation of natures laws was to be worth
while. He then applied to the Rosicrucian
Order for membership. His application was
rejected because he was not yet of age; so it
was not until later that he was permitted to
begin his Rosicrucian studies. Then, surprisingly enough, he discovered that two other

FEBRUARY, 1962

members of his family, one his grandfather,

were likewise members of the Order.
Having worked with his father in a num
ber of business enterprises for several years,
Jaime became associated with a residential
development Corporation in Monterrey and
is today its President-Director.
Shortly after his admission into the Order,
Frater Garza became affiliated with Monter
rey Lodge of the Ancient and Mystical Order
Rosae Crucis. When he was twenty-one, he
was appointed its Master. His enthusiasm
and his devotion to the ideis and promotional work of the Order later led to his appointment as Inspector General for North
east Mxico.
Frater Garza is married and late last
month became a father. He says his hobbies
are reading, friendly debates, and the collection of firearms.
I bless the day, Frater Garza says fervently, when I entered AMORC, for I
consider its teachings necessary to my success, materially and spiritually. X
God As Essence
A frater in Australia addressing our For
um says: In conversing with a lecturer, a
man well versed in theology and ancient
philosophy, the subject of pantheism was
raised. He said, It can be logically proved
that a pantheist believes in no god and, there
fore, is an atheist. Spinoza and Boehme
were logically atheists. Plato makes this
plain in the P armenides. If pantheism
is so vital to the structure of Rosicrucian
philosophy, yet atheism so repugnant, we
have an apparent contradiction here if the
lecturer was correct.
Before proceeding to answer the question,
it is first necessary to have a common under
standing of terminology. Generally, what is
the accepted meaning of pantheism? It is the
conception of the nature of God as an omniscient and omnipotent being resident in all
things. It conceives of a universal divine
essence which is immanent in the world.
However, the God is thought to be the
whole of being or reality. He is not thought
to be seprate from the particulars of the
world, but as actually constituting their na
ture. The pantheistic God becomes the order,
the very natural laws by which things become manifest.

Page 79

Pantheism differs from theism in that the

latter postulates a personal God who transcends the physical world which he has created. Pantheism is likewise distinguished
from deism, which expounds a God who
though having fashioned the world remains
entirely aloof from it except for the natural
laws which he has established to govem it.
Admittedly, pantheism is quite abhorrent
to the theology of theism in particular as it
dehumanizes God. It makes of him not a
personality, not an image or deity, but an
intangible mind or essence which functions
in many ways like the physical laws and
forces of the universe. To the orthodox theist or Christian who has rigid anthropomorphic ideas of God as a kind of humanlike being, pantheism falls into the category
of atheism or animism. Perhaps the oldest
primitive religin is animism, which con
ceives of all matter, inanimate as well as
animate, as being imbued with a living forc.
Pantheism is a far more exalted conception
than this. It does not identify the phenomenon of life solely with God any more than
with any other manifestation of being.
Rather it holds that God, as a universal mind
or essence, is not just the thought by which
creation occurs, but that he is, as well, the
primary substance by which his thoughts
assume form.
It is readily seen that pantheism advocates
monism, namely, a single nature of being
instead of a dual one. God is the creator
and the created as well. God is made, by
pantheism, not to be apart from that which
he creates. His mind is the energy, the mo
tion, the very essence by which his thoughts
become things.
God, as an essence, is in stones, trees, stars,
animals, as well as in man. It is this latter
point that those who lack the philosophical
comprehension find repugnant. They interpret it to mean that an inanimate object,
such as a lowly stone, is made to possess
within its form the infinite qualities of the
Divine. What they fail to appreciate is that
the pantheist is not advancing the idea that
any materialor immaterialthing is in it
self the whole nature of God or that God can
be confined in any particular form.
The pantheistic position is that everything of reality, whether it is perceivable by
man or not is of God and moreover is in God.
Each thing is but an expression of the om-

Page 80

nipotence of this universal mind or essence.

No one thing or the sum of the particulars
of reality is the whole of God.
So, consequently, no man would logically
revere as God any object or any single phenomenon of nature. Further, this pantheistic
conception does not make of man a nature
worshipper. Natural law is but one attribute
of an infinite number of attributes of the
pantheistic God.
Beyond what we cali the physical realm
lie those expressions of this essence of God
of which we have no knowledge. The pantheist only has a sincere devotion for the
magnitude of this universal essence. When
he admires any of its particular expressions,
he is not worshipping it in itself.
The consciousness of God functions in
diverse ways. It manifests not only as the
phenomena of the material world, but as the
spiritual qualities of mans being. Though
each thing is of God because his nature is in
it, yet some things are vaster and more in
finite expressions of this essence and thus
have a greater importance to humans. Such
things are, for example, the consciousness of
self and our realization of the oneness of all
the Cosmic. The Cosmic, in this pantheistic
sense, is the whole essence of God, the entirety of his nature.
Is man made any less reverent by pantheism? Definitely not. God to the pantheist
becomes not a remte being isolated in space
or in some celestial realm. God is as cise
to the pantheist as are those manifestations
of his nature which surround man. Every where about him the pantheist sees God at
workthe sunset, the mountains, the sea, the
things that swim, crawl, and fly. They are
all attributes of His divine nature.
Man himself is one of the most elabrate
realities of God. Man, therefore, is as cise
to God as he is to a full consciousness of
himself. To the pantheist what is attributed
to be evil is due to mans lack of understanding of its true function and his inability
to adapt properly its real quality to his life.
Fire, for example, can be both beneficial
and harmful, depending upon the manner in
which we apply its phenomena or direct it
to ends which we set for ourselves. Fire in
itself does not have within it either the quali
ties of goodness or evil in the usual definition
of those words.

THE R O S IC R U C IA N FORUM

As for Spinozas being an atheist, nothing

is further from the truth. Such a charge indicates only how, even today, this profound
thinker and spiritual man is still misunderstood. During his life he was execrated by
both Jews and Christians, who likewise
thought him a heretic and an atheist. Like
many other thinkers before his time, and
since, he was advanced far beyond his time
and was maligned because of his heterodoxy.
In fact, so religious was Spinoza that Novalis
referred to him as god intoxicated.
Spinoza shook to its very foundation the
belief in a fatalistic God or a God of arbitrary purpose. This removed from the peo
ple an erroneous tradition upon which they
had built a false faith. This caused them to
feel lost and consequently irked at him.
Spinoza said, I confess the doctrine which
subjects all things to a certain arbitrary fat
of God, and makes them depend upon his
good pleasure, is less wide of the truth than
that of those who maintain that God does all
things with some end in view. The latter
appeared to offer that there is something external to God and independent of him, upon
which, as upon a pattern, God looks when
he acts, or at which he aims as at a definite
good.
This is simply subjecting God to fate, and
nothing more absurd than this can be maintained conceming God who is first and only
free cause, as well of the essence of all things
as of their existence.
Of a love of God, Spinoza says, And this
intellectual love of the mind toward God is
the very love of God with which God loves
himself, not insofar as he is infinite, but inso
far as he can be expressed by the essence of
the human mind considered under the form
of eternity; that is, the intellectual love of
the mind toward God is a part of the infinite
love with which God loves himself.
In other words, we must not associate de
terminative qualities with God, but just have
the idea of him. When we give ourselves
over to the thought of an indefinite substance
as God, with love for that thought, we are
then united with his infinite consciousness
a love of God by man being Gods conscious
ness expressed within man.
Are such inspiring and profound thoughts
of Spinoza, of which we have given but a
few, indicative of the popular conception of
an atheist?

FEBRUARY, 1962

The Rosicrucian is a mystical pantheist.

He is in accord with the general pantheistic
conception except that he takes the stand that
a greater consciousness of this universal essence of Goda more intimate realization of
himcan be had through an inverting of
ones consciousness. When we meditate upon
our inner natures and become in accord with
them, we are then more contiguous to the
whole nature of the divine essence and less
confined by any single expression of it.X
(From The Rosicrucian Forum
December, 1950)
The Nature of Intuitive Knowledge
Quite frequently we receive questions from
Neophytes regarding intuition because of its
newness in the experience of the new member, and since it is one of the earliest subjects
presented in the Rosicrucian teachings.
Questions regarding intuition are not nec
essarily limited to lower-degree members;
for, as the importan ce of intuition increases
in the mind of the advancing member, it is
natural that an analysis of the subject takes
place and further questions develop.
Briefly, we may reiterate here that intui
tion is a source of knowledge just as the
physical senses are a source of the basic
components of knowledge to the objective
mind. Intuition is frequently confused with
reason, and even for the most accomplished
individual, it is not always possible to de
termine how much knowledge may come
through intuitive channels and how much
may come from the process of reason within
the mind itself.
When we relate perceptive facts, the re
sults may appear to be new or at least different from the individual fragments of which
the knowledge is composed. This result of
the reasoning process may frequently make
it appear that information we have obtained
is entirely new, and, therefore, might be
considered to be intuitive.
Actually, the use of intuition is an art.
It is not something that can be developed
ovemight; it is not something that can be
mastered by reading about it or following a
set of instructions, that is, to the extent of
being able to perform the process after read
ing the instructions once.

Page 81

It is a condition that must grow. It develops just as the mental faculties develop
in terms of age. Intuition is sometimes difficult to develop to a high degree of efficiency
because few of us receive any encouragement
or training toward the use of it until we are
adults.
As a result, a mental faculty has lain
dormant and unused for years, and it cannot
be expected to reach fulfillment and perfec
tion by mere knowledge of the fact that it
does exist. Therefore, one word of encourage
ment might be given here to all students
that intuition is a process which grows gradually and over a period of time.
The transition from failure to use the in
tuitive process to the point where we begin
to find it somewhat effective is so gradual
that at no one point can we say that it is now
in existence where prior to that moment it
had been completely dormant.
The conscientious student who does more
than merely read his weekly monographs,
who applies the instructions and exercises
provided in these teachings as systematically
and as conscientiously as possible, will gradually develop this ability. He must learn,
however, that the nature of intuitive knowl
edge is not exactly identical to the nature of
objective knowledge.
The source of intuition is from the Cosmic.
It is the link that consciousness has with the
Supreme Intelligence. The very nature of
intuitive knowledge, therefore, makes us
aware of the fact that its manifestation will
be different from that of objective knowledge.
For example, there is no proof that intui
tion can be used reliably and at all times to
predict the future. One cannot, for example,
depend upon intuition to tell what horse will
win in the next race, or what number to bet
on in any form of gambling that involves
numbers.
There are two reasons why the nature of
intuitive knowledge is such that it cannot
always be relied upon for future predictions.
The first is that the above illustrations lie
outside the scope of the Cosmic in the broadest meaning of these terms.
Gambling in any form is a man-made and
man-devised institution. Certainlyand this
is irrespective of the moral vales of the sub
ject under considerationthe Creative mind
of the universe is of more consequence and
has more scope than to have readily avail-

Pqge 82

able to each human being an answer as to

which horse will win the next race.
This does not limit Cosmic knowledge. It
merely defines it. When you walk down the
Street on your way to work or for any other
purpose, you pass by literally thousands of
manifestations of life of which you are not
aware. Minute objects still within the range
of unaided visin exist around you; an ant
may cross your path unobserved and many
other forms of life go unnoticed.
You are usually unaware of these things,
not because you lack the capability to see,
but because at the moment they are entirely
outside your experience. In other words, both
in the sense of physical size and mental con
cept, you are so much bigger than these
manifestations that they do nt readily impress themselves upon you.
This is a somewhat parallel illustration regarding the Cosmics having knowledge of a
man-made situation. The Cosmic as an existent is so much bigger than all the results
of gambling in the world put together that it
just does not find itself at the moment, if
compared to a human being, as having the
gambling results in a conscious state.
The same principie applies to any other
factor which is strictly within the realm of
human existence. Gambling is used as an
illustration because some people think that
intuition would be a very good thing to mas
ter if they could use it to promote the acquisition of wealth without effort.
If an individual believes he has a hunch
as to the winner of the next race or what
the stock market will do tomorrow, it is in
most cases the result of unconscious reasoning rather than of intuition. It is the ability
of the mind to assemble facts that may not
all be clearly identified, insofar as their in
dividual parts are concerned, that may make
it appear as though the correct hunch were
a manifestation of intuitive knowledge.
The second reason as to why intuition is
not productive of predicting the future, in
sofar as man-made events are concerned, is
that intuition can register upon our con
sciousness only in terms of our own experi
ence. We do not know, aside from possibly
a few generalities, what is going to happen
tomorrow or even an hour from now. Con
ditions from which we gain experience take
place day by day. Consequently, many peo

THE R O S IC R U C IA N FORUM

ple have saidif I had only known I would

have done this or would have done that!
If wre all had known a year ago what was
going to take place in the year just past,
possibly we could have materially benefited
by that knowledge. One reason we did not
know was that the experience of the situations lay in the future, and we cannot trans
ate in our own minds the full meaning and
significance of those factors which lie outside
the scope of our immediate experience.
Intuitive ability permits us to be guided in
the coordination of the knowledge and the
experiences which we have already attained.
It will direct us in applying what we al
ready know. In other words, in this sense,
intuition is limited to the experience and
knowledge that is a part of the individual.
Therefore, the individual who wishes to
perfect his intuitive ability will never cea se
to be desirous of continued study, leaming,
and experience. He will constantly be aware
that by proper application of his mental
processes, and by attunement with the high
er forces of the universe, and with the broadening of his conscious and psychic horizon,
he will be acquiring the position of being
better able to utilize the intuitive knowledge
that may, a little at a time, become a part
of his consciousness.
Therefore, if an individual is going to advance mentally and spiritually, he must
never cease to direct conscious effort toward
the advancement.
You cannot learn the simple truths of the
facts presented in the lower degrees of our
teachings and then expect to coast the rest
of your life. You must continu to grow, and,
of course, our teachings are designed to pro
vide at least one mdium for growth. They
form a background or framework upon which
that growth can be elaborated.A
(From The Rosicrucian Forum
February, 1951)
The Silent Presence
A soror of California rises to ask an interesting question of our Forum: I certainly
do not believe that people can be haunted,
or that spirits are forever trying to reach us,
but from time to time I feel a presence,
that someone is with me in invisible form.
I find myself side-stepping or pulling up
short to keep from bumping into it. This

FEBRUARY, 1962

presence is friendly and the atmosphere is

one of happiness. . . . Could this be an illusion, a trick of my mind, or is it possible;
and, if possible, how could I go about finding
who it was?
The phenomenon the soror mentions is an
experience that many persons have had. In
fact, almost everyone at some time in his
life has suddenly felt what seems to be the
presence of someone behind him. He would
perhaps turn suddenly, expecting to see a
person, only to perceive no physical presence
at all.
The most common cause of this is the projection of the consciousness of another. One
extends his consciousness of self, his psychic
body, so that its aural vibrations can actual
ly be felt by another. Of course, objectively
the psychic body is not visible. When it is
perceived as a projection, it is usually a sub
conscious realization on the part of the
recipient.
In fact, when one tries to perceive it ob
jectively with the visual sense, the phe
nomenon may cease. Our inner self, the
subconscious aspect of self, is responsive to
such projections of another. We usually
become aware of these silent presences when
we are in a passive State, when we are relaxed and meditating, or even when we are
walking about but not particularly focusing
our attention upon anything.
What actually occurs is that the aura of
the psychic and projected personality comes
into contact with our own aura. Then,
through the mdium of our sympathetic
nervous system and psychic centers, we ex
perience a kind of epicritic sensation, that is,
a feeling of pressure as though someone
pushed by, lightly touching us.
We may be sitting quietly in a room,
perhaps a waiting-room, reading. Another
in the room begins, for some reason, to con
cntrate intently upon us. After two or
three minutes, we become conscious of this
attention. We suddenly look up as though
someone had spoken. We sometimes react in
this manner before realizing just what the
impression was that caused us to look up.
The cause of our becoming conscious of
the other persons gazing at us is similar
to that of experiencing a silent presence.
The projected thought of the other person,
whether he intends to arouse our attention
or not, is received by our sensitive subcon

Page 83

scious or psychic self. In this instance, it is

really a telepathic receipt of the radiated
consciousness of the individual.
We must not assume that the silent pres
ence which we feel is a so-called entity or
the soul-personality of a deceased person.
This phenomenon is not to be associated with
spiritism. The presence may be of one quite
as alive as the recipient, the one who receives the impression. Actually, what is
sensed is an effusion of the persons con
sciousness.
It may be asked why such a presence ex
tends its consciousness. The projection of the
consciousness may be done intentionally or
unintentionally. One, for example, may
wish to make his presence known to another.
Then, in accordance with the cosmic laws
and mystical principies involved, he may in
meditation accomplish such a projection
knowingly. In such instances the one projecting usually knows the one to whom his
psychic self has reached.
However, many times, in attempting pro
jection, one may have no realization that he
has succeeded. His psychic self has reached
out and been drawn to a personality whose
inner self happened to be in attunement
with it. The recipient may not know or be
able to identify the silent presence.
He is, of course, aware of it but does not
know the personality. Further, our psychic
self at times may project without our being
conscious of it when perhaps we are in a
borderline state, as between sleep and being
awake. The silent presence again will manifest itself wherever there is an inner con
sciousness capable of apperceiving it.
There are those whom mankind terms
masters in the mystical and spiritual sense.
They are ones who have reached a high
plae of self-consciousness. They are, to use
mystical terminology, illumined. In their
perspective, extended visin, they realize
those who are likewise evolving, as well as
evolved, and who also at certain times need
moral support.
More often these masters may really be
perceived, that is, their physical form actu
ally inwardly realized. The recipient at
other times may only know that he has been
contacted by an enlightened personality
whose presence has not caused any fear but
rather induced an afflatus of the soul and
inspiration.
(Continued Overleaf)

THE R O S IC R U C IA N FORUM

Page 84

Such masters do not necessarily reside in

the Cosmic in consciousness only. They are
as much mortals as are other human beings.
They have, however, through long study and
preparation, attained a state of personal development so that they can consciously contact whomever they can help. It is, we repeat,
an erroneous idea to think that all such ex
periences of the silent presence denote a
contact with some supernatural being or
soul-personality that has passed through
transition.
If the silent presence is of a Master, then
usually a message is imparted to the recipient. It will perhaps be some word or a few
sentences as a maxim or an aphorism which
the recipient will personally interpret to his
own benefit. This is what is often referred
to mystically as guidance by the Master.
Let it be said, however, that this occurs
only when the student and aspirant is sin
cere and has made every conscious effort
first to assist himself. A silent presence is
not a genie to be commanded for every
whim. The rule of he helps those who first
help themselves, applies here as well.
When one is conscious of a presence but,
other than feeling it, perceives nothing, he
should not be alarmed by the experience.
Rather it is suggested that, if possible, the
recipient be seated, remain passive and try
to identify the presenceat least be receptive
to any communication that may be transmitted.X
Can We Overbreathe?
A soror fromKansas asks our Forum: Can
we overbreathe? Is it dangerous to recommend deep breathing in connection with our
Rosicrucian principies for health and mys
tical exercises? Could we have made a
mistake in explaining the advantages of
breathing deeply?
The apparent alarm of the soror was
caused by a new scientific discovery recently announced in her daily newspaper. The
article was, of course, also released on the
press wires .for general publication in dozens
of other newspapers throughout North Amer
ica at least. The article in part reads:
Are you one of the many people who
brea the themselves sick? . . . Doctors cali
over-brea thing hyperventilation. Most peo
ple are not aware of it and even some

physicians say they never heard of hyper

ventilation.
Some people take deep gasps of air, and
then suffer. The gasp with no reason to
justify it causes a sensation of smothering.
Often people gasp when they are sleeping or
just waking. It is an explosive gasp, and
often is an expression of anxiety or tensin.
A second kind of over-breathing is a deep
breath or sigh, taken to relieve emotional
tensions, which may occur in cycles during
day or night. Many attacks come when a
person is resting or doing jobs requiring little
mental or physical effort, the physician
says.
In a tense or unhappy situation, some
people reach for a cigaret or a chocolate.
Others sigh or gasp, some yawn or sniff, or
indulge in other over-breathing habits. . . .
Too much air and too much loss of carbn
dioxide from the body were found mainly
responsible for giddiness, numbness, tingling,
fainting, and other trouble.
In the first place, why do we breathe? To
take air into the cavities which are called
the lungs? Yes, but why the air? Aside from
the purely chemical properties of air, it is
imbued with the positive element of Nous.
This positive element is not chemical but an
energy of exceedingly high vibratory rate
and with magnetic-like properties. This posi
tive vibratory energy is necessary to revitalize blood cells which have become devitalized
in the nourishing of the body.
As we know, the blood cells in their
natural condition are spherical in shape.
They are, in fact, in addition to their physi
cal substance, a magnetic sphere, their outer
sur face being of a negative charge or polarity.
This negative polarity is provided by the
food which we eat.
The positive charge, which is the nucleus
or center of the cell, is produced by the ele
ment of Nous taken into our bodies with each
breath. After the blood leaves the lungs, it
carries this positive Creative energy to all
parts of the body, renewing its strength. The
blood cells are then devitalized and are
brought back to the lungs to be recharged.
The lungs, for analogy, are like sponges
with numerous little recesses or cells which
retain the air. These cells are technically
known as alveoli, meaning air cells. There
are chambers in the lungs known as atria,
which contain these air cells, the latter be-

FEBRUARY, 1962

ing filled with the positive polarity of Nous,

the magnetic-like cosmic energy.
There are other chambers through which
the devitalized blood is pumped by the heart.
Between these cham bers, those through
which the devitalized blood is pumped and
the ones which contain the positively charged
air cells, is a thin membrane partition. As
the negative devitalized blood cells pass
through the empty chambers, they attrct to
themselves, as does the pole of a magnet, the
opposite polarity.
The positive polarity of Nous is drawn
from the air cells through the membrane
wall to enter the blood cells. These blood
cells become magnetized spheres of Creative
forc. Then, once again, they continu their
journey to radiate and deposit this positive
energy wherever needed.
This process of attracting a polarity or
energy through a separating membrane or
porous wall is called osmosis. Science has
never been definitely certain just how the
cells were charged or what property other
than oxygen actually passed through the
membrane to energize the blood cells when
in the lungs.
The Rosicrucians have known that this
property is not chemical like oxygen but is
the positive polarity of Nous. Most certainly,
oxygen is not magnetic in its nature. Nous
of course, cannot be analyzed by chemical
methods and thus defies detection by the
usual methods of analysis.
Our usual breathing, unless we have cultivated the habit of deep breathing, is quite
shallow. The lower chambers of the lungs
retain the stale air which forms a gas. In
fact, it is this very gas or carbn dioxide
which stimulates the medulla oblongata, the
nerve center of the respiratory system, and
brings about the stimulation which contracts
the muscles, causing the lungs to expel the
air and forcing us to breathe involuntarily.
An excess of this gas or stale air causes
a toxic or poisonous condition to occur. As
a result, we feel tired; we have headaches;
we find it difficult to think as well, and are
subject to other related ailments. We know
what it means to be confined in a small room
where the doors and windows are tightly
closed. If several persons are crowded into
such a room, the air becomes foul and we
become dizzy from the impure air. Our
blood cells lose their Creative magnetic quali-

Page 85

ty and our whole organism begins to suffer

in consequence.
Deep breathing filis the lower chambers
with Nous and expels the excess carbn di
oxide. Whenever we exercise, like walking
rapidly or lifting heavy objects, we automatically breathe more deeply. The heart is
forced to work faster to pump blood through
the lungs. The exercise has more quickly
spent the energy which we have.
The blood becomes devitalized more rapid
ly. Because of such demands, our respira
tory system and the heart are stimulated to
quicker action, deeper and faster breathing
to replenish Nous and the resultant energy
in each of the blood cells.
You cannot overcharge yourself with the
positive polarity of Nous in such a way as to
be harmful. The excess energy created by
deep breathing is dissipated through the
radial nerves, the thumb and first two fingers of each hand, and through our auras.
It is this fact of excess energy that is one
of the principies in our Rosicrucian healing
techniques.
All we need to do, when slightly nervous
or weak, is to take several deep breaths and
hold them for a convenient length of time.
We will notice the relief which the energy
affords. The breathing will not always in
itself remedy such conditions, but it does
bring momentary comfort and proves the
principie of vitalizing the blood which, in
turn, charges the nervous system, helping
relieve tensin.
Furthermore, each cell has only the ca
pacity for so much positive polarity. The
cells are of different kinds in regard to their
capacity to attract and to hold the positive
polarity of Nous. Some are in balance or in
harmony when the positive polarity of their
nucleus is equal to the negative polarity of
their outer shell or material substance.
Such cells cannot have a degree of posi
tive polarity greater than their negative
opposite. Other cells are designed to have a
different ratio of polarity. For example,
some cells may have a 60 percent negative
polarity and a 40 percent positive. They are
in a normal or harmonious state with only
40 percent of a positive charge and cannot
be overcharged.
The significant point is that a cell can be
undercharged but not overcharged. Into a
container holding a quart of liquid, we can

Page 86

put less than a quart; but it will never hold

more than a quart.
How deeply shall we breathe? Normal
breathing is not the same for everyone.
Large men with big physical frames and
bodies require considerably more energy for
action than does a woman, for example, or
a small man. As a result, the larger person
breathes more deeply and holds his breath
longer.
If one finds it difficult to develop the habit
of breathing deeply, it is advisable to enter
into periodic exercises of deep breathing to
cleanse the lungs. Most schools have exer
cises of breathing for children for this very
purpose. Upon coming into high altitudes,
we often feel discomfiture until we unconsciously develop the habit of breathing deep
ly, which brings more oxygen and Nous into
our lungs.
In connection with the so-called new discovery that the soror has brought to our
attention, let it be noted from a reading of
the article that the examples given in the
account of overbreathing or hyperventilation
are of abnormal breathing. They are due to
nervous disorders and anxieties. The manner
of such breathing, gasping, frequently sighing and the like, is an unnatural way to
brea the.
It is not rhythmic, and the distress that
follows is caused principally by the method
in which the air is taken into the lungs.
There is certainly no comparison to intelligent deep breathing. We place emphasis up
on the intelligent application of breathing
exercises. One who suffers, for example, from
a heart ailment obviously should not attempt
to hold his breath or to do deep-breathing
exercises causing exertion. The normal person, in deep breathing, should never hold the
breath longer than is comfortable.
One must realize that many of the sensational new science discoveries appearing
in the daily press are far less important and
reliable than they would seem. Most often
a few grains of fact and immature results
of research are fanned into a stirring account
for no other reason than reader appeal so as
to build circulation.
Rosicrucians must realize that science is
the especial interest of the public at the
moment. Most people today believe that life
and death and a future Utopia depend upon

THE R O S IC R U C IA N FO RUM

science. The layman has little or no knowl

edge of the laws and principies of science
and is quite susceptible to the distortions of
scientific matters by the press.
Newspaper syndicates have set aside a
generous amount of linage for science articles. Their science editor and reporters must
produce articles for that special obligation.
As a result, they literally haunt universities,
research organizations, and commercial laboratories for bits of information which they
can then pyramid into a sensational news
story.
Many times such immature articles embarrass the researchers. They did not intend
that their theories and investigation, many
times still in a hypothetical stage, be expounded as a new discovery or that science
has found this or that. For example, your
daily newspaper throughout a months time
has three to five articles announcing new
clues for the cure of cncer. If a record were
made of such published accounts over a period of six months, you would find as to a
large number of these discoveries that one
never again hears of the clue or its so-called
discoverer.
We repeat, such accounts are due to the
publics interest in cncer and in science generally. Such stories help to sell the news
paper but, like the item which the soror
brought to our attention, they have a tendency to confuse the public mind and often
do considerable damage to reputable practices.X
(From The Rosicrucian Forum
August, 1950)
Cultivating Personality
A soror of New York City rises to address
our Forum. She says, I have been giving
considerable thought to the means by which
od thoughts are negated and new thoughts
planted in our subconscious mind, so that
certain ideas, acts, and words will evolve
in a prescribed manner. If, however, I am
subject to the misconceptions, delusions, habits, and beliefs that are operative in our
everyday lives, how can I hope to remove
such od ideas and plant new and more
worthy ones in my subjective mind? How
can I penetrate the wall of habit and be
reasonably certain that absolute truth is
planted in my subjective mind and that my

FEBRUARY, 1962

future thoughts, acts, and words will evolve

from this absolute truth?
This concems the problem of evolving or
cultivating the personality. The personality
is the self, the ego. It is the expression of
self as influenced and modified by the objective faculties and environmental factors.
In other words, the personality is an integration of subjective impulses, the instincts and
the inherent categories of our organized be
ing on the one hand, and our objective experiences, reasoning, and actions on the
other. Still another way of defining person
ality is to cali it self in action. Certainly our
personality is not just what we feel or think,
but, as well, the way in which we respond
to our thoughts.
From the viewpoint of Rosicrucian metaphysics, the self or personality is our response to the soul, the divine element of our
nature. The more responsive our conscious
ness to the divine urges within our being,
the more we try to conform to our interpre
ta tion of this spiritual nature.
For analogy, if the soul essence is likened
to white light, then the more our conscious
ness approaches the nature of white, the
more fully it reflects the purity of the soul
essence. The coarser and cruder the objec
tive consciousness of man, then, by analogy,
the darker it is. As a result, it absorbs some
of the soul essence, causing the personality
to fall short of the perfection of the soul
essence.
To cultvate the personality requires not
just the desire to be sympathetic to the
spiritual impulses of ones being. It is also
necessary to rationalize such impressions, to
have them compose precepts of living, words
and actions by which we can Uve. The per
sonality must be cultivated as one would
cultvate a soil. Good seeds, as psychic urges
and drives, are not suficient. They must be
planted in the soil of intelligent thoughts and
nurtured into actions which will express the
self.
Morality in the abstract sense is the in
clination to further whatever is conceived as
the good. The moral impulse is the desire
to do the best we can. This is not limited
to what we conceive as best for our physical
welfare but includes a satisfying of the psy
chic and spiritual elements of our nature as
well. As a result, we thus are forced by these

Page 87

subjective inclinations to evalate our experiences in relevant terms and actions.

Who has not felt, even momentarily, the
impulse to perform some deed that will ex
press an innate love for mankind? Having
such a charitable and noble impulse, how
shall it be construed? In what thoughts shall
it be framed? Here is where objective ex
perience molds the good in terms of what
society may hold to be proper. From our
experiences we have come to realize that
certain conduct or behavior is beneficial to
our fellows and that some other is not.
We know, for example, that persons should
not be deprived unjustly of their livelihood
or their property. We know that men should
have the right, within certain bounds for
their mutual benefit, to act and think as they
believe best. Therefore, anythmg which we
do that furthers such conduct is a good,
which is recognized by society. We, in turn,
find gratification of our moral and spiritual
impulses when we perform such a good.
Once having arrived at conduct which we
sincerely believe to be morally proper, we
can relate it to our spiritual inclinations.
Each time we are motivated to express the
exalted aspect of self, the inner consciousness
should be made to conform to our accepted
standards. The personality is made to reflect
the subjective impulses by always fashioning
them into what it conceives as their wordand-action images.
Of course, if the standard of moris prescribed by society or religin does not bring
us an inner satisfaction, that is, gratify our
spiritual nature, then our personalities are
not being cultivated. The good of a society
of thousands of years ago would today perhaps be outlawed in many respects as im
moral or improper.
If, however, it represented at the time the
full extent of the minds interpretation, that
is, the ability of the individual to express his
moral dictates in objective form, then it
would be a true good to him. Standards, in
terms of human conduct, are intellectual
products. They may be faulty or, by change
of circumstances, become inadequate. They
are never wrong, however, if they idealize
the inner impulse of the individual, if they
cause him to transcend and improve his outer
nature.
Each man must determine for himself
what he believes to be those human relation-

Page 88

THE R O S IC R U C IA N FORUM

ships which express his spiritual inclinations.

He must suggest to himself courses of "action
and endeavor to form habits which will make
his personality consistent with what he feels
within, believes and knows. Once making
such a decisin and willing ourselves to live
in accordance with it, the terms and habits
we associate with it become subjective prin
cipies.
We eventually find ourselves always acting in a way that is wholly consistent with
the higher aspect of our beings. Each time
the spiritual impulse is experienced, the
habitual term or action, which has become
associated with it in the subjective mind,
rises to the fore. We find ourselves speaking
or acting in a way which is, objectively, the
archetype of those higher sentiments.
As time passes, through education and
consequent learning, the objective nature of
the good transcends our earlier standards:
Our concepts evolve. We find that, to derive
the same satisfaction from righteousness and
well-being, the good, in which we must par
ticpate, has become more inclusive. Our
thoughts and actions are less elementary.X
(From The Rosicrucian Forum
August, 1950)
The Meaning of Maturity
The fact that we have received some in
quines regarding what the Rosicrucian viewpoint is toward the maturity concept reflects
that Rosicrucians are conscious of current
literature. I believe that most of these questions, if not all of them, have been based
upon the popularity of the recent best seller,
The Mature Mind, by Dr. Overstreet.
The erroneous impression that the popu
larity of this good book has created is that
the concept of maturity is something new.
Actually, it is as od as mans constructive
thought. Philosophers and religious leaders
have set as part of the ultimate aims of their
teachings the idea of full development of the
human being.
That includes, among other things, a de
velopment of maturity. This concept implies
that the mature individual is one who has
developed his abilities to the fullest. Physiologically, maturity is a process by which the
infant grows into adulthood. This fact is
well known because life develops along with
the physical body in which it is maintained.

The novelty of the maturity concept is the

application from the psychological viewpoint.
However, in many of the writings of older
psychologists, we find it repeatedly pointed
out that the individual who is able to throw
off infantile reactions and habits is better
adjusted to life than those who carry into
adult years such things as unfounded fears,
attachments, and emotional reactions that are
normally apparent in the infant or child.
When we were children, we were more
dependent upon our families and elders than
we should be as adults. Consequently, a
child more violently evidences his feelings.
He may become angry when restricted, show
elation as a result of very small provocation,
and develop extreme attachments to individ
uis and things.
Growth, physical and mental, is toward a
degree of independence so that the indi
vidual, upon reaching adult years, should be
able to control his emotions and feelings,
should not attach himself to the point of an
abnormal form of behavior to anything or
anyone, but in the full sense of the word,
should be a reasonably independent indi
vidual.
The person who does this has truly gained
a degree of maturity; the one who does not
is actually immature, and as such is incapable of satisfactorily adjusting himself to all
the various demands of present-day living.
Dr. Overstreet, in his well-known book,
points out that the means of judging ones
maturity is based primarily upon how he is
connected or associated with environment.
These points of connection with actuality
and with environment in general are referred
to in the book, The Mature Mind, as links.
The illustrations which bring these facts
to our mind in the study of the maturity
concept are very important for any individual
who hopes to adjust normally and happily
to his environment. The life of every indi
vidual is controlled and modified by his
philosophy of life. By philosophy of life, we
mean the fundamental viewpoints that underlie character and behavior. For example,
a life that is primarily reactionaryone that
is opposed to new developments, is not in
sympathy with progress, improvement, and
growthhas more links with the past than
it has with the present. Such a life is
naturally limited.
If all our links with actuality and the

FEBRUARY, 1962

world in general go through a process of

constant comparison with those events or
conditions which exist only in the past, then
our mature judgment of contemporary situations is impaired.
The result will be the development of
antisocial habits and even degrees of pessimism because of our failure to be able to link
ourselves with an immediate situation due
to our stronger links with conditions, facts,
and philosophies that no longer are as im
portant as current events.
In a more radical form, those individuis
who are physically and mentally unadjusted,
so that they become neurotic, have linked
their lives with fantasies and illusions. Such
individuis are truly immature mentally,
socially, and spiritually. Possibly through
some series of events they have been unable
at times to face the actuality of present-day
existence, and have instead tied up their
hopes, ambitions, and aspirations with what
they would rather see or have take place.
To state this principie in another way, an
individual who is discouraged, disillusioned,
and resentful because he may not have the
wealth or material goods which he thinks he
should have, connects his whole existence
with daydreams which cause him to visualize
how he would behave if he were wealthy.
Consequently, his behavior becomes more
directly the result of his daydreams, illu
sions, and fantasies than of the actualities
with which he is necessarily connected in
everyday living. If an individual places
more emphasis upon such illusions than upon
things that actually exist, he becomes a social
misfit, in a degree, and is thereby, in a sense,
neurotic.
Probably all of us are neurotic to some ex
tent. We all find ourselves, at times, putting
aside unpleasant tasks and responsibilities in
favor of doing those things which seem more
pleasant to do at the moment. We are always
attracted by some daydream that puts us in
a different situation, but the mature, completely normal individual is able to shake off
the effect and reality of daydreams and take
up the problems actually existent at the
moment. These two examples only go to
prove that the life which is rich in meaning
and happy is one which is constantly fulfilling its possibilities through a Creative linkage
with the world about us. To such a person
all situations become a challenge.

Page 89

If the maturity concept can be applied to

the Rosicrucian philosophy in any particular
respect, it is that while our teachings tend
toward a development of full and normal
maturity in the mental and physical sense
of the word, they also contribute one step
more. They contribute toward the develop
ment of other linkslinks with ultmate real
ity, with the Cosmic, and with God.
Man, as we have seen, is made to have
these objective links with actuality; but, even
more important, he has the ability within
himself, the Creative ability to develop links
with the Cosmic. He has within him the
potential Creative ability to expand himself
beyond physical growth into adulthood, be
yond mental growth into full human ma
turity, beyond social growth into relationship
with his fellow men into what we might cali
Cosmic growth; he relates himself intimately
and constructively with the fundamental
forces that cause him to be. This latter con
cept is the concept of mysticism, the point
that goes beyond the physiological and psy
chological considerations usually connected
with the maturity concept.A
(From The Rosicrucian Forum
December, 1950)
The Importance of Examinations
It has recently been brought to our attention by the Department of Instruction that
there is a fairly wide-spread lack of understanding on the part of many members as
to the real significance of the examinations
given in each degree of our teachings. There
is a good possibility that much of this misunderstanding is created by the monographs
themselves, or the accompanying letters,
which may encourage the impression that a
certain objective proficiency in answering the
questions determines whether or not a member will be allowed to continu in the Order.
In other words, it may be thought that one
must in all cases meet a certain academic
standard to remain a member.
This, however, is not at all the case, at
least as a general rule. Naturally, in order
to progress in ones development there must
be a good academic understanding of the
laws and principies of nature, and an ability
to apply them to life. It is not possible to
apply effectively the principies we practice
in our experiments in any situation broader

Page 90

in scope than those specifically outlined in

the exercisesor even to recognize where the
experiments can be used in daily existence
if we do not understand all of the explanatory
material given in the lessons.
For this reason, we present an examination
with each degree, and the member is expected to answer the questions and submit
his answers to the Department of Instruction.
These examinations are reviewed, acknowledged, and are entered as a permanent part
of the membership records at the Grand
Lodge.
However, only rarely do these examinations become the criterion for ones removal
from active membership. Their primary pur
pose is twofold. First, they serve as a reminder of the principal points of importance
in the degree, and allow the member to test
fully his own understanding of them. In this
way, he becomes aware of areas where review is needed and can accomplish this prior
to submitting the examination.
Secondly, they assist the staff of the Instruction and Examination Departments in
gauging his understanding properly. All
examinations are reviewed by experienced
readers, who by necessity are members of the
Order themselves. They then direct these
papers to the Examination Department if all
the questions are answered and appear basically correct.
They are again reviewed in that department and those which are correct or exhibit
only minor points of misunderstanding are
acknowledged with a letter and a copy of the
correct answers for the members home file,
and are recorded in his permanent file here.
In cases where questions have not been an
swered or where there are obvious and major
areas of lack of understanding, the examina
tion will be sent to the members Class
Master.
The Class Master then handles the case
individually, usually dictating a letter to
help explain the points with which the mem
ber is having difficulty. Occasionally, we
find that it is the questions which are misunderstood. There have been cases where a
Class Master has re-written an examination
in very simple terms for the benefit of a
member who has not had the normal educa
tional benefits, or whose native language is
not one in which the lessons are printed but

THE R O S IC R U C IA N FORUM

who is doing his best to progress despite

language problems.
Every so often, but certainly as a rare case,
the Grand Lodge will recommend that one
who has been accepted resign his active mem
bership because his reports and examinations
over a period of time indicate beyond doubt
that, either as a result of general difficulty in
grasping ideas or perhaps through definite
lack of sufficient degree of literacy, the person is simply incapable of assimilating and
using the Rosicrucian teachings.
As has been shown, however, this is not
the purpose or the actual use to which the
degree examinations are put, but these cases
result as a fringe circumstance of our desire
to help our members in every way that we
can to understand what is presented in the
monographs.
Before closing, we might also bring up a
point about which we are often asked. The
examinations may be treated as open book
exams if the member desires. We feel that
this is not the way to take best advantage of
them, but there is no objection to looking up
answers since this very act helps the mem
ber refresh himself on difficult points.
The best method, however, is to follow an
effective study program originally, perhaps
as was outlined in the February, 1960, issue
of this magazine, and follow this with a quick
review of the degree before answering the
examination question. In this way, the ex
amination truly provides a valid aid to prog
ress by fulfilling the purposes we have
outlined in this discussion.W
Something New Under the Sun
For the title of this article we will give
credit to the wisdom of Solomon. Many years
ago the writer of- Ecclesiastes expressed a
very fundamental fact that everything that
has been always will be; that it is not the
world that produces new things, but it is
mans mind that develops. Man rearranges,
reorganizes, discovers, and is Creative in his
use of what he has available; but, actually,
everything that is always has been, and
everything that will be is now.
Looking back over a period of many years,
we will find repeatedly in history and in current literature of different times that seemingly new things coming into existence have
been the result of mans discovery and appli-

Page 91

FEBRUARY, 1962

catin. Today in a world where the coiningof

new words, both for advertising advantage
and for novelty, is an accepted daily occur
rence, we are sometimes led to believe that
the new word which appears upon a tube of
tooth paste or upon a bar of an ordinary good
grade of soap really means that an unusual,
new, previously unknown ingredient is contained within.
We wonder how people were able to eat
before this new item was made available.
How were we able to clean our teeth, restore
their sparkle, kill all the bacteria, and do
everything claimed by the maker of todays
dentifrice before recent discoveries made it
possible?
The use of such words is not restricted to
the field of thought, psychology, and philoso
phy. The long history of the accumulation
of knowledge up to the present time is exploited with an idea here and an idea somewhere else, put together in the form of a new
term.
These terms are usually combinations of
other words. They include parts of other
well-known words which sound highly technical and seem to reflect great knowledge and
wisdom on the part of the person who originates or uses them.
Every time such words are coined we may
be sure that the individual who makes it
appear that the terms are original will prob
ably ascribe to them a marvelous new discovery which, in the eventual analysis, may
turn out to be no more than a hodgepodge of
ideas from the philosophy of Plato, Aristotle,
Bruno, Spinoza, combined with an existing
school of psychology, plus behaviorism and
psychoanalysis.
Is it possible that human nature has come
to a point where we must receive everything
in prepared capsules? Are we degenerating
into a race of people who no longer have the
incentive or the ability to examine the think
ing and activities of our predecessors and
honestly to draw upon these sources for true
vales and worth-while applications to modern living?
A positive answer to these questions would
truly be a pessimistic viewpoint. Surely
human ability and potentialities are as great
today as they ever were, and the application
of mans mental, spiritual, and psychic pow
er should be greater because he has a richer

past of knowledge and experience upon which

to draw.
It is well that we think, then, that the
challenge to modern man lies not in combining previous knowledge to be exploited under
the guise of a new term, but rather honestly
to admit our debt to the past, to take valu
where we find it, acknowledge its source
and use it. Also we should try in a small
way to add our bit toward adjusting the
knowledge that is the common possession of
humanity in a manner that will better fit it
self to human life in order that the existence
of the individual human being might be happier, more successful, and more conten.
At the same time, it would be a mark of
wisdom always to examine with caution a
solution to the ills of humanity, either singly
or collectively, that poses under a coined
word as a strictly original thought and as be
ing something new under the sun. A
(From The Rosicrucian Forum
February, 1951)
Do Infants Suffer Karma?
A soror of Texas now rises and addresses
our Forum: In the recent airplane accident
which killed 78 people, including 16 chil
dren, one was only 12 months od. What pur
pose does it serve that a twelve-months-old
baby should be killed in that accident? As I
understand Karma, it is that law of retribution which will occur at such time as is
best to convey a lesson to you and in the
degree that you deservefor good or badas
the case may be. How, then, does Karma
apply to the twelve-months-old baby who
died in the airplane accident? Was it acci
dent or was it Karma? If Karma, how could
a twelve-months-old baby be cognizant of
the law of retribution?
First, we must emphasize that Karma is
not a law of retribution. There is no intent,
no effort at punitive action or punishment
of mankind in Karma. In fact, Karma is as
impersonal as the law of gravity or the attraction and repulsin of the different poles
of a magnet. More properly, we should refer
to Karma as the law of causality or cause
and effect; or we may, with equal accuracy,
refer to it as the law of compensation and
balance. The etymology of the word Karma
is from the ancient Sanskrit meaning to
do or deed.
(Continued Overleaf)

Page 92

In effect, Karma as a law, states that for

every cause we establish, whether thought
or deed, an effect follows from it. Conse
quently, Karma is impersonal and is exacted
against one and all persons alike. There is
compensation for every act; in other words,
as one side of the scale goes down, the other
rises accordingly. Karma is neither inherently good or bad. It depends upon the
causes one induces and how we evalate the
effects that follow from them.
Throwing a stone into the air and letting
it fall upon our heads, as gravity is invoked,
might be considered adverse only because of
how we respond to the effects of the falling
stone. Causing a ripe sweet apple to fall
on the ground near us might be termed, in
the pleasure we derive from it, meritorious
Karma.
Mystically, the valu of Karma, as a law
of causality, is for us to become aware of the
causes we have set into motion. We must
know, from intimate experience, the effect
of our thoughts and acts. We are given the
opportunity to learn of cosmic and natural
laws and to apply them intelligently. Obvi
ously, there is no Karma, so far as the indi
vidual is concerned, unless he becomes
cognizant of the chain of events to which
he is personally related: He must be able to
apperceive the connection between the influences in his life, his personal experiences,
and those first and final causes which engender them.
All Karma is not immediate. There may
be a concatenation of lesser causes over a
period of time before there is a realization
of an effect. Karma can be of the past (reincarnation); it can be of the present or not
experienced until years later. There is sin
gle Karma, induced singly by the individual,
and there is collective Karma. In the latter
instance, it is the group or society of which
the individual is part that establishes the
cause that contributes to the effects which
the individual singly comes to realize. Such
Karma, for example, may come through the
racial prejudice of a society or political
ideologies *which provoke war.
Mystically, a twelve-months-old baby can
not personally experience Karma. It cannot
invoke the causes from which the effects fol
low, that is, it cannot do so consciously or
with a sense of responsibility. Even if the
causes were of another life, yet it would not

THE R O S IC R U C IA N FORUM

be Karma, for an infant is incapable of realizing a lesson from the causes and effects.
Why, then, did the infant lose its life?
We can only presume that the effect was a
lesson that others were to learn from the
tragedy, either relatives or society itself.
They were the ones who were willing to risk
the life of the infant to gain time for some
relatively superficial end. Someone must
have suffered tremendously because this lit
tle baby was lost in this terrible catastrophe.
Did that person need the experience? Did he
by his attitude toward others or in some
circumstance or incident create the cause
from which the infant was used as a lesson?
It is, of course, difficult for the finite mind
of man to ascertain what cosmically lies behind any effects which to mortals seem an
injustice. Men make many daring adventures. In their technological advances from
which they anticipate great advantages, they
assume great risks. These risks are causes
which they establish. If there is a loss of
life, if injustice seems to be done, who is at
fault, the Cosmic or the laws that man has
set into motion?
Air travel is here to stay. It provides nec
essary rapid transportation as we think of
necessity in terms of the modern society
which we have established. All such trans
portation involves risks. If we and our families invoke the causes, and the effects, as
said, do not inure to our benefit, that is
Karma. But who is responsible for such ef
fects? Certainly no unseen or supernatural
intelligence but man himself.X
Distinguishing Dreams From Incarnations
A frater rises to address our Forum:
When I recall from my memory a dream
experience, the process appears to me to be
the same as when I recall some experience
of this incarnation. My question, however,
is in regard to experiences of past incarna
tions. How am I to distinguish that which
was an actual experience of a past incarna
tion from that which was only a dream or
an imaginary experience of a past incarna
tion?
Dreams, as we all know, may have a
realism equivalent to the wakened state. In
fact, it has been a philosophic problem in the
past to require a student to try to explain
that his present conscious state is not a
dream. That a dream seems so real and

FEBRUARY, 1962

cogent is not an assurance, in itself, that it

is not a dream. In fact, we will have to
admit that we can all recall dreams which
were vivid and induced emotional responses
the equivalent of our wakened state.
Assuming that one has such an experience,
that it is of a place and circumstance that
he cannot objectively recall, is it then a
dream, or, is it a recollection of a past incarnation? The actual assurance as to which
it is, is subjective. By that we mean that
one comes to know inwardly that it is a
past incarnation. He has a psychic conviction that it is so, but he is unable to transate
this intuitive feeling into words, that is, he
cannot explain exactly how he knows.
However, there is one other factor that
usually exists in distinguishing a past in
carnation from a dream. In a dream, one
may experience himself as being at almost
any age from that of childhood on. Further,
one may realize himself as being in any
period of history that the mind fancies. One
may likewise be attired in costumes he has
never seen previously, or be in places he has
not known personally in the wakened state.
The same circumstances may exist in the
recollection of a past incarnationwith one
important exception.
The individual appearing in the past in
carnation and whom you identify as your
self, may actually be quite unlike you in
appearance. The person may be of another
sex and race; there may be no physical resemblance whatsoever. Even his characteris
tics and personality in the past incarnation
experience may deviate considerably from
what you now know yourself to be.
Again, it is only intuitively that you know
that the particular individual is you regard
less of all others who likewise may be represented in the experience. In dreams, in the
majority of instances, this factor is different.
Regardless of costume or age, or even sex,
we always recognize ourselves and not just
intuitively but visually.
Also, as a rule there is more of a rational
conclusin, a moral, a lesson to be learned
in the recollection of a past incarnation than
in a dream. A dream may appear to be
rational. It may have a continuity and be
quite comprehensible just within its own
scope. However, there are very seldom suggested in the dream any related incidents
preceding or following it.

Page 93

For example, one may dream he is on a

beach and bathing. There is every element
of realism about itthe warm sand underfoot, the salt tang of the air, the cool impact
of the water, the splashing in the surf, the
laughter and shouts of other bathers. But,
why is one at that particular place? What
purpose is being accomplished by the experi
ence? Where was one before? And, where
would one go afterward? The dream usually
leaves all such questions unanswered.
However, in the past incarnations, one is
provided with intuitive impressions of the
significance of what he is perceiving. There
is a plausibility about the scene. One is there
understandably. We seem to know why.
Further, though we may not actually experi
ence what follows, we seem to know what
will occur.
In a recent Forum session, we explained
that all we surmise to be an experience of
the past incarnation is not so, and neither
might they be dreams. We have a proclivity
to the assumption that every psychic experi
ence concems a past life. As was explained,
however, it is quite probable and a matter
under psychological investigation, as well as
mystical inquiry, that some experiences are
hereditary. They may be a memory in our
genes transmitted to us by our parents.
The experience may have occurred several
generations back; because of some emotional
situation there may have been created a
trauma that brought about a definite mutation in the genes. In some way, still mysterious to us, these impressions can reestablish the event in conjunction with our nervous systems and the neurons or brain cells.
The nearest and crudest analogy to this,
shall we say, mechanism, would be like
sound impressions recorded on a magnetic
tape. The tape when played back through
proper equipment reproduces the original
sound in all its fidelity.X
Is Personal Initiation Possible?
Can a person initiate himself in the esoteric and mystical sense? Can an initiation
ceremony which, for example, may be sent
to one through the mail be really effective
in accomplishing true initiation?
The word initiation has its origin in the
Latin word initia, which is a generic term
for mysteries. However, long before the
Romans the mysteries were extant in the

Page 94

Oriental world. The mysteries, generally,

meant not something which is weird or awesome, but esoteric or prvate knowledge.
The mysteries were, in fact, a gnosis or
higher wisdom. By higher we mean a knowl
edge which transcends the usual profane information of the day. It consists of uncommon
knowledge about man, nature, and the gods
which was considered of a sacred nature and,
consequently, exalted.
Because knowledge, such as the early sci
ences of mathematics, astronomy, and the
religious ideas of immortality, was the result
of great study and mental labor, it was
treasured and not to be contaminated by
profane discussion. Only worthy persons
were to be the recipients of the mysteries.
To receive initiation, the candidate must
display the proper qualifications. He must
show dissatisfaction with the prosaic order
of life. He must desire to come into a new
power, to bring about a transition in his
thinking and in the affairs of his life. His
purpose must be in accord with the great
valu attached to the knowledge and powers
he would receive from his initiation.
He must, by tests and preparation, show a
readiness to receive the great honor to be
bestowed. This readiness consisted of moral
purity, a mental capacity to comprehend, and
often certain physical qualifications, such as
a fair degree of health.
Psychologically, the elements of initiation,
so far as the individual is concemed, are:
(a) A resort to introspection, the function
of honestly analyzing oneself and his life
and coming to a conclusin as to ones insufficiencies and need, whether they be spiritual,
moral, or intellectual.
(b) The engendering within the individ
ual of the aspiration to attain the ideal
which to his mind will surmount the inadequacies which he has realized within his own
nature.
(c) The exacting from the individual of
sacred obligations, a formal promise, either
made to himself or to others, that he will
strive to realize his aspirations, notwithstanding any sacrifices that may have to be made.
The structure of all true initiatory cere
monies, wherein one is to be introduced to
the mysteries or exceptional knowledge, con
sists of four elements. The first of these ele
ments or basic rites is known as separation.
This consists of a ritual by which it is im-

THE R O S IC R U C IA N FORUM

pressed upon the candidate that a transition

in consciousness is to occur.
There is to be a change in his order of
thinking and living. He is to depart from
the od regime of thought and action. This
separation from the od order is often dramatically effected by blindfolding the candi
date or having him enter a darkened chamber
which may even be intentionally quite noisy,
so as to represent the chaos of change from
one state of mind and living to another.
The second element is the rite of admission. The candidate, by various fascinating
acts, is made to realize that he is now entering upon a higher plae of thought, that he
is in consciousness being reborn. He must
come to know that he has left behind him
his past concepts and erroneous ways and
has risen to a more lofty perception and apperception of existence. He may, during this
ceremony, actually be lifted from a sarcophagus or coffin which is symbolical of the rebirth to a plae of advanced thought.
The third rite is that of exhibition. There
are revealed to the initiate the sacred signs
and symbols, precepts and truths, of the new
gnosis with which he is intrusted. Such signs
are often indicative of the learning that is
to be imparted to him as he progresses
through the mysteries.
The fourth fundamental rite of initiation
is re-entry. It is a preparation for the actual
return of the initiate once again to the pro
fane world from whence he carne. There are
first exacted from him solemn obligations, in
which he must promise to keep his experi
ence secret. Also he is told to apply his
experiences to his living/for, although he returns to the world after being reborn, in his
spiritual and mental image he has undergone
a transition and he must live according to
his new enlightened status.
Thus it can be seen that fundamentally
initiation begins within the mind and emo
tional nature of the individual. He must be
critical of himself. He cannot be smug or
self-satisfied. He must have the aspiration
to rise above his present moral and intellec
tual status. He must desire improvement of
self. He must seek those conditions, those
things, which will contribute to his moral,
intellectual, and psychic satisfaction.
True initiation is fundamentally of a mys
tical nature. It is the elevation of the con
sciousness by which a transformation of the

Page 95

FEBRUARY, 1962

manifest personality occurs. The self must

be illumined, endowed with a new gnosis, by
which new horizons of understanding and
accomplishment are revealed to him. Unless
there is that psychic, intellectual, and emotional gratification, the individual has not
been initiated.
The external formalities, the ritual consisting of acts such as genuflection, circumambulation, music, incense, chanting and the
like, are principally symbolic. They depict
the significance of aspects of the initiation.
They suggest states of mind through which
the consciousness of the candidate should
pass.
In fact, these external features are intended to aid psychologically in inducing the
proper conscious state or psychic experience
by which the candidate is actually and inwardly initiated. Unless this state of con
sciousness p rev ails and is an intima te,
immanent experience, there has been no real
initiation, regardless of any elabrate ceremony.
Initiation must be more than a noetic or
intellectual experience. A logical presenta tion of symbolism and the elucidating of
philosophical principies are not sufficient.
There must be an esoteric experience and
emotional uplift, a kind of spiritual regener
aron by which the individual feels a change
occurring within himself, not just in his en
vironment.
It is, therefore, absurd for anyone to claim
that initiation is not possible except in pretentious surroundings and with a number of
persons officiating. Such perhaps would be
conducive to assisting the candidate to initiate his own consciousnessbut initiate him
self he must. No one can initiate another.
He can act only in the capacity of a pre
ceptor or guide.
Since esoteric initiation is, therefore, of a
mystical nature, producing a transition in
the consciousness of the self, the ceremony
can be accomplished by the candidate in
privacy. One can arrange his own sanctum

within the confines of his own home whereby

he can experience that exalted state, which
is the end of initiation, without others being
present. A candidate alone within the
privacy of his own home can, in performing
the proper ceremony, come to realize the
rites of separation, admission, exhibition, and
re-entry or the return to the daily world. He
can exhibit to himself the sacred signs and
symbols and contmplate their explanation
as given him in the ritual.
After all, one who in the depths of a forest
seeks communion with nature or the Cosmic,
or who within the silence of himself and with
great humility and sincerity prays for enlightenment and a resurgence of Cosmic power and receives it, has been initiated in the
mystical sense. Consciously or unconsciously, he has employed the necessary elements
of initiation by which its effects are induced.
In fact, initiation ceremonies, in which
many persons particpate and which include
many external functions, must be very studiously prepared by those who know the tech
nique of initiation. If such is not done, the
ritual itself may defeat its purpose. It may
become so objective, through its appeal to the
reason and to curiosity, that it prevens the
candidate from entering even momentarily
into the subjective state by which initiation
is accomplished.
As to whether an initiation ritual, sent
through the mail, can be effective, the answer, of course, is yes. If the ritual is pre
pared in such manner that, in performing it,
the psychic conditions and state of conscious
ness necessary to initiation are induced
within the candidate, then that is all that
matters. Whether the ritual is introduced to
the individual in a printed form and he performs it by personal acts or whether it is
revealed to him orally by others, is of little
consequen ce. We repeat: it is first essential
that the individual truly seek initiation in
the mystical sense.X
(From The Rosicrucian Form
October, 1950)

INTERNATIONAL ROSICRUCIAN CONVENTION

July 8 - 1 3 , 1962
Rosicrucian Park - San Jos - California -

U. S. A.

INDIA

i
M ystical A roma
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this incense seems to capture the mystical spirit
of the Far East. It has been especially selected
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Supply Bureau. The ame of this unique in
cense is Alankar . . . it means spiritual orna ments or the inner jewels of virtue such as
charity, humanity, devotion, noble heart, and
love.
L o n g Lasting
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San Jos, California, 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

L I T H O IN U S . A .

April, 1962
Volu me X X X I I

No. 5

Rosicrucian Forum
A

p rv a te

p u b lic a to n fo r m e m b e rs o f A M O R C

R O L A N D E. V IG O
Inspector G eneral of A M O R C fo r Eastern A u stralia

Page 98

THE R O S IC R U C IA N FO RUM

Greetings!
V

SO U L S O N O T H E R P L A N E T S

Dear Fratres and Sorores:

The space age is causing an impact upon
theological and traditional religious concepts.
This impact is at present minor in effect, but
to a more than casual observer its portent is
apparent. It is obvious that mans exploration of space, including eventually manned
rockets to the planets and far greater com
prehension conceming the nature of the
universe and our cosmic neighbors, will place
the earth in a subordnate category.
It will be realized by the average man
that the earth does not hold a primary posi
tion in the cosmic realmas most theologians
have long postulated. It will seem inconsistent that a deity would select Earth, a minor
body astronomically speaking, to be the
theater of a paramount divine creation
man. In fact, the logical possibility that life
is not an exclusive phenomenon of Earth
will undoubtedly be scientifically substantiated.
If life is the climax of a conceived divine
will, then at least it will be realized that
such a phenomenon was not confined exclusively to this planet, as many of the sacred
books of established religions, including the
Christian Bible, have long expounded. Space
exploration, with highly developed instru
mentaron on satellites, as well as future per
sonal experiences by man in space, will bring
knowledge of the essential characteristics of
life. It will reveal that such essentials of
life also exist on other worlds.
Life, therefore, could and probably does
exist in solar systems elsewhere in our own
galaxy, the Milky Way, or in other universes
millions of light years distant. Such other
worlds could have developed life equal to
ours over eons of time, which could have
continued through a cycle of existence and
now become extinct in a dead world. Still
other worlds may yet be in an evolutionary
stage of life as Earth was millions of years
ago.
It would be a reasonable speculation, of
course, to presume that there now exist be

ings in the cosmos as intelligent as man, or

even exceeding him. These beings might
know of Earth, but being so distant, would
not as yet know of manjust as we are not
yet personally aware of beings on other
planets.
Such thoughts are elevating; they are uni
versal in conten. They cause man to realize
the vastness of the greater universe. Mans
thoughts in recent centuries have been geocentric, earthbound. In relatively modern
times, man has learned of the existence of
other cosmic bodies, solar systems, and gal
axies, but his interest has been centered pri
marily on Earth. The study of astronomy
only remotely or occasionally touched the
lives of the average person.
The present and future spectacular adventures into space and the realization that we
must give them concern for military and
political reasons, as well as in the interests
of pur science, have caused man to look
heavenward, figuratively and literally. Man
now feels his cosmic dependence, and it has
tempered his ego. What man achieves in
his sciences and techniques, instead of inflating his ego, eventually will cause him to
realize by the results of his efforts the finiteness of his own existence.
If man has soul, a divine essence of the
same exalted quality as that of his Godas
his religions have long caused him to believe
then such cannot be restricted to him
alone. Certainly, there would be no divine
equity in Gods permitting His conscious
ness or an attribute of His essence to be
limited to one kind of living creation.
Man in his personal ego has for long con
tended that, of all creations on earth, he
alone possesses the divine spark called spir
itual essence or soul. It seemed plausible to
him that this was so because of the superiority of his intelligence. No other creature has
the faculty of reason, will, imagination, and
mental powers that he has, and by which he
has excelled all others in controlling his en
vironment.

Page 99

APR1L, 1962

If soul is an extensin of the consciousness

of the divine, it is not evident in the lower
animals, man thought, for they do not possess
the attributes which man conceives are of
soul. This gave man self-confidence, a feel
ing of supremacy in the hierarchal order of
earth, the assurance (to himself, at least)
that he was the divinely preferred being.
Man, therefore, immured himself in a sense
of self-security, the notion of being a divine,
special consideration.
With the cogency of arguments favoring
the existence of life on other worlds and
perhaps in the cosmosbeings equal to or
superior to his own intelligenceman, there
fore, cannot claim for himself a unique spir
itual relationship. If there is a divine
extensin of spiritual essence, then, of course,
this would imbue these other things in space
with soul, also! Immediately, man loses his
distinction as a singly chosen creation in the
image of God. He is but one of an unknown
number of other so-called spiritually con
scious beings.
Such speculations founded upon the facts
of space exploration will constitute a severe
challenge to theology. It will make nugatory
the theological statements that the writings
of our sacred works are the words of God.
Men will see in such inconsistencies the influence of mans earlier ignorance of the
cosmos, his own superstitions, and exaggerated ego.
Such discoveries and conclusions will not
necessarily make man less religious. If he
but thinks, he will realize that such new
concepts will extend the magnitude and
majesty of a power which he ascribes to his
God. It will cause him to realize not only
his brotherhood among humankind, or the
creatures of Earth, but also with qualities
and living things everywhere. He will have
a bond that will reach out into space to include actual, tangible beings. The universe
will no longer consist of just inanimate systems and particulars to him, but also of
sentient beings who in self-conscious aware-

ness and existence have some parallel with

himself. He will realize that Earth, alone,
cannot be peopled with what he terms souls,
but that possibly numerous areas of the infinity of space are likewise so populated.
Of course, with the beliefor knowledge
that intelligent beings exist elsewhere in the
cosmos, there will arise new speculations and
possibly new false beliefs. Which of the
beings possessing assumed soul qualities will
be the superior? Which will most approximate the nature of divinity? Will the creature, man, be the highest expression of soul
in the cosmos, or will it be some strange be
ing residing on a planet of the solar system
in some remte galaxy?
Here again, mans ego will be confronted
with the need to make certain adjustments.
If there is a hierarchy of souls, a scale of
such spiritual essence, in what relation to it
does man stand? Is man spiritually inferior
or superior to such other living creatures?
By virtue of time, have other beings evolved
in spiritual awareness beyond man, and does
that confer upon them any divine prefer
ence in this life or in another that man will
not enjoy?
The mystical pantheist, whom the ortho
dox religionist abhors or whom in his igno
rance he does not understand, does not think
of spiritual essence as being on a graduated
scale. These mystical pantheists, as for ex
ample the Rosicrucians, conceive the divine
or Cosmic intelligence as being universal in
its manifestation. It is perfect in the excellence of the quality of its consciousness.
It can neither evolve or retrogress. In
essence, therefore, it is the same in every
living vehicle in which it resides. The dis
tinction is manifest only in the degree to
which this essence is expressed. Beings of
simple organism and brain structure, having
a low order of intelligence, do not express
this universal, divine quality in the same
way as higher, more complex ones.
We may use an analogy to make this
more comprehensible. A musical composi-

Entered a s Second C lass M atter a t the P o st O ffice at San Jo s , C a lifo rn ia ,

un der Section 1 1 0 3 o f the U .S . P o sta l Act o f Oct. 3, 1 9 1 7 .

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Page 100

tion by a master does not have its perfect

technical nature altered when played either
by a beginner or a virtuoso. One has the
ability more than the other to express the
greatness of the composition; the composition, however, is the same for both. So, uni
versal consciousness is the same in all living
organisms from the point of view of mystical
pantheism.
The personal evolution, both of the physi
cal organism and the consciousness of the
individual, is what makes the difference in
the display of the universal consciousness or
soul. Consequently, in essence the soul of
man would be the same as that of any being
elsewhere in the Cosmic. Whether man in
his response to it, that is, in his consciousness
of his soul, exceeds that of other beings in
the cosmos, is yet another matter.
There has long been the supposition, which
has actually evolved into a doctrine by some
occult and esoteric groups, that the human
soul-personality goes through an evolutionary process elsewhere than on earth. In gen
eral, this theoryand that is all that it is
presumes that the planets of our solar system, including now the possibility of other
worlds in other solar systems, are arranged
in a hierarchal order. Some are thought to
be cosmically chosen to be of the highest
spiritual order, and each successive world
lower in the scale.
Mans soul-personality is thought to begin its evolutionary process on Earth, the
next time to incarnate into a body on a world
which is next higher in the scale, and so on,
upward. Thus, man evolves in conscious
ness as his soul ascends a kind of cosmological ladder of worlds. Just why, however,
Mars, Jpiter, Satura, or any planet of any
other solar system, should be of a higher
spiritual order to which the soul must ascend
is not explained.
Fratemally,
RALPH M. LEWIS,
Imperator
Can Jealousy Be Constructive?
A question submitted to the Forum asks:
Does jealousy have a constructive as well
as a negative aspect? In trying to answer
a question of this kind, it is easy to become
so involved in terminology that in the end
neither the question or the answer has

THE R O S IC R U C IA N FORUM

much practical valu. Whenever we are in

volved in an analysis of meaning, our most
important step prior to analysis is to come
to a meeting of minds, that is, an agreement
as to what we are considering.
Did you ever stop to realize how many
arguments are based upon a lack of understanding, or lack of agreement regarding
terms, on the part of the individuis discussing the problem? It is possible to arge
forever on a subject if the subject matter it
self lacks definition. It is commonly said
that there are always disagreements in the
fields of politics and religin, and all of us
know from experience that once an argument is started on either one of these subjects, it is usually practically hopeless to
expect a reconciliation on the part of two
individuis who take strongly opposing points
of view.
However, if a logician would carefully
analyze the arguments presented, at least in
nine out of ten of such arguments, it would
be found that each individual was closer to
agreement than he had originally believed
himself to be, and that the basic disagree
ments were based upon individual definitions
of the terms being used.
Possibly the question concerning jealousy
may be prompted by a reference in religious
literatureI believe the exact wording is,
although I have no immediate knowledge of
its exact source, I am a jealous God. This
quotation, which I believe is from the Od
Testament, would tend to make us believe
that if such a statement is recorded in sacred
literature, then jealousy must have a posi
tive side. How can we conceive of a Divine
Being as being jealous if jealousy were pure
ly a negative manifestation of human beha vior?
We can also read in many religious writingsnot only in one but in many sources
of our traditions and directions for lifethat
what we are will be judged by what we do,
or that we are known by the results or by
the fruit of our efforts. In this case, we can
conceive that jealousy is judged mainly by
the result of its manifestation and not on
the basis of its technical meaning as a word.
Jealousy has caused more grief, heartbreak, and difficulties than many other con
ditions of human invention or origin. Jeal
ousy has its most negative manifestation in
the fact that it seems to cise the mind of

APR1L, 1962

the individual to logic and reason. An indi

vidual who jealously guards an object or idea
to the point where he cannot be shown any
other point of view than that which he has
accepted, is taking a position so intolerant
that for him, at least temporarily, the world
ceases to exist except in terms of his preconceived ideas. An extremely jealous indi
vidual, regardless of what may be the object
of his jealousy, has refused to accept the
world and his environment at face valu.
Rather, he has permitted his own beliefs,
opinions, concepts, and prejudices to dom
nate his thinking and action completely so
that no other attitude or idea can enter to
modify what otherwise would be intelligent
behavior on his part.
Because of the extreme destructiveness of
jealousy and the emotional outbursts that
accompany it, it obviously seems to be a
negative condition. It is hard to imagine anything of a positive nature coming out of
any manifestation of the emotions associated
with jealousy.
Then, someone will ask, how do we reconcile the concept of a jealous god? Possibly,
we do not have to reconcile it. The expression
was man-made rather than divine in origin.
In fact, I believe this is the truth of the mat
ter. In recording the concept of God, some
over-zealous individuis tried to put fear into
the minds of the followers of the Divine by
producing a type of divine mind similar to
that of a human.
The human being has experience with the
unreasonableness and intolerance of an indi
vidual controlled by jealousy, so he would
arge to himself that if his God were jealous
and held the power of life and death, and of
reward and punishment, surely He would
look with considerable concern upon any
individual action not in accord with the type
of behavior divinely anticipated.
To put this in simple form, I believe that
the concept of God as a jealous God was
created by a priesthood or a group of indi
viduis to hold other human beings in fear
and under its control. Even if there were a
Divine Being whose mind functioned similarly to a human mind, only on a divine
scale, I cannot conceive that there could
be any emotion in His dealing with us as
individual human beings.
Jealousy is a human trait, not a divine
one. It is the trait of an individual who does

Page 101

not control his reason, who does not judge

in the way that he would like to be judged.
Rather, he permits free rein to emotional
tendencies that, instead of creating a better
outlook, better mind, and conditions which
are conducive to evolvement, actually drag
him down to a level that takes him away
from the Source with which he should be
trying to harmonize himself. Therefore, a
jealous god is a concept of the mind of man
to place fear in the hearts of others so that
they may be bent to their will.
From this generally accepted meaning of
jealousy, all we know of its manifestation
is negative. I can conceive of no way that
jealousy could produce positive results. If
there is truth in what we may believe concerning an object of jealousy, then reason
will go further than emotion in correcting
the condition.
Before we lea ve this subject, it is a good
opportunity to have our attention directed
again to my original comments on how im
portant it is for us to decide upon the meanings of words before we use them too freely
in our conversation. I have just cnsulted
a reliable dictionary of the English language,
and I find that there are six shades of mean
ing in the definition of the word jealous.
The first three have to do with the mental
concept, which I have discussed: That is,
those emotions which are to our disadvantage, which are self-centered, intolerant, or
suspicious. However, I find that the fourth
definition, marked in parentheses as being
archaic and therefore not in conventional use
today, states that two synonyms for the ar
chaic meaning of jealous were the words
zealous and devoted.
If at one time jealous were used synonymously with zealousness and devotedness,
then we can see a positive point of view. If
jealous should mean in this sense to be de
voted to ideis which are worth while, and
to be zealous in our promotion of good in
stead of evil, positive instead of negative,
then in this meaning jealousy would take on
a positive connotation.
However, at least in our modern usage of
language today, I believe that it would be
difficult to reinstate these terms. There are
aspects with which we must deal in life that
are not to our advantage. It would be well
to limit their terminology in such a way as
to make them clear. I would therefore pre-

Page 102

fer to say that the emotions elicited by jeal

ousy in the accepted sense of the word are
negative, while the emotions that accompany
devotedness to a good and worthy cause, and
zealousness in our determination to carry
out those steps supporting such a cause or
ideal, are positive.
There are in all things in the universe
both positive and negative aspects, and the
emotions of man are no exception. He can
direct them to his own happiness and to the
benefit and good of those about him; or he
can turn them to the destruction of his en
vironment and the misery of those who par
ticpate in it; and in the end, he can stop
or delay his own evolvement toward eventual
perfection in his relationship to the Cosmic
of which he is a part.A
Individual Taste and Social Ideis
A member writes: Much is heard lately
of the desirability of maintaining an indi
vidual outlook, of reaching effective but not
wholly conventional solutions to problems
confronting us, of not going along with
the group, so to speak, just in order to get
along smoothly. In short, it is fashionable
to be something of a nonconformist. The
individual is urged to develop his own out
look and taste without relying too heavily
on how his neighbors may regard the same
subject. But, on analysis, isnt it true to a
certain extent that individual taste is likely
to be shaped or molded by the over-all social
ideis in which they evolve? Nonconformity
itself appears to conform to certain socially
dictated patterns.
When we analyze the question, we can
indeed see points of validity in it. Our so
ciety, in a sense, does encourage noncon
formitybut only up to a point. If you re
main within bounds and produce useful
results with your unorthodoxy, you are
considered a refreshingly original thinker,
able to get right through to the heart of the
situation, unfettered by the red tape of convention. However, if you are too noncon
formist, too unfettered by convention, and
too original in your thinking, you become,
in the vernacular, some kind of a nut, or
something.
Individual taste and allowances in its flexibility vary from society to society. In our

THE R O S IC R U C IA N FO RUM

modern world and those areas emerging into

modernity, there is wide divergence in taste,
ranging all the way from the kind of home
we prefer to the kind of music we appreciate.
We can, within bounds, have widely divergent political views and ideas concerning
our businesses. But, in these latter areas,
are we able to express them freely? Can we
truly be nonconformist? Politically, in most
western countries, we can. But in many
countries where there is unrest or instability,
nonconformity is curbed by the social edicts
of the governing bodies.
Businesswise, n on conform ity naturally
moves within the restrictions dictated by
company policy, protocol, and bounds imposed by the product or Service for sale. In
other words, it is a fresh idea if it sells more
toothpaste than the conventional advertisement, but if it only provides for more effec
tive wheat production, no toothpaste can be
sold with it.
These restrictions and limitations to non
conformity or the expression of individual
thought and taste, are fairly self-evident, but
what about areas of esthetic taste and per
sonal activity? Are we entirely free to be
completely nonconformists, or does the social
ideal dictate restrictions even here?
What about music? Surely in the per
sonal appreciation of music, individual taste
can express itself without restriction. We
can and do express the right to like anything
from rock and roll to grand opera. There is
no social or environmental pressure here.
You either like it or you dont. Well then,
how many of our occidental readers have
listened to a Chinese opera? And how many
really enjoyed it, at least the first time it
was heard? The answer, to the second ques
tion, at least, is probably very few.
Now, we are not in any sense saying that
Chinese opera is not good music. We are
merely pointing out that social and environ
mental ideas have attuned the occidental ear
to a certain scale and to certain kinds of instruments, and that the same is conversely
true of the sound of western music to the ori
ental ear. Musical taste, while allowed a cer
tain freedom of expression, is molded and
restricted by the social ideal. (This appears
less true in the Orient than here, apparently,
for rock and roll, jazz, and country music
find many more eager and accepting ears in
Japan than do the dignified strains of tradi-

Page 103

APRIL, 1962

tional music played on the samisen or koto

in America.)
The graphic arts seems to represent an
area, on the other hand, where individual
taste finds full expression often relatively
unfettered by national social ideal. Among
the residents of any given community, there
will be found those whose taste leans toward
purely representational artprobably the
majoritybut there will also be those who
prefer abstract or modem art in one form
or another, those who like best the various
oriental forms, as well as a number whose
taste tends toward the primitive work of
na tive artists.
We find, however, that the social ideal
can mold the kind of expression found in the
majority of art produced in a given country
or land mass. Those areas where tradition
or religious feeling has dictated the principal
forms of art will tend to retain those forms
even after they have become exposed to the
outside world, particularly if the artists find
an outside appreciation of their work. The
most pleasing brush painting contines to be
produced by Japanese and Chinese artists
although the span of appreciation for this
type of painting now encompasses the entire
Occident, and many modern Chinese and
Japanese might lean toward French Impressionism or some other art expression.
Australian aboriginal art is finding appreciative audiences throughout the world,
as is African and Indonesian wood carving.
These forms have not changed and will
change but little in the hands of traditional
native artists. However, in many areas a
craftsman will use only one theme, which
is recognized as his, and will produce piece
after piece, all similar, never attempting any
thing new or different.
In this sense, his taste is strongly dictated
by the social ideal and tradition, but that of
his buyers is not so strongly shackled. They
perhaps will have examples of various media
and even schools or styles. So, we find that
generally individual taste rises above the
restrictions of the social ideal except in locales
where tradition strongly binds the artist or
craftsman himself. In this case, the production or mode of expression is limited in scope,
although the taste of the collector may not be.
While our comments here have touched
upon only a few of the many aspects that
could have been discussed to cover our sub

ject thoroughly, we can see that, as the question originally pointed out, a certain degree
of pur individuality, both of expression and
taste, is quite possible. Nonconformity itself
tends to conform to certain social dictates,
and individual taste often finds expression
as a result of the trend of the social ideal and
not in spite of it.W
This Issues Personality
Out of great strife, even out of catastrophe,
noble events and experiences sometimes can
be born. It seems that truth, phoenix-like
can rise out of the ashes of despair and darkness. This was the experience of Frater
Roland E. Vigo, Inspector General of AMORC
for Eastern Australia.
Frater Vigo was born in the Lake District
of Westmorland, England, on April 3, 1923.
His father was the local Inspector of Taxes.
Young Vigo was sent as a boarder to a school
at Bexhill-on-Sea, Sussex, and later became
a day student. At an early age, Frater Vigo
was confirmed into the Church of England.
The ritual, the symbolism, though not thor
oughly understood at the time, made a deep
impression on the youth. It was then that
the first interest in the deeper meanings of
life began to develop within him.
The event of war brought to a cise Frater
Vigos introduction to the commercial world.
His family was obliged to leave the dangerous coast and move inland, severing all
familiar ties. In accordance with the need
for the defense of his troubled country,
young Vigo joined the Royal Marines at
Plymouth. He was assigned to active service
on the Russian convoys to Murmansk and
was subjected to combat and shocking experi
ences, including the sinking of his ship. With
the severi ty of the war, Frater Vigo experienced periods of personal hunger and privation. It was during this time, however, that
he had the good fortune to meet the young
lady who became his wife.
Subsequently, Frater Vigo was transferred
to a shore base. While there, he chanced up
on a member of the Rosicrucian Order,
AMORC. This frater was a member of long
standing, living and expressing the principies
of the Order, to which many members of today can attest. The character of this par
ticular member and his remarks greatly
impressed Frater Vigo. He was given by this

Page 104

frater the introductory book of the Order,

which was then entitled The Secret Heritage. Frater Vigo stated that it struck an
inner chord.
Circumstances prevented him from affiliating with AMORC at the time. Almost a year
later in Ceylon, in the Orient, he recalled
the contents of the introductory book that
had been given him. This caused a chain
of thought, and he began a serious evaluation
of life and reflection upon mans inhumanity
to man, which his war experience had made
so vivid. He then submitted his application
for membership and eventually crossed The
Threshold into the Rosicrucian Order.
Four years passed before the opportunity
was afforded Frater Vigo to meet other Rosi
crucians. He was in London, England, at
the time, and he treasures the memory of
this experience. He became associated with
a large retail concern. Establishing himself
in London, he became a member of the
Francis Bacon Chapter, AMORC. Later, he
was honored to become a charter member of
the Brighton Pronaos and subsequently
served as its Master. Frater Vigo found
pleasure in being one of several members of
forums and panels conducted during the
large membership rallies in London. During
this period, he also enjoyed a promotion to
an executive capacity in his firm. However,
as he puts it, he had an inner urge to move
down under. He eventually gave way to
this inclination and moved to Australia,
where he now enjoys a responsible govern
ment position. On April 18, 1961, he was
appointed by the Grand Master, Inspector
General of AMORC for Eastern Australia.
Frater Vigo has diversified hobbies that
keep him well-balanced in his activities. He
enjoys swimming and tennis, admits an in
terest in golf, likes classical music, stamp
collecting, and drama. Frater Vigo has two
sons and one daughter. His extensive journeys throughout the world and his diversified
experiences, plus his deep interest in the
teachings and ideis of the Rosicrucian
Order, make him ideally suited to serve
AMORC as its Inspector General.X
Is There Unconscious Imagination?
A frater in Australia, addressing our
Forum, asks: Is imagination limited by con
scious thought, or is there an unconscious
imagination?

THE R O S IC R U C IA N FORUM

Perhaps the best approach to this ques

tion is first to gain an understanding of what
we mean by imagination. Imagination is
the faculty of conceiving as reality some
thing which the individual has not perceived. The objects or ideas of imagination,
of course, are not original in their entirety.
If they were, we would not understand them.
In part, they are composed of elements from
our general knowledge. They may also be
composed in part of things actually previous
ly experienced objectively but which are
arranged into a new and different order.
Imagination is not perception; it is not the
experience of anything coming to us directly
through the senses. It is the ability to harness thoughts and to compel them to assume
new forms or ideas.
Imagination is always concerned with the
future tense. When we recollect, we are
concerned with impressions and experiences
which have been registered in the past.
When we perceive something, see or hear
it, for example, we are conscious of what
we term the present. In imagination, though,
the idea in consciousness is in the present,
as is, of course, what we recall of the past;
yet its objectification, the materialization of
imagination, is of the future in relation to
the present moment.
The question with which we are con
cerned here is whether there can be a proc
ess of imagination, the formation of ideas
different from those of experience, of which
we may be unconscious. There could be no
imagination, of course, if we did not at some
time become conscious of the ideas it included. In other words, the formation of concepts,
mental images, of which we would never
become aware would be the equivalent to
their never having happened. After all,
what we do not realize has no reality to us.
It simply is not insofar as our awareness is
concerned.
However, an unconscious process may go
on in the subconscious, and then suddenly
the completed idea may be released into the
conscious mind. This is a known phenome
non. It is experienced by all of us, and psychologists refer to it as the unconscious
work of the mind. It is unconscious only
to the objective mind.
The most common example of this phe
nomenon is the attempt to recollect some
thing without success. In other words, one

APRIL, 1962

may struggle for some time trying to recall

an event. Finally, one no longer attempts
this objectively. Seemingly, he dismisses the
effort from his mind. However, the subconscious has been stimulated by the concentration, the attempted recall. Thereupon it
carries on with the problem even though the
conscious mind is not aware of it. Suddenly,
as we all know from experience, there will
flash into the conscious mind the ame, the
word, or the event that had been sought.
The subconscious is continually perform
ing psychic, subliminal functions of which
we are not objectively aware. In fact, our
intuition is part of this process of subcon
scious judgment and organization of thought,
as well as of the process of recalling from the
depths of memory things that are inherent
in the very experience of the life forc itself.
The new ideas, then, come as inspiration,
flashing into the consciousness and appearing at the time so self-evident that we have
no doubt about them. These are forms of
unconscious imagination.
Many inventors and Creative persons have
had new revolutionary ideas come to them
suddenly while in meditation and a state of
reflection. These inspirations may not have
been concerned with any ideas about which
the individual had previously entertained
thought. The subconscious in its functioning, however, had brought together ideas that
had an affinity with each other. They may
even have been two opposing ideas out of
which there suddenly emerged a new and
strikingly harmonious thought. This thought
had such efficacy for the subconscious mind
that it was forced to impress it suddenly up
on the objective consciousnessa kind of
breakthrough. This is unconscious imagina
tion. The only difference between it and
imagination that is conscious is that here
there was no conscious reasoning by which
it was developed.
It may be said that some of the greatest
contributions to the advancement of society
and mankind generally in a Creative way
have come from this intuitive, unconscious
process of imagination. It is related that
Mr. Eastman (of the famous Kodak Company) receivedat a time when he was
listening to a concerthis revolutionary idea
of putting an emulsin sensitive to light on
paper instead of on metal or glass thus making photographic film popular. Similarly,

Page 105

Sousa, the noted composer of marches, while

strolling the deck of a transatlantic liner, re
ceived as an intuitive flash the composition
which became his greatest march.X
The Problem of Aged Relatives
A frater, addressing our Forum, asks:
What are the obligations of sons and daughters, sons-in-law and daughters-in-law, to aged
parents? How can a family be just to itself
and also just to sick, aged parents? Should
children have the od folks in their homes,
in homes for the aged, or let them go on
welfare? The Rosicrucian viewpoint would
be most welcome.
This question brings up the matter of conflict between principie and expediency. In
the general sense, there is, of course, the
moral obligation of adults to care for the
aged. To do less than such is for society to
retrogress.
The ancient Spartans are said to have subjected the infirm and aged to exposure. This
consisted of putting them in a remte area
exposed to the elements, to die of starvation
and neglect. The heartless premise among
them and many primitive societies was that
the aged were no longer economically productive, that they constituted an economic
burden on the active members of society.
There is today a partial compromise in
modern society in this matter. The state
assumes the care of the aged where the chil
dren are not able to for economic or other
rea sons. However, in most of the leading
nations the responsibility for such care is
with the immediate relatives or sons and
daughters. The reason for this is that the
state is not obliged to assume an economic
responsibility which is the moral duty of the
individual unless that relative is for some
reason incompetent to do so.
There is definitely another aspect to this
problem. The aged parent, unless he or she
is definitely infirm or without sufficient eco
nomic support, should maintain a separate
household. The older person has acquired
long established habits which he or she may
not wish to change. These habits, whether
applicable or not to present affairs, may conflict with those of their children.
Children, once attaining adulthood and
maturity of mind, have the right to evalate
their present living conditions and draw

Fage 106

conclusions as to the manner of their life.

Their way of life may be wrong, but it is
their right and responsibility to learn this
directly. They should not be obliged to accept the suggestions and ways of their aged
parents.
The parents, believing sincerely that their
knowledge and long experience is superior,
may try to intercede in the affairs of the
household. This can and often does bring
severe inharmony. Further, aged parents
often do not realize that times change economically and socially. New customs require new approaches and methods to comply with them. What was once considered
ideal or satisfactory in every respect by the
aged person thirty, forty, or fifty years ago,
may be obsolete or at least not acceptable
today.
There is also the psychological factor that
some parents cannot, or will not, admit to
themselves that their children are now mature adults and must make their own deci
sions in the matters of life. The parents will
often act toward them as if they had no
responsibility. They will continually dictate
and intercede in matters that are actually
of no concern to them. They do not realize
that their children have formed their own
family circles, just as the parents themselves
once did.
If a parent finds it necessary to reside with
a son or daughter, then he or she should in
a sense consider himself a guest, even though
he may make some contribution to the fam
ily expense. He should not proffer advice
or counsel, or enter into any dispute between
husband and wife, unless asked. Further,
where there is a severe disputation between
the young married people, the wise aged
mother or father will discreetly refrain from
participating. If this attitude is voluntarily
assumed, harmony can prevail.
In some instances, a young couple, desiring to have an aged parent remain in their
household, may yet not be able to do so. They
may not be able to afford the extra room,
or to feed and help clothe another person,
especially if they have children of their own.
In such circumstances, the aged parent must
not think the children heartless or unkind if
they arrange for the aged person to be taken
care of by the state in some institution. They
can continu to show their love toward the
parent by calling on him frequently, and,

THE R O S IC R U C IA N FORUM

if possible, having him in their home as a

guest occasionally for a day or two. If the
economic situation improves for the young
couple, and they so desire, they may propose
that the aged parent come to live with them.
When aged persons, living with a son or
daughter, cause a disturbance in family relations because of being cantankerous and
imperious, they must be disciplined. In a
kind way, they must be told that if they do
not adapt themselves, they will have to leave
and establish a separate residence or go to
an institution for the aged. It is regrettable
to say that some parents become abusive and
domnate the young married couple, even to
the point of disrupting their marriage.
Whenever the children tell them they must
leave, such parents throw tantrums, stating
that they are not being loved, and so forth.
In such circumstances, the young people
must disregard such emotional displays and
subterfuges, and actually have them leave
after seeing that they will be well cared for
elsewhere.
It must be realized that loving parents
will not act at any time in such a manner
as to cause inharmony in the homes of their
children. They must realize the privilege
they are enjoying by living in anothers
family, especially that of their children.
The most difficult situation to confront is
an aged parent who has become senile. He
or she may then develop a persecution complex. He may imagine that his children are
stealing his personal belongings merely because he misplaces something and his faulty
memory makes it impossible for him to re
call its location. Further, he may even think
they are plotting or planning against his
life.
This senility is due to the deterioration of
the neural or brain cells. It may come from
lack of oxygen to the brain because of hardening of the arteries. It is almost impossible
to reason with such unfortunate victims.
They can make the lives of those with whom
they live almost unbearable, and yet one realizes their state and has a filial love for them.
Eventually, the circumstances may become
so severe that they will need to be institutionalized in a home for the senile aged. It
is the final and only solution. Frequently,
such persons are not aware that they are in
such n institution and may even be hap-

APRIL, 1962

pier than around those they imagined are

persecuting them.
To do this, of course, is heart-rending;
but it is, as said, the only solution that may
give all concerned some peace of mind. Cer
tainly, under such circumstances it is not
to be considered any neglect of a moral obli
ga tion on the part of the children. Of course,
before a decisin is made, a physician should
examine aged persons and confirm the state
of their mental health and that such a course
is necessary.-X
Religin and the Rosicrucian
Many people are convinced that we are
living in a period of time completely differ
ent from anything that mankind has experi
enced in the past. Only by studying carefully
the history of man do we realize that each
era and each age has had its conflicts and
its tensions, its hopes and its achievements.
The fact that we may be aware that other
periods of mans history have had their prob
lems does not alter the conviction that, as
with all events and conditions with which
man is faced, the peculiar nature of what
we are experiencing now is different from
that which has gone before. When we are
convinced that no age has faced problems
of such magnitude as ours, we are forgetting
that the importan ce of events is always determined by the perspective from which
these events are viewed.
The seeming simplicity of problems and
conflicts that have existed in the past is ap
parent to us only because we possess the
perspective of time and reflection. To us
today, the challenge of our age is overwhelming because the time is now. Todays prob
lems affect us in our immediate lives, and
the outcome is unknown. All the factors
that converge to bring about our problems
are unique not so much in their own nature
as in the manner in which they have conf ronted us with immediate problems.
Any serious discussion of the world in
which we live usually reminds us that the
earth and its peoples are now in a period of
transition and new birth. We are asked:
How else can we explain or justify the con
flicts and contentions which confront hu
manity at every turn? The passing of much
that is od and the continual appearance of
wrhat is new seem to confirm these beliefs.

Page 107

Nevertheless, these same conditions have ex

isted in every era of history, and again the
problem is not so much within the nature
of the problem itself as it is in our point of
view.
We can be sympathetic with the problems
of our fellow human beings. If we hear of
serious problems, illness, or other conditions
of crisis that may exist among our neighbors
or acquaintances, we usually evidence sym
pathy. However, regardless of our sincere
expression of sympathy, our feeling is not
the same as if that problem affected us personally.
It is similar in the world as a whole. We
believe that the problems of individuis, of
countries, and of all society are more acute
today than at any time in the past simply
because our reactions, our well-being, and
our feelings are affected by their immediacy.
Throughout history, as man has contemplated the problems that existed about him,
there have been those who have turned for
solace to sources which they believed would
take them beyond immediate concern with
the problems affecting their lives.
An individual has a number of choices
when faced with a problem, either one that
is purely personal or one that is mutual to
other members of society. He may ignore
the problem and try to live as if it did not
exist. This is not usually a very satisfactory
adjustment because the conditions existing
in his environment will so press upon him
that the nature of the problem will become
intertwined with his own personal affairs.
It will become a part of his thinking whether
he wants it to be or not.
One may try to use reason to cope with
the problem. Reason, knowledge, and their
application may be directed toward it in an
attempt to find a solutionto gain control
of the situation so that it will no longer be
paramount in his own life.
Another choice is to turn to what man
believes to be vales that supersede or transcend the nature of the problem itself; that
is, to illustrate as nearly as possible, if
the problem is purely one of a physical or
mechanical nature, he may try to raise his
consciousness to a realm of reasoning or
emotional attunement where the problem
becomes secondary. At a higher level, he
finds more important vales to mitigate or at

Page 108

least reduce the importance or impact of

the problem upon his thinking and his daily
life.
We look upon those individuis who have
been able to go beyond, as it were, the limitations of the physical world, the limitations
of the problems created by a material nature,
as people who have developed to the point
where they may rise above the limitations
of any physical or material restriction. They
are those who have been able to adjust their
habits to the conditions of their environment
in spite of problems, or those who appeal directly to God as a means of guidance for the
solutions of their problems and the adjustments that are required in life. From the
standpoint of religin, these are the saints.
They are those whose control of their beings
and natures has advanced beyond the limi
tations with which most of us are faced.
In occult literature, those individuis
known as avatars were human beings greatly
in advance of the average of society. They
were able to live their lives without taking
into consideration or at least without being
directly aff'ected by the existence of physical
problems. They lived, as it were, in a realm
of thought and being that existed outside
those problems. The classic examples of
such lives, of course, are the great religious
leaders, such as Buddha, Jess, and Mohammed, men who lived to carry out their
purpose in spite of their environment.
These avatars did not permit the problems
of the day to dominate them although to
other men at that time there were problems
as important and as pressing as our prob
lems are today. The avatars, whose con
sciousness was not limited to material vales,
were able to carry out their ideis, their
purposes, their ambitions, and their aims,
and did so in spite of restrictive forces that
existed about them. These men made their
impression upon society and upon the world
not necessarily because of the nature of their
message but because of their ability and determination to carry out their purposes in
spite of restrictions that would have impeded
or discouraged persons less advanced.
It is, therefore, to religin that the average
person has tumed for hope, assurance, and
help in the adjustment he makes to the uni
verse in which he lives. Religin has been
to some an incentive to live a worth-while
life. To others, it has been an opiate with

THE R O S IC R U C IA N FORUM

which to ease the pressures of environment

and allow them to live as if these pressures
did not exist.
These two extremes are points of view in
regard to religin that have never been completely resolved in the thinking of humanity.
Today, we find exponents of both but the
question arises: What is the position of the
student who is trying to adapt himself to
life, who is studying philosophy, who is
studying mysticism, who is trying to make
his behavior fit psychologically into the en
vironment which he believes to be a part of
his experience? At the same time, how is he
in this process of living to fulfill what he
believes to be his obligation to evolve into
a more complete and balanced entity? In
other words, what is the position that the
Rosicrucian should take in regard to religin?
First of all, we have emphasized that
AMORC is not a religin. Nevertheless, re
ligin possibly needs to be defined. Most
general definitions of religin have some
thing to do with the serving and worshipping
of God, or of being a part of a particular
faith or system, or of evidencing awareness
or conviction of God. Such popular defini
tions are limiting: That is, religin in its
fullest sense should be more than mans attempt to reach God.
We might even reverse the definition:
Anyone who aspires to a valu that is higher
than anything that exists in his immediate
environment, and who believes there must be
a primary cause of some nature back of all
the manifestations that he perceives in the
universe, is in a certain degree religious. I
am religious if I believe that there is a Supreme Being. I am religious if I believe in
a valu greater than any that I can produce
with my hands or gain as the result of toil
and labor. From this point of view, everyone
is to a degree religious.
Today, the word religin usually refers to
an organized system, or an organized group
of individuis who have selected certain
principies, doctrines, and procedures to be
the composite of all that they classify as re
ligin. The Rosicrucian may or may not be
religious in this latter sense.
I believe that the Rosicrucian is religious
in that he acknowledges transcendental
forces and powers and the possibility of
human evolvement on a level above that of
the physical universe. If we consider re-

APR1L, 1962

ligion as organized systems of thought and

action, then whether or not the Rosicrucian
becomes affiliated, a part of, or an adherent
of any phase of this type of religin is a
decisin that he himself must make. No one
else can direct him in such a decisin.
Many Rosicrucians find great satisfaction
in their religious affiliations. It is because
of these affiliations that groups of individuis
in their recognition of God can join together
in a form of worship. Whatever form that
may be, from merely meeting together to
the most elabrate of rituals, it is, neverthe
less, one means by which individuis can
join with others in the expression of the
feelings that lie within their own natures.
Many find it simpler to express these feel
ings within a group than as individuis.
In other words, it requires a highly evolved
individual to feel the presence of God per
sonally without help from the outside. Re
ligin, in its organized sense, may furnish
this help to some individuis but may impede
it for others; consequently, the decisin is
one that the individual himself must make.
Insofar as religin as an institution in so
ciety is concerned, the Rosicrucian must
determine whether or not he finds better
expression through the mdium of religin
than he does through the evolvement and
association of his ideis within his own con
sciousness. The condition which he will
probably face is the conflict that exists within
religin itself.
Humanity, even though it has turned to
religin as a means of finding God, has never
been able to agree upon the steps and the
processes involved. It is unfortunate that
there are so many religions, and that there
also exist so many differences of opinion
within religions. The basic affirmations of
religin should be those of mans seeking
God; and its theories should be those conceming religious knowledge, the divine, the
human being, and human fulfillment.
If we examine all that has been written
in this field and all that is available, we will
find many conflicts on what constitutes hu
man knowledge, what is the divine, what is
the position of humanity in the scheme of
things, and what, after all, is the ultimate
fulfillment of the human being.
No two religions give identical answers to
these points; that is, there is a conflict be

Page 109

tween the basic principies of the leading

religions. These conflicts indicate different
approaches to theoretical problems, and each
religin views them from a perspective of its
own. The sources for many of the differ
ences and conflicts between religions arise
out of their own interpretation of the many
basic principies. This uniqueness exists de
spite the presence in a religin of much that
has come from sources other than itself. Out
side influences in belief have become domi
nant factors in much that is now considered
to be religin.
I would like to cite a specific example, an
obvious example of a factor present in all
leading religions, indicating many cross in
fluences within religions but having adapted
itself to each in such a manner that it ap
pears to be an integral part of it. This ex
ample is mysticism.
Mysticism is a stranger to many indi
viduis. In fact, there are adherents to many
religions who will deny that mysticism, as
usually defined, has even a place in their
religin. A careful study of the religions of
today, however, will indicate that some of
the greatest thinkers in history have been
mystics, and that many of them have been
related to religious groups. The fact that
they may have been classifed as heretics by
others of their religin does not alter the
significance and the valu of mystical ex
perience in relation to their religious life.
Because of the fact that the mystical experi
ence is of valu in religious life, each religin
has brought its own expression of mysticism
into line with its basic principies and beliefs.
As a result, each religin has been enriched
by the presence of mystics who were completely devoted to the fundamental beliefs
of their own religin.
There have been those enthusiastic with
the idea that all religions can be united, who
have used mysticism as an example of the
existence in various religions of an identical
phenomenon upon which can be built a uni
versal religin to which all can give their
support. These individuis have failed to
understand that, as with all other aspects of
religin, the mysticism in the separate re
ligions cannot be understood adequately on
the basis of universal mysticism, but only in
its relationship to the fundamental principies
of the religin of which it is a part.
(Continued Overleaf)

Pqge 110

Each of the theories pertaining to religious

knowledge, the divine, man, and human fulfillment plays a part in making the particu
lar mysticism what it is. Despite the fact
that the mystic is often able to discern vales
in other religions, vales which usually are
ignored by non-mystics, he nevertheless remains a part of his own religious heritage
and its principies. To dissassociate himself
from them would be in many cases to destroy
the grounds upon which his mystical experi
ence has rested.
For example, Saint John of the Cross and
Meister Eckhart were Christians first, and
then mystics. Al Hallaj was an example of a
mystic inspired by the revelation of the
divine in the Koran. There have been
Buddhists, Hindus, and other religious affiliates who have been mystics, but in every
case where a mystic has come from a basic
religious association, religious fundamentis
have dominated his mystical point of view.
This in no way detracts from the valu of
the mystical experience. However, the Rosi
crucian hopes that mystical experience can
be achieved without the intermediary of
religin. In other words, the Rosicrucian
sincerely desires to use any valid method
possible, religious or otherwise, that will lead
him to the fulfillment of his own destiny,
to the realization of final vales. While mys
ticism should be a channel for that purpose
since literally it is the process by which man
individually can relate himself to the divine
or the absolute, the use of any helpwhether
it be philosophy, metaphysics, occultism, or
religinis only one step in the process.
As true Rosicrucians, we must realize that
religin is only one tool toward eventual ful
fillment, toward complete evolvement. We
may use it as we see fit, just as the expert
chef uses spices to flavor the food he pre
pares. We may savor our lives with the
results of the past, with the contemplation
of the present, and with the visin of the
future. We may draw from philosophy,
metaphysics, psychology, religin, or any
source that we find adequate and inspiring.
We may select, if we choose, any guidance
which will provide consolation, direction,
and help; but we do not necessarily have to
allow any one of these factors to domnate
our lives to the point of prejudice or the ex
clusin of all other thought.A

THE R O S IC R U C IA N FORUM

Drugs and Mental Illness

A member has written, posing the following question: In a discussion of various con
ditions of the mind, a monograph of the Sec
ond Temple Degree says about insanity that
drugs or medicines will not help, but may
hinder the cure of most cases of insanity.
However, I know several cases diagnosed as
anxiety neurosis where prescribed drugs
carefully administered by physicians have
apparetly cured the person. Is the statement in the monograph still considered valid
in view of todays medical advancement even
in the use of drugs for mental illness?
We will answer the last part with a
blanket answer: Yes, the monograph com
ment is still valid for a number of reasons,
though perhaps with some qualifications.
First of all, we might comment that the
term insane and references to insanity are
not wholly medical in nature. They are
terms used in legal proceedings and as such
are not strictly medical in their referen ce.
With this clarifed, we can then speak of
mental illness as a classification, and in this
article we will use the terms mental disturbance and emotional disturbance to
denote mild forms of mental illness as opposed to such serious forms as paranoia and
schizophrenia.
With this delinea tion understood, we must
realize that due to the severe tensions of
present-day living, many members of so
ciety suffer from mental and emotional dis
turbances, which are in no way examples of
insanity and do not require any form of
institutionalization.
These disturbances often show themselves
in the form of nervous tensin, ulcers, and
related problems. To a certain degree, Sci
ence feels, most modem adults suffer from
some form of neurosis, which is simply a
term for general nervous disorders. These
may range from the extremely mild (ten
sin, etc.) to those serious enough to require
definite medical help.
These days such help often comes in the
form of a tranquilizer, a drug which calms
the nerves, slows the pace of living a little,
and helps the individual solve his daily prob
lems without the swamped feeling that
often brings on these disturbances.
In a sense, the use of tranquilizers in this
fairly popular manner is a side line of their

APRIL, 1962

original intent. Probably the first explora

ron leading to the tranquilizer was the
result of study of such hallucination-producing drugs as mescalin to determine a practical use for them in the study of mental
illness.
During the mid 1950s, a breakthrough
occurred with the discovery and development
of two drugs found to be of positive help in
the treatment of that most serious and hardto-treat mental disease, schizophrenia. These
drugs, which still find wide use, are reserpine,
the one first discovered, and chlorpromazine,
developed soon after.
Along with several others since developed,
these were called tranquilizers and find their
principal use in calming the patient during
manic or hy peractive periods, and also in
helping to draw him out of periods of noncommunication. This in turn allows the
psychiatrist to have a longer period of lucid
communication with the patient. The one
area where the tranquilizers have shown
fairly marked weakness has been that of
mental depression, where the depressed and
despondent feeling of the patient renders
him incommunicado, during which periods
he is likely to be suicidal.
Other drugs, however, which seem very
promising in this area, have been under de
velopment. The combination which seems
most promising is that incorporating benactyzine hydrochloride. (Two trade ames using this are Deprol and Suavitil.)
It has been found that this tranquilizer
will reduce the patients excitability, but
used alone often increases his depression.
The perfect combination must reduce ex
citability without too much depressive action while at the same time strengthening
ego boundaries by reducing psychic pain,
fear, and the resulting attempts to avoid
these. It is felt that the combination of the
tranquilizer and the anti-depressant holds
the answer since no single drug does both.
To continu in this vein just briefly, recent
studies at Boston State Hospital, as reported
by Dr. Leo Alexander in the Journal of the
American Medical Association indicate that
the use of Deprol, a combination of meprobamate and benactyzine hydrochloride, rendered unnecessary the use of electroshock
aid in more than half of a test group of patients, all of whom ordinarily would have
needed the excitement-reducing shock treat

Page 111

ment. This materially assisted in improving

the tractability of the patients, allowing
greater ease of psychiatric care and apparently leading to a highly promising recovery
rate.
However promising these results have
been, primarily in the treatment of schizo
phrenia, it must be realized that the drugs
are not cures of themselves. In other words,
the patient cannot be given the drugs and
then left to his own devices, hoping that the
drug will cure him. The drugs bring about
conditions of response, attitude, state of
mind, and so on, which allow the patient to
respond to and benefit from psychiatric and
psychotherapeutic treatment.
They further, in the course of their administration, prevent the great extremes of
mood and response which the patient would
normally undergo, thereby greatly lessening
the psychic and physical shock attendant
upon the serious forms of mental illness.
Further, we should point out that these
drugs find their use in the treatment of those
disorders which are neurotic or mental in
origin rather than those resulting from
physical injury. In areas of physical disability, they might be helpful in treating
certain side effects but probably would have
no effect on the repair of physical damage or
in recovering skills lost through damage to
brain areas controlling them.
We can see, then, that while the recent
discoveries in the use of drugs for mental ill
ness are a tremendous step forward, they do
not invaldate our teaching in this regard
since they apply only to a few forms of
mental disorder, and do not of themselves
constitute a cure of those to which they are
such a great help.W
Does Philosophy Oppose Religin?
A frater, rising to address our Forum,
asks: What is the difference between phi
losophy and religin? Are they opposed to
each other, or are they both a way of life?
Specifically, philosophy is the desire for
knowledge itself. It seeks principally a unification of all human experience, or the
adaptation of such experience to certain
ideis. Metaphysics, for example, is a branch
of philosophy. It may be concerned with
cosmological principies, that is, with regard
to the origin, function, and presumed pur-

Pgge 112

pose of the universe. Then again, we have

what is known as moral philosophy. The
latter is devoted to human behavior and to
mans relationship to society. Moral philoso
phy comes closest to the content of religin.
There have been innumerable definitions
of religin. Generally, religin seeks to rebind man to his God or to a Divine state
from which it may be assumed he has fallen.
It also endeavors to assure salvatio and immortality for mans spiritual entity, or soul,
by having him conform to special doctrines
which are said to be sacred in origin. Succinctly stated, religin attempts to establish
a unin between man and what is termed
the superna tur al. In consideration of such
unin, man is said to experience beatitudes
here on earth and in an afterlife.
There is what may be termed a philosophy
of religin. This consists of the intellectual
aspects of certain religious doctrines and
terminologies. For example, it may consider
the differences between polytheism, monotheism, theism, and deism. It may analyze
the concept of soul as held by man. It may
likewise seek to define that of which Good
and Evil consist. In this latter aspect, the
philosophy of religin and moral philosophy
may have a certain correspondence.
There is likewise a philosophy of science,
which is quite distinct from any religious
connotation. It has as its objectives the
analysis of the purpose of science, what it
should accomplish, and what methods it
must include to attain its proclaimed ends.
Sir Francis Bacon expounded the merits of
the inductive system in science, that is, the
progressing from the particulars of observation to a general conclusin. This system
definitely constituted a treatise on the phi
losophy of science.
It has been said that all three (religin,
philosophy, and science) are engaged in the
search for truth. Religin conceives that a
theophany, that is, what comes through in
tuitive illumination or from an apparently
Divine source, is truth. It is presumed that
such knowledge is a charism, a spiritual gift
to man, and therefore is an absolute truth.
This, of course, is not necessarily so. It is
the human mind that puts the construct, or
interpreta tion, upon the impressions of psy
chic experiences. In fact, science has subsequently proved many literal interpretations
of these theophanic revelations to be not so

THE R O S IC R U C IA N FORUM

in fact. The human being in his lack of

knowledge at the time of the revelation,
compresses a Cosmic experience into a channel of semi-ignorance.
On the other hand, philosophy has never
really come to any specific agreement on the
substance of truth, that is, what truth is.
Pragmatism, as for example in the works of
William James, noted American philosopher
and classical psychologist, makes truth that
which serves a practical end. This gives
truth a correspondence with reality. If some
thing has sufficient substance to be applied
as a practical end, then it is true in its rela
tion to that purpose. Crudely put, if a con
cept cannot be demonstrated, it is not truth
regardless of any vast tradition in which it
may be cloaked.
Most philosophies have also considered
truth as being relative. A truth today may
not be one tomorrow because circumstances
may have so changed that what was once
regarded as truth cannot apply. It is no
longer practical and therefore forfeits its
reality. For example, once it was thought,
because casual observation made it appear a
truth, that a heavy object would always fall
faster than a light one. Galileo, however,
showed that this was not so. His demonstrations revealed that it was air impedence that
caused a feather, for example, to fall slower
than a stone. Where there was no such im
pedence both would fall at the same speed!
Consequently, the former so-called truth of
casual observation had to give way to a new
knowledge and a new truth.
Science, too, is in search of truth with
regard to natural phenomena in man and in
the cosmos at large. To science, the test of
truth is its substantiation by our sense faculties: that which can be perceived and also
communicated to others. But science, too,
as a result of its further research, is questioning much of what it once considered
truth. The nineteenth centurys emphasis on
the explanation of the universe according to
Newtons laws of mechanics is not wholly
in accord with the new theories and facts of
relativity.
In a sense, of course, it can be said that
philosophy and religin have a common interst, that is, the perfection and advancement of man. Philosophy is concerned with
the acquisition of knowledge, the intellectual
advancement of man, holding that therefrom

APRIL, 1962

will come greater personal happiness for the

individual.
In endeavoring to cause man to abide by
certain spiritual precepts as it interprets
them, religin, likewise contends that it assures mans happiness in this life and in the
one it conceives to follow. Religinnot in
its purpose but in its practice, in its objec
tive aspects, its formalized institutionsoften
gives rise to dogmatism, illiberality, preju
dice, and persecution.
Philosophy is rarely, if ever, guilty of
mental restriction and persecution. A sys
tem of thought cannot truly be philosophical
and at the same time seek to suppress knowl
edge as did formal or institutional religin
in the past and as it does even today. Phi
losophy may be disputatious, may wish to
enter into polemic discussion on subjects. It
does not, however, exercise a militant authority to oppose different views, as does religin.
Political philosophy or ideologies may
seem to be the exception. However, in most
political ideologies true philosophy, a knowl
edge of social order, is subordinated to a
passion for power. Political philosophy as a
system of government usually reflects little
of the true spirit of philosophy and is principally such in ame only.X
Having the Right Membership Spirit
The AMORC, in its monographs, in its
initiation rituals, and in certain literature,
makes definite promises to the member. These
consist principally of information as to what
is to be provided him: First, in a material
way, such as study materials. Secondly,
there are certain other personal service fa~
cilities and assurances of what the member
may gain from his membership by his per
sonal application to the teachings and doc
trines.
That the Order has striven conscientiously
to fulfill these promises and has apparently
made good on them is evidenced by the
fact that thousands of men and women
throughout the world have been Rosicrucians
for ten, twenty, and thirty or more years of
their lives.
It is proper then to ask, And what is the
members obligation to the Order? Too
often a certain number of members consider
this obligation fulfilled when they have met

Page 113

the matter of their monthly dues. They

look upon the payment of their dues as a
kind of purchase of the monographs and
studies.
First, it must be reitera ted that there is no
price on the monographs. They are not for
purchase. Further, if monographs only were
to be sent to the member who thought his
dues were purchasing them, it would not be
long before we would have a complaint from
him. He would be asking for his Rosicrucian
Digest, for charts, diagrams, the correction
of examinations, personal replies to his ques
tions, the facilities of the Council of Solace,
the right to particpate in lodge and chapter
events, and numerous other membership
facilities. He would then realize that his
dues were not purchasing monographs.
Then, there are those who so misunderstand their membership as to refer to it as
a course of study, just as they would to
some course from a correspondence school.
They do not realize that there are thousands
of members who for certain reasons at times
do not receive the monographs and yet are
enthusiastic active members. Why are they
so active if membership is only a course of
lessons? Such members realize that they are
affiliated with a traditional esoteric Order,
which has a specific mission in the world.
As individuis, they are part of this mission.
They know that the monographs or lessons
are but one incident, one element, of their
membership.
Affiliation with the Order, its intangible
bond, the psychic unity according to mystical
principies, and the consciousness that attune
ment brings in unique ways, are of inesti
mable valu. In valu these things go far
beyond the printed word of the monographs.
The fact that the instructions of the mono
graphs are intended to bring out within the
individual certain virtues and powers to enhance his life must not be overlooked. Such
powers are intensified by ones association
with the Order and the cosmic principies
which it expounds.
The person who just reads his monographs
and does not practice the experiments and
exercises, or even lets his monographs go unread, misses entirely the spirit of the Order.
Such a person is unaware of all the other
advantages of his membership. No wonder
that to such a person it seems that he is

Page 114

just enrolled in another course of study.

He has shut out all the other aspects of
Rosicrucian membership. Such an individual
feels that he is receiving nothing more than
a variety of printed matter which is being
sent to him. It is because he has never put
himself into a position to experience the im
material phases of membership.
If one does not study the monographs with
regularity, for example, he is not stimulated
intellectually or intuitively. He is not inspired to ask questions of the Order by which
he personally can be informed and advised.
He knows nothing of the advantage of such
personal service, which is usually never
given by just belonging to other fraternities
and clubs.
Also, if the member just reads his initia
tion rituals and never performs the rituals,
he has closed out entirely the satisfaction
and the exhilaration that can come to his
higher levels of consciousness and self. The
reading of the ritual cannot suggest the emotional reaction and response that comes from
participation. If one has no real confidence
that such a mystical experience can be had,
and doubts its valu to himself, he is wasting his time in AMORC, for it is not just
another school.
Also, if one feels that it is of no particular
valu to him to attend a lodge, chapter, or
pronaos when he could do so, then again he
is denying himself a certain definite member
ship benefit. Then he really does not experi
ence what AMORC membership can mean
to him. The personal rituals of such subordinate bodies are intended to help the
individual to attain a higher consciousness
and to transcend, at least for a time, his
usual objective state. They are intended, too,
to help quicken the consciousness and awaken
latent psychic functions, the subliminal faculties. Such lodge and chapter sessions are
not just other group meetings.
When a member does not do those things
which constitute full membership, he is not
fulfilling his obligation to the Order regardless of his necessary prompt payment of dues.
The very application petition, which the
member submits when asking for admittance
to the Order implies the necessity of more
than just receiving monographs and paying
dues. On the face of the application which

THE R O S IC R U C IA N FORUM

each member submits and signs, it says:

The Rosicrucians invite you to unite with
them in their fascinating researches, investigations, and studies of the universal laws of
nature and the mysteries of life in every
branch of human improvement and develop
ment. We ask you to note the last part
of the paragraph, namely . . . in every
branch of human improvement and develop
ment. Such improvement applies to more
than just the intellect, to more than just the
occasional reading of a monograph.
Then look at the further comments upon
the face of the application, which we quote
in part:
. . . and the Directors of Instruction may take the proper steps to admit you
to Student Membership and prepare The
Way for your proper place in the Rosicru
cian System of personal progress and attainments. Note the reference to personal
progress and attainments. Certainly, ones
personal progress is more than intellectual.
It must also include the cultivation of the
soul-personality, the fuller expression of self
and of the divine consciousness in man. If
the individual thinks of personal progress
in a more limited form, he has missed the
spirit and purpose of the Order.
Also, not to take advantage of the full
benefits and functions of the AMORC is not
just denying oneself. The member is actu
ally not meeting his obligation to the Rosi
crucian Order. He is not doing his best to
carry out the purposes and functions of the
AMORC. The Order needs you if its traditions and noble ideis are to be manifest to
some degree, at least, in our turbulent world
today. The Order is nothing without its
members. But it is also nothing of valu if
its members neglect to perform their obliga
tion as true Rosicrucians.
Further, as we realize our growth in various ways through application of the teach
ings, as individuis, we then will be inspired
to encourage others to affiliate with us, to
share our benefits and aspirations. We must
be proud of our affiliation, and with the
courage of our convictions, and without
apology, speak of our membership. If we
show such conviction and enthusiasm, we
shall accordingly be respected by the nonmember whom we are endeavoring to in
terest.X

APR1L, 1962

Can We Rely on Consciousness?

A frater, addressing our Forum, says, In
a recent book, a scientist makes the following statement: Vivid though consciousness
may be to its possessor, there is as yet no
method known by which he can demnstrate
his experience to another. And until such a
method, or its equivalent, is found, the facts
of consciousness cannot be used in scientific
method. Is it possible for the Forum to
comment on this statement?
Let us think of consciousness in terms of
action and reaction. The impact upon the
brain and nervous system is from the stim
uli, the impressions, coming to it through
the senses from the external world or from
the organism itself. We know these stimuli
produce sensations in terms of the qualities
of the particular senses which they actvate.
Thus we have such sensations as hot and
coid, light and color, the pitch of sound, bitter, sweet, and so on. These impressions
acting upon the sense organs we shall cali
action. The sensations that they produce in
consciousness we shall term reaction.
It is apparent that many actions would
be generally similar to all persons. For ex
ample, the note of A above middle C has a
vibratory rate of 427 vibrations per second.
Certain chemical ingredients produce the
sensation of sweetness. Ice has a specific
measurable temperature. It is, therefore,
presumed that the impact of these impres
sions produce about the same sensations in
the consciousness of all individuis who perceive them. The fact that we can come to
an agreement that certain actions or stimuli
are the same to all persons would seem to
indicate that their reaction in consciousness
is also more or less the same.
This, however, is only a presumption. We
actually cannot cause another to experience
an intima te state of consciousness. Another
cannot perceive what our sensations are. We
can only say that our interpretation of a
sensation approximates the description we
have given of it.
For analogy, I hold up what to me appears
to be an equilateral triangle. I ask another
person what it is that I hold in my hand.
He replies, An equilateral triangle. Our
reaction to the action or stimuli would, there
fore, seem to be identical. We both realize
the same object. However, as I perceive the

Page 115

triangle, there are variations of its texture,

color, and general dimensions, which I
might be perceiving differently from the
other person. I cannot convey in any detail
all the sensations I have of what has acted
upon my consciousness.
In complex stimuli, the sensations, the re
actions of consciousness, vary greatly. Let
two persons look out upon a busy thoroughfare simultaneously for the same length of
time and the experiences they relate will for
the most part vary. One will perceive some
thing that the other did not. Perhaps his
power of concentration will differ from that
of the other person and, likewise, his focal
point of attention. Further, the acuteness of
ones sense organs may exceed those of an
other, giving one an entirely different state
of consciousness or awareness of what he is
perceiving.
We may assume that reality has a certain
positive character. We do not mean to imply that reality is inert and unchanging.
Certain things or states, however, do have a
specific quality, a definite vibratory nature,
that can excite one or more of our senses.
Thus, they have so far as our senses are con
cerned, a stable nature at the time they are
realized. However, the sense organs, the
nervous system, and the degree of conscious
ness of individuis vary far more than do
any of these things of reality. One object
may have for an interim of timewhether
it be a second or a million yearsa universal
nature; that is, its action upon man as a
stimulus is universally the same for that
period. But the consciousness of humans has
no apparent universality. It is similar only
in the most general sense; consequently, the
interpretation vares.
The communication of knowledge, there
fore, has to be in terms of universals. It has
to be that which will convey to the average
human consciousness certain ideas. That
which is completely abstract to the extent
that it would only be related to the fine vari
ations of an intellect or personal conscious
ness, could not have a universal acceptance.
Such a completely abstract idea would make
it impossible for most men to have the same
notion.
It is this variation in consciousness that
makes for human individuality and person
ality. It is our distinct appraisal of the kind
of awareness that we have, the total of reali-

Page 116

zation, that constitutes the self. If we all

reacted exactly alike to stimuli, we would
be a mass mind. There could be no disagreement, no different concepts. There would be
little or no progress because individual imagination could not function. If, for example,
impression A always registered as A to all
persons, and nothing more, it could never
be imagined as possibly evolving into B.
Further, if all persons responded alike in
consciousness and therefore interpreted all
stimuli alike, theneven if they did imagine
their mental images would be identical.
There would be no genius, no individual
leadership, or any exhibition of Creative
ability. All humanity would move ahead
uniformly with similar development, or all
alike would stagnate, depending upon the
degree of mass consciousness.
The art of communication is the attempt
to find some common ground where an idea,
the result of perception or conception, can
be transmitted to another mind so that that
mind is somewhat conscious of a similar notion. Obviously, consciousness is not completely individualistic, else communication
between men would not be possible. For
analogy, I can describe sufficiently a sunset
I have experienced to another so that he can
realize a somewhat similar experience which
he has had; but I cannot cause another to
become conscious of every detail and every
aspect in my consciousness of what I per
ceived. My descriptions are at best rough
symbols to cause, by association in the listeners mind, sensations generally related to
what I experienced, and thus we can under
stand each other.
Consciousness, therefore, is an intmate
function of self. There is nothing more per
sonal, nothing more distinctive of self, than
consciousness. It can never be fully communicated as it is, but only represented in a
secondary manner.X
Do We Retrogress Psychically?
A Soror now rises to address our Forum:
Are there not individuis who maintain a
personal status quo in their psychic lives?
In other words, persons who are neither developing or retrogressing? Is possibly this
status quo a period prior to the desire to
evolve to a higher state? I refer particularly
to the large group of persons who are apa-

THE R O S IC R U C IA N FORUM

thetic about our situation in the world. They

are the ones who are content to read comics
or cheap magazines without thought for the
betterment of country or themselves.
According to mystical tradition, we never
retrogress from a particular level of con
sciousness that has been attained. We may
not advance in an incarnation, however, because of our behavior and mental attitude,
and thus we remain in the status quo.
Let us assume that one has attained a level
of consciousness that we shall cali, C. If by
his associations and disregard of his moral
impulses and the dictates of the higher aspects of self, he does not advance to level, D,
at least he will not retrogress to the former
level, B.
This may seem inconsistent with the ac
tual observations of persons. We all know
individuis who seem to advance culturally
and intellectually, seemingly with a deeper
insight, to a certain period in their lives.
Then, suddenly we are shocked to find that
a transition appears to occur; they become
vulgar, and their interest degenerates to pro
fane or bizarre matters. In fact, they deviate
from all they once held fine, good, and noble.
Are such cases not examples of retrogression? it may be asked. In regard to the level
of consciousness of the person, the answer is
No. It is only retrogression in will power
and social relations. Such persons are quite
conscious of the fact that they have figuratively tumed their backs on higher and
more worthy nteres ts. Such rever sal of be
havior may have come about from some
trauma, that is, an emotional shock. The in
dividual may have been hurt in some way
emotionally and have taken such a course
to strike back, to retalate against family,
former friends, or society, whom he thinks
have had, or who actually may have had, an
adverse effect upon him in some way.
Some of these types, who seem so to retro
gress, can often be rehabilitated. Someone
or something finally reaches through to their
true level of consciousness, which then asserts itself. Self-respect is regenerated and
the will strengthened; the individual again
places his life in order. Thereafter, he may
actually advance and attain a new and high
er level of consciousness.
Such persons have the capacity to evalate
their present deplorable conduct, their men
tal and physical living, in terms of what it

Page 117

APR1L, 1962

formerly was. They will usually be acrimonious in their remarks toward their former and proper way of living. They will try
to ridicule and decry it, but all this is merely
a psychological smoke screen to cover up
their intimate consciousness of the fact that
their present manner of living is wrong.
They hate themselves for being weak enough
to turn their backs on what they know is
right just because they have experienced or
imagined some hurt. The very fact that they
display this caustic attitude discloses that
they have not really retrogressed in con
sciousnessor they could not so evalate.
Persons who complacently accept the
coarse and vulgar, and who never have any
concern about that which is intellectual,
cultural, or connected with social improvement, truly reveal a lower level of con
sciousness. They have not turned against
advancement because of some emotional
hurt; rather, they have never reached any
higher stage than their behavior indicates.
It is impossible for such persons to see any
advantage, for example, in good literature,
in art, music, charity, social order, or study
of any kind. They usually are motivated by
sensual interests only. Solely that which
titillates the appetites has any appeal to
them. They are incapable of deep concen
tration, of profound reasoning, or meditation.
Actually, any such effort aggravates them
and causes a mental and nervous irrita tion.
They, therefore, avoid all stimuli which
might be apt to elevate or develop them.
Is such a state permanent? It might be
for one entire lifetime, or perhaps for many
incarnations, until slowly through experi
ence the consciousness can pul itself out of
the morass, and advance.
How do such persons learn? Usually by
severe emotional shocks by which their
complacency is exploded. They feel then
that what they thought to be a foundation in
their lives is crumbling. In desperation,
they look for other interests, for some stabilizing factor to grasp. Some such individuis
then get religin, as the phrase is. In other
words, in their helplessness they turn to what
they think might be a transcendental source
of power and aid. Others turn to studies of
various kinds, even to the investigation of
mysticism and metaphysics. Their minds

are finally open and receptive, and their ad

vancement, though slow, is assured after
that time.
Masses of such persons are accelerated in
their personal progress usually after some
great natural or social upheaval, such as a
war, economic depression, plague, or political
revolution. These things forcefully touch the
lives of these unthinking, complacent, status
quo people. The so-called mysteries of life,
which in an abstract way never concern
them, or which they could not even realize,
are then brought home to them. They are
made to realize that underneath the placid
surface of their indifference, there are factors
in life upon which their whole existence has
been continuously dependent.
It must be realized, of course, that such
individuis do not readily adjust to the revelations that such catastrophes bring to their
attention. Since such matters are new and
not understood, they often induce terror,
panic, and chaos. The individuals customary
way of life has been shattered, and for a
time he is lost and bewildered.
It is a dangerous period. The person may
feel so helpless before becoming acquainted
with new and stable ways that he comes to
to believe that life is futile, and he may at
tempt suicide. We have all witnessed such
deplorable situations in the aftermath of war.
Multitudes who have lived sensually and
superficially, and who have had no philoso
phy other than hedonism, were left in a
vacuum. To them, life, its advantages, its
possible attainments, had ended. The world
outside lay crumbled and they had no acquaintance with the world within.X
The Laws of Nature
A member, just completing his study of
the First Neophyte Degree, writes: As I
studied these early lessons, I noted many
references to the Laws of Nature. What
are these laws and can you list them forme?
As this members Class Master pointed
out in his reply, the laws of nature are so
numerous that one would need several books
to enumera te them. They are those rules of
order and progression by which the existence
and regulation of the Cosmos is govemed.
They set forth and control the means by

THE R O S IC R U C IA N FORUM

Poge 118

which the universe exists, the way in which

life comes forth.
The Rosicrucians have devoted centuries
to the study and evaluation of these rules
of order. They have been outlined in the
teachings, and their study and full understanding is often a lifetimes work.
What are some of these laws? Pick up
any monograph: Time and Space are governed by them. Application of the vibratory
nerve energy for healing is accomplished
through the use and understanding of natural
law. Electricity manifests in accordance
with it. The egg is fertilized and creation
results, as set forth by the Divine Mind in
the beginning.
Natural law is the basis of all creation,
then, and no manifestation can occur or
exist except as set forth according to it. It
is the expression or manifestation of Cosmic
energy and order, which man is able to
discern and which, with this discernment
and understanding, he can learn to apply
or to comply with in such a way as to increase his usefulness to himself and his fellow man. It is this aim which is the goal of
the AMORC for its members through the
presentation and explanation of natural law
in the system of study provided.W
Time for Study
I am interested in questions, coming to us
through the mdium of forums held in various lodges and chapters, which can be used
in the Rosicrucian Forum. Many times these
questions are forwarded to officers of the
organization, allowing an opportunity to
comment further on questions being asked
by members. We hope that this magazine,
the Rosicrucian Forum , by containing such
commentaries, is truly a useful tool to mem
bers, helping to clarify questions asked under
these circumstances and reflecting, we be
lieve, the thinking of many members.
A question asked recently at such a forum
and sent to me by one of our Grand Councilors was: What is the average time required to study one monograph in order to
derive full benefit from it?
To some people, this may seem to be a
question having comparatively little importance and hardly worthy of an article in a
magazine. I disagree. I believe that the ques
tion of study and the time to be devoted to

study is a very important one. I think this is

particularly true of the present day, when
less and less emphasis is being placed upon
individual study and more and more upon
group activities and participa tion.
The great achievements that are ours to
enjoy in the modern world, both in the
realm of the physical and the mental realm
of psychology, philosophy, sociology, and
the nonmaterial sciences, have come about
as a result of processes that took place in
some human beings mind.
Study is one way not only to gain knowl
edge but to develop the Creative attributes
of the mind. The individual who spends his
time listening to other peoples opinions,
looking at motion pictures, or televisin, or
participating in some form of amusement,
who never reads or really studies, is doing
very little to develop the potentialities of his
mind. The student who does not study is
like the athlete who does nothing to prepare
his muscles for the athletic events in which
he is going to particpate.
Study is a process which involves comprehension and application. Comprehension can
be acquired by learning to read and improving ones ability to read, and by learning to
listen and analyze what is heard. In other
words, it is gaining knowledge that makes
understanding possible. Comprehension consists of processes related to reading habits, the
ability to retain what is read or heard, and
the ability to recall. Therefore, we might
say that the comprehensive phase of study
includes reading habits, retentive ability, and
memory.
There are various mechanical aids and
advice available today to help people improve
their reading. One who has gained the abil
ity to read and understands what he reads
has a most useful working tool. The indi
vidual who reads more slowly may be a plodder, but his comprehension may be equal
to the fast readers, and sometimes it is better. Even more important is the ability to
retain what one reads and to be able to re
call it at will. Consequently, it is neces
sary to practice not only the process of
reading but to refresh oneself on what has
been read, repeatedly calling to mind the
important points. In this way, comprehen
sion is gained through the process of reading,
retention, and recall.

Page 119

APRIL, 1962

I would direct anyone who has difficulty

in comprehending to a serious consideration
of books availahle in the public library on
reading habits and to psychology textbooks
on developing retention and recall. Fundamentally, study involves comprehension, that
is, understanding of what is read. Study is
more than reading; it is all these things that
I have just discussed put together. It com
bines the reading, retentive, and recall abilities of the individual.
As I stated, comprehension can be learned.
We can master it to a certain degree, but the
next process, that of application of what we
have read, are able to retain and recall, is
a never-ending process. Application is the
use of what we have gained.
Many, many years agomore than I
would like to saymy parents were anxious
that I should develop to a degree a knowl
edge of music. I am ashamed of the amount
of money which they spent on music les
sons, and, as I grew older, I spent money on
them myself. In fact, I studied music for
twenty years and became a mediocre musician as a result. I therefore learned not only
the theory of music and a great deal about
its history and use, but I gained, as I have
already stated, a reasonable degree of tech
nique. I was able to play four musical instruments quite acceptably. I have not touched
one of them now in over thirty years and
could not play one of those instruments. In
other words, I went through the process of
comprehension. I even gained a certain
technique, but I did not continu the appli
cation. The application has been abandoned
these many years, and if I started again, it
would be a long slow process to bring myself
back to the level that I once attained.

Application is the continual use of that

which we have comprehended. Therefore,
to set time limits upon study, which is a
combination of comprehension and applica
tion, is extremely difficult. We cannot establish a measurement of any kind for this
process. I can read an average-size novel in
three or four hours. Many people require
that many days. But my retention and recall
are not necessarily proved by my reading
speed, and, certainly, from a novel I would
have nothing to apply. Yet I can read a
Rosicrucian monograph in a very short time;
but after many years of membership, I am
still conscientiously trying to apply some of
the principies that I read during the first
few weeks of membership, knowing that I
still have a margin for growth.
Remember, then, that whether you can
read a monograph in ten minutes or in ten
hours is of very little significance. Use the
time that you have at your disposal to comprehend the monograph on the basis of my
first remarks, and make its principies a part
of your life so that constantly you will be
applying and experiencing what you have
comprehended. This is the key to evolve
ment, the key to development.
We need to experience what we have
learned in order to make it worth while and
practical. Better that we apply a few prin
cipies of the Neophyte monographs than to
have a parrots ability to repeat some of the
words of the greatest sages of all time.
You need not be concerned about the time
it takes you to study a monograph. The time
is unimportant. What is important is your
comprehension and your continued applica
tion. Application of what you do learn,
whether it be great or small, should be the
true standard of a Rosicrucian.A
V

IN T E R N A T IO N A L R O SIC R U C IA N C O N V E N T IO N
July 8 - 13, 1962
Rosicrucian Parfc

San Jos, California

U . S. A.

Ralph Waldo Emerson,

modern philosopher, said
"A man should leam to
d e te c t a n d w atch th at
gleam of light which flashes across his mind from
within. . . . Yet he dismisses without notice his
thought, because it is his.

A Chance
To Prove

YOUR PERSONAL
THEORIES
Under Competent Direction at the

How many of your own ideas which you dismissed from your mind a s too different or newor
merely because they were your ownhave years
later returned, as Emerson said, in the alienated
form of someone else's recent accomplishment? Per
haps you, a s have many others, let germs of Creative
thought die for want of a place in which to mature
them.
Waste no more yearswrite today to the RoseCroix University, San lose, California, for a free copy
of The Story of Learning. It contains a complete
curriculum of the courses and tells how you may
enjoy the various privileges

ROSE-CROIX UNIVERSITY
R O S I C R U C I A N P R E S S , L T D ., S A N J O S E

L IT H O

IN U S

A.

June, 1962
Volu me X X X I I

No. 6

Rosicrucian Forum
A

p rv a te

p u b lic a tio n fo r m e m b e rs o f A M O R C

HUGH M. B R O O K S
Inspector G e ne ral of A M O R C fo r the St. Louis, M issou ri, a re a

THE R O S IC R U C IA N FORUM

Poge 122

Greetings!
V

W H A T AM O RC IS

Dear Fratres and Sorores:

Many members of the Rosicrucian Order,
AMORC, seem to find it difficult to explain
to others just what the Order is and does.
This inability to define the AMORC and
its purposes may indicate the degree of un
derstanding of the individual regarding his
personal membership, its advantages and
obligations. If we cannot describe our connections with something, it reveis our lack
of knowledge of our association. Obviously,
we must understand our Rosicrucian mem
bership to obtain the benefits which it pro
vides.
This paucity of explanation about the Or
der by some members is not actually due to
any lack of information provided by the
Order. The very first Mandamus explains in
brief the history of AMORC and its program
of instruction and various membership facilities. Further, numerous pamphlets, booklets, brochures, and books further delineate
the nature and function of the Rosicrucian
Order.
Perhaps one of the most concise and effec
tive explanations appears at the bottom of
the table of contents page of each issue of
the Rosicrucian Digest. Any intelligent inquirer asking about the Rosicrucian Order
can have this quoted to him. It also suggests
where further free explanatory literature
may be had. It is appropriate at this time
that we quote the above mentionedreference:
The Rosicrucian Order, existing in all
civilized lands, is a nonsectarian fraternal
body of men and women devoted to the
investigation, study, and practical appli
cation of natural and spiritual laws. The
purpose of the organization is to enable all
to live in harmony with the Creative, con
structive Cosmic forces for the attainment
of health, happiness, and peace. The Order
is internationally known as AMORC
(an abbreviation), and the A.M.O.R.C. in
America and all other lands constitutes the
only form of Rosicrucian activities united
in one body. The A.M.O.R.C. does not sell

its teachings. It gives them freely to af

filiated members together with many other
benefits. For complete information about
the benefits and advantages of Rosicrucian
association, write a letter to the address
below, and ask for the free book, The
Mastery of Life.
The above explanation can be subdivided
into six parts. Let us consider each of these
separately. The first, referring to the Rosi
crucian Order, we shall ame What It Is.
This answers the first and most common
question asked by a person when inquiring
of a Rosicrucian member.
In this definition we are told that the Or
der is a nonsectarian, fraternal body. By
nonsectarian is meant that AMORC is not
associated with, or is it, a religious sect of
any kind. Its members may or may not be
religionists as this does not enter into the
qualifications of membership. This, how
ever, must not be construed, as some have
done, that the Order is opposed to religin
for the reason that it is nonsectarian.
Thousands of cultural and other worthy
organizations quite different in purpose from
AMORC are likewise nonsectarian. For ex
ample, there is the American Red Cross, the
United Nations, the American Medical As
sociation, and numerous organizations de
voted to literature, art, and philosophy. Rosi
crucians are not atheists because they are
nonsectarian. The very application form for
membership requires that the applicant sub
scribe to a belief in a God, a Supreme Being,
or Divine Mind.
Under this heading: What It I s there
is also included the phrase, a fraternal
body. This means that we are to fraternize
or cooperate in a brotherly manner so as to
achieve certain ends. The average, intelli
gent person is familiar with fraternities
which are formed on a lodge system, such as
the Freemasons, the Odd Fellows, the Elks,
the Woodmen of the World, and the like.

Page 123

JUNE, 1962

Every nation has a variety of fraternities

the members of which stand in certain mu
tual, ethical, moral relationships with each
other; these latter are expressed in pledges,
obligations, and are dramatized in initiation
ceremonies. Each fraternal organization has
its own solemn oaths and rites which it may
or may not keep confidential, depending up
on the nature of its rules.
The second divisin of the definition we
shall term: What It Does. This answers the
usual second question that an inquirer asks.
We are told that the Rosicrucian Order is a
body of men and women devoted to study
and application. . . . Immediately, the itnelligent inquirer knows that AMORC is a serious
body of persons. Its fraternal character is
not primarily social, or is it benevolent in
the sense of providing insurance, or is it a
charitable organization.
We are appealing, then, to those with an
inquiring mind who wish to investgate cer
tain fields of phenomena and to study the
fruits of their findings. Further, it is ap
parent that the Rosicrucian Order has a
practical bent, for it is likewise said to be
devoted to a practical application.
The students work and study are not intended just for speculation and abstraction;
on the contrary, the knowledge gained from
them is to be used in a way that is helpful
to the member. In fact, at this point we learn
that the individual who is a true Rosicrucian
is not just an affiliate, a member, but he
must also be a student in order to fulfill his
obligation.
There is still another part of the phrase,
What It Does, to consider. In other words,
what does the member study, investgate,
and apply in a practical way? The definition
answers this with the statement: natural
and spiritual laws. Simply, this means that
the student members investgate and study
the physical forces and phenomena as they
are expressed within himself, his body, mind,
and psychological being.

He also investigates and studies the functions of his environment, the world in which
he lives, its substances and operations as
they are related to him and to the greater
universe or cosmos. This requires the study
of a fascinating, yet simple presentation, of
Rosicrucian sciences and psychology. The
practical application consists of employing in
useful ways the new knowledge acquired.
The inquirer may ask logically, why is
all this done by the member student of
AMORC? This now leads to the third divi
sin of this definition. We have given this
the appellation: Its Purpose. We are told in
the definition that the purpose is to enable
the member to live in harmony with the
Creative, constructive forces. . . .
All of us are aware that we make many
mistakes in our lives. The majority of them
are due to our ignorance of certain circum
stances. More often it is because we are not
aware of certain laws, forces, or conditions
which we wrongly oppose. We learn, then,
to cooperate, or to try to direct these forces
and powers to our advantage.
Such is called the trial-and-error method.
It is the equivalent of a child putting his
finger in a flame to learn that it burns and
hurts. We can and do save ourselves much
adversity by benefiting from what others tell
us or by rational investigation of that which
is as yet unknown. The more we live in
harmony, in accord with, or intelligently
with, our own natures and with that of the
physical universe generally, the more happy
and peaceful our lives can be.
But you will recall that the phrase from
the definition which we quoted was not com
plete. In the definition it also said that we
live in harmony with these things through
understanding for the purpose of . . . the
attainment of health, happiness, and peace.
This, then, is our goal, our purpose in
AMORC: health, happiness, and peace.
But these goals are to be gained not by
caprice, chance, or by some magical gift.
(Continued Overleaf)

Entered a s Second C lass M atter at the P o st Office at San Jos C a lifo rn ia ,

u nder Section 1 1 0 3 o f the U .S . P o sta l Act o f Oct. 3, 1 9 1 7 .

The Rosicrucian Forum is Pubshed Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
RATE: 45c (3/6 sterling) per copy; $2.50 (18/3 sterling) per year FOR MEMBERS O NLY

Page 124

They are to come through knowledge, a special, workable, livable knowledge embodied
in the Rosicrucian teachings. Further, it is
incumbent upon us to investigate, study, and
apply them.
The fourth section of the definition we
have designated, Its ame. We are told that
AMORC is international and that in all lands
in which it functions the initials, A.M.O.R.C.,
are an abbreviation of the full, authoritative
ame. This acquaints the inquirer with the
fact of the international scope of the Order
with which he may affiliate. He learns that
AMORC is not a mere local body following
the opinion of some local teacher. It has
recognition throughout the world thereby assuring the inquirer of the integrity of the
Order about which he is inquiring.
The fifth divisin of the definition is most
important. We have given this the ame,
Noncommercial. We are told in the defini
tion that AMORC does not sell its teachings.
It gives them freely to affiliated members together with many other benefits. This also
assures the inquirer that the organization is
not operated for the personal financial gain
of any individual or group of individuis.
The teachings have no price attached to
them. They cannot be bought, but they and
other items and services are given to a mem
ber as an incident of his membership. This
provides the Rosicrucian at this juncture the
opportunity to tell the inquirer that AMORC
is recognized as a nonprofit organization by
the government of every nation in the world
where it functions.
The sixth and last divisin of the defini
tion we have entitled: Source of Contad.
The definition states in conclusin: For com
plete information about the benefits and advantages of Rosicrucian association, write a
letter to . . . . The inquirer is made to realize
that the full explanation of membership and
what the member will gain by affiliating, and
his obligations as well cannot be set forth in
just a few words. He learns where free liter
ature or further explanation can be obtained
and without obligation to himself.
In wishing to organize your thoughts to
explain effectively your membership or to
interest another in affiliation, remember these
divisions of the definition: What It Is; What
It Does; Its Purpose; Its ame; Noncommer
cial; Source of Contad.
Fraternally, RALPH M. LEWIS,
Imperator.

THE R O S IC R U C IA N FORUM

The Meaning of Grace

There is a phrase, probably known to every
reader of the Forum , that has become so
familiar that few analyze what it means.
This saying is, There but for the grace of
God go I.
At a Rosicrucian Forum a member asked
exactly what this phrase meant, and the
comments that resulted from the discussion
of this question led me to believe that very
few people really understand the meaning
of the word grace. Probably one reason that
might be given in explanation of a lack of
understanding of the meaning of this term
is due to the fact that almost everyone be
lieves the word is primarily one which is
exclusively confined to religious terminology
and defined by religious doctrine.
I can remember as a child that many of
the songs in Protestant churches used the
word grace very freely, and as I look back,
I fully appreciate that I did not have the
vaguest idea of the implication of the word,
either in song or when used in discussion
of religious topics. Actually, the concept of
grace as it is generally believed to be de
fined, and particularly as it is used in termi
nology having to do with religin and re
ligious experience, has a very narrow and
confining meaning.
We might formally define the word grace
as a state of being favored or standing in
favor of somebody or some thing, such as a
deity. On the basis of this definition, the
individual who accepts the narrowest possible
interpretaron of religious principies, and
particularly the concepts expressed in Christianity, believes that God by an overt act
just as a human being might dogives special
favor to certain individuis.
In the limitations of religious dogma, the
idea would be that God favors those who conform to the dogmas and doctrines presented
by the particular religious denomination. In
that sense, Gods gracethat is, His favor,
His attention, His concern, is directed to in
dividuis who recite certain creeds. Such a
narrow concept tends, in my estimation, to
make consideration of the word grace rather
unimportant.
It creates a type of individual conceit implying that an individual can, by reciting
certain words or performing certain acts,
place himself in a position where not only
does God favor him, but favors him over and

JUNE, 1962

above those who do not believe in a proscribed set of principies, regardless of the
sincerity, ability, or the desires of another.
To the narrow viewpoint of some religions,
gracethat is, Gods favor or concernis
only bestowed upon a certain select group of
people, those who conform to certain prin
cipies and not to the doing of good to hu
manity, regardless of how sincere the motives
of the individuis may be. To gain a fuller
understanding of the concept of grace, we
need to analyze meanings that have been
assigned to the word in different times and
places.
At my request, considerable research was
done on this subject, and I have various
references to implications of meanings that
this word has carried in the history of human
thought. I am going to discuss these rather
informally and without particular order,
that is, simply bringing up one point of view
after the other, in order to supply a background for the meanings that have been applied to the word.
In the Eastem philosophies, the concept
of favoritism emphasized in the West, is
practically unknown. This is because the
concepts of deity in the religions and philoso
phies of the East do not consistently carry
the anthropomorphic concept so common
among some Western cultures.
God is not considered in the Eastern phi
losophies as being a glorified policeman, or
a director of mans destiny in the same sense
that an owner of livestock might control the
activities, movements, and functions of the
animals under his supervisin. God is, instead, usually considered more in the sense
of a forc or an original cause.
With that concept, the belief in these
philosophies is that grace has to do with the
participation of divine forces in the life of
mankind as a whole. Or to give this a slightly different shade of meaning, grace means
that a divine forc will be available and can
participate in the destiny of individuis who
will acknowledge that forc.
We should all, of course, acknowledge
such a forc because the essence of life in it
self resident within us is a part or one mani
festation of that forc. Consistent with the
Rosicrucian teachings, to avail ourselves of
the ability to be aware of this forc within
us is to place ourselves in a position where
we may utilize the divine forces or the Cos

Page 125

mic forces of the universe to participate in

our destiny and in our everyday behavior.
In this sense, grace can be understood to be
the function of the human being in permitting the higher forces of the universe to have
expression within and through him.
It will be immediately perceived that this
point of view is almost the reverse of the
concept of God being an external entity
which confers favors upon individuis. Instead, it places the responsibility upon the
individual to attune or align himself with
the divine forc which is manifesting about
him and through him. Such a concept causes
us to realize that some of the oldest mean
ings assigned to grace have to do with the
gaining of illumination, or the development
of clear insight, because there is in this con
cept the idea of man using volitional effort
to make it possible for divine forc within
him to express itself in consciousness and
ultimately in behavior.
The use of volition is an indication that
such a process is a path to knowledge. This
meaning of grace indicates the ways by
which man learns from methods not asso
ciated with his normal objective perception,
but from the development of insight and in
tuitive channels within his own conscious
ness.
It is apparent that on the basis of this
brief discussion of the Eastern concept of
grace, it might be considered as a means of
subordinating the material, physical, and
objective portion of the human entity to the
spiritual, psychic, or soul and life forc with
in man.
In this sense, again, the philosophy of the
East is that grace is activated by the effort
of the individual, that by opening ourselves
to the realization of these higher and divine
forces, we are subordinating the desires of
the physical body and our thinking in terms
of other material things.
In other words, we are subordinating
physical desires and the desire for physical
gain to the development of the spiritual or
psychic attributes of our being. Grace could
then be considered as the process by which
we give a favored position to the growth of
the true self within us. In this sense, it is
in direct contrast to the Western concept
that grace exists by Gods choice rather than
mans choice and is available to any indi
vidual who simply conforms to a pattern

Page 126

which is supposed to confer Gods favor up

on him.
We might put this another way by saying
that the Eastem concept of grace is an ac
tive, dynamic process initiated by mans
effort, rather than a passive process whereby
man does nothing in order to benefit through
Gods granting him favors.
It is a difficult concept for us as Rosicru
cians to believe that the divine forc is going
to convey favor upon those who conform to
a certain pattern. It is an entirely more
worthy concept to believe that individuis
who direct their effort and attention to the
gaining of the use of their full abilities,
whether they be physical or psychical, are
going to gain favor or gain knowledge and
illumination by directing their attention to
a Cosmic source.
From the mystical standpoint, grace can
only be considered in a mystical sense when
it is considered in the latter sensethat of
mans effort to relate himself to the Cosmic
scheme and to God. Mysticism being a proc
ess of mans coming into intmate contact
with God, developing his intuitive abilities
to be guided by the divine forces of the uni
verse, is definitely a process which calis upon
mans own action to relate himself to such
forces.
The awareness of divine essence comes
through our efforts to be aware of the divine,
and to follow the inner voice of our soul,
which is so frequently referred to as our
conscience. The ability of man to tear off
the cover of the physical and to look within
to the depths of his own soul, which has its
origin in these higher divine forces, is the
meaning that should be placed upon the
word grace.
When we refer, then, to the phrase which
opened these remarks, There but for the
grace of God go I, the meaning is entirely
dependent upon how we interpret grace. If
we give the narrow interpretation, we will
say that we are as we are, and not like someone else, because God gave us a special dispensation.
He favored us with the position we are in.
But if we look at it from another viewpoint,
then we can say that we are as we are to a
degree because we have devoted some of our
time and effort to evolvement, to developing
our ability to hear the inner voice within our

THE R O S IC R U C IA N FORUM

selves and to guide our lives in accordance

with our intuitive urges.
This latter concept conveys the idea that
grace contributes to the whole scope of mans
evolvement, that in the degree that man directs his attention to the nonmaterial vales,
to the heeding of his own inner self, he is by
grace permitted to grow and evolve. In that
sense, man favors himself through a process
of reuniting himself as an entity with the
divine.A
This Issues Personality
The lives of many persons are like water
penetrating the many levels of soil until a
gravel and secure bed is reached and its final
course is then established. The life of Frater
Hugh M. Brooks, Inspector General for the
St. Louis area, is such an example. His life
and interests were changed by his will and
circumstances several times in the course of
years. Sometimes the change was a complete
reversing of his orientation until the bedrock
of knowledge of self was finally acquired.
Frater Brooks was born on August 17,
1909 in Southeast Missouri. He was a mem
ber of a large family. The skill of his father
as a blacksmith intrigued young Brooks in
terest and stimulated his imagination. He
relates: His ability to pound two pieces of
iron into one, after heating to the proper
temperature, which he estimated by color,
was to me supernatural. At least this caused
young Brooks at an early age to dwell upon
the mysteries of nature and mans mastery
in certain skills.
After World War I Frater Brooks moved
to Searcy, Arkansas. He attended school
there. After school he operated an electric
repair shop in the family barn. This was
profitable to him both in a monetary way
and in experimenta tion. He devised simple
illustrations to explain electric principies to
his friends.
All this time he was desirous of eventually
attending university, but such was beyond
the financial means of his parents. His determination, however, made it possible for
him to earn his way through a college of
pharmacy and gradate with a degree in that
Science.
In 1930 he was caught up in the financial
recession. He found it was impossible to gain
employment as a pharmacist. He had to re-

JUNE, 1962

sort to driving a truck and eaming his living

by becoming a tenant farmer in the interim.
The constant adversity he experienced
brought about a feeling of hostility toward
life. Then, in East St. Louis, he chanced up
on a Rosicrucian. This Rosicrucian was a
local high school teacher who had been a
colonel during the war. The philosophical
attitude and breadth of mind of this Rosi
crucian amazed Frater Brooks. He even be
came skeptical of the display of tolerance
by the Rosicrucian toward the frailties of
human nature.
Frater Brooks relates that after filling over
100,000 prescriptions he began to doubt the
efficacy of some of the pharmaceutical theories regarding medication. Then adversity
struck! Fire destroyed his drug store and
nearly all of the Brooks possessions were
lost. Again, he was seriously injured when
struck by a truck. While being hospitalized,
he began pondering the vicissitudes of his
life and what lessons should be extracted
from them. It was then that he began to
read works on esotericism and mysticism.
During World War II Frater Brooks
worked as a chemist for the night shift. This
provided sufficient time during the day to
register for a course in philosophy and sci
ence at the St. Louis University School of
Arts and Sciences.
In 1946 he attended a public lecture with
a friend in St. Louis. The speaker was one
of the International Rosicrucian Lecture
Board members. This was the contact that
caused Frater Brooks to cross the threshold
into the Rosicrucian Order, AMORC. Two
years later Soror Brooks, his wife, likewise
affiliated with AMORC.
Once again adversity struck and Frater
Brooks was ill for some time. After being
healed by a chiropractor, he decided to enter
that profession later. Subsequently, after
four years of study, he gained his doctorate
degree and was later offered a position on
the teaching faculty.
In the intervening years after World War
II, the gods of fortune smiled upon Frater
Brooks. This made it possible for him and
Soror Brooks to tour Europe and the Near
East extensively. In Egypt he met with the
officers of AMORC in Cairo. In Europe he
met with other Rosicrucian dignitaries.
He subsequently attended several Interna
tional Rosicrucian Conventions in San Jos.

Poge 127

Frater Brooks also served in the St. Louis

Chapter as a ritualistic officer and finally at
tained the office of Master in 1958. He was
appointed by the Grand Master of AMORC
as Inspector General for the St. Louis area
on July 27, 1961.
Frater Brooks is affiliated with several
technical and professional associations, has
an active hobby of photography, and is watching his grandchildren grow up, he relates.
Frater Hugh Brooks is typical of the many
fine men and women throughout the world
who offer their services as Rosicrucians in
behalf of the cause of AMORC.X
What Actually Reincarnates?
A soror of South Africa, arising to address our Forum, asks: If souls are not
separa te entities and we are all drops in the
ocean, how can we account for reincarna
tion? Is it the soul which reincarnates? If
so; then it must be a particular entity.
Please enlighten me on this point.
The first approach to the answer to this
question must be a brief review of the Rosi
crucian, traditional concept of the nature
of soul. We speak of a Cosmic or universal
soul. This is conceived as being a vital forc
and an intelligence or consciousness. It is
both omnipotent and omniscient. This uni
versal forc is not divisible. It cannot be
separated into segments deposited into indi
viduis as individual souls as has long been
taught by some of the older theologies. Rosi
crucian mystics reason as follows as opposed
to such older conceptions:
If each individual had a completely sep
rate divine or cosmic segment within him,
there would then be no nexus or bond of a
psychic nature between any human beings.
Further, what would provide the mdium
for mans contact with the divine or cosmic
source? He would be detached. He would
be like some product stamped out upon an
assembly line of a giant industry; once having been made, his connection with the
source of production would then be severed.
The Rosicrucian explanation contines
that this cosmic soul forc and consciousness
permeates all living things, not just man.
Man, a more complex organism, having the
highly developed organ of brain, becomes
conscious of this vital forc, this supreme
consciousness within himself. Man realizes

Page 128

his psychic self which he terms soul, and he

expresses it to the degree that he responds
to it. The manner in which he adjusts to the
impulses and urges of this universal soul
forc within him constitutes mans particular
soul-personality.
It is this personality or manifestation of
the cosmic soul within him that man develops or evolves. It does not lie within the
province of man to alter in any way, that is,
to add to or substract from the universal soul
forc flowing through him. That soul forc
is divine, infinite, and immutable insofar as
any influence of the human intelligence and
will upon it are concemed. It is only our
reaction or response to the universal soul
which we may alter.
In our monographs, we have used the very
excellent analogy of the flow of electrical
current from a generator to represent the
cosmic or universal soul forc. This elec
trical current, we shall say, flows through a
line to which are connected a series of electric lamps. These lamps are of different
sizes, different wattage and even of different
colors and shapes. As a result, each lamp
gives off a different color and intensity of
light.
These variations are figuratively the soulof the various lamps. However,
we will all agree that the electrical current
flowing from the generator and transformer
along the line is the same in every lamp. It
is not in the least affected in its quality by the
manner in which a lamp gives off its light.
Even if the lamp is removed from a socket
on the line, or if it is destroyed, the electrical
current contines unaffected. All that
changes is the manifestation of the lamp;
its soul-personality ceases to be expressed ob
jectively if it is removed or destroyed.
To continu with the analogy, we can per
fect the quality of light given off by a lamp.
We can, for example, use a larger lamp or
one that gives a certain color, or one that is
whiter in its radiance. This is the equivalent
of man perfecting or evolving the soul-per
sonalityall of which does not alter the
electrical current or the universal soul forc
flowing through man.
But when transition occurs, what in par
ticular of the individual survives? The
cosmic universal soul forc, of course, con
tines. It is immortal and infinite in its
nature. However, we have said that such a

p e r so n a lity

THE R O S IC R U C IA N FORUM

universal forc is the same in all humans.

What distinctive characteristic of the human
carries over into the cosmic and can be born
again in accordance with the doctrine of reincamation?
The cosmic soul in man becomes, shall we
say, a carrier of the experiences had while
it was embodied in mans physical being.
The individuals consciousness constituting
the personality, the self, or ego, becomes impressed upon this cosmic soul forc. This is
a kind of memory impression which is retained in the cosmic soul. It is this which
reincamates.
When another body is imbued with the
cosmic soul forc, this memory impression
of the previous soul-personality gradually
manifests in this new being. Its manifestation
affects the individuals realization of the cos
mic soul forc within him. In other words, it
has a tendency to influence his response to
the soul forc within him. Consequently, the
new expression of the soul-personality has
incorporated within it the consciousness and
the particular development of the previous
soul-personality.
We may for further explanation use the
analogy of a bubble in a stream of water.
The bubble is part of the very stream of
water in which it exists. It is the same
chemical substance. However, it has an en
tity, a distinctive characteristic by which,
though it is of the stream, yet it is not
lost in it. Now, let us cali the stream of
water the universal cosmic soul. Further, let
us think of the bubbles in the stream as the
impressions made upon the soul forc when
it expressed itself through the mdium of a
human organism.
Again, to clarify this even more, think of
passing a stream of water through a fine
sieve or screen so that when the water comes
through it has a bubble in it, the result of
having passed through that screen. Then,
again, think of the stream of water as the
soul forc. Further, think of the screen or
sieve through which it passes as the human
body and brain. Then, think of the bubble
that results as the soul-personality, as the
entity established in the stream as the re
sult of its contact with the sieve, or body.
For centuries, many works have been
written on the subject of reincamationin
different lands and in different languages.
Many of such works have documented cases

JUNE, 1962

as proof of the doctrine of reincarnation. In

numerable individuis have had personal
experiences of their own past incarnations
which were self-evident to them.
However, the mechanics of reincarnation,
just how the process functions insofar as the
survival of the soul-personality is concerned,
is still an abstracteven a speculative sub
ject. This is the equivalent of much other
phenomena which man perceives in nature,
but his apperception or understanding cf the
exact method of its operation contines as
yet to escape his finite observation.
The Rosicrucians offer their explanation
of how individual soul-personality survives
even though the soul forc, itself, is not segmented but is a unified whole. Their expla
nation is based on premises which have in
other ways been proved. However, the exact
mechanics may not be right, as offered in
our explanation, but they are far more
plausible than most other concepts.
It should not be surprising to the student,
or considered a deficiency in the Rosicrucian
philosophy, that the intricacies of how the
soul-personality effects its survival in the
cosmic soul is not as yet evidenced in a posi
tive way. We human beings are finite be
ings. It would be presumptuous if not a
perfidy if we were to profess to embrace a
complete knowledge of all the minute workings of the infinite or cosmic. These in
tricacies of reincarnation are part of the
mysteries about which we are still deducing
certain conceptions. We hope, as with our
other notions, to establish facts for them as
we advance in our knowledge.X
Good and Evil: The Enduring Problem
Somewhere I once read that the problem
of good and evil has always existed and al
ways will. Man can make one of three
choices, according to this source of information. He can ignore the problem; he can
philosophize about it, or he can assign the
entire responsibility to a deity. In these
three responses, we about summarize what
man has done concerning the problem.
There are those who like to ignore any
problem which seems to have no perfect
solution; and there are those who continu
to develop theories about the problem with
out really arriving at any conclusin or
satisfactory explanation. Then there are

Page 129

those, who, like the first group, ignore the

problem in the sense that they pass the re
sponsibility somewhere else.
This type of religious belief of simply
assigning to a deity all the problems that
man cannot solve, seems to me to be inconsistent with the concept that man is a living
forc and the forc of that life must have
come from a source extemal to the material
world which we can cali divine or by any
other term we choose.
If this latter concept is true, then it is
mans responsibility to learn all the intrica
cies of the forc with which he is endowed,
rather than to direct problems back to that
source and thereby relieve himself of any
responsibility concerning them.
I have found it of personal interest to
study the problem of good and evil from time
to time, and what interests me most is to
consider my own philosophy, particularly
how it is changed. I believe any individual
who has seriously considered the problem of
good and evilor as far as that is concerned,
any other problem that is intimately related,
to our daily livescan trace a change of
opinion and concept in regard to it.
Almost twenty-five years ago, for example,
I wrote as follows: Evil means anything
that interferes with our plans, that may cause
us to abandon our hopes or aspirations, that
destroys what we have worked to create, or
causes us to suffer bodily or mentally.
The thought that comes to me upon rereading what I wrote and selecting this one
sentence from its context is that I was defining rather than explaining the problem
of good and evil. I merely set forth a concept
of evil that is purely subjective. My defini
tion was simply based upon the acceptance
of a simple fact that anything which interfered with our individual desires was evil.
The definition is relative. It is to a degree
true, I still believe, but it does not go far
enough because merely to define anything
in terms of our own hopes, ambitions, or as
pirations, is to take an eogtistical point of
view that has been described by philosophers
as anthropocentric. That is putting man or
self in the center of the universe, accepting
those things that contribute to the well-being
of that self, and attempting to modify, con
trol, or ignore anything that does not easily
and without effort contribute to that wellbeing.
(Continued Overleaf)

Page 130

About ten years ago, I wrote on the subject

of good and evil again, and as I re-read my
words, I must acknowledge that my concept
was extremely controversialwhich is putting the problem, or rather, my conclusions,
very mildly. I said, Evil is exclusively an
attribute of the material world. Everything
that is evil or has its repercussions in evil
action and evil behavior is in one way or
another related to the material which com
poses the physical world in which we live.
I am inclined more and more to accept as
a premise that evil is inherent in matter and
that evil exists as an actuality in the world,
and as long as we are bound to a physical
world, we are forced to deal with the solution of the problem of evil because it is everpresent and ever about us within the en
vironment of which we are a part.
The concept of evil being related to mat
ter as set forth in my second quotation, is
denied by many idealists. The idealist fre
quently prefers to consider evil as an illusion,
that the purpose behind the universe is good
and that all that was created is good, and it
is only mans lack of understanding that
causes him to interpret certain manifestations as being evil.
In other words, such an idealistic concept
would have us believe that evil is purely an
illusion of the senses, that it has no actuality
and exists only to the extent that we project
it into the environment and circumstances
that are a part of our lives, or at least have
a direct bearing upon them.
I believe still that there is an element of
truth in my previous conclusions. I believe
that both of the quotations from my previous
writings have a basis in truth. I base my
present point of view upon the concept that
we must (if we accept the principie that the
universe is purposeful), take into consideration and concede that the creator of a pur
poseful universe could only have put into
operation forces that would lead to the ult
mate culmination of that purpose. Since we
assign good intentions to that creator, then
that ultmate purpose must be good.
In this sense, good then is related to the
Creative forces of the universe. They are
resident within the manifestations that are
most closely related to the source from which
the manifestations carne. Life, then, the di
rect manifestation and dependency upon this
Creative forc, is the obvious external ex

THE R O S IC R U C IA N FORUM

pression of that forc away from itself, or at

least insofar as our physical abilitjr to per
ceive the connection between them is concemed.
Our concept of the world, the environment
of which we are a part and in which we
live, is based upon the perceptions which we
receive, whether they be physical or psychic.
We give emphasis to the physical perceptions
and thereby build a screen through which
we perceive all else.
This screen consists of our opinions, our
prejudices, our ideas, our hopes, and our
basic philosophy. Looking through the accumulation of ideas that is ours over the
period of our lifetimes, we find a diverse and
rather unorganized accumulation because
few can say with absolute truth that they
have developed a complete philosophy of life
that will handle all situations with which
we must cope.
To say that evil is inherent in matter does
not necessarily imply as one might at first
conelude that matter is evil. You may think
that this is merely a play on words or an outand-out contra di ction. The concept that keeps
recurring to me is that material is related
to evil because material is not a permanent
condition.
Since it is transitory, our observations and
manipulations of this material cause us to
deal with it with a lack of perspective. If
you had before you a soap bubble and a piece
of gold, and you were given your choice to
select one or the other as your permanent
possession, your decisin would be obvious.
But why would you choose the piece of
gold instead of the soap bubble? The reason
is very elementary. The soap bubble is transient in nature, and therefore cannot possibly
have valu. Insofar as your experience is
concerned, at least with material objeets, gold
is permanent in its nature, and would con
tinu to have valu, and your choice would
obviously be that object having valu.
Actually, both of these objeets are material
things. We must carry the idea further to
realize that in the over-all existence of the
Cosmicthat is, in the relationship between
physical objeets here and in eternitygold is
relatively as transient as a soap bubble. This
brings us to a conclusin that may help de
velop a better approach to the understanding
or solution of the problem of good and evil
in this manner.

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JUNE, 1962

All that is material is transitory. All that

is not material is permanent. The physical
existence of the universe is finite. The ex
istence of the Creative forc that caused it to
be and maintains it is infinite. Therefore
we resolve our problem in a degree to the
level of the physical decisin between the
soap bubble and the gold; that is, between
valu and no valu.
Valu lies in the gold because of the use
placed on that material. No valu lies in
the soap bubble because its short span of
existence cannot possibly endure sufficiently
to have other than aesthetic valu.
Then we might say in conclusin that evil
is, as I previously wrote, confined to the na
ture of the finite. It will not endure forever,
while good is in no manner restricted to the
finite. In fact, it is practically synonymous
with the infinite and has permanent and
eternal endurance.
It exists about us at all times. We can
draw upon it because it is endless and has
its origin in a bottomless source. Our choice
is to use it or ignore it, and we might say
that good is like the wind. I see it moving
the leaves on the trees outside my window,
but the movement of the leaves on the trees
does not in any way use the wind, I mean
to the extent of exhausting its existence.
It goes on. Whether the tree is there or
not, the wind passes by, and so good, like the
wind, goes by us at all times. Most of the
time, because of our primary interest in our
physical environment, we let it pass by. We
simply become like the leaf, something that
good flows around and over but does not
consume.
Man has designed objects that utilize the
movement of the wind and from its forc we
draw power for useful purposes. Man can
also let good flow into him by acknowledging
its existence, acknowledging that it is a part
of infinity which we can perceive through
our sixth sense, and with which the psychic
self will find itself in harmony.
Harmony and realization of the inner self
(and in turn, of the inner selfs realization of
the presence of God) will cause us to gain in
the understanding of infinite vales and in
the realization that good is intimately related
to our highest hopes and aspirations and is
ours upon which to draw.
The method is set forth in the Rosicrucian
teachings. By proper use of such tools as

concentration, meditation, and the many ex

ercises that help us to develop an acute
awareness of the inner self, we may let down
the barriers for the entry of good into our
experience even though we may fail in a
lifetime to solve the enduring problem of
good and evil.A
W hat Penalty Suicide?
Several fratres and sorores have asked our
Forum questions with reference to suicide.
The following queries are representa tive. Is
there such a thing as the glory of suicide?
What is the Rosicrucian belief in regard to
taking ones own life?
The view of suicide depends on ones philosophical or religious concept of life and
mans obligations to the fact of his existence.
Suppose one conceives life as a mechanistic
phenomenon. Suppose one attributes to the
vital forc, or life, no more divine quality
than he does to such natural functions as
electricity, magnetism, or the chemical constituents of air. He would then have no compunction about using lifeor ceasing to use
itin any way he thought would be to his
advantage.
Man, of course, feels no contriteness in
attempting to alter or bring about a transition in other phenomena which he experi
ences. He attributes no moral violation or
sin in so using other aspects of nature. The
person who thinks of life in a similar man
ner, and there are an untold number of them,
would not hesitate on any moral ground to
take his own life. He would feel no obliga
tion to continu to live if life were a torment
to him, either physically or mentally.
It must not be thought that those who do
not associate a spiritual content to life-force
are more inclined toward suicide. They, like
every normal being, are possessed of the
immanent, instinctive urge to live. Ordinarily, they, too, will struggle to survive and
to surmount any obstacles that threaten life
as readily as will the religionist, the ethical
philosopher, or the mystic. The distinction,
however, is that when in some circumstances,
life loses its valu to them, they will not
hesitate to commit suicide because of any
grounds involving spiritual jeopardy.
The mystic, religionist, and ethical philoso
pher consider life to be a unique phenome
non. To them, it is not just another mani-

Page 132

festation of nature. It is generally conceived

as a charism, that is, a kind of special, divine
endowment. It is a divine conference, particularly upon man. The religionist, in the
most general sense, thinks of life to man as
being a gift, the providing of a vehicle to
express his soul and to fulfill a divinely ordained mission on earth.
The mystic and, of course, the mystical
pantheist, in general relate the vital forc
of life to a higher or divine consciousness:
Life is often thought to be the mdium by
which the cosmic soul enters the mortal or
physical man. Consequently, the taking of
life is considered by them to be a sacrilege.
It is a desecration, a destruction of a purpose
that transcends mans personal interest and
feelings.
Man is conceived by the mystic to be the
custodian, the keeper of lifewithout the
right to the disposal of it. If, as the mystic
contends, life is a divine gift, it is then be
yond mans right to destroy that gift or to
evalate it as being worthless through sui
cide.
Most religions, therefore, condemn suicide,
not just as a social crime but as a sin for
which there is a divine or cosmic retribution
in some manner. The individual is held in
contempt by such orthodox thinkers if he
commits suicide. He would be looked upon
as a moral renegade. Mystical tradition re
lates that one who commits suicide incurs
karma, not after death, but in the next
mortal life.
There is no specific karma that is indicated but the principie expounded is to the
effect that the individual will have cause to
suffer in some way, or perhaps experience
ill health to the extent that he will place a
greater valu on the life with which he has
been entrusted. Perhaps, the speculation
further assumes, his life may be shortened
by a severe illness in a future existence, and
at a particular time when he desires to survive.
However, intelligent and thoughtful mys
tics and religionists also take into considera
tion certain psychological factors that enter
into suicide. For example, a perfectly normal,
emotionally stable person does not commit
suicide. Those that have, had they been
normal, would have as readily inveighed
against the act, as would any other normal
person. O verw helm ing personal circum

THE R O S IC R U C IA N FORUM

stances may have caused the emotional imbalance.

Severe anxiety often combined with a
weakened physical condition or severe pain,
may temporarily rob an individual of his
good judgment and will power. It may cause
an emotional panic and impetuosity. Many
who condemn suicide as a stigma and consider the individual to be a sinner, are speaking from a far different perspective. They
have not personally confronted the same ordeal. Their restraint and will have not been
subject to the same conditions as those of
the suicide. In fact, they do not know what
they might do under similar circumstances.
The medical section of the armed forces
of the major powers of the world have
learned in the great wars that every man has
his breaking point. Each individuals
nervous system and physical organism can
withstand a specific limit of excessive stim
uli, tensin, strain, fatigue, worry, and pain.
The strongest, healthiest man has his break
ing point; no one is exempt. Consequently,
all individuis have varying resistances. That
which one may easily endure might be too
severe for another.
A person may criticize and impugn the
reputation and character of one who com
mits suicide because he would not succumb
to the same conditions. However, that person
does not know what circumstances and ordeals might exact from himself a like be
havior.
It does not behoove one to refer to the
suicide as a coward or one who has retreated
from adverse events of life. Men are unequal emotionally and constitutionally and
in the extent of their will. What may seem
an act of cowardice in the commission of
suicide may be an extreme emotional impulse
due to pressure of events, when all other
activities seem futile.
As Rosicrucians we refuse to accept sui
cide as an immoral act or really as a cosmic
sin. Rather, we must think of the individual
as being temporarily abnormal, being unable
truly to evalate his act and unable to adjust to the prevailing circumstances. Will he
be cosmically punished? We take the posi
tion that karma is not punitive or an act
of retribution. It is an impersonal causation,
that is, cause and effect. Mystically, and
according to the law of reincarnation, one
may come to learn in another life how better

JUNE, 1962

to control his emotions and avoid involvement that creates the suicidal impulse.
Certainly, also, the true mystic will have
sympathy and compassion for the suicide.
He will not condemn or ridicule him any
more than he would a person with any other
kind of affliction. In many other ways than
suicide, man places a low evaluation upon
his own life. He puts himself into many
hazardous conditions where the possibility
points to the sacrifice of his own life. Our
statesmanship today, our nuclear bombs and
armament race, place humanity on the verge
of mass suicide.
In war there are many acts of voluntary
sacrifice of life. Ordinarily we commend
these acts as being brave. However, if man
is morally wrong in taking his life to avoid
some situation, has he any more right to
destroy a divine gift, if we consider life such,
for some purpose which he considers noble?
After all, the soldiers of a nation (considered
by another country to be its enemy) have
often sacrificed themselves for what they
thought was bravery. Since they were an
enemy the opposing nation would think their
cause wrong and therefore their acts suicidal.
All of these conclusions are errors in human
vales. Fortunately, cosmic law functions in
a more profound and just way regarding the
taking of ones life.X
Suggestin to the Inner Self
A frater, addressing our Forum, says:
One problem with me, and probably with
a great many others is that I am not very
suggestible. My studies seem to have built
a defense against the suggestions of others
that also acts against my own attempts to
pass suggestions to the subconscious mind.
Can this be discussed in The Rosicrucian
Forum?
What do we mean by suggestion? Of what
does it consist? These questions come within
the scope of semantics, that is, the basic na
ture of a word itself. As we analyze the
conditions which give rise to the word, sug
gestion, we find that much which is ordi
narily attributed to it is actually not related
to it. A suggestion is a word, a sign or gesture
which conveys an idea not directly expressed
within the mdium, itself.
It will be noted that a suggestion is distinct from a symbol. The latter is intended

Page 133

to represent a specific idea directly and

simply. Psychologically, suggestion must
find some association or relation to an idea
had in the mind of the recipient or it means
nothing. In other words, it must arouse some
idea within the mind of the one to whom it
is made, or it is not a suggestion.
Let us use an analogy to give this point
greater clarity. Suppose two men are working in bright, glaring sunlight. One continually shields his eyes, both for comfort and
to see better. Then, the other man takes out
a pair of sunglasses and proffers them to him,
but says nothing as he does so. Here, then,
is a suggestion. It implies that the glasses
should be used to shield the eyes. The
glasses indirectly, are associated with the in
dividual^ intention and action of shielding
his eyes.
The intelligence and the imagination of an
individual are contributing factors also in
causing incidents or conditions to become
suggestions. One person may see in some
thing a suggestion; another may not. For
further analogy, a person may have difficulty
in carrying several odd-shaped, cumbersome
objeets. Perhaps they slip from his arms as
he walks. He sees suddenly, stacked against
a wall of a building, several discarded small
cartons. This suggests that one of the cartons
would hold all the miscellaneous articles he
has and facilitate carrying them.
Consequently, we can see that a suggestion
must not be subtle or too unrelated to some
idea in the mind of the other to whom it is
being made. It must clearly express, even
though indirectly, a possible relationship.
Suggestion is very commonly and effectively
used in connection with modern advertising.
An advertisement in midsummer may
show a glass containing a refreshing drink
protruding from a cake of ice; the beads of
moisture and frost can be seen upon the
glass. Perhaps, in addition to the glass and
the ice will be an illustration of a large
thermometer showing a temperature of summer heat. To the reader on a hot summer
day, or to the passer-by, if it is an advertise
ment in a shop window, it becomes associated
immediately with the heat of the day and
his thirst.
The ineffective use of suggestion is often
seen in certain types of extreme abstract art.
The blotches of color on the canvas, the
crisscross geometric patterns and confusion

Page 134

of design in some such paintings do have a

very definite meaning to the artist. To him,
they objectively express a subconscious urge
or impression which he has syinbolized in
his art.
The relationship between the design and
the feeling are entirely intimate and related
to himself alone. Rarely do they cali forth
in another who views the art, the same interpretation and feeling which the artist
intended. The subject insofar as the viewer
is concerned is too subtle, too indirect, and
too removed from any ideas of his own.
If we make a direct remark which in it
self conveys an idea, it is then not a suggestion in the psychological sense. Rather, it is
a proposal. Such proposals are very often
erroneously termed suggestions. Let us
use still another analogy for explanation.
Suppose one person says to another: This
Sunday I do not know what to do. I have
completely free time.
The other may respond by saying: Why
not attend the splendid public concert to be
held in the park this Sunday afternoon?
Commonly it would be said that the second
person had made a suggestion. Actually,
however, he has directly expressed an idea
in the form of a proposal. The remark con
veys very clearly its idea or intent. It requires no association of ideas on the part of
the one to whom it was made in order to be
understood.
Now, I am afraid that at times in our
monographs we have become victims of this
common misuse of the word suggestion. Perhaps in many instances we should have referred to a proposal, a command, or a
request, depending upon the subject matter
of the particular monograph. This is especially so where we are concerned with communicating an idea to the subconscious.
In our relations with the subconscious
mind, the inner self of our psychic being,
directness and frankness are necessary wherever possible. The purpose is to implant a
specific idea in the subconscious mind so that
it can act upon it in a definite way. There
fore, we should in our meditations clearly
and precisely formlate the idea to be communicated. There is no need to complicate
the situation by being indirect or subtle.
Of course, as we are told in our studies,
one should first determine the merit, the
worthiness of our request or proposal. We

THE R O S IC R U C IA N FORUM

should learn whether it is consistent with

Cosmic principies, whether it may be morally and ethically properas we feel and think
of righteousness. For, if what we propose is
not right cosmically or is counter to our real
inner moral sense, it will not be acted upon
by the subconscious, the inner self.
Of course, sometimes it may not be pos
sible for us to express concisely and simply
what we wish the subconscious to act upon.
In such instances the idea then may be suggested by some act or gesture which will depict itmore properly symbolizing what we
want done.
For an idea to become firmly implanted
in the subconscious, it must have a certain
puissance behind it. That is, it must have
an emotional impact and power. It should
represent our will and our determination. If
it has not this stimulus behind it, it is not
registered in the subconscious. Suppose one
has a crisis in his business or personal affairs.
The wrong course of action in connection
with the problem might result in some serious personal loss. The individual has not
been able to arrive at a convincing and
logical decisin as to what should be done.
He therefore wishes intuitive assistance from
the inner self, to draw upon its superior
judgment. If, with depth of feeling he clear
ly delineates in his own mind the problem
and then frankly asks for inspiration and
illumination, the subconscious mind will
work upon the problem.
Thereafter, of course, for twenty-four
hours, at least, the petitioner, as we may cali
him, should no longer dwell upon the prob
lem objectively. He should give the subcon
scious self an opportunity to take over. In
the science of psychology this process is
called unconscious work. This means that
though we are not conscious of what is being
done, the idea is nevertheless being acted
upon by the subconscious mind. Ultimately,
the answer or solution, if it is possible, will
come through as an intuitive flash or hunch,
as it is popularly called.
Just when such will occur is difficult to
say. If it is forthcoming, it is usually within
twenty-four to forty-eight hours. However,
it is not until one has first sincerely striven
to reach a decisin or solution objectively.
There must be a true, passionate or final
appeal to the subconscious, the inner self.

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JUNE, 1962

It should not be done evasively, that is, to

avoid the effort of reaching a solution by the
use of our own objective powers.
If we know what should be done in some
circumstances and we want Cosmic aid, then
we can suggest the solution to the Cosmic.
Suppose a member of ones family is to undergo a serious surgical operation. We can
by mentally visualizing the circumstances,
that is, by picturing the person recuperating,
leaving the hospital, and returning to health,
suggest that Cosmic power be used to bring
about this very picture.
In conclusin, we must reiterate that suggestion to the subconscious must have a
strong, emotional stimulusas should all di
rect proposals, or they are ineffective. Re
member, it is our natural obligation to use
our will first to bring about a satisfactory
conclusin or the satisfaction of some desire.
It is incumbent upon us to do that. That is
why we have will, reason, imagination, etc.
It is only when we fail to gain an end by
the use of those personal powers that an ap
peal then should be made to the subcon
scious. In fact, a weak or indifferent will
which could be the principal cause of a
failure objectively, is likewise incapable of
stimulating the subconscious or the inner
self, to act in any manner.X
Map of Time
I was away from my office at the beginning of this calendar year, and when I returned after an unexpected delay, I found
in my office something new, or rather, some
thing that I was not familiar with when I
left. That was a new calendar, a calendar
which was for the new year only recently
begun.
While I was away from my office, I was
traveling partly in an area somewhat unfamiliar to me, and in order to make my
plans and guide me, I did what a tourist does
today when he is traveling by himself. I
referred to a map. A map seems such a com
plete entity in itself, it is so precise, so fixed,
so definite that it looks as if whatever you
intend to do in the field of travel is already
laid out for you. All you have to do is fol
low a line among the many lines that have
been placed there by the map maker.
However, to the somewhat inexperienced,
and to those not accustomed to following

these lines and marks each day, the map can

become a very complicated affair, particularly in areas near centers of population,
when two lines coming together on the map
turn out to be a complicated system of roads
leading into an expressway.
It may be necessary to go north in order
to arrive at a Southern destination and move
with a fast pace of traffic which gives you
little time to consider the information on the
map in comparison with the actuality with
which you are faced at the moment. Map
reading is therefore something in which one
gains proficiency through use, and it is then
through trial and error.

It would seem that a trip one intends to

take is precisely laid out on a map but becomes somewhat different when one actually
attempts to travel over the route holding up
the large sheet of paper and at the same time
coping with high speed traffic.
As I considered the new calendar, I real
ized there was nothing new about it, that the
same words and the same numbers were
familiarly placed. Being somewhat late in
arriving at my work, I had to re-orient myself to those figures, just as I had been trying
to orient myself to the lines on the map.
With that recent familiarity with how
deceiving these apparently simple lines can
be, it occurred to me that the new calendar
in my office was in a sense a mapa map of
a period of time projected ahead for twelve
months, a map of time that I was supposed
to follow in dealing with the affairs that
would require my attention.
To consider a calendar as a map of time
is to oversimplify the things which we must
necessarily do, regardless of what may be our
obligations and our duties. It is so simple
to draw lines on paper, but as experience has
shown me, and as probably anyone who has
followed a map well knows, it takes more
knowledge than the mere drawing of lines
to have a map really convey meaning.
So it is with the arranging of figures on
twelve sheets of paper for a coming year.
Even a child instructed in the rudiments of
the days of the month of the year could prob
ably work out some type of calendar. To
follow those figures and to contend with the
elements that will develop (and that the
calendar cannot show) is like coming to a
complicated intersection, which the map
shows only as two lines Crossing. In reality

Page 136

there are many roads, many choices, and

many factors to be taken into consideration,
which in an area not well known may prove
not only confusing but terrifying.
Time, we are taught in the Rosicrucian
monographs, is a measurement which man
has arbitrarily set up for the duration of
consciousness. From birth to transition, con
sciousness exists in varying degrees, and it
is that span of consciousness that we measure
off in seconds, minutes, hours, days, months,
and years.
Time in itself can become a tool which
we can use, or a slave driver which holds us
within certain limitations and restrictions.
In the physical world, the only place where
time has any importance, incidentally, it has
become a very hard master. It causes us to
fit our entire behavior into its narrow limitations, using certain periods that we would
like to use for something else, for the carry
ing out of duties and obligations which we
have voluntarily or involuntarily assumed.
We soon fail to see the calendar as some
thing new, but merely as a taskmaster which
sets up certain deadlines which we must
meet, marks the incidents of our experi
ence, and measures the continuation of our
consciousness. Why are we such slaves to
time? Because time is a physical concept, a
measurement of our relationship to every
thing that is outside of us.
In our very earliest lessons, we point out
that mans commitment to time is probably
one of the most binding forces with which
he deais. Many of our problems are directly
related to the limitations that we permit time
to put upon us. Once we can escape the
clutches of time, we are able to let conscious
ness function as an independent entity in
itself, and it is only under such circumstances
that consciousness is productive of the highest and greatest thoughts that have been a
part of mans cultural achievement.
I believe without any danger of contradiction that anyone who has ever done any
Creative work, regardless of how insignificant
it may be, has done his best when the con
sciousness of time was temporarily removed
from his field of realization. The individual
doing research, development, or writing,
whether it be in the field of the arts, literature, or music has done best when conscious
ness has dwelt upon the subject at hand
rather than upon any limitations setting

THE R O S IC R U C IA N FORUM

forth the periods in which such accomplishment or work must be done.

We cannot escape the limitations of time
completely, because we are part of a society
living in an environment where this condi
tion is forced upon us, but we can realize
that it is a physical measurement and that
we do not need always to be bound to the
calendar, any more than we need to be bound
to a map.
When we are traveling roads that we know
well, or paths which we frequently use, then
a map is unnecessary because we have unconsciously within ourselves the directions
which we need. When we devote ourselves
to the enlarging of our conscious concepts,
to attempting to create something that might
be worthwhile to ourselves and to our fellow human beings, and when we direct
our attention to the realization of an awareness of our own soul and its potentialities,
we can lay time aside.
While the calendar may be a useful piece
of paper to which to refer from time to time,
we can live fully conscious of the fact that
the greatest events and most important times
of our life can be those spent in contemplation, meditation, and creativity where time
does not influence us, but where we function
free of such material bonds.A
African Black Magic
Throughout the course of any given year,
the AMORC Department of Instruction receives many letters concerning various forms
of black magic, particularly from those areas
of the world which are still in large part
subject to held-over superstitions as a major
factor in their lives.
In lands where a large percentage of the
population still lives much as their forefathers did 100 or 200 years ago, and is still
influenced by the same sort of primitive be
liefs, the question of the practice of the
black arts and of the existence of supernatural beings is a very serious one.
Typical questions from this part of the
world have to do with the existence not only
of ghosts and evil spirits, but of such specifics as mermen, mist sprites, and so on.
Also, we are asked about those who have the
ability to east spells on others, either from
short range or at a distance. This would include a belief in the ability of some persons

JUNE, 1962

to cause death by arrow or dart, sent by

unnatural power over great distances (from
a few miles to severel hundred).
In a few cases brought to our attention, the
validity of such powers is illustrated by the
effectiveness of the native doctor (as opposed
to witch doctor ) in lifting a curse imposed
upon a family hut, or perhaps village,
through the removal of some foreign object
through which the spell had been east.
Figuring heavily in the question of African
black magic is the use of a talisman or amulet, either for invoking a spell or for preventing one from being effective. In this regard,
we even receive occasional requests for
AMORC membership jewelry to be used for
protective purposes.
To begin our discussion of this subject, we
might make a general statement concerning
black magic and the reason for its apparent
effectiveness in many cases. The basic reason that black magic, or juju, or whatever
else one might term it, appears to be effective
is because of the belief by the intended victim that it will indeed work.
If a person has no such belief, and henee
no fear, then it cannot be effective against
him. However, in a society steeped in superstition, where the majority of the people still
harbors such beliefs, no illness or misfortune
is attributed to natural causes. Such things
as illness or accident resulting from perfectly
normal causes, especially if the illness is
persistent, or there is a series of recurrent
accidents, however minor, are automatically
blamed upon supernatural interference by
some outside party.
Such spells are apparently east in several
ways. Hinted at above is the indirect means.
A person or family falls ill, or suffers some
misfortune, the exact reason for which is not
readily apparent. They immediately decide
that they are the victims of juju and begin
to worry about it. The more fear-ridden they
become, the more serious becomes their affliction or condition.
People may even tend to become psychologically accident-prone as a result of be
lief and fear that this condition is the result
of a spell. In this instance there need be no
direct threat of the use of black magic. Almost anyone can think of someone who
might harbor enough dislike to invoke a spell,
and this realization is all that is necessary.

Page 137

In direct spell-casting the victim is actual

ly made aware that someone is directing
black magic against him. For instance, the
aid of one locally known to have supernat
ural power is engaged to east a spell or
curse on the victim. The spell is east and
then the victim is told, either directly or
through some definite sign, that this has
been done.
The victim, having whole-hearted belief in
this power, is fear-stricken. If some definite
form of punishment is invoked, he will de
velop just the condition or symptoms predicted. If no specific form has been given
to the curse, he will become physically ill
through fear and worry.
All of this is purely psychosomatic and is
hinged upon personal belief. Most enlightened individuis, not subject to such superstitious belief, become ill, go to bed, or to the
doctor (or both), are treated and get well.
They know there are definite physical and
natural reasons for it.
When we have an accident of some sort,
we shrug it off if it is minor, or file it away
in our consciousness if major, in order that
the lesson learned from it will be implanted
there; then objectively we give it no further
regard. By the same token, if someone threw
a dead cat into our yard we would bury it or
drop it in the garbage. If we were told that
we had been cursed, we would laugh and
give it no further thoughtand nothing
would happen.
The use of a talisman as a juju object is
interesting and touches upon the direct and
indirect forms of black magic. It also is a
dual power, so to speak, used both to invoke
spells and to protect from them. Often a
black magic practitioner will own an amulet
or talisman, or perhaps several, reputed to
be endowed with evil power.
He uses his own power as a directing forc
for the greater power of the talisman. Or,
he may have the power to endow certain
foreign objeets such as a shell, a lions claw,
a piece of bottle glass, or almost anything,
with an induced magic forc to bring misfortune to his victims. This last belief has
given rise on the African scene to a very
important practical psychologist, and we
shall speak of his activities shortly.
Naturally, a person who believes in the
above possibilities also believes that such
things as rings, amulets, etc., can be given

Page 138

power to protect him from any misfortune

from black magic to spider bite. There are
companies which capitalize on this belief by
selling such items on the pretext that they
are magical.
In a sense, they may do some good, for the
truly superstitious individual does experience
some peace of mind when wearing one. This
does not constitute a cure of the real trouble,
however, and we always answer inquiries
about the magical properties of AMORC
membership jewelry straightforwardly.
We explain that the rings, emblems, and
so on, are not in any sense magical; that the
person would need no such artificial protection if he could only come to realize in his
mind and heart the true nature of the socalled supernatural powers. There is only
cosmic or natural law; therefore there is no
place in the Cosmic scheme for law or power
outside the natural realm. Ones protection
cannot come from a piece of jewelry but
must come from within his own being.
This discussion would not be complete
without speaking of what is often termed
African Science, and the native doctor,
who, as we mentioned at the opening is not
to be confused with the witch doctor. African
Science in the sense we will use it here concems itself with the indirect application of
black magic.
Often a person will experience a sharp intemal painperhaps a gas pain or in some
cases a minor appendix attack, or some other
pain which may or may not recur, and which
may or may not be serious. The important
thing is that to his mind this will represent
a supernatural attack on his person through
the mdium of an invisible poison or poisoned
needle sent magically through the air into
his body through witchcraft.
The only salvation, in his mind, is through
the native doctor. This doctor knows full
well the true nature of this kind of illness,
and will perform an elabrate ritual on the
victim which is terminated in the removal
of the needle in some mysterious manner.
By the same token, the native doctor will
be called in when a family or perhaps even
an entire Kraal appears to be under a magic
spell. In this case, his ritual includes a search
of the area or premises, for the belief is that
the witchcraft is brought in the form of a
talisman that has been secreted, for example,
in the thatch of a boma roof.

THE R O S IC R U C IA N FORUM

The climax of the ceremony is the discovery of a foreign object in the thatch.
This is easy enough to accomplish since
small animals often carry bones, bottle caps,
glass, etc., into the hut roofs. However, the
doctor, clever in the theatrics necessary to an
effective job, always carries with him, hidden
on his person, some appropriate object to
exhibit in case his search does not reveal
anything there of its own accord. This, by
the way, also explains the removal of the
needle or other object from the individual
victim. The doctor brings it hidden, and
palms it, pretending to remove it magical
ly from the victim.
Thus with the removal of the bewitched
object, the spell is withdrawn, and the vic
tim or victims recover. From this, one can
see that the native doctor is serving a definite
social purpose, and will be needed as a prac
tical psychologist as long as people in primi
tive areas are subject to superstitious beliefs
as a major forc in their life.
In a sense, he performs the same sort of
function as the psychologist of western so
ciety, with the difference that he does not
attempt to reveal the true nature of the ailment, thereby affecting a permanent cure.
He merely relieves the immediate symptoms,
but leaves the person fully capable of being
bewitched again.
The key to this problem, one might say,
is education, and this is in large part true,
for with education comes elevation up the
social scale and greater awareness on the
part of the man in the Street. However, for
the majority of native persons in Africa this
goal will not be accomplished until such time
as education reaches all those living in remote areas or leading primitive existences.
At the very best, it will probably be generations before this occurs, at least to judge
by the fact that such beliefs hold forth to
some extent in many who are long removed
from primitive life, not only in Africa but
in other parts of the world as well. It will
require more than just trying to instil an
intellectual realization of the truth that black
magic, witchcraft, and supernatural beings
exist only in the minds of their believers, as
we attempt to do when we are question ed
upon these points.
It means actually working with the people
involved in order to prove to them through
demonstration that what we have pointed out

JUNE, 1962

here is true. Gaining intellectual understand

ing is the first stepdeveloping belief is the
final culmination for which to strive.W
Does A M O RC Make Financial
Contributions?
A frater now addressing our Forum says:
Does AMORC as an organization give financial support to the nation-wide program
to overcome illiteracy, for cncer research,
and other humanitarian and cultural needs
of people? Shouldnt AMORC encourage its
lodges and chapters financially to support
such endeavors and also the building up of
the blood banks for the Red Cross?
It must be realized that AMORC itself is
a humanitarian and cultural organization.
It is not a commercial venture but a nonprofit Order. We are devoted to a study of
the sciences and arts as a particular philosophical system for the enlightenment, per
sonal culture, and spiritual advancement of
the individual, namely that of the AMORC
member.
Further, it must be realized that AMORC
makes substantial contributions to the public
welfare as part of its regular activity. The
Order maintains the largest collection of
Egyptian and Rabylonian antiquities on the
Pacific Coast. Over 115,000 persons annually visit this Museum free.
Such an attendance includes groups of
school children, college and university classes,
and of course, the general public as well. In
addition, the Rosicrucian Order, AMORC,
maintains a science museum and planetarium. This, too, is available as a nonprofit
cultural contribution on the part of AMORC.
We cannot fail to mention also the thousands
of books in several languages which are donated to public libraries throughout the
world and also to penal institutions.
Those who are Rosicrucian members and
contribute dues and donations to AMORC
expect, and have a right to expect, that such
will be used for the cultural purposes of
AMORC. They do not expect their donations
to be contributed to other unrelated humani
tarian and cultural activities.
After all, Rosicrucian members, if they
want to give financial assistance to the Red
Cross, for example, or some health research
program, will do so directly and personally.
If we were to give more than a token contri

Poge 139

bution to such outside cultural activities, we

should then be using members funds for
what they were not intended.
Let us look at the matter in this light: The
Red Cross does not contribute a portion of
its money, which has been donated for its
purpose, for example, to the mental health
program or to the Cncer Research Society.
Rather it retains the contributions it has received for its own worthy relief projects.
Also, none of the other humanitarian and
cultural groups, receiving funds from their
supporters, makes a contribution to our Museums merely because we are cultural and
humanitarian. In other words, AMORC is a
cultural and humanitarian organization like
the others and like the others dependent upon
its supporters. We cannot, therefore, dnate
any considerable monies which are necessary
for our own subsistence.
As for AMORC lodges and chapters, they,
as subordnate cultural bodies of the Grand
Lodge have only one major source of income,
that is, the dues and donations of their af
filiated members. They have necessary obli
ga tions if they are to continu to function.
Consequently, they cannot dnate sums, for
example, to the Heart Association any more
than that body could to them.
Rosicrucian subordnate bodies do encour
age their members to help other humanitar
ian activities. They freq u en tly request
members individually to make contributions
if they can to local charities.
It also must be realized that AMORC
maintains its own charitable organization
known as the Sunshine Circle. This consists
of a body of members of a lodge or chapter
organized to assist those who are in distress.
These members give of their time and Serv
ice. They rarely give money, for their funds
are very limited. They do however give
clothing and toys and they cali on the sick
and injured.
In earthquake catastrophes and hurricanes
in various lands where thousands of persons
have been left homeless, the Sunshine Circle,
through the participation of Rosicrucian
members, has collected and sent by air tons
of clothing to the victims. The Sunshine
Circle has also helped needy children to re
ceive school books or shoes or coats in various
parts of the world.
In the files of the Director of the Sunshine
Circle, there are many letters of expressions

THE R O S IC R U C IA N FORUM

Page 140

pay postage, printing of materials of mem

bership, clerical help, etc., for several months.
Further, what is not generally known is
that AMORC is required to pay property
taxes on all of its buildings and grounds at
Rosicrucian Park. Though AMORC is a
nonprofit Corporation and is exempt from income taxes in the United States and in every
nation of the world in which it functions;
yet, under the laws of California the real
property tax, which is substantial, must be
paid. To meet such an obligation, at least
partially, the Order must invest a substantial
portion of its reserve funds so as to accrue
interest. At the present level of exceedingly
high operating costs, our dues income is
actually inadequate to meet current ex
penses. It is only, therefore, the donations
small and large, as well as the occasional
bequests, that maintain our reserve fund
and make up the dficit in income.
It is for this reason that we honestly ask
every member of the Rosicrucian Order to
be prompt in paying his dues. Also, whenever the Cosmic has been kind to the member
in some way, then, under the mystical Law
of AMRA, he should, in turn, make a contribution to AMORC. Further, if possible,
he should remember the Rosicrucian Order
in his last Will and Testament. Certainly
an organization such as AMORC is worthy
of your kind contributions.
We must not fail to express our gratitude
and deep thanks to those fratres and sorores
who have realized this and who have ex
pressed themselves by donations or by remembering the Order in their Will.X

of thanks for the efforts put forth on behalf

of these victims of misfortune. However,
AMORC does, nevertheless, and this is per
haps an exception for a cultural and humanitarian organization, give nominal donations
to other worthy bodies.
For example, it printed, without cost, a con
siderable amount of literature on its own
press for the society aiding the illiterate.
The Rosicrucian Order, as an international
organization, is obliged to maintain a substantial reserve fund. The Orders dues are
received from m em bers throughout the
world.
The monies of the various countries continually fluctuate in exchange. Suddenly
countries may devalate the money to half
its valu in terms of the United States dollar.
This, then, means that AMORC receives only
half the amount for the service of its mem
bers in that country. Actually, the individual
member is paying his full dues, but the
money of his country has decreased in valu.
Consequently, AMORC is obliged to make
up the dficit from whatever funds it may
have. At times the economic situation of a
nation may be so severe as to cause it to
freeze its funds completely, that is, place a
ban on the export of any of its money. This
means that perhaps for months our good
members in that country cannot remit dues.
It is then the obligation of AMORC to try
to carry these members for a reasonable
length of time, extend to them for the time
the full benefits of membership. This means
that reserve funds must be drawn upon to

INTERNATIONAL ROSICRUCIAN CONVENTION

July 8 -1 3 , 1962

Rosicrucian Park

- San Jos

- California

- U. S. A.

JUNE, 1962

Page 141

IN D E X OF V O LU M E X X X II (Comprising the entire Six Issues of the 32nd Year)

NOTE The small letters after the page numbers refer to position on page: a , upper half of first column; b,
lower half of first column; c, upper half of second column; d, lower half of second column. Titles of articles
are italicized.
The Secret Heritage, 104a
A
Unto Thee I Grant , 16a
Ability to Think, 45b
Varieties of Religious Experience, William James,
About Left-Handedness, 59a-60a
31 d
Absolute Valu, An Approach to, 55a-59a
Bubble in Stream of Water, Analogy of Soul, 128d
Accident? What Is Any 16a-18d
Bucke, Dr. Richard M., 31 d
Acquired or Developed? Conscience, 19a-20b
Buddhists, Hindus, 110a
Action, and in Consciousness, Reaction, 115a-c
Adepts, Very Few, 66a
Adler and Jung, 60d
Admit Our Debt to the Past, 91c
Campaigns of Propaganda, 65c
Adulthood and Maturity of Mind, 105d, 106a
Can Jealousy Be Constructive? 100b-102a
African Black Magic, 136d-139a
Can We Overbreathe? 84b-86d
Age of Electricity, 10a
C anW e Rely on Consciousness? 115a-116b
Mechanics, 10a
Casting Spells on Others, 136d-138b
Aged Relatives, The Problem of, 105c-107a
CellsUndercharged, Not Overcharged, 85d
Alexander, Dr. Leo, 111b
Challenge to Theology and Its Statements, 99b
Al Hallaj, Mystic, 110a
Charity Ever Unwarranted? Is , 38b-39d
American Democracy, 56c
Chinese, and Nuclear Weapons, 53d
AMORC, 3d, 4a-c, 7b, 17d, 18a, 21b, 22b
Choices When Faced with Problems, 107d
Donations by, 39c
Christian Mystics, 30c, 110a
Extensin Volunteer, 28c
Coid War, Religio-Moral, 75c
Films, 6b
Commission of Prevention of Tuberculosis, Puerto
Governments Recognize as Nonprofit, 124b, 140c
Rico, 28b
Humanitarian, Cultural, 139a-140a
Communication of Knowledge, 115d
Membership Jewelry Nonmagical, 138a
Comprehension Consists of Processes, 118d-119d
Property Tax Required of, 140c
Comprehension of Terms, (R + C), 60b
AMORC Is, What, 122a-124b
Concentration and Visualization, 8a, b
AMORC Make Financial Contribuions? Does,
Concept of Mysticism, 89c
139a-140d
Concept of World Based on Perceptions, 130c
AMRA, Mystical Law, 140d
Conditions Engendering War, 74d
Analysis of Meaning of Terms, 100c
Confession to Self, 6c
An Approach to Absolute Valu , 55a-59a
Confessions, Death-Bed, 8c-9d
Application, on Face of, 114b-c
Conscience, Acquired or Developed? 19a-20b
Approach to Rosicrucian Order Easy, 65b
Conscience, Our Inner Guardian, 28d-30a
Aquarian Age, 9d
Conscience, 21b, 75a
Arguments and Lack of Understanding, 100c
Collective, 19c
Art, Of Communication, 116a
Interpretation of, 20a
Representational, Taste for, 103a
Psychic, An Impulsation, 19a-20a
Assist World Leaders in Decisions, 53d
Universal Aspect of, 19b
Association of Ideas, 64d
Consciousness? Can We Rely on, 115a-116b
Associations Affect Our Evolution, 71a-d
Consciousness, Mystical, 46b
Assumption, Mystical Process of, 8b
Of Self or of Cosmic, 46a
Assyrians and Forc, 74b
Poisoned by Self-Suggestion, 63b
Attending Lodge, Chapter, Pronaos, Helpful, 114b
Constructive? Can Jealousy Be, 100b-102a
Attract A Soul Personality, 47b, d
Copernicus, 10c
Attraction and Repulsin, 22a
Cosmic, 15c, 21b, 31c, d
Attunement, 22d
Cosmic Attunement, 36b
Attunement and Its Meaning, 34b-37b
Cosmic Consciousness, Recognizing, 31d-33b
Avatars, Spiritual Masters, 20d, 21a, b, 108a-b
Cosmic Intelligence, Universal in Manifestation, 99d
Aware, Mans Ability to Be, 13d
Cosmic, Good and Evil, 19c
Awareness of Absolute, God, Supreme Intelligence,
Laws, 8b, 13b-c, 40a
30b
Protects, 62d
Awareness of Finer Impulses, 20b
Cosmic Power, The Spiral of, 21c-22c
Council of Solace, 113c
B
Courses of Action for Habit Forming, 88a
Creating Our Environment, 70b-71d
Balance Between Ideis and Material Ambitions, 78b
Cultivate World Education, 76d
Basic Human Good, 76b, c
Cultivating Personality, 86d-88a
Basic Training, 42a, b
Belief and Delusion, 43a-45c
Belief, Depth of, 12a-16a
D
Benefits of Good, 27b
Death, A Pollution, 4d
Bergson, Henri, French Philosopher, 31b
Death-Bed Confessions, 8c-9d
Black Magic, African, 136d-139a
Deep Breathing, 85b, c, 86a, b
Blood Cells, Magnetic Spheres, 84d
Delusion, Belief and , 43a-45c
Bomb-Shelter Ethics, 50a-51c
Democracy, 56d
Bone Cncer, 53a
Depth of Belief, 12a-16a
Books:
Design Has Meaning to Artist, 134a
Ecclesiastes, The Bible, 90d
Developing A Super Race, 68a-70a
Mental Poisoning, H. Spencer Lewis, 63b
Direct the Manifestation, 18c, d
Parmenides, Plato, 79b
Direct the Thoughts, 21c
The Mature Mind , Dr. Overstreet, 88b-d

Page 142

THE R O S IC R U C IA N FORUM

Discouraged, Disillusioned, Linked with Daydreams,

89b
Disputes Between Nations, 74c
Distinguishing Dreams from Incarnations, 92d-93d
Distortion of Freudian Theories, 61 d
Divine, Raise Concepts to Contmplate, 59a
Doctor, Nati ve vs. Witch Doctor, 137a, 138c
Doctrines of Orthodox Sectarianism, 75b, c
Does AMORC Make Financial Contributions? 139a140d
Does Good Always Triumph? 26a-28a
Does Philosophy Oppose Religin? 11 Id-113a
Do Infants Suffer Karma? 91d-92d
Do We Retrogress Psychically? 116b-117d
Drives and Urges Impelled Man, 50a-b
Drugs and Mental Illness, 11 Oc-1 lid

E
Earths Position in the Cosmic Realm, 98a
Ecstasy and Peace Profound, 32b
Education Is A Key in Magic Problem, 138d
Education to Evolve, 20b
Education, Universal, and War, 57a, b, c
Egypt and Babylon, 45d
Einstein, 10c
Electroshock, 111b
Emotion, 15c, 38a, 59a, 67c
Emotional Stress, and Greatest Inspirations,
States, 64d
Emotions, and Instincts Dominant, 50a
Engram, 64b-c
Environment, Creating Our, 70b-71d
Errors of Perception, 41a
Essence, God As, 79b-81a
Essence of Life WithinThat Forc, 125b-c
Ethics. Bomb-Shelter, 50a-51c
Ethics, Fraternal, 2a-4a
Evil A Power? Has, 62b-63c
Evil: The Enduring Problem, Good and, 129b-131c
Evolution, 13b-c, 45b, 68b, 71b
Evolutionary Progress of Man, 27b
Evolvement, Key to, 119d
Examinations, The lmportance of, 89d-90d
Exercises, Success With, 39d-41d
Experience and Knowledge, 18d
Of Cosmic Consciousness, 32a
Religious, 33a
Experiences Essential for Unfoldment, 47a

F
Factor for Peace, 75d
Fall-Out: What It Is and What We Can Do About It,
51c-54a
Family Shelters in Russia, 53c
Fatalism, 16b, 18b, c
Feelings Are Insights, 58d-59a
Financial Contributions? Does AMORC Make , 139a140d
Fission-Type Explosion, 51 d
Flying Saucer, llb-d
Fraternal Ethics, 2a-4a
Fraternities Familiar to People, 122d
Free Will, Philosophy, 16b
Fusin (Hydrogen) Bombs, 51 d

G
Gaining Illumination, Development of Insight, 125c
Galaxies, Universes, Milky Way, 21 d
Gambling, Numbers, Intuition, 81 d, 82a, b
General Antituberculosis Association, Puerto Rico,
28b
Genes Transmit Emotional Reactions? 64a
Glossary, Rosicrucian, 60b-c
Goal of AMORC, 118a
God
Essence, 79b-81a
Good Always Triumph? Does, 26a-28a

Good and Evil: The Enduring Problem, 129b-131c

Grace, The Meaning of, 124c-126c
Guardian of Sanctum Appointed, 29a
Of Threshold, the Subconscious Self, 63a
Guidance by A Master, 84a

H
Hallucinations, 8c, 9a, 33a
Harmonium, 12b, 13b
Harmony, 23c, d
Harmony and Infinite Vales, 131b-c
Has Evil A Power? 62b-63c
Having the Right Membership Spirit, 113b-l 14d
Heliopolis, 5d
Heredity, Reincarnation and, 63c-65a
Hierarchy of Souls, 99c
Humanitarian Acts, Charitable, 39b
Laws, 70a

i
Ideis, Individual Taste and Social, 102a-103c
Imagination? Is There Unconscious, 104b-105c
Imagination the Key, 15c
lmportance of Examinations, The, 89d-90d
Incarnations, Distinguishing Dreams from, 92d-93d
Incense, Use in Egypt, 5b, 6a
Individual, Consider Objective, 70d
Dignity and Evolution, 12b
Is Responsible, 27a
To Judge Valu, 13a
Trained to Make Decisions, 65d
Individual Taste and Social Ideis, 102a-103c
Individuis and Physical World, 108a
Induction to Service, 42a
Inductive System (Science), Sir Francis Bacon, 112b
Influencing World Leaders, 6d-8b
Initiation Possible? Is Personal, 93d-95d
Initiation Rituals, 6b, 114a
Initiatory Ceremonies, True Structure of, 94b-95b
Inner Guardian, Conscience, Our, 28d-30a
Inner Self, Suggestion to the, 133b-135a
Insane and Insanity not Wholly Medical Terms, 110c
Inspiration and New Ideas, 105a
Intolerant Position; Preconceived Ideas, 101a
Introverting the Consciousness, 19d, 31c
Intuition Confused with Reason, 81b
Intuition, Link to Supreme Intelligence, 81 d
Is Charity Ever Unwarranted? 38b-39d
Is Personal Initiation Possible? 93d-95d
Is Sex the Answer? 60c-62a
Is There Unconscious Imagination? 104b-105c

James, William, 32d

Jealousy Be Constructive? Can, 100b-102a
Jenkins, Psychology Researcher, 59c
lournal of the American Medical Association, 111b
Jung and Adler, 60d

K
Karma, 8c, 9b, c, 26c, 27a
Karma? Do Infants Suffer, 91d-92d
Karma Not Retributive, 9 Id
As a Law, States, 92a
Karnak Temple, 6b
Knowledge and Experience, 18d
Knowledge Fundamental to Proficiency, 40b, c
Knowledge, The Nature of Intuitive, 81a-82d
Knowledge to the Mystic, 69c

L
Law of Causality, 91 d
Laws and Principies of Nature, 13c
Laws of Nature, The, 117d-118a
Leaders, New Spiritual, 20c-21c

Page 143

JUNE, 1962
Lewis, Dr. H. Spencer, 29c, 63b
Literature Printed for Illiterate, 140a
Locke, John, 75d
Loyalty, 75b
Lustration, Egyptian, 5b-c

M
Map of Time , 135b-136c
Married People Attuned, 36b
Master, within, Greatest, 21b
Mastership, 30a, 41c-d, 83d
Materialists Deprecate Metaphysical Concept of
Valu, 56a
Maturity, The Meaning of, 88b-89c
Mayas, Ancient, 19c
Meaning of Grace, The, 124c-126c
Meaning of Maturity, The, 88b-89c
Meaning of Terms, Words, 100c, 101c- 102a
Medinet Habu, 6a
Meister Eckhart, 110a
Membership Spirit, Having the Right, 113b-114d
Mendel, Gregor Johann, 63c
Mental Illness, 33a, 107a
Mental Illness, Drugs and, llO c-llld
Messiahs: Akhnaton, Zoroaster, Buddha, Hind Sages,
Moses, Christ, Mohammed, 20d
Metaphysical Aspect of Mysticism, 30d
Metaphysics, 2c, 6d, 11 Id
Mice Susceptible to NoiseAn Experiment, 63d-64a
Milk Contaminaron, 52d
Milk Substitutes, 53a
Mind Assembles Facts, 82b
Monograph Study, Selective Service and, 42a-d
Moral Code, 20a, 76a-b
Sense, 19d, 20b, c, 21b
Morality in Abstract, 87b
Music, Taste in, 102d
Mysteries in Oriental World, 93d, 94a
Mystery Schools, 6b
Preserved Knowledge, 65b
Mystic and Prejudice, The, 37b-38b
Mvstical Elements in Religions, 31a
Pantheists, 31c, 99d
Mysticism, 2c, 3d, 4a, 109 c-d

N
Nationalism, Obsolete Tradition, 76d, 77a
Natrn, 5c-d, 6a
Nature o^ Finite and Infinite, 131a-b
Nature of Intuitive Knowledge, The, 81a-82d
Nature, The Laws of, 117d-l 18a
Of Soul, 127c-128d
Neophvte, Initiation, 6c
Neurotic Linked to Fantasies and Illusions, 89a
New Spiritual Leaders , 20c-21c
Nile Symbolized Osiris, 5b
Nonconformity, Nonconformist, 102b-d, 103c
Nous. 84d, 85a-d, 86a
Number of Vibrations, 35a

O
Obiectifying the Subconscious Urge of Conscience, 20a
Obligations, Moral, 2a
Membership, 3a. 113b. 114b-d
One-Eyed Monster or Rainy-Day Friend?
Televisin, 33b-34b
Opera, Chinese, 102d
Oppose Religin? Does Philosophy, 111 d-113a
Osiris. Deity of Fertility, 5b
Other Planets, Souls on, 98a-99d
Outing for Children. 39b
Overbreathe? Can We, 84b-86d

P
Pantheism, 79b, c, d. 80a. b, 81a
Peace and Plenty , 77b-78c

Personality Adjustment, 23d

Changed by Conversin, 57d
Personality, Cultivating, 86d-88a
Personality Influences of Generations, 65a
Philosophers, Ethical, Scrates and Plato, 20d
Persons Learn by Emotional Shocks, 117b
Philosophical Mysticism, Religious and . 30a-31d
Philosophy, 2c, 9d, 12b, d, 13b, 79b
Free Will, 16b
Philosophy of Life, 88d
Of Grace, Eastern, 125a-d, 126a
Of Grace, Western, 124c-125a, d
Philosophy Oppose Religin? Does, 111 d-113a
Physical Is Limited in Enduring Strain, 132c-d
Physiology, 59a
Pioneer, Defined, 71 d
Planes of Consciousness, Three General, 35c
Planets, Souls on Other, 98a-100b
Plato, 79b
Plenty, Peace and, 77b-78c
Polarity of Body, Reversal of, 60a
Polytheism, Monotheism, Theism, 112a
Power? Has Evil A, 62b-63c
Power, The Spiral of Cosmic, 21c-22c
Pragmatism, Theory of, 43d
Price on Monographs, No, 113c
Prejudice or Hatred, 8b
Prejudice, The Mystic and, 37b-38b
Presence, The Silent, 82d-84b
Principies in the Degrees Guide Us, 30a
A Priori, 76a
Problem, Good and Evil: The Enduring, 129b-131c
Problem Is ClearAsk for Inspiration, Illumination,
134d-135a
Problem of Aged Relatives, The, 105c-107a
Problems in the World, Nonmaterial, 77c
Procedure Points for Attunement, 36b
Projection of Psychic Body, 83a, b-d
Psychic Achievement, l5a-b
Energy Stream, 22c
Evolution of Self. 68b
Experiences and Emotional States, 64d
Nature, Attunement, 22d
Sensitivity, 19c-d
Psychiatry, 60d, 61b, I l l a
Psychological Limit of Valu, 55d
Studv, only Observe, 58b
Psychologist, 137d, 138c
Psvchology, 8c, 9d. 12d, 58a, 59a, 61b
Freudian, 60c. d, 61 d, 62a
Purification, Spiritual, 4c-6c

Quelling Conscience, Easy, 29c

Rainy-Day Friend? TelevisinOne-Eyed Monster or,

33b-34b
Reading, Retention, Recall, for Comprehension,
118d-l 19d
Realization of Final Vales, 110b
Reasoning, Conscious, 105b
Reasons for War, 74b
Recognizing Cosmic Consciousness, 31d-33b
Reincarnates? What Actually , 127c-129b
Reincamation, 20c, 64c-d
Reincarnation and Heredity , 63c-65a
Religin, 12d, 57b. d, 69a
Religin and the Rosicrucian, 107a-110b
ReliginKev to Perfection, 57b
A Failure, 57d
Religious and Philosophical Mysticism, 30a 31d
Religious Experience, 33a
Rely on Consciousness? Can We. 115a-l 16b
Retrogress Psychically? Do We. 116b-117d
Reuniting with the Divine, 126c
Rosicrucian Digest , 113c
Explains Purpose of Order, 122b-c

THE R O S IC R U C IA N FORUM

Page 144
Rosicrucian Forum, 16b
Rosicrucian Glossary, 60b-c
Rosicrucian Harmony and Inner Self, 131b-c.
Healing, 22b
Is Religious, 108d
Methods of Attunement, 53d
Obligation and Privilege, 66b
Pantheist, 81a
Philosophy, 12b, 14a
Philosophy and Ultmate Reality, 89c
Teachings, 7b, 12b-c, 14d, 16d, 2 Id, 66a
Available in Graded Form, 66b
Limited? 66a
Rosicrucian, Religin and the, 107a-110b
RosicruciansNonsectarian, 122d

s
Sacred Pool, 6a, b
Sacrifice of Life in War, 133a-b
Sacrifice to Atone, 19c
Saint John of the Cross, 110a
Saints, Standpoint of Religin, 108a
Science Editors, Reporters, Must Produce, 86c, d
Secret? Should Knowledge Be, 65a-66d
Selective Service and Monograph Study, 42a-d
Self-Mastery, 21b
Self-Mastery? What ls, 66d-68a
Self, the Ego, 87a, b
Should Knowledge Be Secret? 65a-66d
Should Rosicrucians Use Stimulants? 45c-46c
Silent Presence, The, 82d-84b
Social Conscience, 19a
Society, 50d-51a-b, 67c
Something New Under the Sun, 90d-91c
Spiral of Cosmic Power, The , 21c-22c
Sorokin, Dr. Pitirim A., Study of War and Education,
57a
Study on Religious Conversions and Subsequent
Behavior, 57c* d
Soul, A Dichotomy, 23a
A Divine Essence, lOd
Attraction, 46d
Carrier of Experiences, 128c
Extensin of Divine Consciousness, 99a
Forc, 6c, 128a
Vital Forc, Consciousness, 23b, 128a-c
Soul Mates, Theory of, 22c-23d
Soul-Personality, 22d
Personality Evolvement, 47d
Evolution Elsewhere, 100a
How It Survives, 129a-b
Souls on Other Planets, 98a-100b
Soviet Citizens Attend Survival Courses, 53c
Union Leader of Communist Bloc, 53d
Space Travel? Why, 9d-12a
Spiritual Happiness the Highest, 27d-28a
Spinoza, 79b, 80c, d
Spiritual Leaders, New , 20c-21c
Spiritual Purification, 4c-6c
State Assumes Care of Aged, 105d
Stimulants? Should Rosicrucians Use, 45c-46c
Strontium 90, 52a-53a
Student Applies Teachings, 66d
Study , Time For, 118b-119d
Subconscious Self, Guardian of Threshold, 63a
Discredited, 64c
Influenced by Genes, Possible, 64d
Success With Exercises, 39d-41d
Suggestion to the Inner Self , 133b-135a
Suicide, 117d
Suicide? What Penalty, 131c-133a
Sun, Center of Universe, 10c
Sun, Something New Under the, 90d-91c
Sunshine Circle, Charitable, of Order, 139d-140a
Super Race, Developing a, 68a-70a
Superstitions and Unknown, 13d, 14a-c
Sympathy, 19b. d

T
Talisman, Amulet (African), 137a, d, 138a-b
Taste and Social Ideis, Individual, 102a-103c
Teachings Not for Sale, 124a
Teachings Put to Test, Should Be, 42d
Technique, Acquiring of, 40c, 41c
Technique for Using Teachings, 14d
Televisin lOne-Eyed Monster or Rainy-Day
Friend? 33b-34b
Temple Guard, 28d
Terminology of Religin of Grace, 124c-125a, d
Theism, 79c
Theistic Mysticism, Object of, 30b
Theology, 10b
Theory of Soul Mates, 22c-23d
Theory, TimeSpace Continuum and Relativity, 10c
Thinking, Individual and Independent, 78c-d
This Issues Personality, 4a-c, 28a-d, 54a-55a, 78c-79a,
103c-104b, 126c-127c
Brooks, Hugh M , 126c-127c
De Toledo, Rosa, 28a-d
Garza, Jaime J., 78c-79a
Potter, Hubert E., 54a-55a
Pradal, Dr. Louis, 4a-c
Vigo, Roland E., 103c-104b
Thought, an Influence, 6d-8b
Thought, Positive, 62b
Thoughts, Mans Geocentric, 98c
Thoughts of Others and Misfortune, 63b
Time for Study , 118b-l 19d
Time, Map of, 135b-136c
Tolerance of Differences, 23d
Tradition or Religin Dictates Art, 103a, b
Tranquilizer, llO d-lllb
Truth, 112b-d

R O S I C R U C I A N P R E S S , L T D ., S A N J O S E

u
Universe and Other Worlds, Life, 98b
Universe Within, 36a
Utopia-Near Absolute Valu, 56c

v
Valu, An Approach to Absolute, 55a-59a
Vales, Moral, 50b, d
Vegetarians, 46b
Veil of Ignorance, 76d
Vibration, Sympathetic, 22d
Vibrations, Frequency, Period, Amplitude, 34d
Vibratory Frequency, 22d
Vital Impulse Directs Development, 31b
Vital Forc, 23b
V. L. F. and Divine Consciousness, 132a
Volition, Use of, 125c

w
War, 50d, 51b-c
Sacrifice of Life, 133a-b
War, Why? 74a-77b
Water, Symbol of Purification, 4d
Of Vital Life Forc, 5b
What Actually Reincarnates? 127c-129b
What AMORC Is, 122a-124b
What Is An Accident? 16a-18d
What Is Self-Mastery? 66d-68a
What Penalty Suicide? 131c-133a
Why Space Travel? 9d-12a
Why War? 74a-77b
Will to Determine, 20d
And Reason, 23d
Wisdom, 16a, 20d, 21a, b
World Leaders , Influencing , 6d-8b
World War II, 10b
L IT H O

IN U . S . A

August, 1962
Volum e X X X III

No. 1

Rosicrucan Forum
A

p r iv t e

p u b lic a t io n f o r m e m b e r s o f A M O R C

PIERRE LEON G U Y O N , F. R. C.
Granel Councilor of A M O R C for Morocco

Page 2

THE R O S IC R U C IA N FO RUM

Greetings!
V

U N IV E R SA L E T H IC S

Dear Fratres and Sorores:

The prevalent and widespread corruption
in government and in society generally is
reminiscent of similar conditions in past
centuries. It has reached such alarming proportions that it has been suggested that a code
of ethics be adopted for intragovernmental
relations in the United States.
The purpose of a code of ethics is to
equalize the evaluation of certain human
conduct. It does not intend to restrict initiative and the exercise of individual intelligence. It proposes to show that particular
activities cannot be permitted when their
effects, though advantageous to one or to a
group, may be harmful to others.
There is a distinction between an ethical
provision and a legal prohibition. The state
may establish a law which declares it illegal
for certain acts to be performed. It is, of
course, assumed in a democracy that such a
law is enacted for the benefit of society.
However, in the strictest sense many laws
do not have a foundation in recognized
ethical principies.
They may, for example, be enacted for
economic, political, or hygienic reasons. A
primary principie of ethics is that the con
duct of an individual be such that he does
not take unfair advantage of others. Philosophically, the effect of an ethical code is to
govern human conduct so that individuis
are given equal opportunity to exercise and
to preserve their rights and powers.
Perhaps a simple summation of the practical aspects of ethics is to refer to it as an
attempt at justice in human relations. Commonly, ethics is thought of as being quite
independent of moris. The latter are the
guiding principies by which a human being
seeks to conform to a spiritual idealism.
Moris are either inherited as a religious
doctrine or they arise from ones personal
interpretation of what is spiritually proper
in his behavior.
In morality, the individual holds his judge
to be a God or a divine principie. His whole
moral structure is predicated on satisfying

what he conceives to be the divine principie

as he experiences it. He has a sense of
righteousness in so conforming, whether
other men accept his conduct or not.
Generally speaking and as a distinction
from moris, in practice at least, men are
inclined to look upon ethics as a kind of
working agreement for their mutual advan
tage. They think of the fulfillment of an
ethical code as being one of expediency
rather than as an obligation to some superior
or spiritual power.
If one looks upon ethics from this point
of view, he may be inclined to vilate its
code if he can do so without exposing himself to any religious censure or fear of divine
penalty. Conversely, however, one will avoid
intentionally violating a personal moral
principie even if it is to his material gain.
The psychological reason for this is that
a sense of guilt mitigates all satisfaction that
is derived from the gain, provided, of course,
that the moral mpetus is strong enough. It
must be apparent, then, that for a code of
ethics to be successful, that is, voluntarily
adhered to by an individual, it should have
a relation to his moral standards.
It is a common complaint today that there
is a decline of morality. This being so, how
is a code of ethics to be established upon
morality and yet be effective? It is first
necessary to realize that there will always be
a considerable portion of any society that will
manifest a deficiency of the moral sense.
There are many persons incapable of an
abstract idealism which transcends personal
objective gratification. The satisfactions of
such persons are sensual. Good to them is
only an appeasement of physical desires, a
satisfaction of the appetites, love of possessions, and the like. The self of this type of
person is very limited. There is no extensin
of the emotions and sentiments to include
compassion and welfare of others.
The morally deficient are unable to realize
the satisfaction of an ideal which may be
termed humanitarian. They do not set up
ends which are related in any way to psychic

AUGUST, 1962

Page 3

and emotional feelings of a high order which,

when attained, bring a subjective pleasure.
It is necessary, then, to determine the most
general moral qualities of a society and to
formlate ethics from them.
What are the general moral qualities of a
society? What society is to be taken as a
standard for selection? When asked to express his moral convictions, the average person is likely to quote exegetical references
or the edicts of a religious creed with which
he is familiar. Unless he has personally
experienced the psychic and emotional feeling that accompanies the moral edicts, such
are not part of his moral being.
The true moral creed is one that has its
counterpart in the immanent impulse of the
individual to do good. The creed is but an
objectificatin of the moral or spiritual in
clina tion. It is a subjective urge which finds
its ideal in some religious principie. These
subjective urges, usually referred to as moral
impulses, we may presume to be universally
innate in man.
It is obvious, however, that the moris of
society are not universal. This is evidence
that the different moris which men express
or avow are but interpretations of their
innate urges. The objectification of the
moral impulse, its expression, is dependent
upon (a) the intelligence and education of
the individual and (b) the customs and conventions of society.
The needs and relations of a primitive
society are quite different from those of a
modern complex civilization. The relations
between members of a primitive society are
far simpler than those of a highly organized
State. In the primitive society there would
be fewer incidents or activities that would
be offensive to the innate subjective moral
impulse.
Because of the needs of a simple society,
men would be far more inclined to accept
certain relationships as necessary and beneficial to their welfare and thus not construe

them as immoral. When men are not able

to conceive an alternative in human conduct,
and when such seems absolutely essential to
them, its performance does not cause any
sense of guilt.
For example, polygamy and polyandry are
not considered tab in many primitive societies where there is a shortage of one sex or
the other. The killing of the aged and in
curable in the past has often been consistent
with the social moral sense as a customary
economic necessity.
Therefore, the needs and customs of society
have always been an important factor in the
development of its moris. The individual is
likely to believe that his moral principies are
solely and divinely conceived or inspired. He
does not realize that the slowly evolved conventions of his society have often formed a
mould for those psychic and emotional urges
to which he refers as his conscience and his
moral self.
From the foregoing, it is patent that if we
are to look to the moral codes of different
societies and religious sects as the basis for
the development of universal ethics, we will
only be confused. It is necessary to resort
directly to the cause of moris, to their sub
jective or psychic motivation.
All men recognize a transcendental power
of some kind. They are conscious of their
own human limitations and know that man
is not self-sufficient. This transcendental or
supreme power is conceived either as being
natural, as the mechanistic forces of nature,
or as supernatural, namely, a god or a divine
intelligence. In either instance it appears as
neither expedient or proper for the indi
vidual to particpate in any activities which
he considers offensive to the recognized
supreme power.
Instinctively, man feels a dependence on
a power which exceeds his own abilities. Not
being thoroughly familiar with the nature
of this power, he is disinclined to offend it,
partly because of fear of retribution and

Entered as Seeond C lass M atter a l the P o st Office a t San Jo s , C a lifo rn ia ,

u n d er Section 1 1 0 3 o f the U. S. P o sta l Act o f Oct. 3, 1 9 1 7 .

The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C ,a t Rosicrucian Park, San Jos, California.
RATE: 45c (3/6 sterling) per copy; $2.50 (18/3 sterling) per year FOR MEMBERS O NLY

Page 4

partly because of a respect for its majesty.

As a result, there is an almost unconscious
proscription of any practices which attack
any generally accepted nonhuman authority.
Most men, therefore, would understand
and appreciate the need for a basic rule of
ethics which would prohibit conduct offensive
to the conceived inanimate and exalted
authority, whether it be God or nature. The
instinct of preservation which motivates the
individual toward various kinds of personal
security is likewise an excellent ground for
the establishment of ethical provisions.
Any conduct which would jeopardize the
physical or mental well-being of another
could readily be recognized as detrimental.
Even though the individual is not directly
concerned, he will support the principie of
personal security, for he realizes that he may
need to invoke it sometime in his own behalf.
It may seem that this principie has no
moral connotations according to the way we
defned moris previously. The fact is that
all men who recognize a divine omnipotence
are of the belief that such a power has conferred certain inalienable rights upon them.
One such right is their personal security or
well-being.
This inalienable security is not limited to
an attack on, or a violation of, the person.
It is also extended to all that the enlarged
self of the individual includes. Thus it takes
in ones family and ones property, for these
are felt to be a part of ones self-interests.
As a consequence, whenever conduct po
tentially jeopardizes the security of anothers
property or vested interest, it is construed as
a violation of the inalienable right of security.
Any rule of ethics which seeks to prevent
such conduct is psychologically satisfying.
Thus, for example, a rule of ethics not permitting one to take unfair advantage of an
other in a business transaction whereby a
loss of property would be incurred, is related
to an underlying subjective motive.
Misrepresentation, violation of promise,
perfidy, intimidationall are in substance
unethical in human conduct because they
vilate moral precepts. Misrepresentation or
untruth is unethical because it destroys nec
essary faith in human relations. For a meeting of minds and cooperation between
individuis, a common ground must be established.

THE R O S IC R U C IA N FO RUM

An untruth is an unreality. One mind is

thus laboring under an illusion. To permit
untruth would obstruct all human relations
until each person could reduce all matters
under consideraron to their factual elements.
Since such is not always possible, society,
therefore, would be frustrated.
Intimidation strikes directly at the moral
principie of the right of self-assertion or
freedom of expression, which men consider a
divine prerogative. Experiencing the intimi
dation of others arouses the sense of justice
within persons; this is the feeling which one
has for his own immediate security, and
which is emotionally or sympathetically
extended to another under like circumstances.
Basic moral codes or the virtues have all
been engendered by subjective impulses and
that which men have found offensive to their
sentiments and moral idealism. Men have
made human relations, insofar as virtues are
concemed, conform to their instinctive desires. However, where any desire conflicts
with the collective good of society, mans
better judgment tells him it is essential to
subjugate it.
Man realizes that society is necessary to
individual welfare. Therefore, no primitive
urge is condoned which will destroy this
society. The Decalogue in the Od Testament
and similar moral codes in other religious
works are clearly fashioned from mans
realiza tion of the need of self-discipline. It
also constitutes an eff'ort to reglate his con
duct in conformity with his inherent sympathetic feeling toward his group or kind. These
inclinations of self-love that man conceives
as of divine or moral origin, he has to extend
to others.
A system of ethics must fail, therefore,
unless it is definitely related to these innate
moral impulses. If only the basic subjective
urges are considered in the formation of such
a code, the ethics will not conflict with the
different social customs. The uniformity of
the code could be more easily established.
As it is now, ethics is mainly an arbitrary
system of conduct decided upon by various
groups of individuis.
In other words, objectives first are determined by the group. Then it is agreed that
certain conduct is either wrong or right in
attempting to realize them. The right con
duct of any code of ethics must be related
to basic moral principies, or there is personal

AUGUST, 1962

emotional response upon the part of indi

viduis pledged to support the ethics.
Ethics is a set of rules. Behind the rule
must be the motivating spirit of the moral
or spiritual nature of man.
Fraternally,
RALPH M. LEWIS,
Imperator.
Mystery of Miracles
A frater now rises and says, Occasionally
we hear of miraculous events which have
been stressed by many. Of particular con
cern are miracles associated with inanimate
objects, as that of the statue of St. Anne
which is said to have shed tears. What ex
plana tion can be given for these? Miracles
concerning people and healing may be understandable, but what is back of miracles
and supernatural events involving things?
Can a statue actually shed tears, as the newspaper account related and as some persons
claim to have witnessed?
The subject of miracles is a difficult one
to approach because there is one large school
of thought which has a blind faith in them.
Such persons reject not only all rational explanations and proofs to the contrary, but
they also refuse to particpate in any open
investigation of the subject. They consider
such inquines as being sacrilegious. Patently, such persons are not concemed with the
content of miracles, but rather with the effects which they may have upon themselves.
To accept the idea of miracles presupposes
certain particular views of God and nature.
A miracle, if a reality, would necessitate the
abolition of natural law. It would require
that natural laws be subject to the arbitrary
whim of some power, as an intelligence that
supersedes them. Such a conception is consequently the belief in supernaturalism.
This supernatural power is presumed by
such believers to be a kind of phenomenon
which transcends nature and which can be
invoked in peculiar ways to do the bidding
of men, sorcerers, or priests. On the other
hand, the supernatural is often thought to
consist of a divine fat or the exercise of the
will of God.
Obviously, if it is thought that natural law
is immutable; then one could not possibly
entertain the idea of miracles since they are
considered as exceptions to natural law.

Page 5

What then gives rise to the idea of exception

in nature, or miracles? A miracle is any
occurrence which appears to be contrary to
nature and for which no natural cause is
evident.
Immediately, in connection with such a
defnition, the factor of experien ce and
knowledge must be considered. If man could
be certain that his experience with nature is
all-inclusive and that his knowledge of the
operation of her laws is exhaustive, then that
which would not conform to his experience
or knowledge would truly be a miracle.
If, however, there is any possibility that
there are physical or natural causes which
man does not perceive and which could
result in the phenomenon; then he is not
justified in referring to it as a miracle. Those
who are strict theists and believe in a per
sonal god are, of course, inclined to attribute
to an act of God any inexplicable phenome
non which appears to be an exception to
natural law.
They mean by this that the happening
was determined as the willful act of a divine
or supernatural intelligence. If a deity would
arbitrarily set aside natural law for reasons
not made comprehensible to mortals; then
man is placed wholly at the mercy of a di
vine caprice or whim. Further, it would
then not be worth the effort for man to in
vestgate natural phenomena as a scientific
inquiry to determine basic causes, for such
might never be found. The causes might exist solely in the voluntary acts of God.
Experience has disclosed that many incidents previously believed to be miracles were
the result of physical phenomena whose
causes were not known at the time. To the
ancient Egyptians, especially to the populace,
the whistling sound emitted by one of the
Colossi of Memnon at each sunrise was a
miracle.
They could not attribute to any natural
cause the sound, the shrill whistle, which the
huge stone figure gave forth as the morning
suns rays fell upon it. The learned priesthood may have known the real cause, but evidently they preferred for the people to believe
it to be a miracle.
Modern-day physicists explain how it pos
sibly might have occurred. Moisture within
the statue, expanded by the heat of the sun
and forced through small apertures, could
have caused a shrill whistle to be emitted.

Page 6

In fact, for a period of several weeks each

year the bases of the Colossi are inundated
by the flood waters of the Nile. Such waters
in antiquity undoubtedly rose up within the
passages of one of the huge figures or caused
moisture within it, which was expanded by
the heat of the sun.
As for modern miracles, such as the tears
related to have coursed down the cheeks of
the statue of St. Anne, such are principally
the result of religious obsession. The dominant devotion of the religionist, combined
with superstition, inclines him to conceive of
sacred objects, such as the images of saints,
as having a sympathetic affinitythat is,
some actual connectionwith their real counterparts.
This attitude is really a kind of primitive
reasoning, which amounts to a belief in
homeopathic or sympathetic magic. If the
individual gazes upon the object, his imagination portrays the lights, shadows, and
other configurations associated with it in
terms of the characteristics of a living being.
A shadow falling across the face of the fig
ure or a flickering light illuminating it in a
certain way, may, to this susceptible mind,
appear as an actual smile or a movement of
the lips in speech. It is then only one step
further for such a devotee to be able to con
ceive the actual words which he believes
were spoken.
The fact that other equally devout per
sons, who are hungry for miracles and who
are called upon to witness a so-called miracle,
perceive it similarly, is no proof that it is
such. Such acceptance is either due to the
effect of physical causes, which the people
as a group do not understand, or because of
their devotion and inordinate faith, they are
susceptible to the same suggestion.
In past centuries the Catholic clergy were
inclined to confirm as miracles almost all
phenomena which the laymen believed to be
miracles. This was due in part to the fact
that they were no better informed as to the
true causes than were the laymen, and also
that they thought it advisable that the occurrences be put in a thaumaturgic category.
With the age of rationalism and the spread
of science, the clergy have been more cautious in their affirming that certain things
are miracles. There is too much possibility
that a natural cause will be subsequently revealed for the miracle. The hope for miracles,

THE R O S IC R U C IA N FO RUM

the insistence on the part of many that such

must exist, stems not only from religious
dogma and belief, but from the human desire
for access to a transcendental power.
Men and women are all too conscious of
the futility of life, of the inevitability that
misfortune must befall all at some time.
This causes men and women to seek some
source which may intercede in their behalf
at such times. Men want to believe that
they are not necessarily always subject to
certain effects which they may have instituted or which may follow from nature and
which may not be to their advantage.
They look and pray for a staying hand in
times of adversity. They want compassion,
a sympathetic being or power to intercede,
even when reason might tell them that no
exception in their behalf can be expected.
There is an attitude of helplessness induced
in humans by the knowledge that they stand
or fall in life by the exercise of their own
judgment and conduct, and the congeries of
both propitious and adverse events.
Man wants someone or something omnipotent always at his side to give him confidence
and courage. Miracles seem to substantiate
the belief, which he wishes to cling to, that
natural laws and physical causation are not
the exclusive factors in his Jife.
There are no miracles. There are but
mysteriesthat is, phenomena which at the
moment are beyond the comprehension of
man. Neither a God or Nature seeks to deceive or to mystify man. Only the limitations
of the human mind do that. As history has
revealed, most of yesterdays miracles have
become todays empirical facts and comprehensible causes.
Many traditional miracles, as related in
the sacred writings of the various religions,
remain unexplained. The fact that they are
must not be construed as an indication that
they were actually exceptions to natural or
cosmic laws. Rather, the mystery surrounding them is perhaps due to the fact that the
account of them has been distorted, as the
fantastic birth tales of Buddha, related by
overzealous religionists.
Or perhaps the event has not recurred in
modem times so as to be carefully examined
in the light of present-day knowledge. A
phenomenon can be in accord with physical
causes and yet occur only once in a century
or perhaps once in ten thousand years, as we

AUGUST, 1962

know from astronomical happenings. The

fact that it may never recur in the experi
ence of man is still no evidence that it was
originally a miracle.
Most certainly, a Rosicrucian cannot accept the idea of miracles. A Rosicrucian does
not conceive of a personal god, an anthropomorphic being, who will arbitrarily, for some
human-like purpose, suspend the laws of na
ture or cause phenomena which are an ex
ception to them. Further, to the Rosicrucian
there is not a supernatural forc or power
that could ordain or manifest a miracle.
All phenomena, all forces, are part of the
Cosmic Keyboardthe great scale of reality.
Material reality is but a more gross manifestation of that which transcends our physi
cal senses. There is no actual dualism, even
though we refer to it frequently in our Rosi
crucian teachings. Rather, there appear to
be extremes in manifestation which create
the idea of duality. The different polarities
are really united. It is when man cannot
perceive or understand the relationship between things or events that he is inclined to
imagine a supernatural cause. He does this
so as to free his mind of what would otherwise remain a perplexing mystery.X
What Is Mystical Pantheism?
A frater, addressing our Forum, states:
The Rosicrucian philosophy appears to be
pantheistic. Pantheism asserts that God is
allall is God. A closely related philosophy
is monism. Monism asserts that the basis for
all things is to be found in a single substance
or forc, ldealistic monism posits mind as
the basis of everything. Materialistic monism
on the other hand, says that matter is the
prime substance. Another type of monism
asserts that a single, fundamental substance
is at the base of both mind and matter. How
would this latter type of monism compare
with pantheismas Rosicrucians use the
term?
We have in this Forum and elsewhere in
our Rosicrucian teachings readily admitted
that the Rosicrucian doctrines, the basic
teachings of the Order, correspond to a form
of pantheism. In fact, every true mystical
philosophy is likewise basically pantheistic.
To the orthodox theist or deist, this doctrine
of pantheism seems horrendous and even irreverent. The mystic, the Rosicrucian, does

Page 7

not believe that mystical pantheism in the

least diminishes ones conception of the existence of a Divine Mind or Supreme Intelligence. The difference between pantheism
and theism, for example, is one of function
rather than of substance.
As Rosicrucians, we start with a monistic
idea of God or the Absolute. By this we
mean that there is a single divine source in
the cosmos, that is, an initial cause. How
ever, we do not attribute to it an anthropomorphic quality, a human-like image, or any
kind of personal entity. We do think of this
monistic source as being vital, having consciousness and mind. In fact, the mind, we
say, is its own forc. It is pur intelligence,
conscious thinking, and creating simultaneously. This intelligence through what Rosi
crucians term nous, manifests in a dual way.
It accounts for the physical forces and ma
terial universe as one dominant polarity, the
other polarity of the dual manifestation being
a vital life forc and consciousness. The lat
ter, by contrast, is more infinite than its opposed polarity.
These two polarities when united account
for living things, and in such beings as man,
bring forth that phenomenon termed soul.
We must make it clear, however, that the
consciousness or Cosmic Mind that brings
about that state in man called soul, is not
limited to humankind, only. The same vital
forc and consciousness permeates all things.
It is that which, when united with the forces
of matter, engenders the phenomenon of life.
Therefore, wherever there is life, there is
also the basic consciousness of which soul
consists. It is only when an organism reaches

The following articles in this issue have

all appeared previously in this publication.
Greetings: Universal Ethics
(Aug. 1951)
Mystery of Miracles (Feb. 1951)
Our Psychic Counterparts (Aug. 1949)
Mystical Symbolism (June 1950)
Is God Negative? (Oct. 1949)
Temptations of Man (Aug. 1951)
Self-Control and Self-Reliance
(Dec. 1949)
Principies of Construction and
Destruction (Aug. 1949)

Page 8

such a complex state as to be able to perceive sufficiently its own nature that there
gradually develops that self-consciousness of
which the attributes of soul consist. In this
regard, then, a flower, an insect, a tree, as
well as man, are infused with the divine
essence from which the notion of soul eventually arises in such a being as man.
By contrast to this vital forc, matter is
finite and limited. However, the very laws
of the structure of matter and of all physical
phenomena are also an aspect, that is, one
polarity of the monistic divine source, as we
have said. There is then, in this sense, even
in matter, a kind of subliminal consciousness
manifesting in the atom and in its sub-particles.
From this conception, the divine essence
really exists in all things, both in animate
and inanimate objectsthe expressions, of
course, being different in each one. All
things, then, are of the divine essence. The
divine permeates everything. It is not corrupted by being immanent in every creation,
as many of the od theologies and some philosophical systems have proclaimed. To them,
matter contaminated anything divine with
which it carne in contact. This point of view
is not to be construed as meaning that any
one thing or even a collection of things represents the entire nature of God.
All things are of Him, but all things are
not just Him , for the divine has a greater
sum of attributes, as Spinoza posited, than
any manifestation which we know or which
we can perceive. So, no group of things of
which we have awareness in themselves,
could be held to be God merely because they
are of the divine and the divine is in them.
No mystical pantheist, for example, would
worship any object or collection of things as
being divine. He would respect and accept
everything in nature as being of the divine,
not just as an original creation of the divine
but through which it functions. For this
reason the mystical pantheist cannot conceive that anything is fundamentally evil,
or that there is anything other than creations
of the Divine Mind.
The mystical pantheist is able to feel a
closer attunement with the divine than are
most theists or those who believe in a per
sonal God. Everything about the mystic, in
his environment, the sands of the beach, the
lea ves of a tree, a flower or an animalevery

THE R O S IC R U C IA N FO RUM

thing has the divine essence within it. It is

a product and an extensin of the divine
forc to the degree of its development and
manifestation. God, therefore, is not remte
in a heaven beyond some galaxy. The divine
intelligence as the Creative forc of the universe, is in us and around us. Nothing is ever
divorced or separated from the divine.
What is the divine like? What is its true
form? The mystical pantheist, as the Rosi
crucian, conceives it as pur Mind, as we
have said. It is never static or arrested.
Whatever we perceive, of course, is never
the form of the divine, that is, the pur
form. It is merely an action of this divine
intelligence, an expression.
To the Rosicrucians, then, the initial source
is, as we have said, monistic, but it manifests
dually in its eternal activity. The word
pantheism is a combination of the Greek
words, pan, and theos, meaning respectively, all and god. Simply stated, pan
theism is the universal expression of God in
all things.X
Does the Cosmic Answer Prayers?
It is asked, Just what is the process of
fulfillment when a prayer is directed to the
Cosmic? Does something act in our behalf
or are we led to a method of self-action and
a ccomplishment ?
As Rosicrucians, we look upon the Cosmic
as the unity of all so-called laws of manifes
tation in both man and the greater universe.
These laws are really a universal conscious
ness or mind from which continuous creation
results. It is a vitalistic conception; in other
words, the Cosmic is looked upon as a mind,
not just as a mere collection of forces and
energies. However, it is both mechanistic
and a state of consciousness.
The Rosicrucian conception, therefore, is
not a theistic or deis tic idea of the divine.
It does not think of an anthropomorphic,
that is, a personal god who evaluates the in
dividual appeals of mortals like a human
judge. This latter view, though primitive in
its nature, admittedly is a conception still
accepted by many orthodox religious sects.
Now, what is prayer in itself? We have
often considered the nature of prayer in this
Forum. Dr. H. Spencer Lewis has also written about it in his works, including his preface to the book, Mystics at Prayer. However,

AUGUST, 1962

basically and, therefore, psychologically, we

may say that prayer is an appeal. It is ei
ther made vocatively and with gestures at
times or in a written form. The appeal falls
into three different classes: those of intercession, confession, and approbation.
Perhaps the first type of appeal or prayer,
that is, intercession, is the most common. It
is the asking of what is recognized as a Su
preme Power or Divine Authority to inter
cede in behalf of the supplicant. Perhaps for
illness, economic affairs, or some actual or
imagined impending situation, the prayer of
intercession is made. The supplicant wishes
and expects that the natural causes from
which effects have followed or are anticipated will be arrested or permanently set
aside. Thus the individual usually wants an
exception made in his behalf.
Prayers of confession are where the conscience of the individual compels him to ask
forgiveness from a Supreme Being for what
he believes to be an earthly or mortal sin.
Depending upon his religious faith, he may
further believe that such a confession will
either lighten his divine punishment or completely exonerate him.
The third type of prayer, as said, is appro
bation or praise. The Psalms of the Bible
are of this type. The individual has experienced some beatitude which he attributes to
divine beneficence. In consequence, he offers up his prayer of thanks to his God or
what he conceives the Great Reality to be.
This last type of prayer asks for nothing, and
expects nothing in return. It is a profession
of gratitude.
Many devout persons fail to have any
response to their prayers to the Cosmic because of the nature of the prayer itself. They
may ask for the impossible. Oftentimes their
appeals are selfish, being without concern
for the welfare of others. The one who prays
believes in a cosmic justice, and yet in his
prayers he may ask that which would necessitate a cosmic injustice. One must not ask
for any privilege, thing, or help which would
bring hardship, pain, or suffering upon an
other person. For example, one cannot pray
just to serve his own interest that another
be forced to sell his real property at a price
that would entail a loss. One cannot ask the
Cosmic because of his personal jealousy to
prevent the marriage of two persons who love
each other. One cannot ask the Cosmic for

Page 9

a promotion to an important position for

which he is not qualified. If such a prayer
were answered, it is obvious that others
might suffer loss or injury by such a pro
motion.
Further, it must be realized that the Cos
mic does not actually produce the things or
states one prays for. The Cosmic is not a
supply house from which things or conditions
are produced upon order. The Cosmic does
not function in the manner of a theatrical
magician, bringing things forth from a seemingly amorphous state. Mystically, the procedure is this: First, one must ask himself
if the objective of his prayer is unselfish?
By unselfish, we mean, Is the individual
alone to profit from the prayer? Will no oth
er persons, relatives, friends, or others derive
any advantage or help from the fulfillment
of the prayer? For example, one might ask
for success in selling his home in order to
move to a better neighborhood. In doing this
he might benefit his children and others re
lated to the family. This certainly is not a
selfish request.
If one is asking for money, it should be
for a purpose from which, directly or indirectly, benefit would accrue to others. In
fact, it is best not to ask the Cosmic for
money, but rather to ask for that for which
the money is intended. Money, after all, is
only a mdium to an end, and this must be
kept in mind. To ask for money itself may
not be cosmically acknowledgedas many
have learned.
Second, one must analyze and find out
within himself whether what he desires
would impose any sacrifice or hurt upon innocent persons. If the answer is in the affirmative, that others will be adversely
affected, then the appeal to the Cosmic is
futile.
Third, one must not make a demand of
the Cosmic as if he had a right to what he
is asking for. The attitude must be one of
humility, not command. Furthermore, one
must not presume to know what is best for
his own interests, as though he were instructing the Cosmic. The proper attitude should
be that he believes sincerely in what he is
requesting and that he should have it if, in
accordance with a higher judgment, he is
entitled to it.
Fourth, honesty with the self and the Cos
mic is necessary. One cannot conceal his

Page 10

true intent from his inner self and the Cos

mic Mind. He cannot, in other words, deceive
the Cosmic. What he says in his prayer must
be what he actually believes or there will
be no answer.
Fifth, prayer is a matter of attunement.
To contact the Cosmic, one must introvert
his consciousness, reaching into the depths
of his own subconscious, which is contiguous
to the Cosmic Mind. Before making his ap
peal, one should medita te upon the Cosmic;
try to elevate his consciousness; and feel that
he has, for the moment, transcended his present objective state. If one prays with sincerity for what he truly believes to be a
need, he emotionally induces this state of
cosmic contact. If this state is not developed,
no result can be expected.
We may use a simple analogy. Prayer is
a kind of communication. One would not
begin talking on the telephone until he had
personal assurance that the recipient of his
conversation was on the other end of the
line. Consequently, one must have the inner
conviction that the cosmic contact has been
made before the prayer is offered. The
prayer, of course, can be a silent one, that
is, in thought only, a mental image of words.
It does not need to be vocative, or spoken,
unless one feels that the spoken word heightens the emotional and psychic state necessary
for the communion.
It is all too apparent to many that at times
they have tried to meet all these conditions
and yet have had no result. Their prayers
have remained unanswered. This has caused
some to lose faith in the efficacy of prayer.
They have come to believe it a superstitious
inheritance from a primitive and now obsolete practice. Thus they become cynical.
Even if we apply the fullest extent of our
wisdom in making our appeals it is rather
presumptuous, is it not, to imagine that all
we ask for should be granted us? From our
finite point of view, it might seem that others
as well as ourselves will be served by the
answering of our prayers in the affirmative.
We do not have the perspective, however, to
see the full consequences of what we ask.
Conditions that we cannot foresee could arise
to make an apparently harmless request a
destructive one in the future. As an analogy,
the small boy wanting to play with matches
feels thwarted when his parents refuse his
request. He has not experienced what in the

THE R O S IC R U C IA N FORUM

knowledge of his parents is a great potential

danger.
How many times have we subsequently,
in reviewing past events, been happy that a
former plan or decisin could not be realized,
that we did not get to do what we wished at
the time? Future events have revealed that
it was fortnate that our request was not
realized. So it is in appealing to the Cosmic.
We are not always permitted to receive what
we may think best.
The Cosmic fulfills our prayers by per
sonal enlightenment. It does not really do
for us what some omnipotent human power
would do. In the answer to our prayers, we
are guided to ways and means by which we
ourselves can accomplish what we desire. We
are put in touch with ways here on earth
by which we actually bring about the re
sult requested. Even in matters of health,
we are often brought into attunement with
the Cosmic Mind or the mind of illumined
persons, and the curative powers in our own
beings are stimulated. Of course, we cannot
ask the Cosmic to set aside natural laws in
our behalf. Such is not to be done. However,
if we have made a serious mistake, we can
ask that the effect of such laws be somewhat
mitigated but not that an exception be made
for us.
Last, but not least, we cannot ask the Cos
mic to do what obviously lies in our province
to do. If, for example, we need employment
and have not made the effort to procure it,
we can be certain that a cosmic appeal for
work will not be answered. In such instances,
we have figuratively come before the Cosmic
with unclean hands.X
The Plight of Minorities
I remember reading upon some occasion
the statement that in reality there are no
minorities; there are only societies. The idea
this thought attempted to convey was that
there are groups of individuis. These groups
may be among human beings or any other
form of life. We normally consider any
group as a type of unit, in other words, a
society.
Each human being is a member of numerous societies by chance or actual affiliation.
There are within the family, within the
community, and within a government the
basic segments of society. There are units of

AUGUST, 1962

society constituting the group with which we

work, the groups with which we play, and
any group with which we voluntarily or
involuntarily are thrown in association.
Within any unit of society, the different
individuis are entities in themselves, which
as a composite produce an entire social entity.
An organization may be formed for a specific purpose. Among its members there will
be differences of opinion, but the purposes
of the organization will be reflected by what
is agreed to by the individual members, and
the process of agreement is usually reached
by the expression of the opinion of the majority. In this manner, also minorities have
come into being.
When a minority becomes subject to the
persecution of the majority, or by individuis
who have decided to accept a standard or a
point of view of the majority, then the
minority suffers. The human being has not
devised a better way to express a social opin
ion than that of having the opinion of the
group be that of the largest numberthe
majority of those who compose the particular
group.
This situation, as has been demonstrated
many, many times, is not always ideal. The
majority can be wrong, and frequently it is.
The fact that the majority of any group
expresses the opinion of the group is no
guarantee that that group expresses a good
or right opinion.
I believe that I can say for myself in all
sincerity that I have never been prejudiced
against minorities. This basis of behavior on
my part was developed through a complete
lack of any feeling in regard to race. Although the white race has represented the
majority in the areas in which I have lived
all my life, I have been thrown in contact
with members of other races frequently.
From a very early age, I was either instructed properly or had the fortnate ability
to judge an individual by his capacity and
not by the color of his skin. I have had good
friends among members of various races, and
I have also associated with others with whom
I was not friendly or particularly fond. But
the discrimination or the determination was
not drawn on the basis of the color of the
skin.
With this background, a few years ago I
had a very interesting experience in being

Pqge 11

in a country in which the white race was an

extreme minority. In fact, there were no
members of the white race in that country
except a very small group of individuis who
lived there as representatives of other countries for one purpose or another.
At a lodge of the Rosicrucian Order in
that country, a convocation and social meeting were held that occupied a period of time
from early evening until late at night. It
was during the course of that evening that
I suddenly became aware that my wife and
I were the only white people among a large
crowd of over a hundred.
I was aware that racially speaking I was
in the minority, but fortunately there was
no issue that involved majorities and minori
ties in that particular group. At the same
time, I could not help but feel that I was
placed in a position where if race had been
a question, I could not be heard; or could I
have very much effect upon the determina
tion of any decisions reached.
It was a good experience. I think it was
one that every individual should havethat
of being placed in an extreme minority
because it re-emphasizes what I have already
stated, that it is the quality and the decisions
of the individuis regardless of their status
that make life important.
Today, we hear a great deal about minor
ity groups, their problems, and their circumstances. What is the basis upon which
these minority groups exist? Sometimes
bringing the facts out into the light helps to
overcome problems that are based upon a
misinterpretation of the facts.
Basically speaking, minority groups can
only exist as a result of three characteristics.
We divide individuis upon three general
basesphysical, social, and ideological. The
physical basis of divisin is primarily race
and sex. Other physical differences very
seldom enter into the question of minority
groups.
There are, of course, handicapped people,
and occasionally they are not given proper
consideration by those who have their com
plete and normal capacities and abilities.
However, society as a whole, if it is what
we want to classify as civilized, usually looks
out for the extremely handicapped to one
degree or another. Nevertheless, there is no
question that handicapped people, because of

Page 12

some physical disability, suffer degrees of

mistreatment or improper care and regard.
Every individual who has any kind of
physical handicap is well aware of this situation, but it is a problem that is being given
more consideration as civilization advances.
Generally speaking, handicapped people are
not thrown into units of society as much as
are the physical divisions of race and sex.
In the concept of modern times, the divi
sin of sex has had less to do with the crea
tion of minorities. In enlightened countries,
men and women are not discriminated
againstone in favor of the other. They have
substantially equal opportunity, and, furthermore, the problem of sex does not substan
tially enter into the question of majority and
minority because of the fact of relatively
equal divisin.
We find the biggest barrier to physical
coordination in the matter of race. A racial
minority definitely stands out because of the
physical characteristics that make a person
of a minority race easily distinguishable.
Since we are so imbued with the idea that
the majority is right and since its decisin
carries weight, there is the tendency on the
part of many individuis to deprecate a person of another race if that race is a minority.
This conclusin is based upon the funda
mental but erroneous belief that the majority
must be right; so those who are in the minor
ity are consequently in the wrong, or in some
way not in direct accord with those who
constitute the majority.
Such a narrow point of view is, of course,
based upon the false acceptance of the ma
jority as being always right. The informed
individual who realizes that the majority
can be wrong must come to the realization
that a person cannot be considered in error
just because he is one of a minority. People
of different races are associated with many
different units of society, and only when they
suffer at the hands of those who are in the
majority do they unite in order to preserve
their own integrity.
In recent years, the question of race has
been very acute in a number of otherwise
so-called enlightened societies. Any intelligent individual who analyzes the basis of
this question realizes it has no foundation
whatsoever. We have examples of people of
every race who have risen to great heights
in their professions and in their work.

THE R O S IC R U C IA N FO RUM

Anyone today who carries a racial prejudice because of the belief that a person can
be judged by the color of his skin is living
in ignorance and, I believe, creating a karma
that will be a detriment to the attainment he
himself seeks. Races are equal insofar as
their rights and attributes as human beings
are concerned, and it certainly should make
no difference to any individual what the
color of another individuals skin is. The
individual should be dealt with on the basis
of what he isan individual.
Another basis for the formation of minor
ity groups is at a social level. In politics,
economics, and religin, the minorities are
usually those who have different opinions
from the majority. It is not a question of
right or wrong; it is a question of difference.
As I have already stated, the majority can
be wrong just as frequently as the minority,
and it must be acknowledged in social life
that all individuis have the right to express
their opinions and to live their lives so long
as they do nothing detrimental to themselves
or to other members of society.
If we cannot find any better way to reach
decisions than through the majority rule
and certainly no better system has yet been
universally advanced or acceptedwe can at
least realize that the individual who happens
to be of a different political, economical, or
religious belief than the majority, has probably arrived at his opinions in the same manner that we have arrived at ours, and he
should be given freedom to express and live
in accordance with those opinions.
Closely related to the social divisin is that
of an ideological divisin because majorities
and minorities exist on the basis of beliefs
and convictions determined by the social divi
sions. We are all entitled to our own beliefs
and convictions if, as I have already stated,
we do not unnecessarily impose the results
and conclusions of our beliefs and convictions
upon others.
If I want to believe in a certain principie,
and if it in no way interferes with the social,
economic, and political life of the society of
which I am a part, I not only have that right
but also I should be encouraged to maintain
the convictions at which I have arrived, and
I should be tolerant in recognizing the right
of others to do the same thing.
There would be no problems of minorities
if the minorities were not exaggerated and

Page 13

AUGUST, 1962

emphasized simply by being fewer in number. Minority problems do not exist because
of minorities but because of the attitude of
majorities, who, in the final analysis, make
the decisions that affect society as a whole.
We hope there will come a time when an
enlightened society may find a more equitable way to adjust its differences than by
majority rule; but until it does, the majority
must realize that not only has it been given
the privilege of a strong voice in decisions
that are made, but that that privilege also
carries a responsibility in preserving the
rights of those who disagree.A
This Issues Personality
The Rosicrucian studies require that we
integrate the various aspects of which the
self consists, namely, the physical, mental,
emotional, and psychic. True harmony of
living consists in giving each of these parts
of being their proper expression. Concentration on any one to the neglect of the others
can cause various disturbances in ones per
sonal life. Pierre Len Guyon, Grand Councilor for Morocco, learned these facts as a
young man, and the result was a transformation in his way of life.
Frater Guyon was born the 18th of April,
1920, in Champagnole, a little town in
Franche-Comt. The environment was inspiringbeautiful meadows, bubbling, danc
ing streams, towering forests, and inviting
lakes. Frater Guyons parents were of humble station and he was obliged to spend his
youth in east France. Under the circumstances, he was given a strict education, but
in accordance with the economic affairs of his
parents, he was obliged to begin work after
one year of secondary school.
Young Guyon tasted life through a variety
of occupationsas a baker, a shop man, and
through Service in the navy of France. Being
of good health and robust, he became proud
of his physique, but his mind was npt at
peace. He became involved in various distractions and frivolities of his age.
In 1939, at 19 years of age, he entered the
war as a volunteer. When an armistice was
signed with Nazi Germany, young Guyon
was thoroughly disgusted with the proceedings. He showed his reaction by leaving
France and going to North Africa and joining
the forces of General De Gaulle. He was not

silent but voiced his displeasure at certain

prevailing political intrigues at the time. As
a consequence, he was arrested as a political
prisoner.
When the forces of the United States made
landings in Africa, he was released and called
up again for active service. Frater Guyon
was placed in the air forc and took part in
many combat missions. Eventually, he remained the only living member of his crew
under circumstances considered miraculous.
This fact made a tremendous impression
upon him. He wondered why Providence
had been so good to him. He became contrite
and felt undeserving of such consideration.
He long pondered why he was granted this
special favor in life. What should he do
with a life that had been so signally spared?
What compensation should he make or what
was expected of him?
Eventually discharged, Frater Guyon began to grapple with life in earnest. His
interest was still concerned exclusively with
the material and with the development of his
physical self. He met a professor of judo
from whom he enthusiastically took lessons.
The professor admonished him that the
physical body is nothing without an equal
mental development. Consequently, for the
first time he began to think seriously about
the so-called unknown powers that lie unawakened within man.
This line of thought inclined Frater Guyon
to esoteric books and literature. A student
of mysticism directed him to AMORC in the
year 1954. He then crossed the threshold and
has since been an enthusiastic and ardent
worker for the Rosicrucian Order in Morocco
where he now resides. He was subsequently
honored by Grand Master Raymond Bernard
of France with the title and responsible office
of Grand Councilor for Morocco.X
The Thinking Process
Man has been defined as a thinking ani
mal. This presumes that no other animal has
the power of thought. Whether or not this
is a true conclusin is difficult to prove
because every reference to the thinking proc
ess has to do with mans own interpretation
of that process. We presume that other men
can think because we see the results of their
thoughts.
( continued overleaf)

Page 14

They speak; the actions they perform are

analyzed by our own thought processes on
the basis of a cause-and-effect relationship.
If we observed a human being who never
performed an act or spoke a word, we would
conclude on the basis of the same argument
that he did not possess the thought process or
the ability to think.
Our knowledge of thinking is substantially
introspective. We are aware of our own
thoughts and being; so we accept the fact
that every human being is constituted similarly to ourselves. Thought processes must
pass through the minds of other individuis
as they do through ours or there would be
no human actions resulting from conclusions
reached.
Thinking has been defined, analyzed, and
discussed by psychologists. Each school of
thought in the field of psychology has developed its own conclusions as to exactly
what the thinking process is. These conclu
sions re not in agreement. When it comes
to an analysis on the basis of definition of
what constitutes human thought, there is no
general agreement.
To the individual who has not analyzed
the possibility of definition from a psychological or philosophical point of view, it is
hard to believe that so much controversy
could exist in regard to thinking. Thinking,
insofar as we as individuis are concerned,
is seemingly a natural and au tomatic process.
It is one which most of us do not use much
effort in order to bring about when we are
not consciously directing our attention to
problem solving or Creative enterprise. Think
ing, when not directly utilized for a specific
purpose, is substantially a passive function
requiring little consideration and little effort.

The individual who is determined to

accomplish a purpose, who directs thought
toward creation, that is, toward the solving
of problems and the developing of conclu
sions, realizes that thought can be more than
a passive process. It can, in fact, be hard
work. To draw upon all our knowledge and
upon our previous experience, and to associate these two factors to bring into being
new ideas, new concepts which will institute
new methods of procedure, is in a sense
similar to physical work.
Theoretically, there is little advantage in
any attempt to define the thinking process.
Thinking is related to the ego or the basic

THE R O S IC R U C IA N FO RUM

self and has been looked upon by some

schools of thought as a mysterious process
which takes place in an area little understood
and beyond the realm of comprehension.
The ability to comprehend self is one of
the most difficult steps of human realization
or endeavor because the realization of self is
tied up with awareness so directly that the
thinking process and the mental functions
of the mind and self cannot be observed
objectively.
When I think about a problem, I am, as
it were, looking inside my self at its various
phases or facets, just as if I were playing a
game of chess. Looking at the chessboard
and the pieces with which the game is played,
I am observing a problem objectively, and as
a result of my observations, I make certain
movements which I believe will be the proper
steps in solving it.
When a problem is completely within the
mind and we direct our attention to it, there
is no objective point of focus. We are following the whole subjectively through a process
of introspection. Because we are accustomed
to relating our behavior and our problems to
objective or physical entities, we have difficulty in directing our attention without
deviations to the problems we attempt to solve
through the thought process within the mind
itself.
The problem seems to slip away because
it is difficult for us to hold our attention upon
all the different phases of the situation at one
time; whereas when we were looking at the
chessboard, to use the same example, the
physical evidence of our problem remains
constantly in sight.
Thinking as an introspective process, then,
is so closely tied up with the self, the ego,
and the mind, that it seems to defy the physi
cal basis of definition. The materialistic
philosopher has attempted to define thought
as simply a process of verbalization. When
we think, we do so primarily in terms of the
language with which we are most familiar.
The language we use becomes the symbols,
as the chessmen are the symbols of the chess
problem. In the most simple analysis, it has
been said that the process of thinking is
nothing more than talking to ourselves
subvocal speech.
This is an over-simplification because if
thought were no more than subvocal speech,
there would be little Creative thought; and

AUGUST, 1962

the fact that man alters his environment and

upon occasion his life indicates that Creative
possibilities exist in the realm of thought.
Those who accept the principie that the
self is a part of the manifestation of the life
forc, a consciousness of the soul that is per
petual and infinite in contrast to any physical
entity or condition, believe that the thought
process is mans one point of relationship
with the life essencea part of his being that
differentiates him from a physical and a
living entity.
Thinking from the standpoint of the Rosi
crucian philosophy, and from the standpoint
of most schools of idealism, is the process by
which we make ourselves aware of the cos
mic forc or power which is manifesting in
us as life and soul. It is the means by which
these forces can be brought to a conscious
level.
How we think is the key to the Creative
power that is available to us. The power that
creates and maintains life is conceded by the
idealist to be synonymous with the Cosmic
and with God; so when we think, we are
directing that power. We are dealing with
one of the most intmate forms of awareness.
We are concerned with a condition or situation that is not physical.
While we direct most of our waking hours
to the awareness of our environment which
is the result of our physical perceptions, it
is by the process of thought (when we cise,
as it were, all the avenues of physical perception) that we are able to look within our
selves and utilize the forc of life itself. This
utilization is the process of thought.
When our thoughts are harmonious with
this original sourcethe final essence of
power, good, and the Creative forces of the
Cosmicthen we are able to draw upon it.
Such thinking, that is, realization of this
forc within our consciousness, creates a
harmonious condition between us and the
forc which will cause our conclusions and
our ideas to be in harmony with the forc
which we are trying to further understand.
Consequently, a part of our evolution from
the nonphysical side is to direct our thinking
into channels that will be harmoniously
related to the source from which we carne,
to the infinite of which we are an expression.
Proper thoughts, therefore, place us in this
harmonious relationship, and if we direct a
part of our time to thought, to the realiza

Page 15

tion of this forc working through us and

manifesting in us, we are better prepared
physically, mentally, and psychically to
relate our lives properly to the Cosmic and
to God.A
Principies of Construction and
Destruction
A frater of New York City arises to ask
our Forum the following questions on abstract and ethical problems about which some
of our readers have been considerably puzzled. His first question is: Why is it that
mankind conceives the progress or process of
good activities or conditions that are favor
able as an upward trend, and the opposite
conception as a downward one?
The second question is: Why is it that
to build and maintain a structure, such as
the finer concepts of society define, require a
greater amount of forc or energy than that
required to destroy it?
Mankind establishes concepts of moral
progress and regress. Two factors contribute
to these standards: The first, our inner per
ceptions, those moral vales which we discern
and which as amorphous sensations and im
pulses we fashion into self and conscience.
Basically, all humans experience them alike
as impelling emotions and instincts.
Intellectually, we are not all capable of
interpreting them alike. From an intellectual
point of view, we gravitate to that definite
code of the good or the interpretation of the
moral that is consistent with our understanding of our personal feelings. Thus, the stand
ard of right conduct is of our own feelings
and of those interpretations expressed as
rules, laws, and ethics.
This, then, gives us a starting point. There
is hardly a normal individual who is so vain
as to conceive of himself as perfect in a moral
sense, or as he defines the content of such
moral standards. To put it otherwise, we
each have an idea of moral perfection, of
conduct, and of behavior, founded upon the
method we have explained. Hardly any of
us, however, believe that we have acquired
such perfection in every detail.
We will admit, at least to ourselves, that
there is room for improvement. Thus, each
of us to some extent falls short of the ideal
or is guilty of an occasional aberration. The
impeccable standard, then, becomes that for
which we reach. It is above us. It is above

Page 16

us only because we are accustomed to relegating to the heavens or to the infinity above
the earth that which to our minds appears
as supreme, limitless, and beyond human
control.
That which is finite, possible of error or
immorality, is conceived as of the earth.
Progress is thus always upward and regression downward. These, we can see, are purely
arbitrary directions. It matters not whether
good is up or down. We know its qualities
are contrary to that which is thought of as
evil, and that is the important point.
The fraters last question also is not diffi
cult to answer. In general, destruction requires very little organization, planning, or
method. Conversely, construction, as we all
know from experience, requires intelligent
effort, bodily and mental exertion which is
controlled so that results may conform to a
purpose held in mind.
Construction has a specific end, or seeks a
definite result; whereas destruction is a very
general effect. We may use the analogy of
childrens building blocks. To build, let us
say, with a dozen blocks a definite design or
form, requires thought and organization. One
misplaced block and the whole purpose is
defeated, the design in mind not realized.
To tear down, all one needs to do is to
disrupt existing forms. It is immaterial how
they are torn down, what method is used,
or what the appearances may be afterward
so long as the existent become nonexistent.
Construction would be as facile as destruc
tion if it were just a process with which we
were concerned and not a particular end.
In other words, if we were not particular
what the design would eventually be so long
as something carne about, we could just toss
the blocks into a pile and be satisfied with
the result. Such kind of construction as a
process would be as simple as the process of
destruction, knocking down the blocks.
From this, we can see that construction is
a process related to the creation or bringing
into existence, not just anything, but a
specific thing. Destruction is just a process
that of doing away with a thing or condi
tion, regardless of what may ensue. To walk
to a definite place requires more effort than
just to walk, does it not? Likewise, persons
who are aimless in their living, find life less
demanding and more effortless than those
who wish to attain and realize an ideal.

THE R O S IC R U C IA N FO RUM

To establish a concept, develop, and pre

serve it, requires much sacrifice of time,
study, and pleasure. To take the day just as
it comes and drift with it makes it possible
to avoid many discomfitures and annoyances;
but it also causes one to dissipate his powers
and faculties as a human being, and to become by his own will (or lack of it), just
an animated mass of matter. The non-thinker
and non-planner is an innocuous being as
contrasted with the destructive person, but
he is just as useless to societyin fact, often
a burden to the Creative and w orthy
minority.X
Reading and Evolvement
At one of the Midwestern Rosicrucian
rallies, the panel answering questions was
asked, Does the reading of books along lines
similar to our teachings help or hinder the
student? It is interesting that members
should speculate upon the relationship of
reading to their evolvement. It seems to me
that this question revolves about whether the
individual was concerned about reading as a
means of contributing to evolvement or
whether unconsciously she was thinking in
terms of a substitute "process for reaching
evolvement.
In the many years that I have been dealing with individuis interested in evolvement
through the study of metaphysical, mystical,
and occult subjects, I have found that they
can be pretty well divided into two general
classes: those who read everything they can
find upon such subjects, and those who limit
their reading to certain selected sources.
Reading is, of course, the great experience
sharer. We are able to gain knowledge
through reading; but more than knowledge,
reading is the process most closely related to
experience of our own. By reading that
which attracts our interest and holds our
attention, we are in a sense actually sharing
in anothers experience.
The great novis that have been written
in all periods of history, or the oral stories
which preceded the novis, are those which
were sufficiently vivid and well enough presented to allow the individual reader to
particpate with the charactersthat is, to
share their experiences.
A good novel causes one to have a vicarious
association with the individuis portrayed.

AUGUST, 1962

We are glad when the hero is glad. We are

sad when a principal character is sad. We
become a participant in the actual events
portrayed. This is the nearest thing possible
to actually having the experience ourselves.
The learning process of the human mind
is such that it cannot be mastered without
experience. Even reading and the vicarious
participation in anothers experiences will not
substitute for experience which we must have
ourselves if we are to become proficient in
all that we want to learn. We can gain in
degree; we can gain part of our experience
by such imaginative participation.
In this sense reading is very important.
We are able to draw upon the knowledge and
experience of people who would otherwise
be inaccessible to us either in space or time.
We can read the philosophers of thousands
of years ago. We can attempt to understand
their problems and follow their reasoning
processes, and in that sense, we speed up our
ability to gain in that which we want to become proficient.
Possibly one reason why scientific progress
and technological application has speeded up
in the past few centuries is because of mans
heritage. He can draw upon so many con
ditions and thoughts that have occurred in
the past that thereby he can to a degree
shortcut his own investigations and arrive
more quickly at the point he has in mind.
Directly relating the advantage of reading
to our own teachings, we convey our teach
ings by the printed word. The member who
associates with the organization reads the
monographs, which are an accumulation and
composite of the knowledge and experience
of many, many individuis at various times.
In that way, he can share not only the ex
perience of these individuis but also their
learning, their outlook.
By having access to information in the
field of metaphysics and mysticism Consoli
dated into readable lessons that require only
a limited amount of time each week, we are
able to build our own philosophy. This,
after all, will be the ultimate criterion of our
evolvement because each of us must create
his own philosophy of life even though it
may differ only slightly from that of someone else.

Reading is, therefore, one bridge between

the individual and the unknown. It is the
bridge between us and others experiences.

Page 17

It serves to give us immediate access to fields

of information which we want to learn. We
probably do not appreciate the amount of
reading material that is available, and in
many parts of the free world without cost in
public libraries where access to many sources
of information can be had immediately.
However, as in any other worth-while
project or activity, discretion is necessary.
To read everything that has been written will
probably not cause an individual to evolve
any faster proportionately than he would
with certain selected reading. We cannot
necessarily make up in evolvement anything
we lack by increasing the amount of our
reading.
If an individual is underweight, he does
not necessarily gain weight by eating six
meis a day instead of three because he may
not be physically equipped to digest that
many meis. Therefore, he might suffer
rather than gain by forcing more food into
his system. So it is, intellectually speaking.
We can speed up our evolvement by
gaining certain knowledge and experience
through reading, but it does not mean that
by doubling or tripling our reading we shall
achieve the evolvement we seek with one
half or one third the time or effort. Further more, reading must be selective. With printing becoming comparatively economical in
the modern world and with so many books,
magazines, and newspapers readily available,
there is unfortunately a great deal of trash
in print. This is material that does not con
tribute to our well-being in any manner. It
gives us little or no useful information.
It gives us no worth-while experience.
I believe a good novel is good recreation,
and sometimes inspirational, but there are
thousands that are absolutely worthless insofar as the time reading them is concerned.
Furthermore, there are those who attempt to
capitalize upon mans desire for evolvement.
Hardly a day passes that I do not read an
advertisement of a book that by its presentation would appear to answer all the questions that any intelligent human being could
possibly ask. Experience has taught us the
fundamental fact that no individual has all
knowledge and all experience; neither could
we absorb it all even if we possessed one
single volume containing all the knowledge
of the uni verse within itif such a compilation were possible.
(continued overleaf)

Page 18

THE R O S IC R U C IA N FO RUM

A reading program therefore should be

planned just as we would plan a health pro
gram. To nourish our body, we should plan
proper nutrition, exercise, rest, and try to
maintain a harmony within our body that
will assure the proper assimilation of what
we have or can obtain.
A reading program should be similar. We
should feed our mind as we do our body, by
selection, by reading those subjects which we
find enjoyable, as well as those that give us
valuable information and pass on the ex
perience of others in ways that we can utilize.
Good judgment and common sense in our
ability to utilize what we read should be the
criteria. We cannot lay down rules for what
Rosicrucians should read. The Rosicrucian
through the graded course of study presented
by the monographs should be able to develop
the ability to judge for himself where he
lacks knowledge and experience and turn to
sources that will supply some of the needed
missing material.
Reading is a valuable supplement to any
course of study, to any systematic plan in
life. It is a privilege given to us to be respected. We should use all of the good judg
ment and reason upon which we can cali to
direct us in using time constructively to add
to our total knowledge and serve as a basis
for our experience and growth.A
Is God Negative?
A soror in Cleveland, Ohio, addressing our
Forum, says: As everything has its opposite,
positive or negative, this must apply to the
nature of reality, or God. If the positive side
of God represents good, then the passive side
represents an absence of good, which we
might cali evil. Everything teaches that God
is the only good and positive Creative energy.
Nothing is said of the negative side. Why?
These questions mostly involve agreement
upon terminology. The first consideration is
whether the words positive and negative have
the same connotation metaphysically and
philosophically as they do in an electrical
sense. They generally do not coincide because of the present-day tendency to eval
ate anew the terminology of the sciences.
Consequently, the metaphysical and philosophical definitions of positive and negative
must be the accepted ones in attempting to
answer these questions. The positive nature

of anything is its plenary, or complete, state.

Another way to say this would be that the
positive content of anything constitutes the
fullness of its qualities.
For analogy, the positive content of a
quart liquid container is when it contains a
full quart of a liquid substance; if the con
tainer is less than full, then to that extent it
is negative, the negative state being the
relative absence of the quality of anything.
From the metaphysical and abstract point of
view, the negative state has no definite reality
in itself. If it did, it would then have a
positive nature of its own and not be the
absence of the quality of anything else.
If a thing has existence only by its constant relation and comparison to some other
thing; then it has no independent reality.
Now, let us refer this premise to the nature
of God and these specific questions. The ult
mate substance, the divine being, is God. To
be recognized as such, God must have whatever attributes we consider as being divine.
Such attributes or qualities constitute the
positive content of God. If the divine is the
ultmate substance upon which all else depends, then there can be nothing beyond or
outside of its scope. Consequently, what
appears as negative in the nature of God is
that manifestation of the divine reality which
only relatively appears to be deficient or
incomplete. It is the apparent absence or
state contrary to what we perceive to be the
full nature of God.
The divine substance, as an undulating
teleological energy, or mind, if you will, is
not inert. To be, it must be active. There
fore, it must be of an oscillating nature, to
use a homely term, surging back and forth
through a vibratory scale of manifestation.
As Scrates has said, generation cannot forever be in a straight line. What man conceives as the negative state of God are those
manifestations of the divine scale which are
not the full quality of His being.
To use an analogy, an electric lamp that
has been perceived to shine brilliantly is
thought to be manifesting negatively when
it is seen as less bright. The dim light is not
a separate reality but rather a manifestation
of the full, bright light. The bright light
cannot be appreciated as such without having
a relatively contrary state. God could not
appear as divine to the consciousness of man

AUGUST, 1962

if it were not for these states of contrast in

His nature.
Since the negative aspect of God is not an
actual reality but only a phase of the oscillation of His positive nature, evil, therefore,
has no real content. It is only a lesser and
incomplete expression of the divine nature.
The perverse human, or someone we consider as such, is really one who is as yet
incapable of realizing the positive content of
the divine, which man calis good.
As one philosopher has said, no one, once
conscious of what the good is, would commit
evil. Evil, then, is not a content in itself
but a deficiency of the good, a lack of the full
realization of that positive nature we cali
good. In fact, we cannot really consider anyone as being evil except as his conduct is
compared to that positive content which we
designate as goodthe evil, then, being a
falling-short of the positive. It amounts to
saying that so-called evil is but a variation of
the good, a lack of the fullness of the positive
nature of good.
Let us look at it still another way. The
individual who is doing that which is called
evil is, in fact, doing what to him is the best,
or the good. If that individual had a full
understanding and a full appreciation of
what others cali the good, most certainly he
would not work to his own disadvantage by
doing less than the highest good.
Consequently, when he acts in the evil
way, he is acting in accordance with the
highest good of which he is capable of under
standing and knowing. Thus, the evil of
each person is the good of which he is capable
at that time with that state of consciousness.
You can most certainly be assured that once
he has a more profound appreciation of the
good, he will abandon what persons have
called the evil.
The fact that criminis may know of what
other persons cali good and yet do the opposite, still does not mean that they are really
committing evil. It merely means that what
other persons cali the good is not comprehensible to them and is not inwardly appreciatedis not, in fact, their good. Therefore,
they act to the extent of their understanding,
which acts are interpreted by others as evil.
The soror makes further interesting statements and asks these stimulating questions:
As the Holy Assembly consists of personali
ces who have reached perfection in the

Page 19

cosmic sense, there must also exist an opposing group if the law of opposites is to apply.
Such a group would constitute an unholy
assembly.
My personal explanation is that nothing
can be acceptable to the Cosmic unless its
rate of vibrations harmonizes with the cosmic
vibrations. Thoughts that are evil, representing the absence of good, must be of such a
low rate of vibration that they do not enter
the higher phase of the Cosmic, but are
chained to the brain transmitters of the
humans emitting them. Opposed to the
White Brotherhood which works for good,
there must be a Black Brotherhood opposing
the good. Is it possible that the so-called
devils conceived by mankindif such an
organized group existsmay thus find a
counterpart in a group of minds which influence one while he is in a passive mental
state?
Any group of men and women who diligently seek to oppose what is proclaimed to
be cosmic principies or the positive manifestations of the divine may be truly called
an unholy assembly. However, they are not
evil in nature but extremely negative in
their activities. If such persons were truly
enlightened, they would not so act, for they
would have a full realization of their acts
and would not want to do less than would
be to their advantage. They act evilly, then,
only in the sense that, having an undeveloped
consciousness of the good or moral sense, they
conceive it to be the best.
The thoughts of such an unholy assembly
are truly body-bound, confined to the objec
tive nature of the individuis of the assembly.
Their thoughts are of rates of vibration
which, though of the Cosmic (as are all
vibrations), are of the antipole of its oscillating activity. If such thoughts as a vibratory
forc were to be absorbed into the positive
vibrations of the Cosmic, they would then be
transmuted into what we would conceive as
the good, and could not in themselves be
destructive any longer.
Members of such a so-called Black Brother
hood can attune themselves to the minds of
others who may be in a passive state, just
as can any other humans familiar with the
necessary principies through which such is
possible. They cannot, however, dominate
the consciousness of another whose inner self
is in accord with the more positive vibrations

Page 20

THE R O S IC R U C IA N FO RUM

of the Cosmic. The inner self, as we are told

in our monographs, repels that which is not
in accord with it. This is why persons in a
hypnotic state will not act in a manner con
trary to their accepted moral convictions.
Let us realize, however, that one may be
influenced by the evil suggestions of another
if he objectively wills himself to accept them.
In other words, if one taks these suggestions
into his mind and submits to them, he can
lower his own state of consciousness by the
thoughts he harbors in his mind. Thus, it is
essential that we reject the company of those
whom we know to be morally deficient.X
Mystical Symbolism
A frater has asked: Why is it that so
many of our subconscious experiences shape
themselves into symbolic form? How should
we interpret them?
Naturally, any experience must consist of
those elements which we have perceived
seen, felt, or heard objectively; otherwise,
the experience would mean nothing to us
since it would not constitute any element of
knowledge. We cannot experience anything
unless it be composed of ideas that we have
gained objectively.
The experience and the arrangement of the
ideas may be quite different from any we
have seen or heard, but they must contain the
building blocks of our objective experiences,
as colors, sounds, forms, and the like. We
cannot have a virgin idea, an idea unlike
anything we have ever experienced or outside the consciousness of our objective senses.
If it were otherwise, we could not understand it: It would have no meaning to us.
Thus, every psychic experience we have contains images, forms (visual or auditory)
which are, at least in part, like something we
have known objectively. The psychic impressions produce sensations within us corresponding to parts of objective experiences
which we have had.
As a result, there arise in our consciousness
from memory, images which we have seen
or heard. Sometimes, in contacting the Cos
mic, the sensations produce within us a kind
of consciousness of music. We think we have
heard exquisite music because the only thing
with which to compare the sensations had is
some beautiful music previously experienced.

Another time, the image may take the

form of a beautiful painting or a landscape
simply because such things have produced
feelings that somewhat approach the magnitude of our cosmic impressions. The reverse
is true at times. Each of us has had some
objective experience which represents to us
the finest, noblest event of our lives. It
represents that which brought the greatest
satisfaction to our inner beings.
To help us attune with the Cosmic, to raise
our consciousness, it is often advisable to
concntrate or to visualize that particular
objective experience which originally induced within us such satisfaction. By think
ing of those things, by attuning with the
feelings they originally brought, we will
raise ourselves to a higher plae of con
sciousness.
All through the centuries, men have come
to discover in their objective experiences,
certain cosmic laws and principies. Some
times objectively they were unable to express
the laws they learned, or, shall we say,
psychically appreciated. So, instead of trying
to relate them in words, they drew a picture.
That picture became a symbol.
Early man learned, for example, the prin
cipie of unity, of the combination of con
trares, of separate forces, of polarities. He
learned to depict this unity by evolving the
symbol of the crosstwo opposites joining
each other. Where they cross, the point of
their unity became to him especially important; it was the focal point of manifestation.
Again, early man looking heavenward saw
the sky as an inverted bowl. He thought of
the earth and the area beneath as being like
another hemispherethe two joining together
at the horizon to form a sphere or a circle.
To him, therefore, the universe (anything
which appeared to be without beginning or
end or complete in itself) was best symbolized by a circle.
Man has passed these symbols down
through the centuries to represent abstract
and metaphysical principies. Today, though
we know more about our universe and about
ourselves, we still use these early symbols.
The symbols are simple but their meanings
have grown with time.
In our meditations, when we think of
these abstract principies and inquire into the
nature of God, the universe, and our various
relationships, we are brought into attunement

AUGUST, 1962

with the minds of others who are thinking

likewise. We are also brought into attune
ment with our own subliminal consciousness
that early consciousness of our soul-personality that has come with us from incarnation
to incarnation.
When we attune with it by dwelling upon
these thoughts, the memory of these symbols
and of lessons learned comes to the fore of
our consciousness. In their arrangement,
they give us the understanding we need; if
we dwell upon them, we will glean the
answers to our questions, the solutions to our
problems because, I repeat, the basic mean
ing of these symbols has not changed.
I recall a recent interview with a soror
which illustrates this principie. The soror
was mystically inclined and an excellent
student; in fact, she had been Master of one
of our Lodges. One year, through different
members of her family who had become embroiled in material complications, she became
involved in difficult circumstances.
Before she knew it, most of her time was
being given to sordid matters, matters that
concerned hate, jealousy, avarice, and which
were quite contrary to her usual thinking
and conduct. Because of these complications,
she found it impossible to devote time to the
ideis which she had set for herself as a part
of her Rosicrucian studies.
As time went on, she became ill, the result
of nervous exhaustion. Her entire personality
seemed to change. She became irritable and
intolerant. Fortunately, she had not lost the
ability of self-analysis. One night when
forced to retire early because of her physical
condition, she asked the Cosmic just what
the trouble was.
She was serving more people than ever
before, looking after their various affairs.
Her personal welfare had declined. Suddenly, as if from nowhere, a voice spoke. She
knew it was not an objective voice. She
did not hear it as in the room, but as in the
depths of her own consciousness.
It said: uYou have wedded the eagle to
the lion. She was perplexed as to the actual
meaning of these symbols. She eventually
drew her own conclusions as to their mean
ing but wanted them confirmed. She wanted
to know what the traditional mystical meanings of the eagle and of the lion were.
It was explained that the eagle was a sym
bol of ascendency, of the soaring of ones

Page 21

consciousness, of the freedom of mind, of

reaching great heights, and of courage of
thought. On the other hand, the lion was a
symbol of power, but chiefly mundane pow
er, of ruthless aggression, of gaining its ends
at all costs, of material strengthoften with
out principie.
You might say that the lion, in a mystical
sense, was the direct opposite of the eagle.
With this explanation, the soror knew immediately that her own conclusions had been
correct. She had truly wed the eagle to the
lion. She had tied the eagle fast; she had
limited her personal development.
She had turned from her noble pursuits,
her cosmic interests, and devoted herself
exclusively to the involved and petty ma
terial affairs of persons who were using her
for their own power and gain. Immediately,
she set about to divorce the eagle from the
lion, returning again to her studies and to
her meditations. Her health improved and
she again experienced the tranquillity she
had once known.
It is advisable, therefore, that each student
of the esoteric know some of these symbolic
keys to truths learned by man. It is well to
know the keys to lifes realities as discovered
by inquiring minds of the past. Symbols are
a kind of mystical alphabet, just as the ancient Kabala is an esoteric alphabetical study.
A knowledge of the meaning of symbols will
help you to understand many abstract impressions you may havecosmic experiences.
By all means make a study of mystical sym
bols. Be sure y our information is authentic,
such as is presented in our own teachings.X
Self-Control and Self-Reliance
A soror makes the following statement to
our Forum: I would like to know more
about self-control and self-reliance. It ap
pears to me that in them exist the secret and
power of success in life.
Aristotle defined virtue as the mean be
tween an excess and a deficiency in human
conduct. To be virtuous, according to this
simple definition, requires one to know
wherein what he does goes beyond what is
required or falls short of the conduct expected
of him.
Patently, self-control has the same requirements: What shall we control and why? The
problem reduces itself to our code of ethics,

Page 22

moris, and religious preceptsif we have

any. If a dogma of our religin forebade the
eating of pork or of meat of any kind on
Friday, and if we wanted to be conscientious
in our observance of these restrictions and
yet were tempted to indulge, we would then
be faced with a problem of self-control.
Others who did not have these same religious
demands made upon them would obviously
not need to control or restrain their desire
to eat meat, or to do so only on certain days.
Self-control is made unnecessarily difficult
by some because of what they impose upon
themselves as denials. F a n a tic a l beliefs
which conflict with the fundamental nature
of man often make self-control an impossibility. One must look fairly upon his strong
desires and understand that they are not
weaknesses of the flesh or temptations of
some evil power.
Every craving, desire, appetite, or passion
which is normal and thus common to all men
and women is divinely conceived and is a
part of that cosmic order which created man,
his existence, and his consciousness upon this
plae. Complete repression or abstinence is
not wise. It actually attempts to oppose
Divine Will and Cosmic Law. Obviously,
any philosophy or religin that advocates
such restrictions is unsound.
Self-control, therefore, if it requires continuous restraint of somatic urges, would be
most difficult and would amount to destruc
tion of normalcy and good health. Conversely, if we live a normal life, meeting as
best we can the wants of nature and the
reasonable ethical and moral demands of
society, no appetite should dominate our
consciousness.
Almost all inordinate physical desires are
prompted by subnormal or abnormal physi
cal conditions. For example, concupiscence
is the result of ill health, most times of
glandular abnormality. To control it is diffi
cult until the physical cause has been
remedied.
The very fact that a functional or bodily
desire persistently dominates our thinking
oftentimes proves the need for a physical
examination and eventual cure. When the
cure has been effected, self-control becomes
quite simple.
Let us realize that will itself is really an
artificial desire. When we will to do something, it is because we are dominated by that

THE R O S IC R U C IA N FO RUM

thought above all else. That thought is

supreme, above every other physical or
mental desire. We may love to go fishing,
and yet of our own volition remain home to
care for an ill member of the family.
The sense of obligation has created an
artificial desire, which when expressed as
will power, gratifies us more than the pleasure of fishing. If this were not so, we would
not remain at home. We have said that will
power is an artificial desire. This is so because it is mentally created. It is not involuntary or instinctive.
Habits, however, tend to weaken will pow
er insofar as their particular nature is con
cerned. Many times there are two desires in
conflict with each other. We know or believe
that one has more rectitude; yet we submit
to the other. When we have so decided or
chosen, we have exercised will. We have
engendered and assigned more power to one
of the desires than to the other.
Each time we do this, will is more easily
opposed. Eventually, by repetition, as we
are told in our Rosicrucian monographs, a
habit is formed. The objective mind suggests
to the subjective mind that the habit become
a law. Thereafter, whenever the circumstances or incidents related to the habit are
experienced, the subjective mind, as a habit,
reacts to them without our willing ourselves
to do so, and sometimes almost without any
conscious effort.
After the conclusin of the habitual act,
we may regret it and wish that we had the
self-control or the will power to restrain it.
In such circumstances, we can best strengthen our self-control by forming a counterhabit. It is not sufficient when the undesired
habit takes possession to affirm mentally or
orally, I will not do this. That will be of
no avail.
Such efforts and affirmations are puerile
because they are too late. If we had had the
will to restrain the habit, we should have
done so immediately; so the affirmations add
nothing. We must create competition for the
undesired habit. We must ask: What appeals to me more strongly? What is it that
I love to do that is constructive, healthy, and
morally proper, in which I can indulge every
time the unwanted habit makes itself felt?
Whatever that may be, if it can be easily
done and if it can be done immediately, by
all means indulge it. It may take a little

AUGUST, 1962

will power, but since you like to do it, it

will require far less effort than attempting
to repress the detrimental habit.
By doing this each time we are tempted,
we would eventually form another habit
which would also become a law in the sub
jective mind. Further, it would become associated with the unwanted habit and every
time the former made itself known, the
opposing influence or habit would likewise,
and self-control would become compara tively
easy. Once the volition to control some act
as a habit has been broken the only remedy
is that suggesteda contra-desire or counterhabit.
The subject of self-reliance now takes us
into a different realm of consideration. An
other word for self-reliance is confidence.
Every normal human being has a certain
amount of self-reliance, and when he is
young, it exists in a generous proportion.
Psychologically, the quickest method of destroying that confidence or self-reliance is to
have a series of failures.
This is especially true if the failures reflect
upon our good judgment and abilities, and
if they embarrass us extremely. We cannot
avoid some failures in life, for we are not
perfect in our knowledge and cannot antic
pate everything that may occur and, further,
because our experiences are limited.
Extremely disheartening failures, however,
can be prevented if we do not hitch our
wagons to a too distant star. That od adage
is more often a dangerous pursuit than a
successful one. To put it simply, we must
not try to take a whole flight of stairs in one
jump. If we hesitate a moment and think,
we will know inwardly and at least admit
to ourselves what our abilities and powers
are, and also our lirnitations.
Unless we have had experiences which
cause us to believe that we have the agility
and strength to reach the top of the flight
in one jump, we should not attempt it. It is

Page 23

better to confine ourselves to three or four

steps at first with limited success than to
experience complete failure.
Just as the realization of each ideal we
have set for ourselves stimulates us mentally
and physically and gives us reliance upon
the powers we have exerted, so, too, will
failures rob us of the confidence and strength
of accomplishment. Let us not set our sights
too high; instead, let us shoot at those things
which there is a probability of hitting. We
must climb upward; not leap. Each time we
succeed, our self-reliance makes it possible
for us to command and coordnate our faculties easily so as to be able to go a little higher
and do a little more the next time.
Parents often, merely to flatter themselves,
ruin the self-reliance of their children by
imposing upon them tasks far beyond their
age. The child knows that these things are
expected of him. When he fails, his confi
dence in himself begins to wane, and if this
is continued, eventually an inferiority complex is developed.
From the study of childrennot as experts
but just as careful observerswe can gain
some excellent lessons in psychology. Let a
person set a goal for his small son within his
possibilities; then let him question the boy
as to whether he thinks he can do it. The
boy will desire to show that he can master
what has been set before him. If the parent
expresses apparent surprise and pleasure
when he does, the boy realizes the satisfac
tion of attainment and his self-reliance is
greatly strengthened.
Therefore, let me say, set for yourselves
difficult tasks, perhaps those which will compel you to exert yourself and use your talents
to the utmost, but still tasks within the limits
of your abilities and which you have a good
chance of accomplishing. When you suc
ceed, you will be victorious not only over
the circumstances but also over self, for you
will have enlarged your self-reliance.X

A Reminder: The Rosicrucian Forum is a prvate publication for members

of the Rosicrucian Order, AM O RC, only. T o allow it to circuate otherwise
defeats its purpose and is a violation of ones obligation.

The Seeds of Truth

Must be Planted Early

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T h e F o r m a t i v e Ye a r s those years when

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Love for your child is not enough
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This double-sided recording has little
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October, 1962
Volunte X X X III

No. 2

Rosicrucian Forum
A

p r v a t e

p u b lic a t o n f o r m e m b e r s o f A M O R C

SO R O R O LIVE ASHER, F. R. C.
Inspector G eneral of A M O R C for the M n n e a p o ls-St. Paul, M in n e sota, A re a

THE R O S IC R U C IA N FORUM

Pqge 26

Greetings!
V

SH O U L D WE C O N D EM N A G N O ST IC S?

Dear Fratres and Sorores:

To the orthodox religionistparticularly to
what is known as the fundamentalistthe
agnostic is not only guilty of heresy, but also
is thought of as being as malevolent as the
atheist. Even some eminent moralists and
statesmen have been called agnostics in terms
of bitter contempt. Many such men were
truly agnostics. However, they were morally
as circumspect as their accusers. Furthermore, they were not entirely devoid of what
may be called a religious spirit.
We may, in our understanding of what an
agnostic is, refer to him as a skeptic of theology. The agnostic affirms that it is not
possible for man to have knowledge of a
divine state or of so-calle'd spiritual entities
or beings.
In other words, man cannot have a direct
and immediate awareness of God, or even be
assured through experience that he possesses
such an element as soul or a spiritual self
separate from his objective being. In effect,
then, the agnostic is one who says: I do not
know. In addition, I do not believe that it is
possible for men to know of those intangible
things said to be realities which lie within
the scope of religin.
A true agnostic advocates the doctrine of
nescience, that is, a state of not knowing
something or that which it is impossible to
know. Psychologically, the agnostic is in con
flict with those who belong to an explicit
religious faith. He does not want to assume
a knowledge from faith. Also, he believes
that the finite perception of man makes it
impossible for the human being to have an
absolute knowledge of certain cosmic or in
finite matters.
From this it must not be inferred that the
agnostic subscribes to a violent heterodoxy,
that is, that he is a strong opponent of organized religin. He is quite different in his
attitude from one who proclaims himself to
be an atheist. For example, an atheist may
declare with positiveness that there is no
God.

A true agnostic would make no such posi

tive statement. He would be more likely to
reply: I do not know whether there is what
you conceive as God or not. To affirm that
there is no God is to assume that one is cap
able of perceiving that there is none. There
are intangibles that govern our lives, condi
tions or things that we respond to, which we
cannot objectively perceive in a direct way.
To the agnostic, God may be one of them but
he honestly says that he does not know.
Theologians, of course, and many moral
philosophers and metaphysicians will assert
that God cannot be proved to exist by empirical means. We must know God, they
state, but by other than objective experience.
It is a psychic experience of an exalted
power, the kind of sensation that does not
lend itself to objective perception or analysis.
However, the agnostic may declare that
such statements merely confirm his conviction that God is the inscrutable, the great
unknowable, and therefore, man cannot
honestly say: I know that there is a God or
I know that I have a soul. He may further
contend that knowledge is objective; it is
bom out of the association of ideas, which
are in turn a product of our receptor senses,
seeing, hearing, smelling, etc. We cannot
know something, he may arge, that is unrelated to a concrete element, to something of
substance.
The agnostic expounds that mans concep
tion of divine things is merely an abstract
conclusin, not a direct experience. We have,
for example, a psychic experience, something
of an unusual emotional nature. We attribute
to it a transcendent quality. We may cali it
God, cosmic mind, soul, divine self, and the
like. These must only stand as mere images
of deduction which do not have any of the
direct qualities of our senses.
From this it can be seen that an agnostic
does not declare that a first cause of all may
not exist. He will not deny that there may
be a transcendent power of which all else is
a creation. Rather, he affirms that it is not
possible for man to know directly such a

OCTOBER, 1962

Page 27

reality and that man has never directly established evidence of what he perceives such
a creator or Creative power to be.
Consequently, we note that the agnostic
is a skeptic in all matters concerning theology
and such subjects of reality as are devoted to
the abstract or first cause of all or the spir
itual properties within man. The agnostic
is damned by the religionist principally because he is opposed to the doctrine of an
absolute acceptance on faith.
Most theologists make it absolutely incumbent upon the devotee to accept all of their
dogma on faith. In fact, most of the books
they hold to be sacred admonish man to
accept unquestionably on faith the words of
the founders or spiritual exponents. Succinctly, it is made to appear that, if one will
not accept upon blind faith, he or she is
irreligious and sacrilegious. Therefore, the
agnostic is put in the light of an enemy of
organized religin and of religin generally.
We do take a stand in favor of the spirit
of much of agnosticism, if not the specific
utterances of some of its followers. After
all, modern science without attempting to
be anti-religious has shown to open-minded
persons that much that was once accepted
on faith in religin is an erroneous con
ception.
The agnostic of the past, who refused to
accept it unless further evidence of real
knowledge could be produced, has been vindicated by the passing of time. For example,
the literal acceptance of statements such as
that the world was created in six days or
that creation began 4004 B.C. have now been
torn asunder by the sciences of astronomy,
geology, archaeology, anthropology, and the
related fields of inquiry and fact.
Also, much that men now believe to be
truths of their spiritual being and which
agnostics of the day will not accept on the
ground that such is not knowable, will have
a different connotation twenty or thirty
years henee. This does not mean that the
time will come when man will be proved to

be devoid of any spiritual qualities or con

sciousness.
It does mean, however, that many religious
and metaphysical conceptions, which have
no more than faith to support them, will
undergo a transition. Modem liberality of
thought vindicates many of those who have
been referred to as agnostics in a derogatory
sense. In fact, Thomas Jefferson, who dared
to write a new versin of the Bible which he
believed conveyed better historical facts and
mystical principies, was proclaimed at the
timeand sinceas both an atheist and an
agnostic. However, anyone who has read
the writings of Thomas Jefferson and is
familiar with the principies of mysticism will
know him as a sincere mystic. They will
realize from what he has expressed that he
could not have been a true agnostic or an
atheist.
Fratemally,
RALPH M. LEWIS,
Imperator.
How to Remove Fear
At a Rosicrucian Rally a member asked the
panel of a forum for a detailed procedure or
a definite method to remove fear. This, I
believe, would be a large order, a very diffi
cult question to answer to the satisfaction
of the inquiring individual. Fear is one of
the strongest forces in the world.
Individuis give up their lives, their prop
erties, their dignity, and sometimes their
sanity in their attempts to combat fear; and
ironically, that of which they are afraid in
its final reality usually has very little poteney. That is, the things of which we are
most afraid are seldom the matters that
should be given our first consideration or to
which we should devote our effort and our
energy while we live.
Fear is such a potent forc that it has been
used by human beings to subjugate other
human beings. Governments and social sys-

E ntered a s Secon d C lass M atter a t the P o st Office a t San Jo s , C a lifo rn ia ,

u n d er Section 1 1 0 3 o f the U. S. P o stal Act o f Oct. 3 , 1 9 1 7 .

The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
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Page 28

tems, not to mention religious denominations,

have based their whole existence on fear.
Some types of government have held large
groups of individuis in control by the threat
of events, damage, or harm that would come
to those who did not comply with established
systems or decrees.
Such a government based upon fear even
tually destroys itself, as has been proved in
history. One of the greatest offenders in the
use of fear is religin. There are various
religions in which the philosophy seems to
contain idealism of valu to the individual
if properly applied.
These religions try to instill this idealism
into the lives of individuis by fear and forc
them to practice that form of it which they
endorse. Constantly before the individual
influenced by such religions is the threat
that if he does not comply to the letter with
what the religious denomination sets forth,
he will after this life suffer eternal horrible
pain and anguish.
If an individual follows religin to avoid
the hell that such a religin teaches, then
religin as such is of very little valu in the
world or for human society. If one cannot
be concerned with religin for the purpose
of bettering himself and his environment,
then it is best that he have no religin. Conformance to systems established by man to
avoid certain inconvenience after this life is
over is certainly not the basis on which one
can live a constructive life and contribute to
his own evolution and that of his fellow men.
I have made these comments preliminary
to trying to face the question of fear itself
or how an individual may be able to remove
a fear from his consciousness. A person controlled by fear is certainly an object to be
pitied. He needs our understanding, our
compassion, our sympathy, and our help.
Fear holds him in such chains of bondage
that he is no longer a normal human entity.
Instead, he is a mechanical apparatus, a
puppet whose only motions are permitted by
the strings of fear, which are pulled by a
forc outside him, dominating every phase
of his existence.
To banish fear, man must be able to
elimnate the dominance of these outside
forces about him. If he is to banish the fear
of hell, then he must relinquish or voluntarily leave the influences that cause that
concept to be held before him. To oversim-

THE R O S IC R U C IA N FORUM

plify the problem, possibly it may be said

that the method by which fear can be re
moved is through gaining knowledge and
convictions. Like all explanations, this sounds
much simpler than is actually the case.
I have previously used an illustration that
I will repeat at this time. If on a dark night
you suddenly saw a white object float before
your face or a few feet ahead of you, you
would be startled. You would physiologically
express those changes which are the bodys
natural means of defense against harm or
change.
Fear sets up certain chemical reactions
within the body that prepare the individual
to protect himself. Therefore, fear is good in
that sense. We need to be made aware of
danger that might result in harm. Fear as
an expression of an immediate possible
danger, however, is different from a fear
which dominates every thought of our waking life.
If after seeing this white object and being
startled, you immediately found that it was
a sheet hanging on a clothesline or a piece
of white cloth on a post, your fear would go.
As quickly as it had come, it would vanish.
It would vanish simultaneously with your
knowledge of what the object was that you
saw. In other words, knowledge replaces
fear. You cannot be afraid of what you can
understand and control. You know that a
sheet hanging on a clothesline cannot hurt
you if you know what it is and can walk
under the clothesline without catching yourself on it.
Any other event that causes momentary
fear can be completely controlled by knowl
edge of the circumstances. That is an illus
tration of the true purpose of fear. Fear
prepares us to take care of an immediate
emergency and will be gone as quickly as
knowledge replaces the lack of knowledge
that preceded it.
Fear is bred by the unknown. Uncivilized
people had great complexes and traditions of
fear. They feared hundreds of things, such
as lightning or various changes in the
weather, or even an eclipse of the moon,
which would have little if any direct bearing
upon individuis on this planet. Knowledge
replaced these fears so that they no longer
exist in the mind of the individual who calis
himself modern. Particularly so far as the
physical world is concerned, the method of

OCTOBER, 1962

removing fear is to replace the unknown with

the known, to gain knowledge that will
clarify subject matter and therefore lea ve no
unknown entity or condition of which we
would necessarily have to be afraid.
The other factor in removing fear is the
gaining of conviction. This applies to the
opposite of our physical life. As knowledge
explaining the functioning of a physical
phenomenon causes us to lose fear of the
manifestation of that phenomenon, so a con
viction will cause us to remove fear of the
unknown that lies outside the physical world.
One basis of fear that has been with man
throughout history is the fear of death.
A conviction that life as we know it is a unit
of manifestation, that its existence preceded
our present consciousness of it and will con
tinu beyond the range of our present con
sciousness, will abolish and will completely
wipe out any fear of the end of this earthly
span of life. Only the living fear death;
never those who have already experienced
transition. Those who fear transition do so
because it is unknown, impenetrable insofar
as physical and material knowledge is con
cerned.
The great mysteries of being, such as life,
death, purpose, and mans place in the uni
verse, are not explainable on the same basis
as that of understanding that the white object
we saw was a sheet and could do us no harm.
Knowledge in a field outside the physical
world, which is our normal environment, is
something that has to be developed through
senses other than the physicalthrough intuition, through a constant realization of the
power and forc of our inner self and its
relation to God.
Man develops a peace of mind in the sureness of that relationship that makes him
aware that he is a part of a forc which goes
on in spite of the ineptitudes of men or the
changes in their fortunes.
When one has developed a firm convic
tion of the truths of a teleological universe,
a divine power, and the fact that man is a
manifestation and segment of that power, he
arrives through a mystical philosophy at a
cise and intima te relationship with that
forc. His convictions then are such that the
unknown, either in the physical or the nonphysical world, ceases to produce a fear to
domnate his life. He knows that the uni
verse is dominated and govemed by a pur-

Page 29

poseful and infinite forc and that, if he will

cooperate with that forc, he will become
more intimately a part of it. Since from the
Cosmic comes the fundamental and only
forc which causes all to be, it can only
return in one directiontoward its source,
its being, its divine beginning, the ultmate
good.
Regardless of mans convictions, he will
still be affected by fear. I may experience
fear on the next dark night when I see
a white object before it is explained to me,
but with the conviction I have in the phi
losophy set forth in the Rosicrucian teach
ings, I have no fear that will domnate my
thinking and cause me to live under bond
and pressure.A
This Issues Personality
In AMORCs encompassing view of life, it
has never distinguished between race, creed,
or sex. This long-standing policy has brought
women of outstanding character into responsible positions in the Order. One such is
Soror Olive Asher, F. R. C., Inspector Gen
eral for AMORC in the Minneapolis-St.
Paul area.
Soror Asher, like many Rosicrucians, was
deeply introspective from an early age. A
religious background in one of the large
Christian denominations served to establish
an interest for her in the mysticism that
underlies mens search for God. This interest
lingered. Many questions remained unanswered. And again, like Rosicrucians everywhere, Soror Asher was led to a place and
to a person where she would find an answer
to her queries.
While working part time in a Real Estate
office in one of the suburbs of Minneapolis,
she discovered that the owner of the company
was interested in mysticism and had a con
siderable amount of literature in the office,
including nearly every book from the Rosi
crucian Supply Bureau. One of the salesmen,
she discovered, was a member of AMORC,
and from him she received so many satisfying answers to her questions that she decided
to affiliate. Her interest has been constantly
growing since, and her insight into the mean
ing of life has been reflected in her work and
personal affairs.
In the years of her association with
AMORC, she has taken the opportunity to

Page 30

THE R O S IC R U C IA N FORUM

serve in a number of ways. Having an innate

love for organizational work of any kind and
a particular love for work in the Order, she
became very active in the Essene Chapter,
first as Secretary, then as Treasurer of the
Board, and eventually as Master of the
Chapter. Subsequently she served on committees. In 1960, Soror Asher was elected to
the post she now holds, Inspector General for
the twin cities area of Minneapolis-St. Paul,
Minnesota. A trusted advisor and a muchsought-after counselor, she disseminates the
love and wisdom for which the Order
stands.B
Temptations of Man
A frater from Australia asks: Are we
tempted so much that we cannot do good?
One experiences through work of a social
nature that often tasks taken on willingly
become irksome because of others not doing
their share. Someone may say, Why do it?
or Dont be foolish, and What do you expect to get out of it? or, again, You will not
get any thanks for it. Probably there was
never any thought on your part of doing the
work for remunera tion or thanks. Do such
temptations help in any way or are they a
great obstruction?
The course we follow in life is either one
of personal conviction or it is the consequence
of custom. If our activities are the result of
conviction, it means that preceding them we
have given some thought to what was involved. We have analyzed the circumstances
and have finally decided that that is what
we want to do.
A personal conviction is very positive. It
carries the forc of thought. At least our
minds are at ease, that is, we have entertained no doubts. To be persuaded from the
personal conviction requires that the per
suasin be at least as convincing as the
original decisin which we made ourselves.
Statements to be a temptation have to be
as factual and as logical as are our personal
convictions. We will find, therefore, that the
person who does not allow himself to be
motivated by customthat is, just to follow
a crowdis very seldom persuaded to do
otherwise. He is not subject to temptation.
If we are one with the crowd and if our
actions are a matter of pur custom, it means
that we have never given much thought to

what we are doing. We have never con

sidered the cause behind our deeds; we have
never evaluated our actions. Then, when any
circumstance arises which seems to throw
doubt on what we are doing, we hesitate, are
confused, forced to make a decisin as to
whether or not to continu.
Persons who are not thinkers, who are
inclined to evade analysis, will abandon their
course of action if the remarks of those who
wish to dissuade them are emphatic and at
all plausible. Will, as we have often said,
consists of an emphatic desire. It is that
which the mind wishes to do, and it has all
the strength of that emotional appeal be
hind it.
If you do not wish to be tempted, make a
careful study of any important program in
which you are to participate. Consider
whether it appeals to you. If it does, you
will find it very easy to carry through because that pleasure will become the strength
of your will. Temptation does help us, how
ever, when it causes us to inquire into some
of our ways of thinking and our habits. It
sets up a contra or opposing state, causing us
to question what we have accepted. We are
then given the opportunity of changing what
we are doing in comparison to the appeal of
the temptation.
If we are easily tempted, we are weak in
will. If we are weak in will, it means we
have not thought clearly and deeply enough
to come to a convincing conclusin which
gratifies us; for if we had, only something
more appealing and more convincing could
tempt us. Temptation, as a form of influence,
can be positive and constructive as well.
We refer again to the individual who is
merely a product of custom and is swept
along by conventionality; his actions do not
reflect personal decisions. Such an individual
is not sure that he is doing the best or the
right. If he were asked whether he is, he
would probably reply: Everyone else is
doing so, using the presumption that whatever the majority does is right.
Such is poor reasoning. That individual
could improve his life in many ways by
breaking away from the crowd, by forming
certain ideis and shaping his life to realize
them. But he sees no need to do so. Then,
perhaps, he is thrown into association at his
place of employment or elsewhere with an
ambitious and thoughtful person. During the

OCTOBER, 1962

lunch hour the other person makes sagacious

remarks.
He causes his associate to think along lines
that are new to him. The ideas are appealing
and stimulating. The imagination is challenged and the individual inquires further.
He begins to read about the subject. He is
temptedor influenced, if you wishto think
and act along different channels. As a result,
he moves out of the od order of living into
a higher and newer plae.
Psychologically, temptations are merely
influences or suggestions by which one is
motivated to make a change in the direction
in which his thoughts and actions are moving. Normally, the word temptation is used
in a negative sense but, as an influence or
suggestion, it can be constructive as well.
Temptation is a kind of appeal. The motive
behind the appeal is the important thing.
What does it lead to? That is the question
we must ask when something arrests our at
tention and inclines us to make a funda
mental change in our way of living.X
Our Psychic Counterparts
A Rosicrucian of England addresses our
Forum for the first time, I believe. She says:
The thought often comes into my mind that
the work we do within the silence of our
sanctums in the solving of our problems and
perplexities really and truly is also effectual
on the inner planes of consciousness, thereby
helping others also. We each have to face
up to the conflicts within ourselves and by
this we know we are not aloneso, having
solved our own, we carry on to others in a
silent and unassuming way by thought and
in our sleep state. Will you please throw
more light on this question?
This whole question resolves into one of
mystical attunement. Attunement psychically between individuis corresponds to the
phenomenon of resonance in the Science of
physics. By resonance is meant that which
sympathetically vbrales with some other
object in which a state of vibration can be
induced.
An interesting experiment in resonance
employs two tuning forks which, when struck
with a small mallet vibrate exactly to the
same musical note. We shall say that the
vibrations of those tuning forks are 440 per
second when they are emitting a sound.

Page 31

Resonance is demonstrated by striking one

tuning fork and inducing sympathetic vibra
tions into the second one.
The second fork, being in attunement with
the firstthat is, having the same vibratory
naturebecomes actated or set into vibra
tion through the pulsations transmitted by
the first one. Either fork is sympathetic to
the vibrations set up in the other because
their na tures are in accord. The conditions
of one fork may be induced into the other
without any direct contact between them.
It is interesting to observe that dampening (in any way altering the nature of one
of the forks) causes it to lose its sympathetic
attunement with the other. They are then
no longer alike and consequently cannot
respond alike to similar conditions. Some
laboratory tuning forks have little metal
sleeves which may be raised or lowered on
one of the prongs of the fork and adjusted
to a fixed position with a setscrew. This increases or decreases the vibratory nature of
the forkraises or lowers the number of
vibrations. These sleeves may be adjusted
so as to bring two different forks into
resonance sympathetically, by which one can
act upon the other.
With psychic or mystical attunement, we
are functioning somewhat like tuning forks.
The psychic vibratory nature in some of us
may be identical with that of other human
beings elsewhere. Of course, we may not
know those other persons. If we are naturally so constituted that we are in resonance
with others, we will sympathetically respond
to all psychic impulses which they transmit.
They will likewise always be in attunement
with us psychically.
Most often it is necessary for us to try
to attune ourselves to others, just as some
tuning forks must have their sleeves raised
or lowered to alter their vibratory nature.
We have no sleeves, but our equivalent is
our state of consciousness. This we must
eleva te to the proper psychic state. With this
consciousness, we must stimulate our psychic
centers which aid in increasing or decreasing
our psychic vibrations, as we are told in our
Rosicrucian monographs.
Our attunement, however, is not quite so
simple as that of tuning forks. First, it re
quires practice and a diligent application of
the Rosicrucian exercises. We have to know
just how to raise our vibrations and be con-

Page 32

scious of the fact that they are so raised.

When we are successful in becoming sympa
thetically attuned with the Cosmic, then we
are often concomitantly brought into harmony with others who are likewise so
attuned. The spiritual thoughts we have in
mind at that time, the problems with which
we are concerned or the solution to them, are
extended by our inner or psychic conscious
ness to those who are in harmony with us.
Sometimes, when we are in meditation and
asking for cosmic aid for some worthy
worldly problem, the intuitive help that
comes to us, perhaps in the form of a suggestion, is from the mind of another with
whom we have become attuned. We produce
by our thoughts a state of consciousness
which is in resonance with or of the same
vibratory rate as that of some other person
who has at one time or another had a like
problem.
We contact the inner self of the person
and the memory of his similar experience,
which is psychically brought to us. We are
vibrating in attunement during such medita
tion periods with all whose consciousness is
sympathetic to our own. Thus we either
receive their knowledge or transmit to them
our enlightenment, the result of our own
meditation.
Illumination that comes to us while we
are in a psychic state is thus never lost. It
radiates from us to all who are attuned with
us, and it is also transormed into objective
actions or ideas in our own objective minds.
Of course, we can as well direct our thoughts
to certain individuis in particular by concentrating on them and visualizing them in
the manner in which we have been instructed
in our Rosicrucian teachings.
On such occasions, we are bringing our
consciousness into attunement with these per
sons, even though normally they may be
psychically vibrating at a different frequency than that of our own beings. It is
like the analogy we have used of adjusting
the sleeve on the tuning fork in order to give
it the same vibratory capacity as that of
another one.
So, our psychic thoughts, constructive
ideas, do have counterparts in the minds of
others. We suggest collective attunement for
a very definite reason, such as assembling
with others during Cathedral of the Soul
periods. A series of transmitted psychic radi-

THE R O S IC R U C IA N FORUM

ations occurring simultaneously converge

and thereby increase the intensity of the
psychic vibrations. We know that the harder
you strike one tuning fork, the greater is the
amplitude of the vibrations produced. This
can be seen on a laboratory instrument
known as the oscillograph which gives a pic
ture of such vibrations. The greater the
amplitude of the transmitted vibrations, the
greater the intensity of the vibrations of that
which respond to them or is in attunement
with them.X
Can We Disturb Natures Balance?
A soror rises to address our Forum: Is
there a disturbing of the balance of nature?
As an example, farm publications state that
aphids must be limited merely since to destroy them completely would upset the bal
ance of nature. It seems that aphids destroy
a worse insect which, in turn, destroys an
even worse one, and so on. To destroy all
aphids would allow an even more terrible
bug to flourish. Will the Forum kindly discourse upon this subject?
The so-called balance of nature is a random sitation. It is not teleological or
purposeful, as man would like to think. Na
ture functions according to her laws, that is,
the rea tive order for phenomena. This order,
however, changes in time. Some such changes
are so gradual that, in the finite memory of
man, the laws seem to be absolute, that is,
immutable.
It is a function of nature that most living
things live upon others. That which is best
able to survive a changing environment
thrives and becomes dominant. It may cause
other species to become extinct. If there were
a planned balance in nature, then the domi
nant form of life could be thought of as
upsetting the balance. Every living thing,
and even the forces of nature itself, have the
means, if circumstances favor them sufficiently, of unbalancing what may seem a status
quo situation in nature.
There are some types of marine life that
produce millions of eggs in the course of a
year. Statisticians have estimated that if all
of them were able to survive the other life
that preys upon them, the seas in time would
become choked with them. The insect world
could easily take over all life, forcing mammals into extinction by the destruction of

OCTOBER, 1962

plant life and food sources. In primitive

areas, insects have often compelled primitive
peoples to evacate and migrate elsewhere.
The Bible relates infestations by locusts, and
even in modern times there have been such
examples.
An article in a recent Science joumal stated
that, in the event of an all-out nuclear con
flict, the only life that would survive and
be unaffected by radiation is the humble
cockroach. During the height of the reptilian age, which was the mesozoic era and
which according to the geological timetable
was many thousands of years ago, the dinosaur reigned supreme.
The reptile had gradually developed, it is
theorized, from a marine to a land species.
The dinosaur was supreme in the reptile
world. We know from the zoological reconstruction of such reptiles of their mammoth
size and weight. Some of them were the
hugest forms of life ever to exist. How and
why did such great creatures with armorlike protective hides become extinct?
The so-called balance of nature was upset
and by nature herself. Geologists theorize
that climatic conditions greatly changed. The
surface of the earth became quite arid and
the climate fiercely hot. Water evaporated
and the great reptiles gradually sank to the
ground in weakness, dying from thirst. Per
haps hot sands blew over them to form a
shroud and to preserve their skeletal structure for eons of time.
With the exception of some cataclysmic
upheaval by nature which would termnate
all life, it would appear that this gradually
shifting balance of nature may go onunless
man chooses to interfere by some violent
action of his own. It must be realized
though some do not wish to be realistic and
confront the factsthat nature is indifferent
to survival.
It favors no particular phenomena. Change
is a fundamental part of the structure which
we cali nature. This change, as said, may be
so gradual as to appear to be a state of stability, or it may be what man thinks of as
immediate and violent, such as an earthquake, volcanic eruption, flood or tidal wave.
Nature has no ideis by which one thing
or state is conceived as being superior to
another, or which is preferred. Whatever
happens, no matter how man evaluates it, is
a function of nature. That termed evil by

Page 33

human estmate is as natural in the course

of events as what man conceives as good.
It is man who establishes the ideal, who
hopes for, plans, and seeks to achieve certain
definite ends. When nature appears placid
and seems to conform to his ideis, man
thinks of there being a state of balance in
nature. When a transition occurs which is
not in harmony with human ideis as, for
example, an invasin of locusts, then man
laments that the state of balance has been
upset.
Mans state of balance, insofar as his relation to nature is concerned, is an environ
ment that is favorable to him. This favorable
state is not construed just in terms of human
survival. Man also wants an environment
that he can alter, modify, and control to
serve his conceived objectives.
Man through the centuries has done much
to use nature, to create a state of balance for
his own welfare. The reduction of plagues
and scourges, the creation of large supplies
of food, the ability to resist severe seasonal
and thermal changes, dominance over hostile
and competitive forms of life are examples
of mans creation of a natural stability for
human existence.
Man, however, down through the centur
ies has failed miserably in stabilizing his
own emotional self. He is still more a primi
tive animal than a disciplined one. This imbalance in his emotional state and his lack
of self-control has brought him into conflict
on a mass scale with other humans, society
pitted against society in war.
Heretofore, war has principally destroyed
the artificial balance that men have estab
lished for themselves, that is, society and its
cultural advantages and conveniences. Now,
however, with the development of thermonuclear weapons, man can bring about
radical changes in other phenomena of
nature. He can destroy or at least affect
radically the biological structure of other
animal and plant life.
Aside from the effects of war, man is
gradually bringing about a change in mammalian life. With the tremendous increase
in human life, in time man will crowd out
all other animal life on this planet. Demographers have estimated that, with the steady
increase in world population, in a not-too-

Page 34

THE R O S IC R U C IA N FO RUM

distant future man will not be able to afford

large grazing areas for cattle or game.
This vital land will be needed to raise
crops by intensive cultivation and to provide
living room for himself.
Therefore, we must not be so concerned
about what balance nature will maintain.
Rather, we should give some concern to our
balance that it may not affect the order in
nature which we need for the survival of
future generationsand perhaps our own.X
Symbolism of the Scarab
A Soror, addressing our Forum, asks:
What is the significance of the Egyptian
scarab? What is its particular meaning to
AMORC?
The word scarab is derived from the Latin
word scarabaeus, and refers to a small insect,
a beetle, native to the regin of the Nile. The
ancient historian, Pliny, says: A great portion of Egypt worshipped the scarabaeus as
one of the gods of the country; a curious
reason for which is given by Apion, as an
excuse for the religious rites of his nation
that in this insect there is given some resemblance to the operations of the sun.
The fact that the multitudes of Egypt
worshipped the scarab, itself, or conceived
it as a deity, does not mean that it had this
significance to all classes of people of ancient
Egypt. The priesthood and the members of
the mystery schools were the intelligentsia
of the period, those having more education
and a specialized knowledge of religious and
mystical matters. To them, the scarab exemplified or symbolized certain doctrines and
beliefs, and it was not apotheosized, that is,
deified, in itself.
There was no single, universal meaning
for the scarab, thus indicating that it represented different things to various classes of
Egyptians over the period of that nations
long history. It was, for example, an emblem
of the sun and therefore sacred to the sun
god. It portrays the sun god by frequently
being shown with wings attached, alluding
to the suns passage across the sky. Other
representations of the sun show it holding a
globe of the sun in the sky. This globe is
suggested by a ball of dung which scarabs
were commonly seen to be rolling. The
scarab is also seen elevated in the firma ment as a type of that luminary. Sometimes

figures are shown below praying to it as a

representation of the sun deity.
The scarab is likewise portrayed in ancient
inscriptions as a symbol of the world. As
Ptah, the patrn god of artisans, was thought
to be the Creative power and creator of the
world, so then the scarab was also claimed
to be his emblem. Especially was this so in
the city of Memphis where Ptah was the
representation of the sun deity.
The renowned biographer and historian,
Plutarch, says: The scarab, being the em
blem of virility and manly forc, was engraved upon the signets of the Egyptian
soldiers. It was their opinion that no
females existed of this species, but all were
males. Both males and females rolled balls
of dung, therefore no apparent distinction
was made by the ancient Egyptians as to sex.
The truth is that the ball of dung is used
as food by the scarab. The female lays just
one egg and that is deposited in the dung.
Apparently not knowing these facts, the
Egyptians thought that the scarab was self
created like the sun. Even later, Christians
relate this assumed self-creation of the
scarab to Christ; St. Ambrose, in his exposition of St. Lukes Gospel, refers to Christ as
the good Scarab, or as Gods Scarab.
Actually, the tiny beetle rolling along his
great ball of dung suggested to the common
Egyptian how it was that the Great Ball
of the sun was rolled across the sky. To
these minds, it exemplified the power of
the sun.
In what manner was the representation of
the scarab used by the people? How did they
apply it to their lives? It has been supposed
by some earlier Egyptologists that the scarab
may have been used as a form of money.
This notion has since been rejected. The
great variety of artificial scarabs in different
colors and sizes indicates that they were
never put to such a use. Further, there is
nothing in fact to support such a theory.
Principally, the scarabs were used as a
form of jewelry, as necklaces, rings, and
other forms of ornamental trinkets. Many
of these authentic representations, thousands
of years od, may be seen in the Rosicrucian
Egyptian Museum at Rosicrucian Park; these
have great historical valu. Scarabs were
used likewise for funereal purposes. Winged
or pectoral scarabs were placed above the
heart of the embalmed body in the sarcopha-

OCTOBER, 1962

gus (mummy coffin). The largest of such

type of scarabs had prayers or invocations
inscribed upon the back. The winged scarabs
were only placed with embalmed bodies in
the most expensive of funereal arrangements.
Not only were the scarabs venerated when
alive but they were embalmed after death.
Many have been found in the tombs at
Thebes, the once great capital of Egypt. As
we have said earlier, the scarab was most
greatly honored in Memphis where Ptah,
the great craftsman, the creator of the world,
was worshipped. The scarab was also hon
ored at Heliopolis where the sun god reigned.
Of particular interest to Rosicrucians and
mystics generally, is the more profound,
mystical symbolism attributed to the scarab.
To the more enlightened Egyptian of the
mystery schools, the winged scarab was
placed over the heart of a dead man as an
emblem of life ever renewing.
In other words, the scarab, seeming to
renew its own existence from the revolving
ball of dung, suggested resurrection and life
ever-renewing. Here there was a symbol of
the idea that man never permanently dies
but has within his natureas apparently did
the scarabthe means of renewing his ex
istence in another world. Prayers were
offered for the dead that with the help of
the scarab over his heart the dead man might
find just judgment in the Hall of Double
Truth; that the powers of the underworld
might not be hostile to him. . . .
It is this symbolism of the power of the
renewing of life and of resurrection that
descended with the scarab as an emblem to
the traditional, esoteric schools of modern
times. All other significance of the scarab
was cast aside as being superstition. A
similar instance is that of the Christian cross.
There are many connotations attached to the
cross as a symbol; many existed centuries
before the advent of Christianity. Christianity, however, has conferred upon one cross
its own meaning and has disregarded others
although certain others are equally worthy
of being known.
As a king or pharaoh was considered a
divine being, so then the pharaohs ame was
thought to have an efficacy in itself. As a
consequence, many scarabs owned by the
people of each era bore an inscription of the
reigning king for whatever power it was
thought the ame exerted.

Page 35

In the Rosicrucian Museum are many

hundreds of scarabs, many containing the
ames of the king of the period when they
were made. Though some such scarabs were
the property of the kings themselves, most
of them were owned by the people. Today,
similarly, there are religious amulets con
taining the ames of the saints used by
people because of the power it is thought that
they exert. It does not mean that such
amulets were ever made by or owned by the
saint whose ame they bore.
As for the beetle itself, it would seem that
there were three species. One bore a crude
resemblance to a cat and was perhaps related
to the sun because the statue of the deity
of Heliopolis having the form of a cat. . . .
The second, consecrated to the moon, had two
horns and was thought to have had the character of a bull. The third had one horn and
is supposed, like the Ibis, to refer to Mercury.
Artificial scarabs were made of various
materials, as the exhibit in the Rosicrucian
Museum reveis. Many were made of steatite, a soft, gray stone, quite often blackened.
About the Vth Dynasty, when glazing be
came popular, quantities of scarabs were
glazed. In the reign of Thutmos I, faience
was popular, and these green and blue colored scarabs became usual. Though attractive, these were easily breakable. More
enduring scarabs were made of a hard stone,
the comelian; these carne into existence
about the VIth Dynasty and were used as
button seis. More elabrate scarabs and of
greater intrinsic valu were those made of
amethyst with solid gold bases; others were
made of such materials as jasper, basalt,
obsidian, gold, and electrum.
Of course, the commonest use of scarabs
was as amulets. Women wore scarabs which
bore prayers for the safe delivery of a fine
child. Men wore scarabs for various reasons.
Some bore prayers that their ames might
be stabilized in the land and their houses
endure. Pious pilgrims to sacred shrines
wore scarabs as protective amulets and as
guides in their lives as Christians wear amu
lets for similar reasons.
Gigantic stone scarabs were erected as
monuments in the Temples. In the British
Museum there is an example of one of these
great temple scarabs; it is of green granite,

Page 36

5 feet in length, 2 feet, 9 inches high, and

2 feet, 10 inches in width.
Rosicrucians today use the scarab only to
perpetate an ancient symbol, one that depicts an inspired doctrine of the early Egyp
tian mystery schoolsthat is, the immortality
of man or life renewed.X
You Can Help This Forum
We do hope that you find the various
articles of the Forum both interesting and
constructive. These articles are based upon
questions which you ask. We must select
from the questions submitted the ones we
hope the majority of our fratres and sorores
will find both interesting and helpful. We
cannot, of course, answer questions that
would be of interest only to the questioner.
Further, we cannot answer too frequently
questions that treat of the same subject.
That would become monotonous. However,
when you do read an issue and find certain
articles particularly pleasing, would you
kindly let us know? We will then be in a
better position to judge what is acceptable
to you.
The tastes of everyone vary to some extent.
It would indeed be phenomenal if every
article should find the same response with
every reader. But if each of our Forum
family finds one or more articles which he
enjoys, we would be pleased to know that
so we welcome your letters in this regard.
Naturally, constructive criticism is also wel
come. We try continually to improve the
Forum. It must be remembered that the
Forum is read by members on every continent and in almost every nation this side
of the Iron Curtain.
We want to give the Rosicrucian Forum,
which was founded by Dr. H. Spencer Lewis,
a still wider circulation. You can help us in
this regard. If you have member friends or
relatives who are not readers of the Forum.,
please urge them to become such. If there
is an article in an issue that particularly impresses you, may we suggest that you lend
that copy to the nonsubscriber member? Ask
him or her to read the article and then urge
that he subscribe. Frankly tell the person
whatever merits you believe the publication
to have.
We believeand we say this with modesty
that there is not another publication like

THE R O S IC R U C IA N FORUM

the Rosicrucian Forum for direction and in

spira tion. We have kept it for those who
like to read, not just look at pictures. Fur
ther, we have kept out all advertising except
for a single page announcement on the back
cover. Also, we have kept the price of the
subscription to nearly actual cost.
We believe, too, that the readers of the
Rosicrucian Forum have the opportunity to
become better Rosicrucians and that they
derive much more benefit from their membership. Considerable research goes into the
preparation of the Forum articles, which
cannot fail to broaden the general knowledge
and viewpoint of the reader. By comparison
and analysis, the articles help clarify not
only R o sicru cian doctrines but related
thoughts of our times. You will be doing a
great favor to any one you gain as a subscriber for the Rosicrucian Forum.
Have you thought what an effective Christmas or birthday gift to a Rosicrucian friend
or relative a Rosicrucian Forum subscription
would be? It is not just a one-occasion gift.
Each time the Forum arrives, it will remind the recipient of your generosity. Fur
ther, there are very few gifts of such low cost
that you could give and which make such a
high impression. A years subscription to the
Rosicrucian Forum is but $2.50 (18/3 ster
ling) !
If you do not have subscription forms for
this purpose, write for them to the Rosicru
cian Forum. We will be pleased to send a
supplywithout cost, of course. Remember,
however, that the Rosicrucian Forum is for
members only.
Have you any questions that you would
like to have answered? Submit them. We
will try to get to them in the near future provided they are editorially acceptable and
have not been discoursed upon recently.X
Have All Intelligent Beings Soul?
A member addressing our Forum states:
A magazine recently published several
articles regarding the intelligence which is
now apparent in the porpoise. It seems that
marine biologists are finding through experimentation that this sea-going mammal is
highly developed. It has a brain larger, proportionately, than that of man.
The question I have is: If this mammal
is so highly developed mentally, does it also

OCTOBER, 1962

have what we cali soul? Is it actually the

next step up from man instead of below him,
as we once thought was the case? True, the
porpoise, insofar as we know, is without
artifacts or visible culture. But are these
things necessary to a high degree of spiritual
development? Could intelligent mammals
such as the porpoise have soul?
From the narrow, traditional, theological
concept, both Judaic and Christian, only man
possesses soul. Man, in his self-esteem, has
conceived himself as not only the Divines
highest but, as well, its choicest creation. In
his sacred literature, man has his Creator
especially endow him with soul to the apparent exclusin of other life.
It may be said that man professes this on
the authority of sacred works. However,
from an unbiased, historical, and literary
point of view, most of the sacred works are
human products. Man may have had a re
ligious and mystical experience, but the in
terpretaron which finds its way into the
sacred works was objective. Religious founders who wrote, or who merely instructed in
such sacred works, did so in accordance with
the knowledge available to them at the time.
Just as they conceived man as the chosen
creation, so also did they in their limited
knowledge erroneously think of the earth,
mans habitat, as the center of the universe.
Man has not been chosen to be what he is.
He has gained his place through a struggle
with his environment. He has attained a
slow realization of the Cosmic and of the
forces and faculties resident within him. By
observation, it was apparent that he was
superior in intelligence to other forms of life.
With such a realization, the ego then de
veloped the idea that man was a preferred
creation and especially endowed with a
divine forc that no other being possessed.
It is not strange that man acquired this
notion that he had soul and that no other
living things did. With a growing self-consciousness and awareness of his mental state
and his distinction from the things of his
environment, and further, the ability to appraise his sentiments and feelings, there
seemed, to him, to be an intangible being
within himself. This being was of him, and
yet it seemed quite apart from his physical
self. It departed with the life and entered
with it. It was infinite; it could, so it appeared, be released and yet it seemed inde

Page 37

structible. This element, therefore, acquired

certain qualities which man attributed to the.
supernatural, or to that which he conceived
to be divine. He gave this element, this phe
nomenon of his being, the ame soul, or its
equivalent and meaning in many languages.
If man could communicate with other
animals and if they were able to relate ex
perience similar to his own, man might have
thought that they, too, possessed soul. How
ever, there is doubt that most men would
have been so generous. After all, history
reveis that man at various times did not
even believe that all his own kind had souls!
In ancient Egypt, there was a long period
when it was thought that only the kings and
pharaohs had such a divine element as ba
(their word for soul). Common men were
thought not to be immortal. Other ancient
peoples believed that slaves and other races
were without soul.
The concept of soul has gone through
many changes with time; even today, those
who believe in such an immortal entity as
soul do not all agree on its nature. In the
past, from the Greek period on, the generally
accepted idea of soul was substantive, that is,
it consisted of some kind of substance, an
immaterial reality implanted in man. Even
among primitive peoples, air, or pneuma, as
the Greeks called it, was thought to be the
vehicle of the soul, carrying it to and from
the body.
Modern metaphysics and psychology have
a concept different from substance for soul.
To them, soul is a function. It arises as a
state of consciousness out of the functions of
the human organism. Man terms the consequent sensations: soul. This concept relates
a high degree of self-consciousness with the
notion of soul.
In a complex organism such as man, with
a highly developed brain, there arises what
we may cali a consciousness of consciousness.
The being realizes himself as an entity. He
can disassociate his own feelings or what
we ordinarily term self from the environ
ment. Certain sentiments as distinguished
from the appetites and passions, and from
common pleasure and pain, are designated
as an exalted kind of self, one that transcends
the physical. Compassion, mercy, the dictates of conscience, these states of awareness
are called soul. The more developed the state

Page 38

of self-consciousness, the more the notion of

an immortal spirit or entity.
According to this conception, then, every
living thing that is conscious, that possesses
a vital life forc, has a latent soul. In other
words, they have that essence out of which
the idea of soul can arise. When they have
a sufficiently developed organ of brain to
realize the finer impulses of their own state
of consciousness, or to become aware of self
as an entity, then an elementary state of
soul manifests. By this is meant that they
begin to show that state of self-consciousness
which evolves with growing intelligence into
the idea of soul.
We must make it clear that every intelligent being has a highly developed self-con
sciousness, but he may not choose to cali its
function soul. In fact, he may deny that
there is a soul. Other men may think that
this particular aspect of self-consciousness is
actually a separate divine entity implanted
in them. Still others, as said, will know it to
be the function of a higher organism which
gives rise to a moral sense and which the
religionist or spiritually inclined person will
cali soul.
Does this mean, then, that men possess no
spiritual or cosmic quality? The vital life
forc which manifests in all living things is
certainly cosmic and universal in nature.
Even those who hold to the substance-idea of
soul state that it enters with the vital im
pulse. Consequently, if there is anything
which is divine in man it is that which impregnates the chemical elements of matter
and binds them into the pulsating unit that
is the living cell.
Therefore, the cosmic spark is in all living
things. It is only as they evolve and develop
a brain capable of realizing that divinity as
a high state of self-awareness that they exhibit those characteristics which are termed
soul.
Soul, then, is not a thing, but a function
a function like any others, that operates only
when certain conditions in the organism are
ready for it. It requires a particular state of
consciousness. When it does function, men
may not wish to recognize or acknowledge it.
However, such is an example of the certain
freedom of will which man can exhibit.
Many animals display this rudimentary
function of soul, self-consciousness. Dogs,
for example, show shame and guilt, as well

THE R O S IC R U C IA N FORUM

as pride, as do many of the primates. In

doing so, they are realizing themselves and
their behavior. They are forming certain
vales about their conduct and their rela
tionship to life. These are elementary expressions of soul.
Mans conscience and his moral sense, if
we will analyze them from an unbiased and
tolerant point of viewr, are only elaborations
on such qualities as guilt, pride, and love.
Our whole moral structure of dictates and
restraints is concerned with what self will
do when it is motivated by what we cali the
higher feelings and sentiments. Let any one
define soul in the qualities of sensation and
impulses and it will be seen that they can
be resolved down to the basic elements of
self-consciousness.
Astrophysicists and specialists of the Space
Age are showing man that his earth is but a
cosmic speck in the universe, which universe
is just one of numerous ones in a single
galaxy. More and more, every day the layman is realizing the probability that there are
millions upon millions of suns with planets
like ours in the greater universe that is the
cosmos.
Logic deduces from this that there are
many other worlds on which dwell beings
equal to or exceeding us in intelligence. The
theological egoism that the human creature
is alone chosen to be supreme in the universe
is a fallacy. All beings intelligent enough to
have a degree of self-consciousness have the
function of soul, and all such would be equal
children of a Supreme Mind and Creator.X
The Nature of Sleep
Many questions which are asked about the
subject of sleep concern the lack of it rather
than its process or psychology. There are
many theories as to the nature of sleep, and
as far as I know, these are only theories.
There is no complete explanation in any
scientific field with which I am familiar that
gives all the knowledge that would be neces
sary to define and describe completely the
nature of sleep.
Individuis are more or less unconcerned
about sleep unless they become concerned
about the lack of it. Insomnia is so common
that a large percent of the population in the
modern world is concerned about it. The sale
of various forms of sedatives used to induce
sleep is a large industry.

OCTOBER, 1962

The amount of sedatives taken by indi

viduis probably cannot be assessed, but it is
very large. It is recognized as an important
factor by the laws of many countries in that
the sale of various types of sedation are restricted. Most sedatives are available only on
prescription of a proper medical or other
therapeutic authority.
Once an individual has the idea that he is
suffering from insomnia, he exaggerates the
condition. The objective awareness of being
awake when he prefers to be asleep causes an
exaggeration of the condition that is produc
tive of more insomnia rather than less.
The question that should be analyzed by
individuis who are plagued with insomnia
should be a rational approach to determine
whether or not their sufferings are true or
imagined. It is true, of course, that the average person does not want to retire and then
lie awake, but under the pressures of todays
living, many retire with the problems of the
day on their minds. It has been proven psychologically that an active mind is not conducive to sleep.
Consequently individuis resort to arti
ficial means. These artificial means are not
only the taking of sedatives but the using of
many aids to sleep, such as eye shades, ear
stops, and other physical implements which
tend to shut out objective impressions and
thereby isolate the individual in a manner
more conducive to sleep.
There are so many cures for insomnia that
probably none of them work, or we might
say, those that work for one may not work
for another. Frequently articles appear in
magazines of large circulation treating the
subject. Health magazines, advice from
physiciansall produce various suggestions
which will help individuis to woo the
elusive state of sleep.
I am convinced, as I have already sug
gested, that the more we concntrate on
methods to sleep, the less we are in a position
to enjoy the sleep we get. An intelligent
analysis may be of some help. It will not
cure insomnia but it may help us to realize
that there are many factors involved in the
process of sleeping, and to be consciously
aware of them may help us to deal with our
own particular problems.
The first principie upon which all these
ideas are based is that sleep is an absolute
necessity. No doubt this is true. We are

Page 39

physiologically equipped to sleep a certain

part of our lives. The fact that sleep is an
involuntary process and comes upon occasion
whether we will it or not indicates that it
must have been incorporated into the human
system as a means of producing rest from
physical and mental activity.
Deep, profound sleep is the only natural
state of which we are aware in which the
bodily and mental functions are reduced to
the minimum, and in view of their being so
reduced, the physical and mental system
receives a mximum of rest. Obviously, rest
cannot be attained while we are physically
and mentally active. The other extreme is
sleep when physical and mental activities are
reduced simply to a point of maintenance of
life.
Sleep naturally induced, then, is considered
to be the state of rest necessary to maintain
life on an even balance. The question
immediately arises, How much sleep is
necessary? That is a question not readily
answerable because of the lack of knowledge
concerning sleep.
One observation is generally believed, how
ever, that the need for sleep varies with
different individuisthat not all need as
much sleep as some do. If sleep comes easily
and naturally, then it is usually considered
that about eight hoursin other words, a
third of a complete dayare an adequate
amount.
Some individuis are not rested with that
amount of sleep; others are rested with considerably less. This also raises another ques
tionand it seems that all the questions regarding sleep contribute to another one
whether or not we need to be completely
rested through sleep.
I personally know individuis who sleep
eight, ten, or more hours out of twenty-four
and complain as much about being tired as
other individuis I know who sleep fewer
hours. I have never in my lifetime been
able to sleep naturally eight continuous
hours. I am positive that there has never
been a day in my whole life since the days
of infancy when I have slept eight out of any
twenty-four-hour period. It appears that I
need less than eight hours sleep; or, accord
ing to my own reasoning, I would sleep
longer.
The individual who is concerned with in
somnia is sometimes setting up an artificial

Page 40

standard. Possibly using simply for rest some

of the time that he tries to sleep might accomplish as much. Many competent physicians
have stated that lying quietly for six to eight
hours accomplishes almost as much good as
sound sleep.
In trying to learn something about sleep
other than what is written and available in
many textbooks and various articles, I tried
to make first-hand observations, and the comments that will complete this article are more
or less a result of those observations and,
therefore, must be qualified as purely per
sonal opinions. They have no true scientific
evidence to support them.
For many years I have owned a dog. I
began more than ten years ago to observe
the sleeping habits of my dog. There are a
few very outstanding characteristics of sleep
that I have used to form my conclusions as a
result of my observations in watching the
sleeping habits of an animal. In the first
place, I notice that a dog sleeps when there
is nothing else to occupy its attention; that
is, I know that by habit, my dog is conforming to certain behavior patterns at different
times of the day.
I know, for example, that he is usually
active during the morning, but I have noticed that if forced to be isolated during that
period that it would otherwise be playing or
tending to the many other affairs that it
makes its particular concern, after possibly
being restless for a short time, it will lie down
and sleep.
In this observation, I have concluded that
sleep takes the place of objective activity in
animals because they probably do not have
the ability to turn their thoughts in upon
themselves. They do not practice introspection or Creative thinking, as does a human
being, and sleep simply takes the place of
that activity.

I have also noticed that my dog during its

periods of regular sleep very seldom sleeps
for a prolonged period of time. I have observed the dog over a period of three or four
continuous hours when it is normally asleep,
and I find that it seldom sleeps more than
five or ten minutes at a time. It will go to
sleep; it will wake up.
It may only look around and go back to
sleep again, but quite frequently it gets up.
It stands, it stretches, it lies down in another
position and sleeps again. Occasionally dur

THE R O S IC R U C IA N FORUM

ing the night I hear it drink water. It must

wake up, stand up, go to the receptacle where
water is available, take a drink, lie down, and
go to sleep again.
One outstanding fact I have concluded as a
result of my observation is that animals sleep
during short units of time. This has caused
me to believe that those who take sedatives
or artificial means of producing sleep may be
acting directly contrary to natural laws.
They are trying to forc themselves into a
period of complete unconsciousness for a long
period of time.
There is a generally believed concept that
a long, continuous period of sleep produces
more rest than do short naps. I have come
to the conclusin that this theory is absolutely false and possibly the basis for many
misconceptions regarding sleeping. I have
personally observed that I have been as tired
or out of sorts on a morning after sleeping
continuously for a number of hours as I have
011 momings when I have slept intermittently.
In other words, I have also observed that
after a night of intermittent sleep I feel as
refreshed as normally one is supposed to feel
after a long, continuous period of sleep. I
believe that we may be trying to forc some
thing that is beyond our control when we try
to insist on long periods of sleep without
wakefulness.
The importance of rest is rest itself, not
any continuous process of unconsciousness.
Because of an illness some years ago, for a
long period of time I was forced to take seda
tives, not necessarily for sleep but for another
physical condition. When the physical condition was improved, I discontinued the seda
tives and fell back into the same habits or
sleep pattern that had existed all my life, that
is, intermittent rather than continuous sleep.
I felt better as a result.
Now, it might be stated that I felt better
because my system was no longer burdened
by the sedation, but after a period of time
ones system adapts itself to mild sedation,
and I believe that the reason I felt better was
because I was not drugged into continuous
sleep with no activity at all.
I am a restless sleeper. I am criticized for
the condition my bed is in when I get up in
the morning. It looks as if I had been rolling
all night instead of resting, but actually, I
find I am as well rested after such a night

OCTOBER, 1962

as after one in which I slept continuously

without movement, and usually mentally I
have a much better outlook.
While these observations, as I have already
said, are personal, I have arrived at the following conclusions that might be well for
anyone suffering from insomnia to analyze:
First, long periods of uninterrupted sleep are
not essential to health. Second, we do not
know when we go to sleep; it is an involuntary process, so if we rest quietly for approximately eight hours out of twenty-four,
nature will gradually see that we adjust to
the sleep that we need.
Third, sleep can be helpful and restful
even if it is taken in naps; that is, a few
minutes of sleep at a time. Repeated wakefulness is not harmful, but rest is important.
Fourth, artificial means of producing sleep
are matters that must be adjusted to the
nature of the individual. The use of drugs
or sedation should not be tried without ad
vice of a competent physician. Other mechanical aids to sleep, such as the type of
bed and the use of noise-preventing gadgets
can be used if they seem helpful.
All these conclusions seem to lead to the
idea that because of his more active mental
attitudes, his tensions, and the pressures that
are placed upon him, modern man may be
so concerned about rest that he does not
recognize it when it is achieved. The animal,
as I have said, takes sleep when he can find
it. He is not concemed as to whether he
sleeps for one minute or one day. He simply
rests.
Before concluding these comments, it is
well to mention something of dreams. The
Rosicrucian frequently wants to know if
dreams have psychic significance. There
again is no definite, final answer to this ques
tion as it applies to all individuis, but again
drawing upon personal experience and ob
servations, I have concluded that dreams are
more frequently objective phenomena at
about the time of waking rather than psychic
phenomena.
Most of our dreams occureven though
they seem to occupy a long period of time
in a very short period, sometimes only a
fraction of a minute, in the process of wak
ing. Deep sleep is usually dreamless. While
we are in deep sleep we may be affected by
psychic impressions that become a part of
our consciousness at a later time, but dreams

Page 41

in themselves seldom have psychic signifi

cance.
We can put it this way : We do not become
more psychic in sleep than we are in our
wakeful state. To the degree that we have
developed psychic ability when we are
awake, we may experience it while we are
asleep; but to believe that a person who has
no psychic development whatsoever when he
is awake should have profound psychic experiences when he is asleep is a mistake.
The ability or the evolvement that pro
duces psychic perception and psychic con
sciousness is something that becomes part of
our total being, not merely a condition making itself evident in any one particular phase
of life.
To go to sleep with thoughts that are constructive, of peace and harmony, is to place
our subjective or unconscious mind in a state
of relaxation which will be in tune with
the infinite consciousness. The impressions
received while our objective consciousness is
resting may be a source of inspiration which
we can tap through intuition in our waking
hours.
To use sleep as a means of psychic evolve
ment is an error because sleep is rest, rest
from physical, mental, or psychic activity,
preparing us to perform activities in these
fields while we are awake. As one famous
physician has said, the most harm that in
somnia does is the worry that it causes. If
we do not worry about it, it wont hurt us.
Learn to relax. Learn to rest. With that
frame of mind, insomnia, or lack of sleep,
will not be the acute problem it will be if we
are tense and concerned about our affairs,
our environment, or our personal problems.A
Comfort and Well-Being
Among the questions that were asked at a
question-and-answer period at a rally sponsored by one of the Rosicrucian chapters in
this country was one that probably everyone
thinks of from time to time but sometimes
would prefer not to have put into words, particularly in public or in a membership group.
The reluctance to express the thoughts conveyed in the question is sometimes due to an
individuals feeling that he might be censored
by other individuis for directing his think-

Page 42

ing and line of thought toward the creature

comforts of the human being.
The question was: Is it a good thing to
work and strive for better things, such as
more expensive homes, furniture, clothes,
car, and so forth? In other words, this mem
ber asks is it proper that we as Rosicrucians
should direct some of our effort toward the
attainment of what we believe to be creature
comforts, for physical objects that we further
believe may add some enjoyment, pleasure,
and satisfaction to our lives?
A simple answer to the question might be
to say, Yes, it is a good thing to desire any
thing that is worth while. However, this is
an over-simplification of the statement. We
must direct our thought to the matter of
purpose and aims, as well as to a degree of
analysis of our philosophy of valu.
The possession of physical objects is in it
self not wrong. There was a time when
certain rligions emphasized the belief in
mans immortal soul and the fact that he
should direct his effort toward equipping it
for heaven and eternal life. The belief then
became prevalent that man should spurn
anything that was physical and make no
effort to be concerned with it.
This belief created a type of thinking that
led some individuis to think that it was
wrong to want anything that could give them
pleasure. Such a point of view certainly is
illogical. While the history and biographies
of avatars who lived in the past have been
directed primarily toward the presentation of
their philosophies and therefore make them
appear to be very serious individuis, it is
true, nevertheless, that they were human
beings and enjoyed certain comforts of life.
Our attempt to divide life into sections and
to divide our evolutionary progress as human
beings into degrees is sometimes a mistake.
As idealists, we believe in the principie that
the ultimate reality and the final vales lie
outside the physical world. On the other
hand, materialists believe just the opposite
that the material world and physical vales
represent the ultimate reality, and that the
final accomplishment and goal of man lies in
his manipulation and use of that world.
Regardless of how fervent an idealist or a
materialist might be, this should not mean
that all other vales are of no valu. Unfortunately, there are both idealists and ma
terialists who hold that their acceptance of

THE R O S IC R U C IA N FORUM

a principie makes them obligated to direct

their attention toward the principie of their
belief to the exclusin of all other things.
For example, the idealist who believes that
any attention to the material world is a betrayal of his ideis is trying to live a life in
which nothing has valu except the principies
and ideis to which he subscribes. Upon this
basis, the false theory of idealism has developed that man should ignore the physical
world and shun its benefits and pleasures.
There are even those who go to the ex
treme of stating that any contact with the
physical world should bring them pain and
suffering. These extremists believe they
should go so far as to inflict pain upon themselves in order to keep themselves constantly
aware, as the theory goes, that the physical
world is of no valu whatsoever. By causing
their relationship to the physical world to
be one of discomfort, pain, and suffering,
they in theory give all their attention to those
ideis and spiritual vales which they hold
as the ultimate reality and ultimate valu.
The other extreme is the materialist who
is so sure of his philosophy that he will not
even acknowledge a nonphysical world. He
will not listen or give any credit to the possibility that such abstract qualities as beauty,
love, virtue, justice, the thought of God, and
the Cosmic should have his attention in any
manner.
He therefore devotes himself so exclusively
to the physical world that he simply ignores
or derides anything of a nonphysical valu
or basis. Such a materialist is exactly the
same type of character who, believing in
idealism, causes the physical world to bring
him pain and suffering as a reminder of the
ultimate vales of the spirit.
Both of these extremes are abnormal, contrary to the principies upon which the cosmic
forces manifest. Everything comes about
from the manifestation of the basic cosmic
laws that were established by God at the
beginning of all creation. Everything that
is is a part of our evolution: To deny the
vales of the physical world is to deny the
usefulness and benefit of the Creative forc
that exists within us and our own ability to
evolve.
To bring this analysis down to the per
sonal level of the average Rosicrucian, the
whole matter is resolved in considering two
basic premises. The first of these is the

OCTOBER, 1962

fundamental philosophy of the Rosicrucian

teachings, that of harmony. Balance and
harmony are essential to a full life. The
second is, as I have already inferred, a mat
ter of vales, particularly our understanding
and feeling toward an ultmate or final valu.
In this respect there is nothing wrong with
an individual who wants a better home for
his family and himself, a better car, a better
physical possession of any kind, provided that
he does not make the desire for possessing the
object or objects his prime motive in life.
For example, if a man wants to obtain for
his use some physical object which he considers to be better than one he may have
now and sets about to obtain it with the idea
that the end justifies the meansso that his
whole effort and life are devoted to its attainmentthen that individual is definitely
wrong.
He has made the attainment of the par
ticular physical object his ultimate valu, his
final purpose, and in that manner has made
his ultimate ideal a material, finite thing
which cannot endure. Furthermore, in carrying out the means by which he will obtain
it, whether it be socially justified or not, he
will be utilizing his entire effort so consistently toward that purpose that he will develop
a condition of selfishness which will make
him less than a human being: He is working
only for a physical purpose and for no other.
On the other hand, a balanced individual,
who realizes that we live in a transitory
worldand who has developed a conviction through his own knowledge and ex
perience that the ultimate vales of the entire
universe are to be realized in the spiritual
and psychic realmknows that ideis and
his proper evolution must be directed toward
the attainment of infinite vales. While he
is directing himself in that manner, there is
nothing insofar as I can understand that will
be contrary to his evolutionary progress
toward his goal or that denies him the right
and privilege of using properly all the ma
terial vales that he finds on the way.
A laborer might have a job to do at the
summit of a mountain. Possibly he is a
timberman. He climbs the mountain to cut
down a tree and to cut it into usable form
for fuel, lumber, or for some other purpose.
As a laborer, he is hired and obligated to
perform that particular piece of work and
sets out in the morning to do this job.

Page 43

He is a conscientious man and intends to

do his work well. He walks up the trail that
leads him to the point where his work is to
be consummated. On his way, he passes a
mountain spring with crystal pur water.
He stops. He drinks that water. It is satisfying. It is good. It brings him pleasure and
the satisfaction of his physical wants. Then
he proceeds to the summit of the hill where
he begins his labor conscientiously.
He may stop from time to time to wipe
his brow, to return to the spring for a drink
of its cooling water, as well as to eat food
which he has brought with him. Surely, no
intelligent person could legitimately state
that this man, carrying out his work as he
was commissioned to do, is violating any
obligation to his employer, to himself, or to
his fellow men in taking a drink from the
spring on the way or during the process of
his work.
Man today, if he takes life seriously and
is an idealist, and particularly a Rosicrucian,
is a laborer. He is placed here in this physi
cal world to climb to the summit of realiza
tion, which summit when eventually attained
and eventually realized, controlled, and understood, will be of valu in the infinite realm
of being. It will be of valu which supersedes
any physical valu that he might find on his
way while climbing to reach it. He will
direct his attention primarily toward that
summit and toward that goal of realization
of self and realization of the cosmic forces
that work through him. This does not mean
that on his way he should not partake of
anything that is good, anything that con
tributes to his well-being but does not deprive another of any of his rights.
Furthermore, if in the process of his climb
to self-realization, the participation in any
thing he finds on the way may add a degree
of help or happiness to someone else; then he
is doubly obligated to particpate in the
satisfaction and enjoyment of the physical
accompaniments to his journey through life
that may benefit him.
Again, I must reiterate that it is the end
and not the means that counts in the evolu
tionary process. Realization comes through
directing our attention and our ultimate
vales toward a desirable end. This end will
not be denied or left unattained simply by
the use or the accompaniment of those items

THE R O S IC R U C IA N FO RUM

Pgge 44

and processes that we may find along the

way.

If the laborer on his way to cut the tree

at the top of the mountain becomes so fascinated by the spring that he decides to spend
all his day there loafing, doing nothing but
enjoying its cool and thirst-quenching quality, then he would have shirked his job. The
spring to him, insofar as an ultimate accomplishment of his purpose is concemed, would
become an evil instead of a good.
If in the attempt I make to attain my
proper place in the Cosmic, the self-realization, the unifying of my soul with the source
from which it comes, I become more inter
ested in a new model car, in a new house, or
any other physical item than I am in the end,
the eventual accomplishment of my rightful
purpose, then I make of my actions in relation to the physical world an evil, a wrongdoing.
If I partake of physical advantages on my
way and hold as my ultimate ideal the even
tual realization of myself as a creature of
God, and I try to carry to other human be
ings the message, as it were, of this eventual
purpose, and share with them to the extent
that I am able the physical advantages and
pleasures that I find along the way, then the
physical world with which I deal is good.
Drawing upon good, which is a part of the
nature of the Creative forces themselves, I am
utilizing my life and effort in a manner
which is in accordance with the fundamental
Creative laws of the universe.

When we are taught in our early monographs that possession can be a detriment to
spiritual progress, we are concerned about
possession to the extent of its monopolizing
our efforts and attention. Possession used
simply as an incident, like the laboreras drink
from the spring, can have no harmful effect
upon our spiritual evolvement and our even
tual attainment of Cosmic Consciousness.A
About Aura Attraction
A frater now rises to ask our Forum:
Would you please explain why the law
of the composition of matter (likes repel,
unlikes attract) does not apply to auric vi
brations?
This does at first seem to be confusing.
If, for example, opposites in electricity and
magnetism attract, why do not human auras

also? It has long been declared that those

whose auras are apparently quite diametrically opposed are unattracted to each other.
What law or condition makes for this distinction?
In magnetism and in electricity, the differ
ent polarities are fundamentally of a single
quality though manifesting differently. The
positive is identical in essence with that of
the negative except that one, the positive, is
the more active of the two. The less active
is r e la t i v e t y , by contrast, the negative. It is,
consequently, drawn to or overpowered by
the stronger part of the essence, the positive.
Conversely, two positives in magnetism exerting action will repel each other. Two
negatives will do likewise. Each of the
negatives is seeking to return to its most
active state, that which it is, and, consequent
ly, it opposes that which would further
diminish its nature.
Let us look at the matter in this way. A
is a magnetized positive pole of a cobalt bar.
B is a negative or less active pole of another
magnetized bar. It is the inherent nature
of A or more active pole to increase its na
ture. It will draw whatever will enhance its
power and it will repel what will not.
being the weaker of the two, is drawn to
A to support itself, the lesser state. Two A
poles will oppose each other, for neither can
absorb the other in its active nature. Neither
will be reduced to a lesser state.
In the human aura, we are concemed with
a different set of conditions and factors. An
aura is completely self-contained. It has
within itself both polarities. Actually, an
aura does not attract or repel another aura.
It does not draw from another. We know
that in making these statements we may
seem to be contradicting others that appear
in the offcial monographs and elsewhere.
Further explanation will reveal, however,
why this is not a paradox.
In our monographs we say that the psychic
quality of our being is what gives our aura
its positive polarity, that is, makes it more
extensive and spiritual. The spirit energy of
our bodies, the material side of our beings,
gives our aura its negative and finite quality.
In contacting each other, auras produce ef
fects in the sympathetic and autonomic
nervous systems. They cause a reaction in
each person of either a sympathetic attrac
tion or repulsin. Where personalities are

OCTOBER, 1962

similar in interests, there is an harmonious

accord. The auras make these accords or
discords known. Thus they merely induce
a condition within the individuis. These
conditions bring about any attraction or
repulsin that the individual may feel.
Let us use an analogy for further explanation. Two persons have intellectual interests
which are alike. As soon as these persons
express to each other their mutual interests,
they are attracted to each other. In such a
case, similarity does not repel but attracts
because its very essence is furthered by what
is the same.
In magnetism there is, for further analogy,
a function of converting that which is not
magnetized but has the capacity to be, or is
less magnetized, to equal that which is mag
netized. We repeat by saying that each aura,
however, is complete in itself; it is not divided against itself. Another aura may be
more or less positive. All that such an aura
does is to stimulate certain sensations within
the consciousness of another. The individual
realizes them and responds accordingly. If
an aura arouses pleasing sensations within
us, we then say we are attracted by it. If it
arouses disagreeable ones, we then claim that
it repels us. Obviously, we are all attracted
to what appeals to us. Consequently, it is
not the aura that attracts or repels but what
ever favorable or unfavorable sensations it
arouses within us.
When two auras seem to attract, it does
not imply that they are identical. In fact,
such auras may be of different levels of per
fection mystically. It does mean that they
arouse or awaken within each person har
monious or sympathetic responses. Where
two persons auras seem to repel each other,
it does not mean, conversely, that they are
extremely different in quality or polarity.
There is that difference, however, which affects the personality of each individual inharmoniously.X
Can We Develop Intuition?
A frater now propounds a question to our
Forum: Can we develop intuition?
Intuition has often been declared to be a
cosmic or universal knowledge that is resident within man, a kind of knowledge which
the soul inherits. In fact, Plato in his Dia
logues has Scrates say that knowledge is

Page 45

innate and perfect in all men and is inherited

from the souls divine state. Scrates endeavored to prove this by his method of interrogation. He asked a series of questions of
persons of humble station who were without
philosophic training; eventually, he would
get them to arrive at the most profound conclusions as the result of their own reasoning,
their answers being equal to those of the
more educated who had had specialized instruction.
On the other hand, much later philosophers denied that man is born with an innate
knowledge, cali it intuition or what you
will. John Locke, English philosopher, said
in this regard: When men have found
some general proposition that could not be
doubted of as soon as understood, it was a
short and easy way to conclude them innate
. . . for having once established this tenet
that there are innate principies, it put their
followers upon a necessity of receiving some
doctrines as such; which was to take them
off from the use of their own reason and
judgment, and put them on believing and
taking them upon trust without further ex
amina tion.
The modern mystic does not believe that
there is an encyclopedic reservoir of data of
worldly knowledge innate in man and deposited there by a supernatural or divine
authority. If we look upon the cosmic power
as a vital one, a consciousness and mind,
certainly an enlightened person would not
think of that mind as being concemed with
the ideas and notions of the human world.
To believe such is a most primitive and elementary concept. From where, then, does
there emerge these at times self-evident
truthsthose which cannot be refuted, and
which were never arrived at by our con
scious process of reasoning? This process has
been called intuition. The intuitive experi
ence is one that everyone can verify. Every one has had it at times.
Intuition can be reasonably explained in
terms of the subconscious, which is a higher
and deeper self than that of which we are
commonly aware. In the subconscious are
implanted many of our daily experiences,
whether we realize it or not. They remain
there long after the conscious mind has for
gotten them. Ideas of the conscious mind
continually filter through to become the ma
terial with which the subconscious mind

Page 46

works. We must realize that the subconscious mind could not use a unique cosmic
language, one of its own, as such would be
meaningless to us. We can only think in
terms of our familiar language.
This subconscious mind, these other levels
of self, reach out in their consciousness into
what we term the Cosmic. They contact
that harmony, a vital power of which we are
not ordinarily objectively aware. The sub
conscious, therefore, is influenced, affected by
subtle impulses that transcend our receptor
senses, that is, impulses of which we could
not be aware objectively.
When we have a problem, we exercise our
reason syllogistically, that is, inductively and
deductively, to try to arrive at a solution.
However, if we are not successful, this prob
lem is often carried into the greater self, the
subconscious levels of consciousness. These
are the levels of intuition. These subcon
scious levels, then, continu with the work
of solutiononly we are not conscious of that.
We may say that these higher levels are
cosmically guided in their arranging and
rearranging of the ideas with which one previously struggled unsuccessfully. In some
way, then, a process of higher judgment goes
on in this realm. Certain harmony is found
between the ideas so that they come to pro
duce a definite clarity and acceptability.
Then they are suddenly flashed into the con
scious mind as a hunch, as an intuitive idea.
We may draw something of a parallel be
tween intuition and the modern electronic
Computer. Information or data is fed into
the Computer, which segregates it into vari
ous categories. If a certain question subsequently is asked of the Computer, all the data
having a relationship is electronically associated, that is, integrated and is released by
the machine as a comprehensive whole. The
machine cannot give out any particulars that
were not first fed into the device at a pre
vious time.
The Computer does not manufacture revolutionary new ideas unrelated to familiar
knowledge because man would not be able
to comprehend them. However, the Com
puter does arrange the data it has into a
new form more quickly and in a way impossible for the human mind without the use
of the apparatus. So, too, in a sense, does
intuition function. That which we cali intu
ition is in harmony with the cosmic intelli-

THE R O S IC R U C IA N FORUM

gence, which brings ideas together into a new

order with judgment of such clarity as to be
self-evident to us.
In this way, as we have said previously,
intuition often functions as a court of last
appeal. When our relatively inferior judg
ment, that of reason, fails, the unconscious
work of the subconscious mind goes on.
Eventually, it may bring forth the proper
intuitive knowledgethat which is needed.
Is this intuition to be relied upon in most
instances? If followed explicitly, yes. Intu
ition is frequently rejected because it conflicts with previous reasoning or what reason
may adduce as an opposite conclusin. We
are so accustomed to give reason priority and
to think it superior, that we east aside the
judgments of intuition. Every intuitive im
pulse should at least be investigated before
being rejected.
Concerning this subject, it has been said
by some that intuition really has valu only
in a certain instinctive, emotional way. It is
pointed out that it can assist us in our relations with others by warning us subtly
against certain persons.
It is also said by some that intuition is a
form of instinct. This is explained in this
way: Man in his escent from a primitive
stage has acquired many lessons. Some carne
as traumata (shocks), being forcefully impressed upon the memory of his genes. Deeply impressed, this knowledge is transmitted
from one generation to another. Any experi
ence that will stimulate or arouse the mem
ory of the instinct related to the primitive
lesson once learned brings forth an intuitive
impulse, a flash of warning, perhaps.
We do not deny such a relationship of
intuition to instinct, but we likewise hold to
the view that it functions, as well, to organize
our ideas into a higher judgment because of
its contiguity to the Cosmic Mind.
Can we develop intuition? Actually, we
do not develop intuition but we do develop
our response to it. We lower the resistance
to intuitive impressions so that more fre
quently we are guided by them. Eventually,
there is an easier and freer flow of intuition.
We cannot add to the subconscious, but we
can develop our attunement with the higher
levels of self of which it consists. We know
that in our monographs and elsewhere, we
have frequently used the term, develop the
intuition. In a technical sense, this term is

OCTOBER, 1962

a misnomer. We should have said: develop

the habit and faculty of stimulating and responding to the intuitive self.X
Is Cosmic Mind a Whole?
A frater now rises to address our Forum:
In certain of our monographs it is stated:
Each living, vibrating being on this earth
plae is part of the cosmic mind. In, fact,
it is the assembly, the unity, the mass, the
accumulation of all vibratory minds in men
and women that constitule the cosmic mind.
The cosmic mind is the universal mind
in us that vibrates and sends into the Cosmic
the thoughts, impressions, and principies
upon which we concntrate. My question
is, can a segment of the whole constitute a
whole? Is the whole prior to and independent
of the part or parts, or is it not?
This purely analytical and logical ques
tion seems to me to be quite important,
because in the ultimate issue, we are dealing
either with something (the Cosmic) that is
greater than us and entirely nondependent
upon us as individual parts, or else this some
thing (the Cosmic) would be nothing significant whatever without its parts. In short,
does the Cosmic depend upon us collectively
and individually?
We make first a general reply by saying
that nothing is or can be independent of the
Cosmic. All things are of the Cosmic and
yet no collection or sum of things is entirely
the Cosmic. In other words, the Cosmic is
potential with more than all the existing
imite things. Nothing can be destroyed;
there is only change.
Consequently, if any manifestation of the
Cosmic would cease to be what it is, it would
have no direct effect upon the Cosmic. There
would only be a change into something else.
Just as an increase in world population of
mankind does not actually add to the Cosmic,
so then a reduction of humanity almost to
impalpable parts, as the result of some holocaust would not detract from the Cosmic.
Since the Cosmic is all of being, it cannot
be dependent upon anything else, for there
is no creation outside of itself. Further, since
the Cosmic, or reality, is being, it naturally
has to be something. Therefore, whatever is
being is an expression of the Cosmic. Also,
since there is no time or space, cosmically
speaking, certain of its manifestations which

Page 47

now appear stable will, no matter how gradually ultimately disappear.

However, in their place some other form
of reality will manifest, for the Cosmic never
diminishes. When we speak of mans being
a segment of the Cosmic, he is such only in
the sense of being a concatenation of cosmic
causes and effects, forces and energies, that
give him being.
He is in no way the whole of the Cosmic,
and neither is all of mankind or any and
all attributes of the Cosmic its whole; they
are just of it. Ordinarily, we would say that
something which is made of parts has no
whole independent of those parts.
Furthermore, the parts and whole are
mutually interdependent. Simply put, with
no parts you would have no whole. With no
whole there are no parts of which it could
consist. This reasoning is based upon the
premise that the parts could be destroyed and
thus diminish the whole.
With the Cosmic, however, we are con
cerned with a different kind of reality. First,
the whole is indestructible. Its parts are not
really at any time separate from it. They are
merely a varety of expressions of the whole.
The form or expression can only be changed
but never destroyed or diminished in essence.
Consequently, the whole remains unaltered.
To understand this better let us use a
simple analogy. Let us presume that a large
pan of water represents the Cosmic. Light
shines upon the water. On the surface of the
water is a thin film of oil. Parts of the water
and oil form into little beads of color as the
light strikes them.
Now, these beads we will cali the manifes
tations of the Cosmic. They are definitely,
however, constituents of the whole pan of
water. If we stir the water, the green irridescent beads may turn to yellow or the red
seem to turn to green or even a combination
of all the primary colors. We can change
these beads of color by stirring, but in doing
so we never have reduced the whole amount
of water in the pan.
The water is not dependent upon these
beads. By stirring it innumerable times,
other beads of color will come and go, but
the amount of water is never altered. The
beads are of the water and are dependent
upon it. Further, no collection or sum of the
beads are ever the full amount of the water
in the pan.X

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December, 1962
Volume X X X I II

No. 3

Rosicrucian Forum
A

p rv a te

p u b lic a to n fo r m e m b e rs of A M O R C

T O M S C LIX M O N C A D A , F. R. C.
Inspector G eneral of A M O R C for Central A m erica

Page 50

THE R O S IC R U C IA N FORUM

Greetings!
V

M ED ICA L CARE FO R T H E AGED

Dear Fratres and Sorores:

What constitutes a progressive society? Is
it one that encourages individual initiative
and independence on the part of every
citizen? Or is it a society that gives an increasing support to the state and, in turn,
demands increasing welfare for the indi
vidual?
This brings us to the crux of the political
theories as to the purpose and function of
the state. We believe that reason makes clear
that the state, as a political and social unit,
was born out of the necessity for collective
action.
When men group themselves together for
mutual advantage and to accomplish what
they cannot do singly, they are forming the
basis of a state. When they come to agreement as to what laws shall govern their communal action, they have formed a government. The government then is an artificial
entity which derives its powers from those
who have created it.
It would seem logical that the state should
be superior to individuis in its strength and
its ability to accomplish. It also seems logical
that the ultimate purpose of the state should
be to serve the individuis that gave it life.
Man should be an integral part of the
mechanism of the state, obedient to its will,
but only so far as is necessary to fulfill the
reason for which it carne into existence.
Other than this, man should reserve the right
to serve himself in accordance with his de
sires and aspirations.
However, society has become more and
more complex with the growth of population.
The demands upon the individual and the
so-called necessary standards of living to
which he aspires are an ever-increasing difficulty. In a society that basically professes
to be a democracy, there are nevertheless
ever-growing restrictions placed upon the
free choice and activities of the individual.
These restrictions are, in the main, necessary
to meet the fundamental requirements of
society. It is as if freedom were a commodity
whose supply was limited, and, consequently,

with population growth had to be rationed to

the individual.
Society assumes more of what once in a
democracy were the rights and personal responsibilities of the citizen. For its efficient
workingor so it is presumedsociety develops a patronizing attitude toward its
citizenry. It cannot risk a severe imbalance
of extremes in its classes. It, therefore, seeks
to equalize where deficiencies in personal
welfare would otherwise occur.
The highly competitive world and the
resultant spiraling cost of living make it impossible for a family of average means to
accumulate sufficient financial resources both
to maintain itself and to meet medical costs
after retirement. Inflation whittles away the
purchasing power of the monetary unit so
that savings once estimated to provide security become inadequate.
The present private health insurance plans
are costly to persons who have limited pensions or social security. Further, in many
respects they are inadequate, or, if comprehensive, are prohibitive in cost. It becomes
essential, therefore, for an enlightened so
ciety, even one professing democracy, to
indulge in a form of social relief for the
medical care of the aged.
Society, however, must and should impose
some tax, some obligation, upon the indi
vidual during his productive years so as to
be able to guarantee free medical care beyond
a certain age. Not to do this under the prevailing circumstances of our times and society
is not being realistic.
It is no longer logical or even, in fact,
humane to say that it is the obligation of the
individual to assume the exclusive initiative
in preparing for old-age medical care. The
hospitalization, surgery, and medication that
aged persons ordinarily require are in cost in
excess of the means of the average-aged man
or woman.
To those who declare that medical care for
the aged is just one further example of
creeping socialism, we will reply that it is
another example of necessity born out of the

Page 51

PECEMBER, 1962

circumstances of the day. There was a time,

for analogy, when the farmer marketed his
own produce through his own initiative and
received whatever price he could. To a great
extent, many sold direct to the consumer or
to small wholesalers.
Today, the farmer is compelled to form an
association which barters for him for the
price on the market. The pressure of events
compresses individuis into units so as to give
them strength in their demands. The snior
citizens, who are an increasing proportion of
our population, are now being compressed by
events and circumstances into a strong politi
cal unit. They are forced to make a collective
demand if they are not to be left destitute
of proper medical care.
There are, of course, free hospitals for
those who are indigent. However, there are
millions of persons who have small savings
and a little income, who cannot afford medi
cal care at the prevailing cost and, because
they are not absolute paupers, cannot enjoy
the free public hospitals which demand a
state equivalent to poverty for admittance.
We must expect to face increased social
welfare in various aspects of our society, even
if the term socialism may be repugnant to us.
Medical care for the aged by the state has
proved itself satisfactory in several countries
where it has existed for years. The plan by
which the individual has participated in the
arrangement during his productive years has
in no way robbed one of his self-respect, as
its adversarles have charged.
Fratemally,
RALPH M. LEWIS,
Imperator.
Facts About Your Membership
We are all conscious of the rapidly in
creasing costs in all areas of our personal
lives. There is a constant rise in the costs
of food, clothing, medication, utensils, trans
portation, taxes, and Utilities. To some extent,
wages or general income have kept abreast

of these rising costs of living. In other instances, they are shamefully retarded or
backward.
We wonder how many of our fratres
and sorores realize the impact of such costs
upon AMORC, a nonprofit organization.
A commercial organization manufacturing
a product or Service will, without hesitation,
increase the prices of its commodities as soon
as the ingredients or labor costs increase.
In other words, a manufacturer is obliged to
pass it on to the consumer. Rarely, if ever,
does a manufacturer attempt to absorb the
rising costs. In fact, he could not do so for
long if he intended to stay in business.
AMORC uses a variety of commodities and
services just as does a commercial organiza
tion such as an industryin fact, much more
than many other organizations. Our envelopes, of which we use several million in a
year, have steadily increased in price, as have
our printing, stationery, typewriters, desks,
office machinery, clerical help, postage, and
thousands of other items.
What does an organ ization such as
AMORC do under such circumstances? The
member rarely hears about what it does. The
Order pays the increase, absorbing the costs.
But this type of absorption can only be done
for a limited time. The Order would then
need to live on its reserve funds and when
they are gone become inoperative unless
relief is had.
Let us look back in our personal lives to
the year 1926, or 36 years ago. There is
hardly a thing or Service in our personal
lives that has not increased in cost from 100
percent to 500 percent since that time! To
some extent, of course, our individual incomes have kept pace with such cost increases. If they had not, we could not have
survived. AMORC has also been subject to
those tremendous increases in costs during
the last 36 years.
But what about AMORCs income in that
same period? Has it kept pace even with the
average individuals personal income? The

Entered as Second C lass M atter a t the P o st Office at S an Jo s , C a lifo rn ia ,

u nder Section 1 1 0 3 o f the U. S. P o sta l Act o f Oct. 3, 1 9 1 7 .

The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Parle, San Jos, California.
RATE: 45c (3/6 sterling) per copy; $2.50 (18/3 sterling) per year FOR MEMBERS O NLY

Page 52

average working or professional mans income is at least conservatively 250 percent

more than he received in the year 1926.
AMORCs income, however, has not even
increased 100 percent in those 36 years.
Consequently, the Order is confronted with
expenditure increases from 200 percent to
500 percent, with an increase of income of
less than 100 percent! Where is the difference coming from?
Frankly, if it were not for donations by
members, over and above dues, or legacies,
which they have kindly bequeathed to the
Order, our situation would forc us to use
our entire reserve. But it is not a healthy
administrative policy to be forced to spend
more for operations than there is income.
There are other economic problems with
which AMORC is confronted that the aver
age personour members, for exampledo
not need to experience. We are an international organization. This means we have
thousands of loyal, sincere Rosicrucians in
lands all over the world.
A great number of these members live in
nations that have become economically depressed. Their currency has been greatly
devaluated in contrast with American money.
Whereas perhaps formerly it required two
or three of their units of money to equal one
American dollar, now it may require ten
or fifty of them. Thus, such members find it
difficult or impossible to remit dues. Fur
ther, because of such dollar shortage in many
foreign lands, the Rosicrucian member is restricted from remitting any dues outside of
his country. Obviously, we cannot abandon
such members immediately. That would not
be in accord with the spirit and policy of
AMORC.
We have in many such places established
depositoriesbank accounts. The member
pays his dues into such a bank account and
AMORC gives him credit for what he deposits. However, the money is frozen. That
is, it is restricted to that bank; it cannot be
sent out of the country to AMORC. Conse
quently, AMORC here in Rosicrucian Park
has the expense of serving that member with
such items as printing, postage, magazines,
clerical help, etc. These expenses must be
paid for but the money to do so is restrained,
for it is confined to some foreign bank. As is
apparent, this means a heavy drain on what-

THE R O S IC R U C IA N FO RUM

ever existing funds AMORC has and with

only limited overseas replacements.
There will come a time when every real
Rosicrucian will realize that he will have to
sacrifice a little something more which he
vales less than his membership in order to
help AMORC more. He cannot expect to
pay dues amounting to less than a 100 percent increase in the last 36 years.
Just recently, the United States postage
to foreign countries was increased. AMORC
was obliged to pass this amount on as a very
nominal increase in dues to foreign members.
These overseas fratres and sorores, we are
happy to say, responded gladly. But in a
number of those countries, as we have just
explained, they can only deposit their dues
in local accountsnone to be transmitted to
AMORC. So, the relief for the Order in such
instances is even less than before their dues
were nominally increased.
A domestic increase of postage is expected
early in 1963. This, of course, would not
affect the foreign members. It would be im
possible for AMORC to absorb that amount.
It will require a nominal increase in dues
for the domestic members who have not
recently had such an increase. But the dues
increase would be not only for the immediate
postage but to relieve certain other costs as
well. How much would the increase be? This
has not been decided upon, but probably
would amount to a penny and a half a day.
To most members this penny and a half
would seem small, but it would be most
essential to the Order.
It is necessary also to point out that there
is no comparison in operating costs between
AMORC and certain other well-known fra
ternal lodges. These others have less annual
dues than AMORC, that is true perhaps, but
they have extremely little personal costs in
serving their members. These lodges merely
require that their members attend a lodge
meeting for an oral lecture. They incur no
weekly expense in maintaining such mem
bers. They send nothing to him or her of a
material nature that costs to produce.
Members of AMORC, on the other hand,
receive tangible, definite things that to the
receiving member are obviously recognized
as an expense to producemonographs,
charts, diagrams, examinations, report acknowledgments, Council of Solace communi-

DECEMBER, 1962

cations, the Rosicrucian Digest, Department

of Instruction personal correspondence. Few,
if any, fraternal bodies in the world give
this kind of personal attention to their mem
bers. It is these things that incur additional
expenditures.
If a person were to be a nominal member,
as in many lodgesjust to wear a pin and
belong, not to have any study materials sent
him, to receive nothing but occasionally go
to a lodge meetinghis dues could be and
should be less. However, the personal in
struction and advantage to the member in
some instances would also be next to nothing.
Further, since we are frankly evaluating
membership, we must not overlook a comparison of the AMORC registration fee with
that of other renowned fraternal orders.
Many such other orders charge from $50 to
$500 for an initial fee before one can affiliate.
AMORC asks only the nominal sum of $5.00
(16/-). Furthermore, as is their right, many
of these other societies oblige their members
to pay a costly initiation fee as they advance
from one degree to another. Still others
charge their members annual assessments
beyond the dues to make up lodge dficits.
AMORC has no further fees beyond dues and
never any assessments.
How can the sincere and loyal member
help? By remembering these facts, and when
and if he is asked to pay a few more pennies
a month, to do so cheerfully. In doing this,
he will likewise be helping to maintain
AMORC, which represents a noble way of
life in our troubled times.
Further, whenever the member has good
fortune, another way of helping is to spare
a little sum as a donation to AMORC; also,
to remember AMORC in his last will and
testament. Any amount so bequeathed you
may be sure will be utilized for the humanitarian purposes of the Order. For further
information as to how such an expression
may be incorporated in your will, direct a
letter to the Supreme Secretary, Cecil A.
Poole, Rosicrucian Park, San Jos, California.
Remember, AMORC is all of usyou and
the staff. We must, as members of the staff,
take these problems to you. It is your organi
zation. It needs your advice, your member
ship, your love, and your support.X

Page 53

This Issues Personality

Many transitions occur in ones life. There
is not only the Great Transition, the Crossing
of the Threshold from this life to another,
but there is also the transition of personality,
the transition in interests and ideis. There
is therefore a continuous change in our physi
cal, mental, and spiritual selves. Whether
this transition is progressive depends upon
what valu we place upon the objective to
ward which the change is moving. In other
words, do we think in an upward trend?
The life of Toms Clix Moneada, In
spector General of AMORC for Central
America, is one such example of a great
transition. Frater Moneada was born on
December 15, 1908, in Tegucigalpa, Hon
duras. His education and training were principally in accountancy and economics. He
studied economics for three years at the Uni
versity of Honduras. As a consequen ce, the
Fraters thoughts were all oriented along
such lines of activity. They resulted in his
acquiring a position in a commercial bank
from 1926 to 1931. Subsequently, he taught
accountancy at the Jos Trinidad Reyes
Institution in San Pedro Sula during the
years 1932 to 1949.
Frater Moncadas background in economics
led him to the political realm. He was elected
to the National Congress of Honduras from
1942 to 1950, a position of honor and great
responsibility in that country. This led to
still further important positions in the financial and banking world.
He attended a National Income Seminar
in Santiago de Chile in 1952 and an Agricultural Credit Seminar in Guatemala in
1953. He took a course in economic develop
ment sponsored by the World Bank in Wash
ington, D.C., in 1956.
Frater Moneada relates that in 1943,
though having a position of great political
importance in his country, he felt a lack
within himself. His honors and responsibilities did not satisfy him. Life did not hold
the appeal for him that it once did. He sought
to find the answer. He perused books on vari
ous subjeets, but there was the ever-increasing urge to delve more completely into the
philosophy of life itself. As the Frater puts
it: The solution carne in eventually contacting the Rosicrucian Order, AMORC.
This brought about another great transition

Page 54

in his life. Not long after Crossing the

Threshold into the Order, he became a mem
ber of the Francisco Morazn Chapter of
AMORC in his country. He was Deputy
Master during the first year of the Chapter
and later was elevated to the office of Master
for the term of 1960-61. His interest in the
work of the Order keenly whetted, he attended the Rose-Croix University in 1959
and 1961 at Rosicrucian Park, San Jos, taking a course in psychology the first session
and Hermetic Philosophy the second.
Recently, Frater Moneada spent six weeks
in Santo Domingo of the Dominican Republic. While there he attended Rosicrucian
Lodge convocations and had the opportunity
of receiving a Temple Degree Initiation.
Frater Moneada was appointed Inspector
General for Central America by the Grand
Master of AMORC in 1961. This work he
faithfully executes, notwithstanding the fact
that in his private life he is Vice-President
of the Central Bank of Honduras with all the
duties the position entails. Besides his Rosi
crucian activities, the Frater finds time to in
dulge his hobbies of travel, books, and music.
Frater Moneada is married and has two sons
and a daughter.
In Frater Moneada, we have another ex
ample that the most devoted Rosicrucians are
those who also live very full and useful lives.
They do not find the time for Rosicrucian
activities, they make the time.X
Should Desire Be Eliminated?
During a recently conducted Rosicrucian
forum, a member asked, Do the Rosicru
cian teachings set forth the principie that
man should eliminate all desire? If my
understanding is correct, it is a general,
popular concept that Buddhism teaches the
principie of the elimination of desire.
I am not an authority upon the teachings
of Buddha or the principies which today include the modern concepts of Buddhism; but
from the reading I have done in this field, I
am of the belief that the idea of the necessity
of eliminating desire is exaggerated and the
interpretation of this principie in many
cases erroneously interpreted.
According to the basic principie, as I understand it, the theory is that the further we
recede in our thinking from any desires
whatsoever, the closer we approach perfec-

THE R O S IC R U C IA N FORUM

tion; that is, the more we draw into our

selves and away from any type of external
distraction, the more affected we are by forces
from the Infinite.
The basic principie further states that the
state of nirvana is the perfect type of ex
istence, closely in accord with the Infinite.
All effort and thought are directed toward
contemplating the Infinite and dwelling in a
perfect state of harmony with these highest
forces and being completely freed from any
desire whatsoever.
We might pause to consider just what is
meant by desire in terms of the implications
just set forth. Desire is simply and basically
a wish or hope to attain something that we
at the moment do not have. Usually, a de
sire is associated with something that may
be relatively unobtainable because of its
cost, its unavailability, or our inability to
reach out and possess it.
In another sense, we might say that desire
is the directing of our mental viewpoint and
our efforts toward the inclusin within our
environment of something that our environ
ment lacks or that is not readily available.
If I desire a physical object; then, I am
going to have to do more than desire in order
to attain it. I am going to have to work in
some manner, either to make it available
within my environment or to gain the means
by which it may be purchased. Desire in
the sense that it is being discussed here is
usually associated with physical objects.
The elimination of desire in accordance with
the philosophy which I have mentioned is
then the idea of disconnecting ourselves from
a cise dependeney upon the physical.
I can, of course, have desires that have
nothing to do with the physical world. I can
desire abstract things. I can desire to evolve
further in consciousness; I can desire to par
ticpate in the experience of beauty; I can
desire to manifest good and see that other
individuis also enjoy its privileges.
Nevertheless, more than within the range
of implication which I have discussed here,
desire is usually associated with attaining
something because of our own need of it or
because of the belief in our need of whatever
we desire.
A good many decisions in regard to this
concept, it seems to me, depend upon indi
vidual experience. There is nothing wrong
with the physical world insofar as morality

DECEMBER, 1962

or the concept of good and evil is concerned.

There is nothing wrong in the broadest sense
of the word with the desire to possess any
thing which we may take a notion that we
wish to possess.
That is, the object itself cannot be the basis
of an error. The illustration of elimination
of desire as set forth in the popular concept
of Buddhist doctrine is rather an emphasis
upon the purpose with which we wish to
possess or the basis by which we desire some
thing.
The individual who desires money in order
to exercise power and to use that money for
nothing but the gratification of his selfish
interests and physical senses is certainly not
in the full sense of the word living a broad
and tolerant life. That individual is simply
using or wishes to use a material possession
for selfish interests.
Generally speaking, human beings fall in
to two broad classifications as far as the
mental composition of the individual is con
cerned. These individuis are introverts and
extroverts. The introvert is an individual
who is satisfied to live substantially within
himself.
The extrovert is one whose satisfactions in
life come through participation in conditions
outside him and in dealing with other indi
viduis. In becoming completely disassociated with the environment, the introvert
might be made happier. That is, the intro
vert, by having no desires whatsoever, by
living exclusively in a process of introspection, would be happier than if he were forced
to live closely in association with other mem
bers of society. In this sense, it would seem
that all introverts are free of desire and all
extroverts, because of their reaction to con
ditions bringing stimulation and happiness
outside of them, are all subject to desire.
This is not quite true. The desire of the
introvert to withdraw within himself simply
because he feels uncomfortable and unwilling
to associate with the environment about him,
may be a stronger desire than that of the
individual who desires a million dollars to
spend upon some whimsical scheme of his
own. Thus, the introvert may become enmeshed in desire more than an extrovert.
Generally speaking, the Rosicrucian phi
losophy does not condemn desire as such.
Rather, the entire structure of the Rosicru
cian philosophy is based upon the premise

Page 55

that the ideal life, the ideal way to live, is

to establish proper balance between mind,
body, soul, and external relationships with
the environment of which they are a part.
Early in the Rosicrucian teachings, we set
forth the principie that an ideal state is a
state of harmonium. This state of harmonium is balancebalance between all that
contributes to our well-being, our happiness,
our evolvement, and gives us in this life
some glimpse of the Infinite, as well as enjoyment of abstract vales.
Now, it is true that if the aim of an indi
vidual and his constant thought are directed
through desire toward the physical world;
then he is going to direct his whole life,
modified by that desire, toward those physi
cal things which he believes will give him
satisfaction if they are made available in his
environment. If we are going to direct all
our attention toward the physical world, then
we are denying our own birthright, as it
were. We are denying our immaterial capabilities and faculties.
It seems to me the question of the phi
losophy behind the principie of eliminating
desire comes down to a very fundamental
question: What is most important to you, the
realization of the Infinite, the attainment of
Cosmic Consciousness, or the accumulation of
material goods?
This is a basic problem that underlies all
personal philosophy because it can be summarized in principie that where you place
valu is important and modifies your life.
Your outlook will be based upon that which
you think is most important to you.
If you think only in terms of more money,
a better car, a better job, a larger home,
more power, more social affiliations and associations; then, your whole life is geared to
the satisfaction of desires upon the material
level. If your whole life is geared to the
realization or attainment of material desires;
then, you have no aspirations, no hopes, no
ambitions beyond the material world.
Balance answers the question. There is
nothing wrong for a mystic to own a nice
home, if he can, or to drive a good car; but
his first thought, his most ardent desire, if
we may put it that way, will be for the reali
zation of his mystic potentialities and the
attainment of a degree of Cosmic Conscious
ness.
It seems to me that the problem of elimina-

THE R O S IC R U C IA N FORUM

Page 56

tion of desire is a matter to be directed with

tolerance and reasonable judgment. It is a
matter of balancing our lives, of using our
physical abilities to cope with the material
world in a manner that is to our overall advantage: For every material thing that we
desire, our attainment in some way should be
a means of contributing to our general
evolvement. If we have a bigger and better
home, for example, we should make its en
vironment contribute to our periods of meditation and concentration and aid in our
psychic evolvement.
At the same time, we must bear in mind
that the most perfect environment is not
necessarily the most conducive to meditation,
concentration, and contemplation of higher
laws. Sometimes we think that if we had a
place that was secluded and quiet we could
concntrate better, meditate more, and con
tmplate more profoundly. But the indi
vidual who cannot meditate, concntrate, or
contmplate where he is now, is not going to
find noticeable improvement because of a
change of his physical environment.
This does not mean that by exercising
proper judgment and directing ourselves to
ward balance and harmony, we cannot par
ticpate in the good things of the universe
in which we have been placed for experience.
or does it mean, all else being equal,
that we need to eliminate all our desire for
physical factors. As long as our ultimate
aim, our true desire and burning hope, is to
attain our proper place in the universe and
direct ourselves toward the wealth which lies
outside the area of material standards, it is
right and should not be changed.A
Is Karma Transferable?
There is a tendency to make the term
karma include almost anything that an indi
vidual cannot define with some other word.
Karma is looked upon by many as a law
functioning in the universe that causes suf
fering and pain. It is considered by some as
little different from the concept of a jealous
god, which we find exemplified in many of
the early sacred writings.
This concept that God exacts from man
certain behavior for which he promises in
turn certain rewards is an almost primitive
belief that seems to be instilled in the think
ing of all mankind, regardless of what the

basic philosophy may otherwise be. We also

find an example of this same type of thinking
in childish behavior.
A child sometimes works or lives under
the impression that the adult world is against
him, that he is coping constantly with the
demands or instructions of some adulta
parent, a teacher, a relative, a policeman, or
some other authoritywhich from the childs
point of view causes him to believe that these
authorities function simply to make life
miserable for him.
The child is constantly instructed to behave in a certain way, to do certain things,
and not to do other things. His life is to a
degree an analysis of his own behavior to
determine whether or not he is going to find
himself in difficulties and subject to punish
ment because he has not conformed to some
instruction; or worse yet, whether he has
understood thoroughly the instruction given
or inadvertently disobeyed some regulation
or procedure.
That this concept of God is incorporated
into the concept of karma is in a sense a
carry-over from former beliefs and ideas.
The idea that karma exists only to cause us
suffering if we stray from a narrow path of
behavior and belief is one that impedes mans
progress. He should be directing his attention
to constructive forces and efforts rather than
to studying how he can avoid suffering that
possibly will come to him because of a wrong
step.
It is true that the law of karma is in a
sense a means by which man is held in line.
That is, man is givenaccording to most
idealistic, philosophical beliefsa degree of
choice, of free will, as it is sometimes called.
As man makes these choices, he sets into
operation certain laws, certain conditions
that he has to live with.
To put it on a very simple basis and to repeat an illustration many times used, the law
of karma is in effect a reaping of what we
sow, a taking of the consequences for our
choice or action. It is a statement of the law
of give-and-take. If we put our finger in a
fame, the finger is going to be burned. If
we make the choice voluntarily or involuntarily, we cannot fail to suffer the conse
quences of our act.
In this sense, all our life, all our thinking,
and all our activities are in a sense building
blocks. We are building the structure of our-

DECEMBER, 1962

selves. What we are cannot be analyzed

simply because we are a culmination of all
the steps that we have taken. We have added
one block after another until a pattem has
been developed.
If an object with any amount of weight,
such as an automobile, is placed upon an in
cline with the brakes not set, the law of
gravity is going to cause it to move down the
incline. If the incline is steep, the speed with
which the object moves will increase, and
because of the operation of the law, nothing
in its way can avoid collision.
Now, if I were standing on a hill and a
car with its brakes released were coming at
me, I would be hit and possibly injured
severely if I didnt get out of the way. I
could not say, however, that my suffering
was due directly to the law of gravity; rather,
I could not say that the law of gravity func
tions to give me pain and suffering.
I was simply placed in a position where
the law of gravity was functioning as it was
made to function, and as a result of my being
in the path of the laws manifestation, I suffered the consequences unless I was agile
enough to avoid being hit and injured.
The same is true if we compare the law
of gravity to the law of karma. The law of
karma functions, and all our lives we are
going to be placed in a position where that
law will be constantly catching up with us.
We cannot get away from it, so to speak.
If I tell you a lie, then tomorrow there may
be certain circumstances that will cause that
lie to be renewed in the consciousness of both
you and me. We will both be subject to its
consequences because you may make errors
with good intentions based upon the idea that
what I had told you was truth rather than
falsehood.
Our lives are a process of creating, whether
we direct ourselves consciously toward that
Creative process or not. Weor, at least, intelligent individuisstrive to create constructively; that is, we try to build a better
life. Those who conscientiously direct their
attention to the proper steps to take in the
course of living are as subject to the law of
karma as anyone who makes a mistake. But
they are building a sounder foundation, and,
as recipients of the law of karma, for them
certain conditions may be better because of

Page 57

the steps they have taken to prepare for the

life they have to live.
Everything that we do, every act, every
thought, is a block placed in the edifice which
we are buildingwhich is our whole life.
There comes an eventual time of reckoning.
There comes a time when we have to face
the entire structurethe life that we have
built.
If we can exaggerate somewhat and think
in symbols, let us say that the building
blocks from which our life is constructed are
black and white. The white blocks are those
parts of our life that have been built constructively with good intentions, with the
ideas of virtue which we have been taught
are those to which the human being should
aspire. The black blocks are those which
have been built out of spite, greed, envy,
hatred, avariciousness, and all those traits
opposed to those of virtue, those upon which
only our selfish interests have been con
sidered.
When we look at the entire life structure,
we are going to see, symbolically speaking,
that the structure contains both black and
white blocks, and this fact, still speaking
symbolically, applies to every human being.
There has been no mortal individual so far
as we know who has been able to construct
the entire life or the entire span of an incarnation with white blocks.
That we must face the entire situation is
inevitable. A day of reckoning must come.
Our living here is for the purpose of evolving
our concept of life itself and its purposes, and
there must come a time of reckoning. If the
black blocks predomnate at this ultimate
time of reckoning or at any point in between,
we are going to have to live under certain
circumstances that give us the opportunity
to compnsate for the errors, mistakes, wrong
judgments, and intentional acts in which we
have participated in the past.
If the white blocks predomnate; then we
have in a sense a credit balance in our life
score. We have assets which can overcome a
minority of errors and poor or wrong inten
tional judgments, and, in that way, be better
equipped to cope with other conditions which
we may not have completely understood.
What we put into life will be the complete
structure and pattern that we shall see at
a later time.
( continued overleaf)

Page 58

Our lives, however, are not as simple as

we symbolically have stated, that of sorting
all our behavior patterns and thoughts into
black and white blocks, because life as a
whole is involved and complicated. We can
not always make a yes and no, a positive
and negative, or a black and white decisin.
Many decisions and acts which are a part of
the pattem of our life may have been made
with the best of intentions. If they are nevertheless black, it is because we did not un
derstand the full significance of their choice.
We have built all that we have through
our experience. We are going to cope with
it with the knowledge that the experience of
the process itself will help us to create a bet
ter structure in the future than we have
created in the pastif we have the desire and
inclination to do so.
Whereas the black blocks may cause us to
be in a position of having to live under cir
cumstances that are not to our liking, we can
at least acknowledge our errors and try to
make different choices in the future. Just as
the individual who has a burned finger because he had contact with the fame can learn
that by keeping his finger out of fire he will
not suffer that pain; so, we, who have had
disagreeable, painful, or unfortunate experi
ences, may learn by making proper decisions
in the future and weighing our decisions in
terms of our knowledge and experience. We
will not wish to repeat the same errors and
experience the same difficulties that we have
in the past.
The basis upon which these comments are
built seems to involve more introduction than
comments upon the subject itself. We are
concerned here as to whether or not karma is
purely an individual matter or whether it is
something that is shared by other individuis.
It is not individual in the sense that you and
I, as individual entities, are the only ones
affected by karma.
Karma works for all living beings, just as
the law of gravity works for all solid objects.
There is no preference. Nevertheless, when
two individuis are very closely associated
with each other by the ties of family, business, social connections, or by some other
manner, naturally, the whole pattern of liv
ing for each individual will be affected by
(and will in elude) the behavior and contributions of both individuis.

THE R O S IC R U C IA N FO RUM

We are not islands. We are parts of a

greater pattern. We have as a part of our
experience the obligation of living in a so
ciety of which we are but one segment.
Therefore, there are many decisions and acts
that are a part of our behavior pattern that
are not limited exclusively to ourselves as
individuis.
We talk over with other individuis our
problems and the solution to them. Our de
cisions will be based not only upon our own
conclusions as individuis but upon the advice and suggestions of others like ourselves.
In that sense, our life becomes even more
complex because it becomes more difficult to
trace the threads of all our behavior patterns
and thought processes back to their original
source.
However, this idea does not imply that cir
cumstances or conditions which might cause
me suffering are caused by karma that has
been transferred to me by other living en
tities, regardless of how closely or loosely I
may be associated with them. Karma in its
manifestation is an individual process.
If I act, even though in good faith, upon
the advice of the people whom I respect the
most and with whom I am the most closely
associated, such action still does not relieve
me of the responsibility for my act. If someone told me that he had discovered a fame
which did not burn, and if in order to test
this statement, I stuck my finger in the fame
and still was burned, I would not be any less
burned than if I had put my finger in the
fame on the basis of my own choice and
without outside coaching.
Our whole pattern of life is ultimately dependent upon our own experience. Evolution
is a group process, but it takes place in each
individual cell of each living thing. Our
psychic, mental, and social evolvement also
take place within the confines of our indi
vidual entities. Karma functions that we may
benefit by our errors and grow in a manner
that will be conducive to our evolvement.
By facing these faets and acknowledging that
we have made mistakes as well as right de
cisions, we are in a degree compensating for
past action and thought. By our acknowledgment of the fact that we are capable of
compensating, we are placing ourselves in a
position of adding another white block to the
structure of a complete personality.A

DECEMBER, 1962

Concept of God
Repeatedly, the Rosicrucian member has
asked for a further statement regarding the
concept of God. This has frequently caused
me to try to explain why it is that man is
interested in defining God. It seems that
man might be categorized as a defining en
tity. He likes to know what he is talking
about.
Subconsciously, man knows that words are
symbols, and he wants to be sure of what
exactly a symbol he is using represents.
Surely a symbol as important as the one
which we form in the English by the letters
G , O, and D bears a certain amount of definition.
Yet, on the other hand, while man has, as
far as we know, tried to define the Infinite,
the Aboslute, the idea of God for all the time
that we have record of man existing, it certainly must occur to him that definition is of
less importance than action. It would be far
better to consider God, Gods way, and the
means by which man might live more closely
in accord with Gods laws than to consider
seriously just what God is or what his con
cept of God should be.
Regardless of how man may speculate or
philosophize upon the nature or the concept
of God, there is one fact of which we can be
assured, and that is that merely because of
the fact that man has speculated upon His
nature, God will not change in His manifestation or in His being if we think of Him as
an individual entity.
On the other hand, to define God as an
entity is one matter. To consider God as a
concept is an entirely different matter. De
fining has a limiting influence. If I turn to
a dictionary to read the definition of a word
with which I am not familiar, I learn two
things simultaneously : I learn what the word
means according to the accepted uses of the
language with which I am concerned, and I
learn what it does not mean.
The process of defining is a dual process,
which is at the same time inclusive and ex
clusive. To carry the illustration a step fur
ther, the process of defining tells what a
thing may include and what by the same implication it exeludes. The word wet, for ex
ample, means impregnated with a liquid to
the point where it is apparent to our physical
senses.

Page 59

Obviously, then, that definition exeludes

the state of dryness; so when I have defined
the word wet as being a condition where
something is saturated with liquids, I am
eliminating from this concept of wetness
everything that is dry, even though the word
dry may never occur to me in the process of
defining the word wet.
If we try to define God, we are being extremely egotistical, considering our finite
state as human beings, for we cannot limit
God, and we cannot define without limiting.
That is, as I have already tried to illustrate,
by including and excluding, we can define
the word wet because it is easy for us to con
ceive of a condition saturated with liquid or
not saturated with liquid.
We limit that word to the concept of satu
ra tion with liquids; but if we define God, we
cause a limitation to be within our own minds
because we cannot affect God Himself as an
existent, as a being, a forc, or whatever He
may be in His entire manifestation. It is
beyond our ability, beyond our concept; in
fact, beyond the scope of the human intellect
to say that God includes certain things and
exeludes others.
The acknowledgment of the basic idea of
God, which is generally conceived to be relatively consistent with all those who use that
terminology, is in itself a denial that God
falls within the scope of definition. The popu
lar or general concept of God is that He is
the ultimate and complete manifestation of
all that is, has ever been, or ever will be. If
God is everything, if He is all that has, can,
or will manifest, then He lies outside the
scope of definition.
We cannot say that anything that is infi
nite and therefore unlimited can be defined
because the process of defining in itself incorporates the points of inclusin and exclu
sin to which I have already referred: An
infinite condition or entity cannot be con
ceived as having its scope limited by certain
conditions or things being included and oth
ers excluded. In other words, definition can
apply only to the material world; we cannot
apply it to the infinite.
Concept, however, is a different matter.
Concept is merely another statement of our
realizationwhat is real to us. We can say
that there is a Rosicrucian concept of God in
distinction to a Rosicrucian definition of God.
The concept of God as set forth in our phi-

Pqge 60

losophy is also set forth in Rosicrucian terminology when we use the phrase, God of our
hearts.
The implication of this phrase is that God
is a concept that exists within ourselves. It
is a realization. If we have a concept of God
as a prototype of an earthly ruler; then He
will be conceived as a king ruling arbitrarily
in a dictator-type of government.
If we consider Him as a law-enforcement
officer, such as primitive people did, or as do
those who subscribe to certain fundamental
religious beliefs, we will think of Him as a
director or a type of policeman who super
vises the existence of the human race and of
each individual entity.
These concepts are realizations on the part
of individuis. They do not define the nature
of or attempt to define the Infinite. They
simply tell what we as individuis believe in.
When we say that we believe in the God of
our hearts; then we are being extremely tolerant. We are stressing the fact that each
individual has his own capacity to conceive
of God, and the concept which he develops is
the realization that comes to him within his
experience and process of living.
God, then, instead of being an entity sub
ject to definition, is an infinite quality of
which we can perceive and gain a concept as
an experience. In this sense, God changes
for the individual because our experience
varies, and we grow in our realization of God.
I say that we grow, our realization of God
evolves because since God is infinite, any
thing that we learn of God, His nature, or
His manifestations and laws, is an advancement because we are finite and God is in
finite.
As we learn, we are moving toward infinity. We are evolving. Experience, then, is
growth in concept. The God that I believe
in today, the concept of Godthat is, the
God of my heartis not the God I believed
in yesterday. Not that God as an entity has
changed, not that the Infinite has in any way
been modified, but rather that the finite, that
is, I, my own limited comprehension, my
outlook, has grown.
We must constantly bear in mind that the
primary purpose for which we are incarnated on earth is to develop a soul-personality,
not a soul. We are incarnated as souls into
a physical being or body. The soul already
exists. We might say, it had prior existence,

THE R O S IC R U C IA N FO RUM

to us as conscious beings; but for reasons

which we cannot completely explain, that
personality develops in experience and becomesas a result of this development (or
through the process of it)more and more a
part of the Infinite toward which it directs
itself and from which it had its source.
As we develop that soul-personality, we
are developing our realization of God. If we
are directing our attention primarily to this,
what we might cali a voluntary process of
evolution; then we are developing our reali
zation of God. Our concept of God constantly
changes as we approach closer and closer to
the Infinite and to Cosmic Consciousness.A
The Cross
Of all symbols with which man is familiar
and which he has devised, probably the cross
is the simplest symbol and carries for the
average individual in the civilized world
more meaning than any other. Generally
speaking, the meaning of any symbol is just
that which man has assigned to it; but in
actual practice and through use, symbols
eventually take on meaning which is deeper
than would seem possible by the mere assignment of a principie or significance. This fact
applies whether the symbol is a word or a
design.
In prehistoric times, some primitive indi
vidual of whom we have no record put two
pieces of twigs together in such a way that
they crossed each other. He may not have
thought much about it, but in his observation,
he began to see other examples of straight
lines Crossing each other, and he also possibly became conscious of the fact of the
existence of design.

Where two lines crossed each other, a

change in manifestation took place; that is,
instead of two separate sticks or twigs from
a tree, the placing of one of them across the
other made something entirely different from
the original two twigs with which he started.
The symbol, the design resulting from the
two independent pieces, became something
different from what the two were when
separated or unrelated in any fashion. So it
is that the cross has been a symbol of some
kind throughout mans struggle from a bio
logical entity that had the potentiality of man
to the highly civilized state which he has
reached today.

DECEMBER, 1962

Evidences of the use of the cross are found

wherever human beings existed. It may
have been in some form of writing or in some
form of drawing. In many cases, the cross
may not have been used specifically as an
outstanding or important symbol. In other
societies, it was adopted to mean something.
This meaning grew. The simplicity of the
design itself began to reflect in mans mind
a more profound meaning than a mere coincidence of two straight lines Crossing.

The cross is even used today in some primi

tive societies, and among illiterate individuis
as a means to identify themselves. It is legal
in most states in the United States, for ex
ample, for an individual who cannot write
simply to make a cross witnessed by other
individuis, and this becomes as binding as a
signa ture.
It is fascinating to imagine the many
things throughout all time that two lines
Crossing each other may have meant. They
have meant hope, futility, desperation, and
they have had practical application, such as
the use of the cross as a signature or its being
incorporated in written words.

In Egypt, the crux ansata, a modification

of the original cross, was developed, and here
is one early illustration in history of the
cross taking on significance that went beyond
the mere physical utility of a design of two
independent lines.
The history of the cross is treated in the
Rosicrucian Manual and many other sources.
It is not my purpose here to reiterate that
history. It is sufficient to point out that when
man became conscious of design, he was in a
sense becoming conscious of his own potentialities.
Man in prehistoric times had to live by
devoting his primary effort to survival. He
was a physical entity, involved in a constant
contest with all other physical manifesta
tions. With the awareness of design, he be
gan to realize that it might be a reflection
of a higher order, and he began to contm
plate other manifestations of order and design
in the universe which he could observe.
Out of his becoming aware of design, he
became self-conscious. He became introspective, and out of self-consciousness and introspection, coupled with a desire to gain a
better understanding of the ideas that he
contemplated and the designs that he wit
nessed, we might say, grew the whole foun-

Page 61

dation and motivation for his philosophies,

religions, and even technological advances.
As Rosicrucians, we still use the cross as
an important symbol. We give it more mean
ing. We add to it a symbol of life to show
that design in the physical world is only an
mpetus toward our deeper concentration.
The rose unfolding upon the cross is an indication of mans consciousness evolving, not
only in knowledge and experience but in the
realization of the possibilities of his place in
a greater and vaster environment which is
the environment of the Cosmic.A
Willing Our Bodies for Research
A soror now rises to ask our Forum a ques
tion: What is the opinion of the Rosicrucian
Order with regard to willing ones body for
medical research instead of cremation and,
in particular, willing ones eyes to an eye
bank?
This question concems the mystical and
practical aspects of the disposal of the body
at death. Various religions have specific requirements in their theologies with respect to
this. These requirements are usually made
to conform to the doctrines of their religin
and are principally based upon tradition.
Some of these traditions are founded upon
obsolete conceptions born out of age-old superstitions and ignorance, and in an enlightened age should be abandoned. However,
since they are cloaked with a hoary reverential air, it is almost thought a sacrilege not
to obey them.
Many of the religions, both of the East and
the West, abhor cremation. The destruction
of the body after death is held by them to be
a mortal sin. Some sects hold to the belief
that at some future judgment day those who
have atoned will rise from their graves to
live under a theocratic form of government.
From this point of view, the body, being cremated, can no longer become the temple
in which to house the resurrected soul.
The inconsistency of this postulation is
very obvious. Every normal adult, even the
primitive person, realizes that an uncremated
body with the common form of embalming
ultimately disintegrates into dust. Conse
quently, if some divine power at a future
time can invoke the forces of nature to collect
the molecules of the disintegrated body so
that it will rise whole, then could not such

Page 62

a power bring back the body that was cre

ma ted? If you believe in one mira ele, all
other exceptions to natural laws must be
equally accepted. If not, then all must be
rejected.
There are also religions of the world which
equally emphatically decry burial or the
interment of the body. To them cremation
is more consistent with their beliefs. The
Rosicrucian Order, AMORC, is not a religious
movement. It does, however, recommend to
its members cremation as the proper form of
disposing of a body after death. It does not
insist on this but points out its consistency
with the Rosicrucian teachings.
What are the reasons for the recommendation? Let us quote in part from the Rosicru
cian Manual: Mystically, this is a process
of reducing the material elements of the body
to the primary elements through fire, as
though an alchemical process were being
used with crucible and fire.
It carries out the ancient law that the
body shall return to the dust of the earth
from whence it carne. Cremation simply
hastens the natural process in a most sanitary
way. The custom of burying the dead in the
ground to decay was always considered a
barbarous and unclean practice by the an
cient mystics.
Cremation is not a modern method and
will in time become universal among civi
lized people. The Rosicrucian burial Service
and ritual, in its explanation, suggests a
preference for cremation of the body and the
scattering of most of the ashes upon running
water in brooks or rivers or in the open soil
within three to seven days after transition.
However, the Rosicrucian philosophy and
teachings place no reverential mantle upon
the body. At transition, it has served its
purpose. That particular earthly envelope
must be discarded. The sooner, as stated
above, its elements can be released to form
some other substance, the more direct is the
conformity to nature.
If, however, the body, the material sub
stance, can serve a humanitarian Service
before its ultimate disposal, the Rosicrucian
philosophy would approve such as a cosmic
service. If one wishes to will his eyes to an
eye bank, where they can be used in helping some other human gain his sight, there
is no more noble gesture.
It is necessary for medical schools, in the

THE R O S IC R U C IA N FORUM

study of anatomy and the physiology of the

human body, to dissect a cadaver. From such
study much has been learned about the
mechanism of the human body, helping to
prevent disease and preserve life. Only the
most illiberal religions, the current doctrines
of which are rooted in the superstitions of the
past, would declare such an act to be sinful
or ungodly. We know several fine Rosicru
cian mystics who have so willed their bodies
to medical research societies.
One does not hesitate to give a worn and
discarded garment to some charitable organi
zation for the use of those less fortnate. The
human body is such a garment that can well
be used by a research society for the benefit
of humanity. We admit that, psychologically,
there is a sentiment, an affection, for the
body.
We think that, since the body has served
a number of years in the most intimate way,
we should cherish that relationship. Such
persons think of the destruction of the body
as a kind of violation of an od friend. This
is sentimentality without reason behind it.
The body is no longer sentient. That which
should be cherished is what is conceived as
the immaterial elements which have departed from it.
Many persons have this same extreme
sentiment about other inanimate possessions.
They feel remorse in disposing of even an
od car or a piece of furniture. They project
their feelings into the object, as if it could
realize the severance of a relationship. Many
persons who refuse to will their bodies are
likewise psychologically affected by this ex
treme sentiment.
We do not mean to imply by these statements that we are suggesting that Rosicrucians should so will their bodies. Rather, we
offer this as an explanation that those who
do so are motivated by the highest ideis.
They incur no stigma and certainly are
guilty of no cosmic violation.X
Is Sunday School Necessary?
A frater addressing our Forum says:
Should Rosicrucian parents who have risen
above the orthodoxy of many religious sects
conform to public opinion and send their
children to Sunday school? We believe that
we can instruct them better at home and
without indoctrinating them with fear of hell

DECEMBER, 1962

and similar religious myths. Some persons

think that this attitude on our part reveis
infidelity.
Let us look at the purpose of a Sunday
school. Shall it be considered a preparatory
training for membership in particular sect?
Is it, instead, primary instruction in moris
and the inculcation of a reverence for the
Divine and Om nipotent? Most Sunday
schools are, or profess to be, a combination
of both these functions.
The religious spirit cannot be taught; it is
cultivated and developed. Th religious
spirit, the impulse toward righteousness and
moral sense, is inherent in the individual.
We do not mean to imply that the interpre
taron of conscience or the moral code is subjective. Rather, it is objective.
The dos and dorts that objectify con
science, that become its code, that represent
the impulse toward rectitude, are the things
which are taught. What is taught depends
upon the traditions, the beliefs, the experi
ence of the teacher.
A Sunday school supported and operated
by a religious sect is obviously going to define
the good and the manner of attaining it in
terms of its beliefs and dogmas. These beliefs
may be liberal, broad, mystical, and philosophical. Conversely, they may be a maze
of traditional concepts that actually conflict
with the facts of reality as disclosed by sci
ence. They may also often inhibit the free
thinking of the child by inculcating fears of
the afterlife.
Some sects so design their religious instruc
tion for children as to cise their minds at an
early age to the professions of all other faiths;
they seem to place them under a moral obligation by certain subtle intimidation so as to
cause them to be bound in membership to
them.
This constitutes an undue influence ver
the child mind. Its purpose is not the spir
itual enlightenment of the child but actually
the impressing of the child into a specific
faith and the adoption of its creed before the
child has the maturity to make an intelligent
and rational decisin.
Many parents are quite aware of the doc
trines taught at these places of religious in
struction and are not in accord with some of
them. They believe that method of approach is necessary to teach a love of the

Page 63

Divine and a code of moral living. They

cannot, however, approve of certain methods
used.
Having in their own consciousness risen
above certain notions which a broader mental
visin or experience now designates as being
untrue, they are not inclined to submit their
children to such influences. It is not true
that any Sunday school as an institution is
necessary for the spiritual growth of the
child. It is not the religious institution that
is the important factor but rather what is
being taught the child.
To say that the child will learn in Sunday
school about God, the soul, morality, and the
afterlife is not sufficient justification to send
him to any church school that expounds these
subjects. The question to be considered first
is: How are these subjects to be presented?
For example, do you want your child to
think of God as an anthropomorphic being,;
a humanlike, patronizing father, who at times
loves, at others is angry or jealous; who
punishes and rewards? Or do you wish your
child to conceive the Divine as a universal
consciousness that manifests itself in Cosmic
laws which must be leamed and abided by
for the individuals attainment of inner peace
and spiritual illumination?
It is understandable that parents do not
want their children to acquire religious in
struction or perspectives which they consider
to be beneath their own understanding.
It is a reasonable attitude for parents either
to select a Sunday school whose teachings are
compatible with their own beliefs, or themselves to assume the responsibility of the
religious instruction of their children.
Certainly, this is not restricting the child.
If the child is not forced to assume a binding
religious obligation to the sect of the Sunday
school; then, when he reaches maturity, he is
free either to continu with that particular
religin or to seek one in which greater
consonance or accord will be found.
It is a mistaken conception to believe that
merely attending a Sunday school places the
child in a circle of sanctity that cannot be
acquired elsewhere. The Sunday school is
purely an objective thing. In its physical
arrangement it has no especial spiritual atmosphere.
Those who instruct, the words which they
impart, and the attitude of those who attend

Page 64

THE R O S IC R U C IA N FO RUM

are the elements that create the environment.

Likewise, the loving attitude of parents in a
home that conforms to what those who reside
in it believe to be the dictates of their moral
selves, constitutes an ideal surrounding in
which to impart religious instruction to
children.
A child has faith in his parents and a de
votion to them. He accepts their instruction
as truisms. The loving parents who believe
they have a noble and inspiring religious in
struction to impart to their children are aiding them in this regard as fully as can a
Sunday school.
However, where parents do not feel capable
of developing the religious impulses of the
child and of establishing concepts which will
have the proper moral impulsations, they
should direct the child to a source which can.
This directing to another source outside of
the home should not be a mere evasin of
responsibility and duty. It should be consid
ered seriously. The doctrines and teachings
of the sect should be acceptable to the par
ents. They should not be hypocritical, obliging the child to learn and accept that which
they themselves inwardly reject.
Many parents know the struggle which
they have had, emotionally and otherwise, to
rise above the limiting orthodox and obsolete
conceptions taught them when they were
children. Why, then, they reason, should
they expose their children to the same con
ditions?
Remember, the home can be made as
sacred as any place if it is consecrated by the
proper thoughts and actions.X
Is Autocracy Wrong?
A frater of Australia, arising to address our
Forum, says: Nowadays, we in the Western
world live in a society which extols the
democratic way of life and stresses the potential equality of all. Autocracy and other
despotic or near-despotic societies are decried
by the most advanced thinkers, it would appear. Yet, from the Rosicrucian teachings,
it is evident that the universal, spiritual sys
tem is a hierarchal one, with clear gradations.
How can these two, that is, the mdern trend
and the permanent basic system be reconciled?

First, we would like to point out that

autocracy is in no way necessarily despotic.
An autocrat may become despotic, but being
an autocrat he can likewise be altruistic,
magnanimous, and just. In general, an auto
crat may be defined as one in whom the
powers to act are exclusively centered. An
absolute autocrat is one who does not have
to account to others for the exercise of his
powers.
One having such powers, an absolute auto
crat, if he also has a weak character, can
easily be tempted to be a despot. He may
corrupt the use of the powers he possesses
by abuse. It is the equivalent of saying that
one who has a weapon will necessarily use
it in a criminal waywhich we know is not
a factual statement.
History recounts a number of absolute
monarchs who were humanitarian, who endeavored to use their power for the betterment of their people. There are particular
advantages and disadvantages in autocracy.
The power of accomplishment is often greater
and more efficient in an autocracy. It permi ts more direct action. There is not the
necessity to consult many diverse minds with
their often obstructive opinions.
From the point of administration, it has
often been conceded that a benevolent monarchy is far more efficient than a democracy.
In countries with dictatorships, the action of
accomplishing certain ends is more direct.
They will brook no interference with their
objectives. However, in a dictatorship, for
which we hold no brief, such endsas experi
ence has often sadly provenmay be attained
at a great sacrifice of the welfare and freedom of the people.
The obvious danger in autocratic power is
the possible perversin of the one who exer
cises it. Human beings frequently are weak
in self-discipline. They can easily become
intoxicated with their own power and then
use it ruthlessly. Nevertheless, in every
emergency, where time is of the essence,
autocracy as a system is pressed into Service
because it is more efficient.
Certainly, while in a state of war, a governmenteven of the democraciesis far
more autocratic than it is democratic. Fur
ther, the armed forces of all the democracies
are an autocratic hierarchy. Were they to be
otherwise their aims and activities would be
futile.

Page 65

DECEMBER, 1962

To a great extent most businesses are autocratically operated. The chief executive is
given a wide range of power to act, and over
this he alone is responsible. If the business
were wholly democratic and if the executive
had to poli each of his subordinates before
actingwhether they were qualified or not
many financial opportunities would be lost to
the enterprise. Such a business w7ould soon
fail because of its encumbrances.
The Rosicrucian Order, AMORC, is also
an autocratic body. The Rosicrucian Order
has always been so. The Imperator is the
executive officer and holds office ad vitam.
His edicts are final, being the last authority
of the Order. However, his autocratic author
ity is channeled through the powers of the
Constitution of the Supreme Grand Lodge.
In other words, his authority has bounds.
Constitutionally, he cannot act contrary to
the traditional principies of the Order or
vilate the laws of the respective country in
which the Order exists and functions. Con
sequently, the autocratic power of the Imperator is, and must be, benevolent in its
function. Further, of course, the Imperator
is legally elected to his office by the Board
of Directors of the Supreme Grand Lodge.
There is no automatic succession of persons
to this office.
As for the universal spiritual system, it
would obviously be autocratic. The Cosmic,
as a system of universal laws and powers,
would not be obliged to obtain sanction and
approval for its functions from a subordnate,
from any of its own creations. Nevertheless,
in such an autocratic system as we find in
nature there is also an inherent equality.
To nature there are no specific vales or
gradations in the sense of one phenomenon
being superior or inferior to another. All
that is and that functions partakes of Cosmic
and natural law and therefore is equal in a
sense. It is the human mind that evaluates
aspects of nature in relation to itself and
classifies them accordingly as good, bad, excellent, beneficial, etc.
The traditional, mystical principie of the
Celestial Hierarchy was first publicized by
the writings of the mystic, Dionysius. He
spoke of a gradation of the exercise or mani
festation of the Cosmic powers. Those intelligences at the top of the hierarchal spiral
were held to be infinite in the Cosmic powers
which they manifested.

As they descended, the extent of their

powers diminished, each intelligence being
autocratic within the sphere of its particular
jurisdiction. To a great extent, this Celestial
Hierarchy is symbolic. It is esoteric and
cannot be understood fully in the literal
sense.
With increasing socialism, born out of the
events and circumstances of our times, we
will find that our democracy will become
more autocratic, as paradoxical as that may
sound. Government will have to relegate to
itself more and more power in order to
achieve its ends. These relegations of necessity will restrict more of the powers of the
individual.
In a world of immediate crises, the power
for action must be right at hand; it cannot
be collected through an idealistic but often
slow democratic process. It is not a question
of whether we are intellectually or idealistically in accord with such means. It is a
matter of expediency versus principie.X
The Thing-in-Itself
A frater now addresses our Forum. He
says, Immanuel Kant said that we cannot
know the noumenon, the thing-in-itself. Is
it justifiable to assume that he meant the
psychic nature of things, or did he mean the
true material nature of actuality?
The basis of this subject is whether man
can ever know the true nature of reality.
What we perceive are but certain qualities,
the result of our sense impressions of reality.
All perceptions of externality are through
the mdium of our receptor senses.
An object of the senses is perceived, that
is, experienced by us, for analogy, as having
dimensin, color, and texture. But these
qualities or categories only arise in the mind.
They do not exist independently of the mind.
The thing-in-itself excites the senses to pro
duce these sense qualities and the object we
derive from them. What, however, is this
thing-in-itself, this something, like?
To us, as individuis, there can be no
existence for that which is unknown. We
do not mean to imply that the unknown does
not exist and that the mind is the only true
existence, as the solipsist claims. We pre
sume that there lies beyond the senses a
reality which is as yet not empirical, that is,

Page 66

capable of our discernment. We are also of

the opinion that there is little or no direct
correspondence between an object of our
senses as we realize it and as it may be as a
state of pur reality.
The Germn philosopher Kants doctrine
of the noumena is, in substance, this: All our
categories of knowledge are gained from perceptual experience, that is, from our receptor
senses. Nevertheless, the mind persists in
constructing out of experience an order of
knowledge that transcends the objects of
sense, and which to the mind possesses an
intelligible content.
The mind regards these things as intelli
gible, but also realizes that they were not
acquired directly through the mdium of the
senses. Since, then, they were not presented
to the empirical or sense experience, Kant
calis them noumena. This is the Greek word
for intelligible objects as opposed to phenomena, that is, as opposed to those things
which are had by sense perception.
Noumena, being concepts of the mind, can
not exist independently of the mind. How
ever, they cannot have any true intelligible
content because they have no sense experi
ence. Kant declares that these noumena
nevertheless are not fictitious.
The mind recognizes that an object stripped
of its sense qualities still exists as an external
experience. It thinks of the experience as
existing independently of the sense perceptions. Since we can think of such a some
thing, we can think of the noumenon as
existing as a thing-in-itself, but we can never
perceive it in its pur state. Noumena cannot
be thought of in particular because they do
not have sense particulars or qualities.
More simply and free from philosophical
terminology, the noumenon is what some
thing may be and phenomenon is what our
senses seem to perceive it to be. We can con
ceive that something may be but we can only
realize it in particular when it is a sense
experience.
The frater wants to know whether we
presume that Kant by his noumenon meant
the psychic nature of an object or its true
material state. The word, material, in the
broadest sense is anything that has a sub
stance, a quality, that can be perceived empirically, that is, by means of our senses.
Consequently, light or any energy from this
point of view is really a form of matter. We

THE R O S IC R U C IA N FORUM

could say that the noumenon would be the

psychic nature of things as compared to the
physical qualities which they have to our
senses. If something only gains its physical
categories as a result of perception, then, by
contrast, its true nature is immaterial and
that we could cali psychic.X
Have Objects Magical Properties?
A frater, addressing our Forum, says: Is
there any truth in the od claim that certain
objects have magical properties? What is the
belief in magic, and is psychometry in any
way related to this subject?
The belief and practice of magic have been
so studied and analyzed as to have been subdivided into several categories by such eminent authorities as, for example, Dr. Edward
B. Tylor and Dr. James G. Frazer. The
formers classic work on the subject is Primi
tive Culture and the latters, The Golden
Bough.
Magic and religin have much in common.
In the opinions of many students of primitive
culture and religin, religin emerged out of
the earlier concepts and practices of magic.
Both magic and religin require a belief in
a supernatural power. This power is thought
to transcend the normal functions of nature.
Nevertheless, it functions according to
certain imagined laws of its own. Man, in
learning these laws of magic, believes he can
invoke or use its power, the supernatural
forces, to do his bidding. The supernatural
power is not conceived as having any inherent moral quality, that is, it is neither
good or bad. Further, it is generally not
held to have a purpose either to affect man
adversely or beneficently.
There is this important psychological distinction between magic and religin. In the
latter, man appeals to the supernatural, as
a god or gods, to intercede in some manner
in his behalf. He pleads with his gods,
through a priesthood or directly, to further
his welfare. He does not imagine that it
lies entirely in his province to use the super
natural power as he wills, as in magical arts
and practices.
The first divisin of magic is known as
sympathetic. This is also known as contagious magic. Psychologically, this is related
to association and contiguity, that is, it rises
out of that which is associated with some-

PECEMBER, 1962

thing else or is in cise contact with it.

Objects which have been closely related
formerly are thought to retain their connection, even though they subsequently become
physically separated. Consequently, what
affects one of the two objects once related
will affect the other, no matter how distant.
There is thought to be a sympathetic rela
tionship between them which has been established by their association. This is a timeless
intangible power that contines as a forc
permeating all space.
How does such an idea arise in the minds
of men? We can only conjecture about the
root of such concepts. Primitive men know
that they have a memory. They do not per
haps ame it, but they at least realize the
faculty of recollection. They can recall at
will their contact or association with things
long after they have left them. This faculty
of recollection seems an entity, a thing in
itself, rather than a process of the mind.
It would seem that memory is a tangible
bond that reaches out from the individual to
all the things that he recalls. It is a definite
intimate experience. As many primitive
peoples make little distinction between that
which is animate and that which is inanimate, two inanimate objects in cise contact
would be thought to have this memory, this
bond of relationship, which would continu
after their separation.
African tribesmen will collect the hair,
nail parings, and blood of a person, by means
of which they believe they can sympathetically influence the individual. To burn his
hair or to boil it is to inflict a similar condi
tion through the sympathetic bond upon the
original owner. Among certain tribes of the
American Indian, the soul is thought to be
at the root of the scalp lock, and this soul
was thought to be made the slave of the one
who took the scalp lock. A footprint in the
earth is conceived to have a sympathetic
nexus with the actual foot that made it.
Parts of a slain enemys anatomy will be
eaten because it is believed that whatever
virtues of courage, skill, or strength the indi
vidual had must sympathetically be retained
there. Whatever one has possessed as a
weapon or implement contagiously contains
something of the vital forc of that person.
To steal that persons treasured possession
is to have the means of influencing his life
as one wishes.

Page 67

Another category of magic is that technically known as homeopathic, more commonly called the principie of similarity. As
the records of his beliefs indicate, man early
in his ascent observed certain regularities in
the phenomena of nature. He noted the rising and setting of the sun, the return of the
seasons, the tides, the courses of the planets,
and so on. Other phenomena were irregular.
Both of these kinds of events had their effect
upon man, beneficially or adversely. If he
could control these forces, he could make life
more as he desired it.
In this desire primitive man anticipated
the purpose of modera science, though the
methods adopted were entirely different.
Man imagined that, through effects, he could
influence their causes. Consequently, he
mimicked rainfall as, for example, by pouring water on the ground, hoping to induce
by this similarity an actual rainfall. He
mimicked all effects desired, imagining that
the mere likeness in appearance meant that
there was a bond between the phenomena or
things that could be utilized by him.
In accordance with this principie of simi
larity, man made models or images, similarities which represented the influence he
wished to acquire. He clapped stones together
to simlate thunder and to suggest to nature
to bring about a storm and rainfall. The
Papuans place in their gardens round stones
called yam stones to invoke by similarity a
bountiful crop of yams. Shamans, medicine
men, and individuis themselves of primitive
culture will make images in beeswax. These
images of persons or things will be treated
in various ways so as to influence the original
of which they are re presen tations.
Again, it is similarity of appearance that
constitutes the belief in the nexus between
the representation and the object that will
transmit the influence. An image in beeswax
of an enemy may be pierced with sharp
instruments in the regin of a vital organ.
It is thought that the victim will experience
a disease, a pain, or loss of a similar organ.
An image is placed in a stream to be slowly
washed away. It is imagined that the one
it represents will be stricken with a disease,
to slowly die as the image disintegrates.
Another divisin of the belief in magic is
talismans and amulis. This is the belief that
an object has or can possess an invisible pow-

Page 68

er that can be utilized by man for certain

purposes. A talisman is an object that is
thought to have an inherent power that can
transmit its qualities to other objects or liv
ing things. Consequently, a talisman has a
conceived power than can be directed in the
magical art to accomplish various purposes.
It can give strength and courage or it can
bring adversity to others. It can assure
health and success.
By contrast, amulets are generally protective in their action. They do not transmit
directly to the one in whose possession they
are but they are thought to exercise a protective influence against any harm. Conse
quently, certain amulets are worn or carried
on the person to ward off particularly disagreeable effects. These amulets are thought
to be continuously effective without the necessity of prayer or invocation.
This practice of using an amulet or phylactery is not confined to primitive people
or a past era. It is quite common today.
Many of those who practice it perhaps deny
that they resort to it, but their methods are
idntica!. Special rings and religious symbols
are worn to exercise their protective influ
ence for the possessor. On the dashboards of
many modern automobiles may be seen small
plstic or ivory figures of religious personalities which the owners expect as amulets
to protect the driver against the dangers and
hazards of the road. The possessors may not
believe that the objects themselves have an
inherent power; yet they do think of them
as establishing a bond with the religious
characters represented.
Millions of other persons of the Christian
faith wear amulets, images, and symbols on
chains around their necks. Some of these
have been blessed and are, therefore, imagined as amulets to transmit an inherent
power to the wearer. The psychological
principie in connection with such a practice,
regardless of the sect or other connotations
associated with it, is belief in amulets and
talismans. The only psychological advantage
of such a practice is that it gives the wearer
a confidence that he might not otherwise be
able to engender within himself.
Many stones are worn because their color
is imagined to be a preventative against a
certain disease. The amethyst down through
history has generally been worn as a pre

THE R O S IC R U C IA N FORUM

ventative against intoxication. It was so used

in ancient Egypt. In Egypt, the amethyst
was the sign of the goat. The goat was an
enemy to vines, so then the amethyst was
the foe to wine. Amber has been worn as
an amulet against weak eyes. It is thought
this idea arse from the electric properties
induced in amber when it is rubbed. In the
Near and Middle East, blue and turquoise
are commonly used as a color in decoration
of homes to counter the evil eye.
The parts of animals are worn on necklaces
and elsewhere on the person because it is
believed that they will transmit certain virtues or qualities of the animal to the wearer.
The teeth of bears are so worn. The spinal
column of a snake is worn to give the wearer
flexibility and agility. The claws of a lion
or tiger are hung upon the person to impart
strength and ferocity.
In Australia, the aborigines sing a victim to death by magic. A bone of a dead
person or animal is obtained. Then in private
one will singthat is, utter incantations to
the bone, which are imagined to invoke with
in it malevolent forces. Then the bone is
secretly placed among the victims possessions or where he will sleep. Care is taken
that he will see it.
He knows then that his death is being
magically prepared. Prior to the bones being
placed where the victim may observe it, he
is in other ways indirectly informed as to
the malady that is to befall him and from
which he cannot escape except by certain
counter measures. These counter measures
require those in cise association with him,
such as relatives or friends, to sing an opposing invocation. These other persons, often
being conspirators, refuse to sing the counter
measures and the victim dies as he had been
told he would.
Of course, the factor of suggestion is the
important psychological principie involved
here. The victim knows what is being done,
and he believes implicitly in the power of the
magic rite, which, of course, arouses great
fear. Through a psychosomatic relationship,
he induces within himself the ultimate symptoms. This is an excellent example of the
power of mind over matter.
Fetishes are also an integral part of the
beliefs and practice of magic. Fetishism is
rather involved. It participa tes in part in

DECEMBER, 1962

other magical concepts. The word is primarily of Portuguese originfeiti^oand literally means to do. Fetishism is the worship
of an inanimate object. These objects are
thought to have an intrinsic power that man
can direct by certain artifices. A fetish, how
ever, is not an image or a symbol of an
extraneous power or spirit. Fetishes are worshipped for themselves as having an inherent
power. However, the word fetish is often
used today in a manner that is not relevant
to its origin and technical meaning.
An object becomes a fetish by the attraction which it exerts. In other words, what
ever may compel attention sufficiently may,
to the primitive mind, become a fetish. Thus,
a bright colored pebble or an oddly shaped
piece of driftwood, since it holds the atten
tion of the individual, is believed to possess
a spirit which has reached out and exerted
an influence upon the observer. Simply put,
the cause of the attraction is made to be a
vital factor, a living forc. This inherent
factor is then appealed to in various ways to
serve the desires of the one possessing the
object. The person who carries lucky coins
or good luck pocket pieces is resorting to a
form of fetishism.
ames have long been thought to harbor
magical qualities. With many primitive
people, ames are thought to be related intrinsically with the whole person and not
merely as a means of identificatin. The
ame is imbued with the essence of the
personality and the living forc of the person
himself. It has, therefore, a contagious
magical relationship by association. What
ever is done to a ame or the manner in
which it is used will influence the person
whose ame it is. Primitive people, conse
quently, will often guard well their ame so
that misuse cannot adversely affect it. Among
some tribes a man will not reveal his ame
to a stranger since it bears this magical nexus
with his personality.
Psychometry is the belief and practice that
material objects retain something of the
vibratory nature of the person that possessed
them. It professes that a psychically sensi
tive person can by holding an inanimate
object tell something of the character and
personality of its owner. Upon first blush,
this may seem to be nothing more than a
modern continuation of sympathetic or con
tagious magic as we have here considered

Page 69

that subject. Actually, however, there is a

factual basis for it, which is difficult to
demnstrate objectively.
The vibrations of the human aura do seem
under certain conditions to imprgnate the
molecular and atomic fields of certain substances. By picking up the object and hold
ing it in his hand, the psychically sensitive
person can often describe the owner with
amazing accuracy, even though he never saw
him objectively. It is similar to certain places
or rooms in hotels or homes when first visited
creating either a despondent or peaceful sensation regardless of what appearance such
rooms may have.
Just how the auric vibrations of a person
imprgnate the molecular substance to in
duce these sensations is as yet more a matter
of speculation than an analytical presenta
ron. This aspect is one of pur science, and
parapsychologists as well as the Rosicrucians
have been and are still experimenting
with it.X
Does Intelligence Survive Death?
A frater in Nigeria inquires of our Forum:
Are the mind and intelligence of those who
have passed through transition added to or
become a part of the over-all supreme cosmic
Intelligence?
The frater is asking a question which,
though framed in various ways, has perplexed man ever since he began to ponder
the mysteries of his existence. The immortality of man has been a cherished hope and
belief. It has, in all probability, been inspired by the biological impulse to live, the
desire to survive.
In the rational being, there has been a
gradual analysis of this instinct of survival.
He has given it meaning. It has meant more
to him than the continued existence of the
body. It has meant the survival of self, the
consciousness, the ego, the realizing part of
his being. The evanescent state of the body
was apparent. It ultimately disintegrated in
to impalpable parts. This left, so it seemed,
only such immortal elements of human na
ture as the ego, the self-awareness, which
were eventually associated with what men
carne to cali soul.
The soul and mind, or intelligence, were
conceived as interrelated. With death, not

Page 70

only the vital qualities but intelligence likewise departed. These then were conceived to
be immortal, to live on in another existence.
What man has really wanted to associate
with the concept of immortality is the survival of his personality, the continued reali
zation of himself after death.
He wants survival to be more or less an
extensin of the personal existence which he
has had on earth. He wants to be conscious
of certain sensations, to possess a memory of
earthly events, to indulge his ideis, to ex
perience the ecstasy that he has imagined,
or that his religin has taught, prevails after
death.
These emotional and mental qualities are
a mere transference from the mortal man
to the immortal man. Man believes that
there can be no survival unless these categories of his being continu to exist. That
which, to a great extent, is a product of the
finite man, he wants to continu in an in
finite or cosmic realm.
Those who think it ludicrous for man after
death to have a physical body, or at least a
physical appearance, nevertheless often think
of the immortal life in terms of the mental
and emotional nature of the human being.
Actually, one concept is really as primitive
as the other.
But, it may be asked: If, then, man is
immortal, what of him does survive? We
must rationally assume that death strips man
of his human-like qualities. Not only will
his body disappear, but all those emotional
and mental functions which arise directly
out of the mechanism of the body. If the
musical notes of a violin are the consequence
of its physical structure; then we cannot expect the musical notes of that particular
violin to continu after it has been destroyed.
We can only assume that the soul-person
ality creates an harmonic of itself in the
cosmic spectrum of energy and consciousness
that remains after the cause, the human
body, no longer exists. For analogy, it would
be like the footprint of a dinosaur molded in
clay remaining millions of years after the
reptile had become extinct.
We can think further of the cosmic forces
as being a receptive kind of mdium with
which the impression of the soul-personality
becomes impregnated or at least is retained
for an indefinite time. Again, it would be

THE R O S IC R U C IA N FO RUM

like a bubble floating on a stream of water,

the stream being the universal consciousness.
The bubble is the impression that the surviving individual consciousness makes upon
the stream. Like the bubble, the soul-person
ality is of the same substance as the universal
consciousness; yet it retains a kind of individuality or separateness.
This kind of consciousness that survives,
however, would be different from the objec
tive and subjective phases of consciousness
which we experience as mortals. Psychology,
physiology, and related sciences prove that
such kinds of consciousness are quite depen
dent upon the mechanism of the body. The
kind of consciousness that would survive
would need to be of a much higher level and
purely psychic, subliminal, in relation to
what we normally experience.
Consequently, this surviving consciousness
would not possess the faculties, the categories,
with which we are familiar or which are an
attribute of our mortal being. Simply put,
we do not know ourselves after death in the
same manner in which we perceive our ex
istence and reality here on earth. There
could be a survival of the consciousness and
intelligence associated with it, but the reali
zation would be quite different from what we
know. It is presumptuous to think that the
usual qualities of our senses, visual, auditory, olfactory, and so on, would be retained
after death.
Certainly, it would be very presumptuous
to try to describe what would be the experiences of that consciousness in the next
existence. To do so, would be to resort again
to the ideation, the notions, and qualities of
the receptor senses of our physical body. We
would be giving space and time, even color
and form, to that which has no spatial, tem
poral, or form qualities.
The pur realization of the higher surviv
ing consciousness after death is difficult for
mortal man to conceive, much less describe.
Since it is of this nature, it escapes most men,
and they resort to terms and descriptions
which they can grasp and which seem more
intimate to them. It is for this reason that
man wants to think of immortality as being
only a more enjoyable state of earth-like
existence.
This primitive idea is often reflected in
mans attempt to preserve the body indefi-

DECEMBER, 1962

nitely and to leave food and articles with it

for its use in the next world. Man even
imagines that the consciousness that survives
may suffer pain in a hell from flames or that
it will find ecstatic pleasure in listening to
celestial music.
If the afterlife is an infinite and exalted
existence, let us keep it that way. Let us not
try to reduce it to the level of a mortal state
of sensuous pleasure and luxury or a mere
gathering of od friends in a congenial atmosphere.X
Soul-Searching
A frater arises to address our Forum. He
says, Is there a soul-searching? Do we
search our souls or is it the soul searching
for expression?
The term usually refers to our resorting
to our own moral self, or conscience, for an
intimate, sincere opinion upon a matter.
What we often say objectively and, by contrast, what we actually believe, are two dif
ferent matters. To be honest, we would speak
only words that express our real convictions.
But sometimes, for various reasons, we cannot
or will not speak what we believe to be the
truth.
Soul-searching more often is a personal inquiry with regard to what we really believe
about some situation. It is a weighing of the
points of reason against intuition. Bertrand
Russell, the English philosopher, says that
intuition and reason are not really in conflict with each other. It is intuition that fre
quently establishes the course that the reason
should pursue.
He further states that reason is not the
inspirer but the coid, calculating analyzer
of what intuition may suggest. We, there
fore, often go back to intuition, to the inner
self, to see if what we pursue from an in
tellectual point of view is actually in accord
with our personal and true ideis. This, then,
is called soul-searching.
For example, a question may be asked,
such as: Do you believe in capital punish
ment? One may, upon first blush, give an
answer based solely upon reason, which is,
in turn, logical and takes into consideration
the sociological problems of the day. But up
on soul-searching, upon a reflection of his
own deeper emotions, he may find that he

Page 71

cannot justify taking a life to pay for a life.

He may find that murder by the state is no
way to punish an individual for having committed a murder.
Soul-searching, so-called, is the od metaphysical and theological assumption that the
soul conveys with it from its cosmic source
a kind of encyclopedic wisdom on all matters.
Thus, in resorting to intuition and meditation, it is presumed that the ideation that followrs was originally intact in the soul and
waiting for release. This, of course, is the
od Socratic theory presented by Plato as the
inherent wisdom of the soul.
The wisdom of the soul is not a prearranged, implanted wisdom. It is not a specific,
accumulated, a priori knowledge resident in
the soul at birth. Rather, we look upon the
soul intelligence as not just a particular kind
of knowledge but a superior judgment of
what may be submitted to it. The soul does
not possess a language of its own or a symbolism unique to itself. If it did, such would
not be intelligible to us.
The cosmic Intelligence that flows through
us and constitutes what man calis soul has
the faculty, however, of evaluating whatever
is submitted to it. It may arrange ideas into
a new order so that they flash into the con
sciousness as a hunch or a seemingly com
plete new idea. Nevertheless, the content of
the ideathe elements of which it is composeddepends upon education, language,
and experience, or it would not be comprehensible to us.
Our instinct has certain unlearned knowl
edge. It is not learned in the sense that we
intentionally study or seek to acquire the
specific information but, through the ages of
our development as an organism, we have
had certain experiences which caused a
trauma, an emotional or psychic shock, or in
tense gratificaron, which has been transmitted by the genes to the offspring.
In soul-searching about certain situations
which parallel experiences of the past, these
emotional states are instinctively recalled.
The details of the incident that caused them
are not known. However, they cause a cer
tain sympathy or accord with the current
thought or produce a feeling of antipathy
toward it. We then react accordingly, and
we may say that our conscience or our inner
self has advised for or against it.X

Z*tj4f,

PERSONAL
CONTACT
ikvm yk ik * SPOKIN WORD,!
Ever since man learned to reproduce the spoken word mechanically, he has utilized this marvel o f technology to comprehend and m aster the elements of his universe. Recordings m ake far things seem near. They bring intimacy and
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genius to enlarge his own knowledge o f his environment is the highest purpose to which reason can be employed.
Since in so many cases inventive genius has coincided with Rosicrucian training and perspective in the past, it is only
fitting that Rosicrucians everywhere employ the discoveries o f their brothers in these Creative felds. It is with this in
mind that we urge members to obtain these excellent tape recordings of the instructive discourses and m essages of
their officers and teachers. Our list of subjects is growing monthly, and if you have even the simplest tape recorder
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Title

Voice

Approx .
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Cost

The Imperator Explains AMORC

Release of Self
Land of the Incas
Rubaiyat of Ornar Khayyam
Mystical Prayer
Initiation
Our Future Incarnations
Concept of Pantheism
What Is Sacred?
What Do You Reflect?
Akhnaton: A Beautiful Rendition of
the Life of This Great Pharaoh
The Story of Secreto Eterno
An Approach to Absolute Valu
Psychic Sight

R. M. Lewis
C. A. Poole
R. M. Lewis
H. Miles
R. M. Lewis
H. P. Stevens
R. M. Lewis
R. R. Clayson
C. A. Poole
J. D. Freeman

19 min.
13
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21
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14
20
14
16

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M. Chard
P. Falcone
C. A. Poole
R. M. Lewis

22
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list will be sent with your order or upon separate request. All tapes
are made at 7^4" per second. Send your order to:

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February, 1963
Volume X X X I II

No. 4

Rosicrucian Forum
A

p rv a te

p u b lic a tio n fo r m e m b e rs of A M O R C

W IL L IA M G O R D O N BAILEY, F. R. C.
Inspector G eneral of A M O R C fo r London and Envrons

THE R O S IC R U C IA N FO RUM

Page 74

Greetings!
IN V E S T IN G TIM E W ISELY

Dear Fratres and Sorores:

Have you ever thought of time as your
personal investment? There are twenty-four
hours in the day; they are your greatest
capital. Do you invest them wisely? It is
not a question of whether the hours are all
used but rather the manner in which they
are employed.
Assume that eight hours are necessarily
spent for sleep and rest. Another eight hours,
we shall say, are an imposed tax, that is,
they must be spent in labor to procure ones
livelihood and sustenance. This leaves a
balance of eight hours. On this remaining
capital of time there are certain demands
made out of which desires also are to be fulfilled. How do you manage these eight
hours?
Do you draw upon them as circumstances
require, or do you systematically expend
them according to a plan? It is the lack of
organization of these eight hours which
causes many individuis to lament: I never
find the time to do some particular thing.
Actually, we do not find time, we allot
time for the things we want to do. Without
an intelligent allotment of time there is no
reserve to meet contingencies or to accomplish things that should be done.
Nature imposes the need to sleep. It de
mands that we take a given number of hours
to recuperate energy that has been spent.
She likewise requires periods of time for the
consumption of food. This is a compulsory
regulation of time. We must also be compelling and precise in the expenditure of
these approximately eight hours which are
at our disposal.
You will find the following experiment
interesting: Take a sheet of paper and at the
top write the word, Duties. Beneath this,
in column formation, write those things that
you believe you must do each day. Opposite
each entry, put the time it has required or
that you think it will require. Now, add the
time you have assigned to each item. How
much time is left from the eight hours? If
there are any hours left, write them next to
the other figure and in parentheses.
Again, at the top of the sheet, start a new
column. The heading for this should be en-

titled, Desires. Beneath this, list each of

those things you want to do, not as duties
but rather as things that will give you cer
tain satisfaction. It should be an expression
of yourself: What you think you would accomplish in life that will represent you, your
personality, your interest in living. How
much time will these things require? Record
opposite each item what you think will be
the amount of time required. If the time
required for one item is so great that it can
not be wholly accomplished in one period,
allot a daily time to itsay fifteen minutes,
a half hour, or a full hour.
Now, add the time for this column of
desires. Does the total amount exceed the
balance of hours left from the column of
Duties ? If so, one of two things is indi
cated. First, you may be letting duties crowd
your life; perhaps there are too many de
mands upon you. Perhaps the daily time
consumed by them should be reduced.
Many demands, we see when we analyze
them, have become habitual in the time we
give them. We are accustomed to allot a
certain period to them as duties. An intelli
gent appraisal may show that so much time
is not needed: The demands might be met
satisfactorily in less. We may find that we
are often extreme perfectionists: We pride
ourselves on being absolutely thorough to
the last detail in whatever we do.
But are all such things worth the invest
ment of that time? Especially, are they
worth it if it means expending time that
could be used for the realization of desires?
It is for this reason that many have not the
time to do what they actually wish. They
have formed the habit of extreme perfectionism.
It is also true that a re-examination of
demands and duties often reveis that there
is no necessity for continuing some of them.
There are things which circumstances early
in life thrust upon us and which we then
assumed; these things we may have continued when the need no longer actually
existed. There are duties which later in life
we should assign to others. It is like a merchant reviewing his stock of salable merchandise. Should he continu to sell a certain

Page 75

FEBRUARY, 1963

product any longer? Does it sell too slowly?

Could not the space it occupies and the cost
be better utilized?
When we cross off what we have been
accustomed to think of as demands upon us
or duties, we may experience a pang of
conscience. We think it is a reflection upon
our conscientiousness and character to relinquish one or more. It is necessary to
realize that our desires, the things we would
like to do are also necessary for our charac
ter. In realizing a desire, we may actually
be helping others far more than by continuing to fulfill some obsolete routineas a duty.
Look again at the list of your duties. If
you are not able to remove any demands,
if they are all essential and their time can
not be reduced, then an analysis of the de
sires must be made. Go down the list of
these desires. Find the one that appeals to
you the most. Write opposite that the figure
1. Next, lcate the second and the third
most appealing desires. Suppose the first is
one that cannot be fulfilled completely in
any specific time. In other words, it is an
interest you would like to pursue all your
lifesuch as painting, music, or the study
of some particular subject. Give this desire,
then, a definite time allotment, either daily
or weekly, as you prefer, from the balance
of time left from satisfying the demands
made on you.
Do not give the entire balance of time to
that single, preferred desire, that is, Number 1. There are practical reasons for this.
First, to keep an interest alive, we should
not overindulge it or its appeal, in most instances, will lessen. Always lea ve off in the
pursuit of a desire at a point where you feel
you would have liked to continu longer.
This keeps the desire active and makes the
satisfaction even greater when it is indulged.
Another reason for not assigning all the
available time to one desire is the possibility
of emergency situations arising. Some event
or circumstance may come about that may

require a large portion of the time you intended to give your particular interest. This,
then, could become demoralizing; it could
result in the disorganization of the time for
your self-expression and bring about a tendency to abandon such activities. In fact,
the interest, under such conditions, could
actually be lost.
Suppose that out of the balance of avail
able time shown under the column of de
mands, you have seventy-five minutes a day.
Assign only forty minutes of that to your
Number 1 desire and the balance to Number
2, or divide it between Numbers 2 and 3.
Then if a sudden and unexpected demand
on your time arises, you could sacrifice desire
2 and even 3 to preserve the time for your
preferred desire.
It is because some Rosicrucian members
do not make a systematic appraisal and use
of their time that an accumulation of unstudied monographs results. There is always
something arising that makes a demand upon
them, and they have no reserve time set up.
Consequently, their sanctum period is sacrificed.
Of course, the matter of will power enters
into the regulating of the use of our time.
If we are to do certain things, we must have
the power of will to execute them. Most of
our duties are forced upon us by nature or
other exacting conditions, and therefore we
cannot escape them. If our real desires are
intense and we do want to do them, we will
create the time for them.
If we are always easily and quickly substituting something else for our study time;
then it is not a matter of time but of an
actual lack of desire. If this is the situation
in your case, place a line through those de
sires. Do not deceive yourself; they are not
your real desires. If your desires are genuine, make the time for them.
Fratemally,
RALPH M. LEWIS,
Imperator.

Entered a s Secon d C lass M atter a t the P o st Office at San Jo s , C a lifo rn ia ,

u n d er Section 1 1 0 3 o f the U .S . P o sta l Act o f Oct. 3 , 1 9 1 7 .

The Rosicrucian Forum is Pubshed Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
RATE: 45c (3/6 sterling) per copy; $2.50 (18/3 sterling) per year FOR MEMBERS O NLY

LITHO IN U S A

Page 76

Drugs and the Rosicrucian

A Soror now rises and addresses our
Forum. She says: There is, of course, a
place for drugs in the treatment of diseases,
but where should we Rosicrucians stand in
the use of sedatives? If one has memorized
a few Psalms, they are often helpful in inducing sleep upon retiring. Sometimes it
would seem that those who promote the use
of sedatives are failing to take into account
the need for self-mastery. What is the Rosi
crucian viewpoint on this subject?
If an individual had sufficient personal
mastery in terms of will power and selfdiscipline, coupled with useful knowledge of
self-healing and the laws of health, he would
perhaps need few or no sedatives. Unfortunately, many of us, though aspiring to it,
have not yet attained such a state of perfec
tion and self-control.
That drugs are often overapplied and
sometimes offered to supplant deficiencies
from improper living is true. Many persons
are habitual users of aspirin for headaches,
for example. Nevertheless, some of them
could dispense with the aspirin or diminish
its use greatly if they would change the living
habits which induce the headaches.
Drugs have been most useful in immunizing the body to various viruses and bacteria.
The antibiotics have successfully combatted
infections, reducing the mortality rate in
some infections to an exceedingly low degree
when taken in time. Travelers in foreign
lands have often been stricken with dysentery, notwithstanding common precautions;
new drugs have reduced this malady and its
effects to the point where it is no longer as
distressing as it was once.
As much as one may be reluctant to take
into his blood stream a virus in the form of
inoculations or vaccinations, yet such shots
for cholera, typhoid, and plague have reduced
the terrible toll these diseases once took of
human life.
We, of course, must not generalize. We
must not let our prejudice inveigh against
all drugs, as though they were a menace and
were not necessary. Conversely, we must not
presume that we can buy health in a bottle,
that we can acquire it by takig something
internally or through application. Absolute
faith in medication has encouraged loose
practice on the part of some pharmaceutical

THE R O S IC R U C IA N FO RUM

houses and physicians, and they have exploited the public to its detriment, if not to
its death at times.
There are pharmaceutical houses which,
after a limited amount of experimentation,
test, and trial, distribute drugs as samples to
physicians. Accompanying such samples are
advertising blurbs extolling their merits
and setting forth their remedial powers.
Some physicians, before checking in a reliable medical joumal to see if such results
have been confirmed, will offer the medica
tion to a patient.
Something to this effect may be said:
Here is something new that is stated to be
a remedy for your condition. I would like
you to try it and let me know how you get
along. Such physicians are using their patients as experimental subjects. Fortunately,
these are relatively few. The side effects, if
there are any, are not known to the physi
cians, and in so experimenting they risk the
health of the patient.
There are many simple methods other than
drugs used to assist one who is not suffering
from severe insomnia. Every physician tries
to diagnose the cause of insomnia first before
treating the effect. Where ordinary methods
prove to be of no relief and the patient suffers
from lack of sleep; then artificial help, such
as sedation and sleeping pills, are necessary.
These various barbiturates and other extracts of narcotics can become habit-forming,
and must be used with the utmost caution.
As Rosicrucians, we would not recommend
the abolition of sedation for sleep or as an
anodyne. Such a recommendation would be
radical. All natural methods recommended
by a physician or as included in such meth
ods as the Rosicrucian teachings should be
tried first before sedation is used. Then, if
the condition contines, one should resort to
drugs as prescribed by his physicianat least
as a temporary measure.
Unfortunately, most of us are more con
cerned with regaining health when we are
ill than with retaining good health when we
have it. Rarely is it necessary for a normal
person to take drugs to retain health because
proper diet, exercise, and related factors will
do that.
Our Rosicrucian teachings if applied conscientiously will help one to achieve and to
maintain health. Because of the demands
made upon us, or which we impose upon our-

Page 77

FEBRUARY, 1963

selves, we vilate the rules of health. We do

not follow the advice given us. When ill,
then, or when in a state of distress, we resort
to almost anything as a relief-giving measure.
Almost every person who lives to a ripe
od age has some homely advice or recommendation as to how he achieved that age.
Some of these suggestions are quite contrary
to each other. Some persons will say that by
never indulging in tobceo or alcohol they
have enjoyed a long and healthy life. However, others who have attained the same age
and apparent state of well-being admit that
they have been heavy smokers and have imbibed most of their lives.
Recently, we spoke to a Frater, well along
in his eighties, who was robust, agile, and
mentally very alert. When asked to what
he attributed his health, he gave three simple
and, in our opinion, very cogent rules. First,
he spoke of proper nutrition; second, proper
elimination of body wastes; third, the proper
mental attitude.
The last item is one of the most important,
and is often the least regarded. The psychosomatic relationship, the emotional state
whether the person is optimistic, cheerful,
with an enthusiasm for life; or negative, pessimistic, doubtful, and harried with anxiety
is a vital factor in health. Each year it is
found that more and more maladies have an
emotional cause. Mind very definitely affects matter.
As Rosicrucians, we are temperate, or, at
least, we should try to be so in all matters.
We do realize that no system of therapeutics
is a panacea for all ills. If any system were
perfect we would have long ago cured our
maladies. None has yet achieved this ideal.
However, all worthy, sincere systems have
some definite merit, whether through medi
cine, surgery, or drugless methods.
We may prefer one to another but that
does not justify condemnation or undue criticism of others. Some persons are unreasonable in their approach to health processes and
systems. They try one method with little or
no particular benefit at the time; then they
try another from which, at least, it seems a
cure has been achieved.
As a consequence, they extol the latter and
disparage the former as though it were an
entire failure. Because one disease or condition was helped by one system more readily

than by another does not imply that some

other methods would not have helped some
other condition or some other person equally
well.X
About Absent Healing
A frater asks our Forum a question concerning the art of absent healing. He says,
In extending treatments, do the strengthand-health-giving vibrations of the Cosmic
pass through one to the recipient or, because
he is appealing to the Cosmic for help for
another person, do the vibrations come directly from the Cosmic rather than from
himself?
Then this same frater refers to the absent
healing booklet issued by the AMORC and
to a section entitled Special Important
Points. In that section, transition is discussed. The frater says that he hesitates to
accept what he believes implies that death is
foreordained or predestined.
In answer to these questions, we reviewed
the booklet, The Art of Absent Healing,
issued by the Rosicrucian Supply Bureau. We
find that it is a very comprehensive work.
Although most members have the booklet, we
wish to quote from it and comment upon
such extracts in answer to his questions.
God does all the healing that is done at
any time, by any system, whether medicine
is used, electricity, surgery, prayer, massage,
or anything else. You are merely an instrument between the cosmic forces here on earth
and the patient, after having offered yourself
to God and the Cosmic to be such an instrument or channel. In fact, you are no more
the true healer than is the delicate knife in
the hands of the surgeon. . . . Although you
are not doing the actual healing, but acting
as a channel for those forces . . .
What you do in absent healing is, first, to
attune yourself to the patient. Subsequently,
you give yourself over to the Cosmic for the
dedicated purpose of helping that person.
You draw the cosmic forces to yourself as a
channel and then to the patient. It is a threeway relationship: the Cosmic, you, and the
patient.
Now, it may be asked, Cannot the patient
make direct and personal contact with the
Cosmic? Does he need an intermediary?
We can all, under special conditions and
training which the monographs explain,
make personal cosmic contact directly. When

Page 78

one is ill, his ability to do this is lessened.

His power of concentration is diminished,
and even to medtate may be dificult.
Therefore, the one who gives the absent
healing is supplementing whatever cosmic
forces the patient may be able personally to
attract. The one who is treating endeavors
to draw to himself the cosmic forces and
then, through attunement with the patient,
project them as thoughts to him.
Just what are the details of the complete
mechanism of absent healing is not quite
known. It is a process that works, but just
how in every respect as yet escapes mans
understanding. It is the same with other
forms of therapeutics or healing. Certain
processes accomplish specific results.
The function is not entirely empirical. It
cannot always be objectively perceived. So,
what happens to bring about favorable re
sults in the processes of these systems must
often be just theorized. This applies as well
to medicine and to drugless healing.
It has often been said by critics that the
help the patient receives in absent healing
is principally psychological through autosuggestion. There is no doubt that the confidence
the patient has in the one who is helping him
and in the system plays a great part. It
causes the individual to be receptive and
responsive to what is projected to him.
It in no way implies, however, that the
patient is thereby deceiving himself. Any
medical physician will tell you that the psy
chological attitude of the patient is very important in medicine and in surgery, also. If
one believes that the method has no valu,
he inhibits or obstructs what can be done
for him. There is a psychosomatic relationship that cannot be denied. The mind can
influence the body just as the body can influence the mind. Enthusiasm, a will to live,
confidence, these are stimulants and healing
powers within themselves.
As for the fraters second question, permit
us to quote from the section to which he
refers: Remember that any system of heal
ing that claims that it can cure any illness
in each and every case is misrepresenting the
facts. Transition ( death) is inevitable in the
lije of every person, and is one sure thing
that will come to every human being.
There comes a time in the life of every
being when transition must take place and
that time may be in the first year of life, or

THE R O S IC R U C IA N FO RUM

the hundredth year of life, or any of the

years intervening. Regardless of how well
and healthy the person may have been, when
the Cosmic decrees that transition is due,
something will happen, and the patient will
either become ill, or have an accident, or
suddenly break down in health. . . .
Therefore, you will occasionally have a
case for treatment where nothing that you
or anyone else has done will prevent the
cosmic law being fulfilled and transition will
come in due time.
Upon a first consideration, the above statements do appear as advocating or at least
suggesting that there is a predetermination,
a specific time cosmically decreed for each
individual when transition is to occur. How
ever, this is not what was intended. It means,
however, that cosmic law, as it manifests in
our organic being, is a function of nature
and prescribes a cycle for each of us. This
cycle is not immutable. It can be varied
somewhat by the manner in which we live
and our adjustment to life.
On the other hand, according to the cosmic
cycle, as explained in the doctrines of reincamation, there is a period of one hundred
forty-four years from birth to rebirth. Thus,
if one lives eighty years on earth, there will
be a period of cosmic existence for the
soul-personality of sixty-four years or the
difference between eighty and one hundred
forty-four.
Also, if one dwelt ninety years in the cos
mic realm, then his earthly mortal period
would be, according to this doctrine, fiftyfour years. At fifty-four, those conditions or
causes would occur in his environment or
himself that would bring about the inevitable
transition, no matter what else were done.
Let us use an analogy to better understand this. We throw a stone into the air.
The law of gravity, its forc, brings it back
again to the ground. Can we say that it was
predestined or ordained that the stone should
retum to the earth? Or is it but a natural,
unwillful fulfillment of the law? The same
principie underlies the occurrence of tran
sition.
For those who may be interested in obtaining the above-mentioned booklet, The Art of
Absent Healing, it can be had from the Rosicrucian Supply Bureau, Rosicrucian Park,
San Jos, California, for the nominal sum of
seventy-five cents (5/6 sterling).X

FEBRUARY, 1963

A M O RC and Religin
Must one discontinu his Rosicrucian
afiliation because he becomes a church
member?
It has been frequently stated in our literature and elsewhere that we are not a religious
organization. By this it is not meant that
we are opposed to or unsympathetic with organized religin. It means specifically that
we are not a religious sect. We are not promulgating a religious creed. We advcate
no particular system of salvation. We ha ve
no religious founder or messiah.
The fact is that, as a worldwide organiza
tion, we have members of many diverse religions who are active Rosicrucians. We
have, for example, Hindus, Jains, Parsis,
Christians, Jews, Buddhists, Shintoists, Moslems, and so on. These persons are in the
main faithful adherents of their religious
sects, and yet they are Rosicrucians. They
find that the Rosicrucian teachings greatly
strengthen their spiritual allegiance. The
Rosicrucian teachings confirm a belief in a
supreme Intelligence or Cosmic Mind.
It is quite possible that some of the doc
trines of the Rosicrucian teachings do not
parallel the dogma of some religious sects;
but this does not detract from the benefit of
the Rosicrucian teachings or does it make
them hostile to religin. For example, we
have thousands of Rosicrucian members living in lands all over the world who have
been and are Christians.
They have found that the Rosicrucian
teachings do not lessen their ardor for the
Christian faith. Many have said that the
Rosicrucian teachings have actually made
them better Christians. The teachings have
revealed the mystical symbolism and significance of much of the church dogma. The
teachings have shown them the eclectic
sources of many of the points of the Christian
theology.
Nevertheless, now and again we receive a
letter from a member, requesting that his
membership in the AMORC be discontinued
because he is now a Christian. It is as though
there were a definite incompatibility between
being a Christian and a member of the Rosi
crucian Order. Just recently, for example, a
letter carne to our attention, which said:
Please discontinu my membership in the
AMORC. I have been reborn in our Lord
Jess. I am a Christian again.

Pqge 79

The reasoning, or lack of reasoning, in the

letter was pathetic. First, there was the
erroneous presumption that, once the indi
vidual became a Christian, it would be impossible to reconcile such teachings with the
Rosicrucian doctrines which he was receiving. Second, there was the presumption that
no one who was a Rosicrucian was a Christ
ian, and he, having become a Christian, could
not, therefore, continu in the Order. Such
an individual would be surprised to leam
that there are many prominent Christian
clergymen who are and have been Rosicru
cians for years.
This attitude on the part of some religionists is fostered by the intolerance of priests
and clergy of some churches. When they
learn that one of their congregation is a Rosi
crucian, certain of them immediately begin
to inveigh against the Order. They refer to
it as anti-Christ, hostile to Christianity,
or pagan. They inform their parishioners
that they cannot be good Christians unless
they immediately resign from the Rosicru
cian Order, AMORC.
The unthinking student, being indoctrinated with this fear technique, reacts by
discontinuing his Rosicrucian membership.
Later he leams to his regret that such statements were not only false but were maliciously made. Especially is this so when later he
meets some Christian who is as sincere in his
church as he, and who has been a Rosicrucian
for years and still is.
The responsibility for this fear of conflict
between religin and the Rosicrucian teach
ings does not lie entirely with the clergy.
Non-Rosicrucian church members are even
more guilty of this malevolent behavior.
They intimidate the new church member by
telling him that he cannot be accepted as a
good Christian if he contines in that
Rosicrucian Order, that the work of the
Rosicrucians is opposed to all that Christ
taught, and so on.
Such statements are born out of sheer
ignorance or malice. If the Rosicrucian
would think for a moment instead of panicking, he would ask the attacker such questions
as these: How long have you been a Rosi
crucian? What degree in the studies did
you attain to arrive at such an opinion? In
what monograph or book issued by the Rosi-

Page 80

crucian Order did you find any statements

that corrobora te your remarks?
The member of the AMORC would find
that the malicious attacker had never been
a member of the Order. Consequently, such
a person would have had no intimate knowledge of the Rosicrucian teachings. Actually,
he would be ignorant of them. His opinion,
then, would be founded on prejudice and
without any knowledge in fact. Further, he
would be revealing his unchristian attitude
by maligning with the definite motive of
damaging something of which he had no
knowledge.
Further, the one who says: I am a Chris
tian and, therefore, I do not need the Rosi
crucian teachings now, also shows his
ignorance of the all-embracing nature of the
Rosicrucian teachings. Rosicrucian study is
not just confined to spiritual and moral instruction. What of the various sciences, arts,
and comparative philosophy taught throughout the degrees which are definitely not re
ligious subject matter and are not taught by
the church? The member who thinks he
must drop his Rosicrucian membership because his church will provide all, is forfeiting
through his misunderstanding much that the
Order provides.
It is not that this situation arises frequently, but it does occur, and we think that our
Forum readers should be able to combat it
with the information here provided; at least
that is our reason for offering it.X
This Issues Personality
Do future events cast their shadows? Do
certain characteristics in the formative years
of children presage what their principal interests will be later in life? Psychologists,
philosophers, and mystics think they do.
The life of William Gordon Bailey, In
spector General of AMORC for London and
environs, is an example of this principie.
Frater Bailey was born on August 25, 1921,
in London, England. He was raised in a
family which, though not churchgoers, held
very tolerant views toward all religious sects
and consequently inculcated in young Bailey
a liberal attitude of mind. He attended State
primary schools in London and North Staffordshire.
As a child he often felt lonely. Things in
his surroundings were not quite sufficient
to hold his interest, principally because there
seemed to be so much left unexplained. As

THE R O S IC R U C IA N FORUM

a result, he spent hours in meditation, contemplating what to him seemed to be mysteries. Such introspection was quite in
advance of his age. Young Bailey was an
avid reader of both fiction and nonfiction.
His imagination was particularly intrigued
by tales of the alchemists and historical accounts of ancient Egypt.
His mother, although a nominal Anglican,
insisted that he take his secondary education
at St. Josephs College, a Romn Catholic
institution. Its excellent academic standard
was her reason for this; but it also afforded
young Bailey an opportunity for insight into
the Romn Catholic religin to which, however, he never became converted.
At an early age, Frater Bailey exhibited
a fascination for mechanics and science.
Electronics and chemistry became his hobbies. He particularly experimented with
ideas that to others might have seemed
radical and without foundation. There was
always lurking in his mind the belief that
some great knowledge had been suppressed
or lost in the past and that it should not be
forgotten. His experiments with the unconventional was with a kind of hope that some
such knowledge might be revealed. In keeping with this hope for the unusual, he loved
to explore nature, to observe her works. He
accumulated as an adjunct to such ventures
a number of pets.
While still a lad of twelve, he noticed an
advertisement of the Rosicrucian Order,
AMORC, in a popular science magazine. He
was impressed by it and vowed that when
he was of age he would affiliate with the
Order. He had already had certain experiences that could only be explained as being
of a psychic nature.
The economic situation of the 1930s had
a profound effect upon him. Though his
own family was not distressed at the time, he
experienced around him the effects of unemployment, poverty, and disease. These realities had a serious tempering influence upon
his personality.
In 1940, after commercial training as a
Marine Radio Engineer, he served on a Norwegian vessel, and as a result had an oppor
tunity to see much of the world. In 1944,
while he was in the United States, he saw
another advertisement by AMORC, in a
popular science publication, announcing its
booklet the Mastery of Life. This booklet

FEBRUARY, 1963

eventually led him to cross the threshold

into the Rosicrucian Order. In 1945, while
in Port-au-Prince, Haiti, he affiliated with
the Masonic Order. His brief experiences in
Haiti impressed him with the mystical insight of those people, where now there is a
large Rosicrucian membership. In 1946, he
returned to England and took employment as
a laboratory assistant in the Research De
partment of Britains largest manufacturer
of electrical equipment. He subsequently
advanced in this field to the position of Re
search Engineer in electronics.
Frater Bailey has been active as a member and officer of the Francis Bacon Chapter
in London. In 1960, he was appointed by
the Grand Master to the responsible and
honorable office of Inspector General of
AMORC for London and vicinity. Though
Frater Bailey is married and is busy with
many personal duties, he has conscientiously
observed his responsibilities as Inspector
General of the Order and has the respect
of all his fratres and sorores.X
Human Adaptability
It is generally accepted by modern-day
concepts of biology that the principie ad
vanced by Darwin is substantially true. That
is, the life forms which survive are those
which were able to adapt themselves to their
environment. As a result of such adaptation, these living creatures were able to
improve themselves. They were able to
grow, become stronger, and multiply. Adaptation is in a broad sense a harmonious
relationship with environment. However, it
must be qualified to state that a degree of
harmonious relationship does not always
indcate a perfect relationship.
The world is still evolving, according to
the best-known authorities, and no doubt the
evolutionary process as described in biological terms has never ceased. It moves no
faster and no slower than it has at any time
since life first existed on this planet.
The adaptation of living creatures to en
vironment is to some degree a measure of
their success. If a creature lives in such a
manner that it can assimilate food, remain
reasonably healthy, and produce offspring,
it has, according to biological standards,
proved itself to be successful.
During the past year in the United States,
a book which has received many contro-

Page 81

versial comments reached the best-seller list.

When a nonfiction book reaches the bestseller list, this in itself is an event because
it is indicative of the fact that the reading
public is interested in matter that stimulates thought. Rachel Carsons book Silent
Spring is primarily controversial because
those who support the use of chemical poisons to fight plague, plant disease, and destroy insects are opposed to those who are
against the indiscriminate use of such poisonous materials and th possible effect they
will have on the environment which is
exposed to them.
The book is certainly a very broad statement of the potential dangers that lurk in the
future as a result of the use of these poisons.
However, I will not attempt here to enter
the controversy for or against the principies
advanced by Miss Carson. These are available in many other sources. The interested
individual should read the book and arrive at
his own conclusions as to the validity of her
argument.
What impresses me most about the book,
and which possibly is of minor consideration
to many, is the principie analyzed that the
human race is not as adaptable as it might
seem to be on the surface. As far as we
know, biologically speaking, the evolutionary
process of the human race has continued
over a period of many thousands of years.
Even so, the emergence of the human being
was at a relatively late period in the geologic
history of the earth.
Civilizations are an even smaller part of
the entire history of intelligent life on the
earth. In the Rosicrucian Science Museum,
this concept is graphically illustrated by a
diagram which shows the comparative
lengths of time that have existed in various
periods of the earths formation. This shows,
for example, that if the entire history of the
world is considered as a total of one hour,
then human civilizations have existed for
only a few seconds, comparatively speaking.
While the human race has existed longer
when considered as one of the biological
units that inhabit the earth, it is still a
comparative newcomer.
Biological adaptation to the environment
is a slow process. Some life forms have succeeded; others have not. There is evidence
that there have been many species of living
creatures that no longer survive, that have

Page 82

become extinct. Examples of extinct races

of the animal kingdom in relatively recent
years have frequently been due to the interference of man in their lives. This is particularly true with such animals or birds as
have met the competition of man after being
isolated for considerable periods of time.
Even prior to the advent of man, species of
animal life failed to survive though they
apparently advanced to a somewhat high
degree in comparison to the life that existed
about them and which preceded them.
Man, on the other hand, still exists in a
very vital period of adaptation. He exists
today because he has adapted himself to the
environment of this earth sufficiently to gain
the necessities of lifethat is, the means by
which to eat, rest, and cause his species to
continu to survive.
The significance, biologically speaking, of
the book Silent Spring is to make man aware
that in the past ten or fifteen years, he has
been challenged with more biological adaptations than have probably taken place in an
equal length of time in the entire history
of his existence on the face of the earth. The
conditions in environment to which man had
to adapt during his early history were
changes that took place in na ture.
We know that climates have changed, that
lands that were once under sea are now exposed to the air, and on the other hand, that
continents have sunk, mountain chains have
risen, desert areas have become productive,
while other areas previously productive have
become deserts. In all, there have been
many physical changes on the face of the
earth, and these changes are still taking
place. Consequently, mans adaptation to
these changes was as gradual as the changes
in his biological growth. He did not at any
timeexcept under occasions of disaster,
which probably never affected the entire hu
man race at one timehave to make a major
adaptation within a short period of time.
Now man, in his conquest of the natural
forces of the world, in his use of modern
developments in speed, communication, and
in the development and combination of
chemicals, has been placed in a position
where he must adapt rapidly if he is to con
tinu to survive.
Probably at all times man has been faced
with the necessity of dealing with elements
which are poisonous to him. Actually, many

THE R O S IC R U C IA N FO RUM

common things which we use are poisonous

if they are not used with proper discrimination. Sodium chloride, commonly known as
salt, is an important food, but if used improperly or in large quantities, it can be a
hindrance to mans physical well-being. The
same applies to many other elements, such
as iodine and potassium, for example, but
man has adapted himself to exposure to these
chemical compositions or elements. He has
gradually adjusted himself to them.
Many of these elements are contained in
the normal blood stream and are beneficial
to a degree. If, however, man had been exposed to any one of them suddenly and
drastically, he might not have adapted. If
it were conceivable to think of mans not
having association with the element of po
tassium, for example, until it was suddenly
found to satrate all his environment, he
probably might not have adapted to an en
vironment which was so heavily saturated
with this element.
Man is now being rapidly exposed to
many chemical changes, as well as others
brought about by modern technology. The
death rate on the highways surely indicates
that man is not yet adapted to high speeds
of locomotion over which he has volitional
control. With the introduction of insecticides and poisons used for killing undesirable
insects and weeds, man is faced with ex
posure to new compositions which may bring
drastic changes in his physiological structure
upon assimilation.
The chemical industry and many scientists have been outspoken against the book
Silent Spring, stating that studies of the
chemicals used have indicated that they are
safe, and that they are not used in proportions that would be in any way detrimental
to human health or to mans physiological
nature.
However, there have been occasions that
seem to be substantiated beyond doubt when
these compositions have either been used be
yond the point of control or beyond the
knowledge of the individual directing their
use. In some cases, there have been reliable
evidences of harm being done to many forms
of life that were not intended to suffer the
consequences of the use of this particular
chemical composition.
It is quite possible that man can adapt
himself to the inclusin in his environment

FEBRUARY, 1963

of many forms of chemicals that seem to be

poisonous upon first exam ination. The
question is, Are we developing these compositions and using them faster than man can
develop his ability to adapt to them?
One fault, if we may cali it such, of the
technological environment of our modern
civilization, is the desire to rush into things
too rapidly. On the other hand, probably
some reader of these comments will say that
if I advise extreme caution, then I am conservative or reactionary, that I do not want
to take advantage of modern findings.
It seems to me that there is a mdium
position. Surely, none of us wants to give
up the labor-saving devices that modern
technology has evolved, or the cleaning
ability of many chemical compositions that
enable us to control or do more easily many
tasks that were drudgery in the past. This
does not mean that we have to use all these
discoveries simultaneously and in the immediate future. Man is made to adapt gradually, and the gradual assimilation of changes
in environment is within mans natural
ability.
Radical changes, on the other hand, are
unnatural, except for isolated incidents of
natures manifestations in volcanic activity,
earthquakes, storms, or something of that
kind, usually limited to a fairly well-defined
area. Natures processes are gradual. The
whole concept of evolution based on Darwins
theories, as adopted by modern day biologists,
is also that of a gradual process. Man should
not jump too eagerly into the use of chem
ical applications until they are judiciously
tested and their use controlled.
The question today is, Can man adapt
himself to the rapidly changing world fast
enough to survive in it? At many periods
during the over-all history of the world,
paleontologists and other authorities inform
us that man has had to make adjustments.
In the evolvement of man, physically and
mentally, he will have to continu to make
such adjustments, but he is faced today with
running a race with the adjustments that are
man-induced. Today, the average scientist
cannot keep up with his own field, let alone
others. Many doctors bewail the fact that
they cannot maintain their practice and keep
up to date on all the discoveries in the field
of modern medicine.
Consequently, we are becoming more and

Page 83

more dependent upon specialists. If these

specialists are completely impersonal, if they
study, apply, and direct our use of these new
compositions, then we will eventually gain;
but if, through the fault of one or a group,
drugs that cause more damage than good
are released on the market, we are seriously
interfering with mans physical adaptability
to his environment and placing his actual
survival in jeopardy.
It is well that we ask where the ability to
adapt carne from. Why is it that living
creatures have this ability of adaptation to
environment that nonliving matter does not
have? It appears to me that it is self-evident that matterthat is, inert matter in any
formlacks the ability of adaptation because
it lacks life, and in my reasoning and viewpoint, life is practically synonymous with
mind and soul. At least, life accompanies
the expression of soul.
Therefore, it seems to me that since life
distinguishes living things from inert matter,
life is itself, as the Rosicrucians have always
taught, a segment of the divine forc or cos
mic forc of the universe, which we cali
Nous, and is the same as the original and
sustaining cause that lies back of all manifestation. In simple words, what enters mat
ter that causes it to be living is the forc
that transcends the material level, which is
very frequently defined simply under the
term Divine or God.
This cosmic forc is the life essence working within matter, and the whole process of
evolvement is to provide a vehicle for this
life element. Life has been incarnated on this
earth in many forms and in many individual
manifestations. Each entity of life is an in
dividual expression of the whole life forc.
It exists in the form of a living creature, and
we are particularly concemed, of course,
about its expression as a human being.
Man, then, is one phase of life sparked
by a cosmic or transcendental essence which
causes him to have being and purpose. If
man is to evolve from a state of imperfectionphysically, mentally, and spiritually
to a state of perfection, then we would say
that the purpose of all existence, of life itself
and of the earth, is to provide the means and
the stage upon which this evolution takes
place.
Evolvement, then, is the fundamental pur
pose of life, to grow, to reach toward per-

Page 84

fection. We are motivated by the very

essence of perfection itself because the cosmic forc within us is perfect. It is a part
of God, but its expression through us is imperfect, and we have to evolve mentally
until we reach the State of perfection that
will allow that expression to come through
completely.
An opaque object will not transmit light,
so we have to use a transparent object to
replace the opaque one if we want light to
pass through the area so occupied. A physical, material object in itself cannot transmit
life, wisdom, and Cosmic Consciousness; so
we must replace that opaque expression of
matter, or dependence upon it, with the
light of wisdom, the light of spirit, the light
that will be the means by which we let the
perfection of life, of spirit, shine through
our existence and make us a living soul.
The soul will then be permitted expression,
and we in turn will have evolved.
In this process, we are dependent upon
the material world upon which we are
placed. We may not be able to explain it,
but regardless of mans understanding of
the fact, we are incarnated in a physical
universe on this earth, and it is here that
we are to gain a degree of our evolvement.
If we fail to do so, then we have lost one
opportunity. We probably will have to go
through other experiences and return to this
level where we can rejoin the gradual process
of evolvement by which we return to unity
with the fundamental cause of the universe
with God Himself.
Cosmic Consciousness is a degree of that
development, but if we interfere with the
means of that development, we are in a sense
interfering with our own evolution. Since
the material world is a channel through
which we express and in which we must
gain experience, then we must maintain an
equilibrium and a State of harmony with
that world. If we destroy that world by
tampering with it beyond our understand
ing, by poisoning it, by so affecting it that
it no longer becomes a suitable area for our
evolvement, then we will have lost our
chance, at least for the time being, to evolve.
Therefore, dealing with the material
worldwhile it is secondary insofar as our
concept of vales is concernedis still to
tamper with an important part of our lives
and an integral part of our development.

THE R O S IC R U C IA N FORUM

That is why man must realize that if he

finds himself in an unbalanced environment
substantially of his own making, and if he
is not evolving mentally and spiritually to
the degree that he believes he should, it may
be due to the fact that he has interfered
with his environment, with the very area in
which that evolvement should take place.A
Ancient Egypt and Reincarnation
A soror rises to ask our Forum, Didnt
the Egyptians believe in transmigration
rather than reincarnation?
Actually, during the long period of some
three thousand years of Egyptian history,
there existed both the belief in transmigra
tion and reincarnation. Commonly, the two
words are interchanged. Even in most dictionaries the definitions appear almost identical. However, there is a meta physical and
mystical distinction which is important.
Transmigration is the passing over from
one body to another. It is the belief in the
embodiment of a soul or spirit in any kind
of living form, whether human or animal.
According to this conception, held by many
peoples throughout history and still believed by millions in India, for example, a
human soul may incarnate in an animal
form such as a cow or even as a serpent
or a bird.
To the higher forms of mystical philosophy, the concept of transmigration is repulsive. The soul-personality of humans is
considered to be the highest state of con
sciousness of living things on earth. For it
to incarnate in a lesser form than a human
one is considered a retrogression. Further,
advanced mysticism considers such to be a
superstition and actually a perversin of the
doctrine of reincarnation.
The religious opponents of the doctrine of
reincarnation, especially Christians, many
of whom should or do know better, often
seem to take delight in presenting the doc
trine of reincarnation as though it were
transmigration. It would seem that this is a
malicious attempt to defame an otherwise
lofty and inspiring conception of the immortality of the soul.
Specifically, the doctrine of reincarnation
expounds that after a cosmic interval the
soul of man incarnates again into a human
form only, the purpose being that each life

FEBRUARY, 1963

or each incarnation may afford the soul-personality the opportunity of further experience and evolvement. Each incarnation is
like a rung of a ladder by which the selfconsciousness ascends to at-one-ment with
the Cosmic.
Ultimately, this doctrine further expounds,
the soul-personality reaches perfection. It is
in harmony with the universal soul or cosmic
mind and, therefore, needs no further mortal
existence. The cycle of incarnations is then
said to cease.
The period of time or the interval between
incarnations vares according to different
doctrinal ideas. The reason for the cosmic
interval is also explained in various ways.
In general, it is held that it affords a period
of psychostasia, that is, an opportunity for
self-evaluation, or weighing of the souls experiences in a previous incarnation.
What is to be noted is that the rebirth, in
almost all philosophies or rligions advocating reincamation, is not intended as a form
of retribution or punishment. In Buddhism,
however, rebirth is not a desired State. To
live in a mortal form is to experience suffering. The wheel of rebirth, however,
must keep revolving until the soul has
reached its highest level of conscious experi
ence. Then its revolutions or incarnations
cease.
In the religious systems in which the belief in transmigration is included, it is usually conceived of as an act of retribution or
punishment. The soul is obliged to incarnate
in an animal, reptile, bird, or insect to com
pnsate for, or expiate, certain sins committed while residing in human form. The
soul is imprisoned in that kind of physical
state until released by some spiritual act of
another, or until it has atoned for its previ
ous misdeeds.
Hindus are reluctant to destroy any form
of life, even to kill insectsas are many
primitive peoples elsewherein the belief
that they may be destroying the earthly
form of an incarnated soul of a suffering
human. This conception, which is transmi
gration, is repugnant to the devout believers
in reincarnation.
There is one parallel between the India
of today and ancient Egypt. India has had
a long period of civilization, though not so
long as that of ancient Egypt, and there, as
in Egypt, the earliest and most primitive

Page 85

forms continu to flourish side by side with

the most enlightened rligions and systems
of ethical philosophy.
In modern India, one can see in the courtyard of the Kali Temple in Calcutta, for
example, practices of animal sacrifice and
rituals that are the equivalent of rites
mentioned in the Od Testament. Simultaneously, just a few streets away, a greatly
illumined Brahmin priest may be discoursing
on the Sankhya philosophy, a most profound
system of thought worthy of the greatest intellects.
These conditions likewise prevailed in
ancient Egypt. The masses had their popular
rligions. Such could not be too abstract or
deal in intangibles. Gods had to be beings;
souls were a substance. These were symbolized by birds to the mystical, but to the
common man were actually birds possessed
of the soul of a god.
One of the reasons for the failure of the
inspired religious revelations and concepts
of Akhnaton was that his thoughts were
beyond the mental capacity of the masses
of his time to comprehend. They could not
conceive of a sol God as an impersonal
Creative energy that gave all things their
existence, that is, God as a disembodied
mind.
Such an idea of a deity could not be
imaged by the common Egyptian, just as
millions of persons in our time cannot com
prehend such an impersonal God. The gods
of the people had to be more tangible, have
forms which were perceivable and comprehensible. The great statues of the god Amon,
for example, were something that suggested
power, substance, superiority, all of which
awed the individual.
In animals were seen behavior that sug
gested certain traits of human character,
such as bravery, cowardice, cunning, deception, cruelty, and the like. It, therefore,
easily suggested to primitive reasoning that
there was a sympathetic relationship be
tween such animals and reptiles and human
character. It was but another step for the
imagination to think of such animals as embodying a human soul that had transmigrated.
The priests of certain religious cults encouraged these superstitions, much as their
counterparts do today, by evolving rituals
and ceremonies about them. These inculcated

Page 86

fear in the people and gaye the priesthood

dominance over the lives of the believers.
However, the priests of certain of the advanced mystery schools had quite different
doctrines for the more astute inquirers into
the mysteries of life. These doctrines became
true mystical philosophies. In some of these
were teachings that can only be construed
in the light of reincarnation as distinguished
from transmigration.
In Chapter LXIV of the Book of the Dead,
which is a collection of liturgies and accounts
of the next life, the deceased identifies him
self with the divine hidden Soul who createth the gods. It specifically refers to the
second birth and strongly implies that the
soul has a godlike life without any implication of its embodiment in animal form.
In Chapter CLXXXII of the Book of the
Dead, the god Osiris is addressed as he who
maketh mortals to be bom again. In this
latter instance, however, it can be construed
as meaning a rebirth in the kingdom of
Osiris, that is, the next world, and not upon
earth. The rebirth of Ra, the sun-god, was
thought to occur daily at the rising of the
sun.
Transmigration is evidenced in the belief
that the ram of Mendes and Hawk were
the incarnation of the spirit of the sun-god.
The bull, too, was likewise thought to be
the living soul of Ra. There is another
element that must not be lost sight of in the
Egyptian reference to animals or birds possessing the soul of a god. Certain attributes
or characteristics of birds and animals suggested virtues thought to be possessed by the
gods. Thus, to the priests, such animals be
came symbols of these virtues. To the
people, however, the spirit of the gods was
actually incamated in such animals.
Even today in the Niger delta of Africa,
it is a custom of many of the tribes to give
a child a ame which implies that it is reborn.
There is no doubt that the conception of
reincarnation had its inception in Egypt, as
have the beliefs in resurrection, immortality,
the soul, conscience, the afterlife, and similar
elements essential to the theologies of living
religions. Any student of religious history
or Egyptology is soon convinced of this by
the facts presented. Time may have refined
and given a somewhat different connotation
to such beliefs but to Egypt must be conceded
their origin.X

THE R O S IC R U C IA N FORUM

Religious Devotion
Frequent articles have appeared in this
Forum and in other parts of Rosicrucian
writings concerning terminology and the
importance of agreeing upon it before discussing or entering into arguments about
certain concepts. If terminology is not agreed
upon before discussion, two individuis discussing a certain subject may because of the
terminology used actually be discussing two
different subjects entirely and, therefore,
have no basis for possible agreement.
This is particularly true in regard to
terminology frequently used in controversial
subjects. This was brought to my attention
very strikingly by a question asked at a
Forum conducted at a Rosicrucian meeting
some time ago. The question asked was, In
the Rosicrucian Manual? it says, under the
heading religin, The true Rosicrucian develops a real religious devotion due to his
knowledge of God. Please explain how the
feeling of religious devotion can be experienced without religin.
In the first place, the quotation was slightly in error. The individual referring to the
Manual probably quoted from memory
rather than from direct reading. Referring
to the Rosicrucian Manual, I find, under the
heading of religin, two sentences which are
as follows: The knowledge of God and Gods
ways leads to a real religious devotion on
the part of Rosicrucians, and the Mystic is
always a true student of essential theology.
But aside from uniting with sectarian
churches in order to assist in the great work
they are doing, the Rosicrucian is broad and
tolerant in his religin and finds God in
everything and every one of His creatures.
You will notice that in this statement, a
real religious devotion comes about through a
knowledge of God and of Gods ways
through a knowledge and realization of the
functioning of the Divine within the uni
verse.
It is not necessary that we relate religious
devotion directly to the ordinarily accepted
concept of religin. I believe the individual
who presented this question was confused
and interpreted the statement to mean that
since this organization is not a religin, we
need have no concern for religin in any
form whatsoever. This is a point of view developed because of the individuals not wish-

FEBRUARY, 1963

ing to accept religious standards as they have

been traditionally developed in many fields
of thought.
Just because the Rosicrucians are not a
religious organization does not imply that
there is anything in error in a religious or
ganization. While we may disagree with
certain conclusions of religious groups, this
does not deny the right of any individual to
arrive at religious convictions, beliefs, and
ideas which he finds satisfactory to his own
nature and evolvement.
I like the word real in the quotation from
the Rosicrucian Manual because I believe
religious devotion is something completely
separate from the ordinary concepts of re
ligin itself. Religin has become synonymous with the practice of various groups who
set forth certain standards, dogmas, and
creeds upon which they base their behavior
and beliefs. True religious devotion is not
something that can be established by and
included in creeds, dogmas, doctrines, prin
cipies, laws, or regulations. Religious devo
tion is a response of the individual to forces
greater than himself.
Primitive man was awed by the unknown.
Lightning was a phenomenon to him com
pletely out of his experience and environ
ment. He could not understand it. He could
only see a manifestation that had a certain
degree of beauty and forc about it. Therefore, he looked upon lightning as a forc
completely beyond his control and understanding: Something that not only puzzled
and confused him in trying to explain it but
also something that served to place him in
awe that a manifestation so far removed
from his own understanding could take
place.
This does not imply either that the un
known is the only condition that brings forth
the response of awe and consideraran on the
part of man. Scientists who have accomplished great achievements in their fields
remain humble in the face of the vast mani
festations with which they deai. The divine
forces of the universe, so far above the level
of our ordinary existence, are forces which
like the lightning to primitive man are so
removed from our environment that we feel
small in comparison to them.
Therefore, the realization seems to demand a sense of awe, and this sense that
there are forces far beyond our reach, ex

Page 87

perience, and explanation causes an awareness of the fact that true reality is something
toward which man can only grow and never
completely comprehendat least with the
equipment with which the human being has
to work.
Religious devotion is therefore a realiza
tion that we are entities connected to and
yet removed from the higher forces and
manifestations of the cosmic scheme: We
are insignificant and can only witness and
be aware of these great forces. To the degree
that we raise our consciousness toward them,
we come to appreciate the majesty and beau
ty of phenomena which lie beyond our con
trol. Since we are controlled by the cosmic
forces set into operation by divine agency,
we are rightly awed and feel humble at their
manifestation.
Religious devotion, in my estimation, is
the acknowledgment of our individual smallness in comparison to the whole scheme of
being. To be devout is to be willing to
admit our shortcomings and, at the same
time, to walk humbly in those paths which
will help our consciousness grow into a reali
zation of a scheme and system that far outreaches anything that we as individual
entities can conceive of here on earth.
There is no reason why we should condemn religin, and even though as an indi
vidual a person may not be religious, he can
still be devout. We can develop a devotion
to God and to all that He has created because
we know that there is a source from which
we carne and to which we will return, and to
which we are in the broadest sense of the
word accountable.
For these reasons, we must not confuse
the petty limitations that have been set up in
the ame of religin; instead we must realize
that religin is a ame applied generally to
all mans thoughts of the Divine. Anyone
sufficiently unselfish to look outside himself
for valu and inspiration is to a degree re
ligious, whether or not he fits into any of
the behavior and belief patterns established
by other m en -A
Evaluating Your Membership
It is most advantageous for us periodically
to analyze and appraise our affiliations and
various relationships. Such an examination
is often most revealing. It may show, for
instance, that we are not availing ourselves

Page 88

of all the privileges of a certain affiliation

which we may have. We may also discover
that in our interests and activities we have
digressed from the original purpose of a society or organization of which we are a
member. Sometimes such a review of our
connections discloses that we have failed to
keep up certain practices or to fulfill required
obligations, and as a result we have deprived
ourselves of particular benefits.
An officer of the Rosicrucian administra tive staff has brought these facts to light in
a most interesting manner, and we pass them
on to you. He has shown that for one to
claim that he is an active Rosicrucian mem
ber is not quite sufficient. The word active
has to be further qualified. In this fraters
correspondence with members throughout
the years, he has been able to ascertain that
active members fall within three definite
categories. These he has designated as follows:
Activefunctional
Activenominal
Activeinopera tive.
The active-functional members are those
who pay their dues regularly and in time.
They study the monographs conscientiously.
Further, in spare time they do all they
can to further the purposes of the Rosi
crucian Order. To be more specific, they
attend and take an active part in lodge,
chapter, or pronaos activities. They willingly offer to serve on such committees as they
may be qualified for or to occupy a position
as an officer.
If there is no subordnate body near them,
they may serve as members of the Exten
sin Volunteer Department. They give time
in that capacity to talking about the Order
at every opportunity, and they distribute
litera ture in a dignified way as is suggested.
These members have the courage of their
convictions. They are proud of their mem
bership connection. They readily disclose
their membership and will defend the good
ame of the Order militantly when necessary.
Such activ e-fu n ctio n al members have
made the Rosicrucian Order an integral part
of their lives. The benefits and satisfactions
they derive from their membership are in
direct proportion to their sincerity and activity in the Order.

THE R O S IC R U C IA N FO RUM

The next category is the active-nominal.

This class of members performs only the
basic requirements of membership. They
study their monographs, though often perfunctorily. Perhaps study is not quite the
right word for these members; read would
be more accurate. They also pay their dues;
but often through sheer neglect allow them
to become delinquent, requiring reminders
to be frequently sent. One of this category,
though an nominal member of the Rosicru
cian Order, often becomes an officer of some
other organization and gives of his spare
time to furthering its interests.
Such an individual will admit his affilia
tion with the Rosicrucian Order only when
asked. If it were necessary for him to make
a choice between the Rosicrucian Order and
the other organization in which he is active,
however, he would resign from the Rosicru
cian Order.
The third category is the active-inoperative membership. Here are the members who
perhaps meet their dues obligation with'
regularity; but who so far as the study and
instruction of the Order are concerned, let
their monographs pile up. Eventually, the
sight of the accumulated monographsmost
of which perhaps have not even been re
moved from the envelopesdisturbs their
conscience. Subsequently, they ask that
their lessons be stopped until they are
caught up.
Actually, most of this type of member
never intend to catch up. Their request, unfortunately, is often but a subterfuge for a
lack of interest. They have formed no real
study habit, or the accumulation would not
have occurred in the first place. So, obviously they are not going to catch up.
[Those active members who have an ac
cumulation of monographs through illness
or through some sudden emergency in their
livescircumstances beyond their control
are a very definite exception. Such members
do catch up, and are not by any means to
be included in this class.]
These active-inoperatives rarely if ever
talk about the Rosicrucian Order. It is not
suficiently intmate in their lives to come to
the fore in their conversa tion. It is only a
casual thing with them. They, of course,
do nothing to further the Order even in the
distribution of occasional literature. If they
hear the Order defamed by those who know

FEBRUARY, 1963

nothing of it, they remain silent. They have

no spirit of righteous indignation because
they fear to become involved, that is, reveal
their connection. Succinctly, these members
take no part in Rosicrucian activities. It is,
then, but a matter of time when their casual
interest or their undeveloped curiosity diminishes to the point where they allow their
membership to lapse.
AMORC is not alone in having these three
kinds of members ; other lodges and fraternities have the same divisions. Fortunately for the Rosicrucian Order, the category
of active-functional constitutes the largest
portion of its membership. These are the
foundation members, that is, they maintain
the Order and make it possible to perpetate
its traditions and purposes. In fact, if the
active-functional members had not always
been in the majority in the Order, it would
have become extinct centuries ago. These
members are the ones who in consciousness
are in harmony with the principies of the
Order. They have invested something of
themselves in it. In various ways in their
correspondence they relate that they have
derived personal dividends from such investments: knowledge, greater power of accomplishment, and, consequently, peace of mind,
all of which may be summed up as happiness
in living.X
Music and Our Personality
A frater addresses our Forum. He states:
I like a variable amount of all types of
musicpopular, ballads, Western, instru
mental, classical, rhythm, etc. Of course, I
prefer more of some and less of others. Some
pieces of music excite certain emotions and
sentiments while others are relaxing. My
question is: Does ones preference for certain
types of music give an indication of some of
the characteristics of his personality? And
just what are, or can be, the vibrational
effects of music on man?
All impressions received through our re
ceptor organs and other senses are registered
either as agreeable or disagreeable sensations.
They will be pleasurable to some degree, or
not. Auditory impressions (sound) are no
exception. There are sounds that please and
there are those that do not. There are many
that do not necessarily seem offensive; yet
they would not be chosen by us.

Page 89

From the scientific point of view, that is,

of physics, music is organized sound. It is
sound arranged in such a manner as to in
duce in the consciousness a certain harmony
that is experienced as pleasure. From the
psychological point of view, not all music
is necessarily pleasurable because its vibra
tions of sound have produced titillating or
sensuously gratifying sensations. The satisfaction may also arise from the visual image
that the sensations of sound induce in con
sciousness: The vibrations affect our emo
tions, and, consequently, release at times by
association memory pictures of incidents
related to that emotion. We have all relived
some emotional experience engendered by
hearing a march, a waltz, or even a jazz
number, for example.
Our emotions are aroused by stimuli perceived from without and by our thoughts
and recollections from within. Everyones
emotions, especi all y the so-called higher sentiments, are not excited by the same
stimuli. We know that some persons will
thrill to an event that will be repugnant to
others. There are those who find great pleas
ure in being spectators at a bull fight. The
tormented bull, the often badly gored horses
are stimulating to them. Conversely, to other
spectators these events are depressing and
revolting.
To some, a military march is exciting; it
has a tendency to preciptate bodily action,
to energize the listener. There are those who
react quite differently to the very same
music. The loud, crashing sound arouses
fear, disturbing them emotionally in a negative way.
There are millions of music lovers who
are deeply moved by such complex com
positions as the great operas or by the
works of the renowned composers. The
music seems to reach into them psychically.
It instills a peace, a gratification that none
of the other receptor senses can provide. Yet
there are others who dislike highly evolved
compositions. To them, these seem to be
involved sounds and diverse. There is no
single, definite impact of sound upon the
individual to arouse a single emotion strongly; consequently, such persons dislike what
they term long hair music.
What is the explanation for this? Each
human organism is like an instrument itself.
The entire matrix of cells and the nervous

Pqge 90

systems have assumed collectively a specific

vibratory rate of their own to which they
respond. We know that material objects
respond to particular rates of vibrations or
an harmonic in the diatonic scale. It is
commonly known that the sound of a cer
tain musical note played on the violin, for
example, may shatter a dish or a vase. The
eminent tenor, Caruso, often demonstrated
how he could shatter certain objects by
reaching and sustaining a note of specific
vibrations. This means that such vibrations
opposed the unitary vibrations of the mole
cular structure of the object and caused it
to disintegrate.
There are vibrations which are in harmony with the particular octaves of which
our whole being, physical and psychic, consists. All such sounds are especially pleasing
to us and induce emotional states related to
them. Other vibrations may be out of harmony with this psychic vibratory state of
our being. Consequently, such do not please,
and they engender disagreeable emotions.
There are, of course, fine degrees of variation between these extremes. There are
musical compositions which are by no means
offensive to us; yet they do not induce satisfaction or a state of ecstasy. One must also
not overlook the fact of the cultivation of
musical taste.
Many people of the occidental world find
the music of the Near and Far East quite
disagreeable. Likewise, many people of the
East do not admire the great compositions
of the Occident. They have been accustomed
to extract certain sounds that produce for
them a musical satisfaction. Psychologically,
they look for and have trained their ears by
habit to accept these particular combinations of sounds as responsive to the harmony
of their own nature.
Does music show character? It is very
doubtful that it does. Many persons very
low in morality have had a keen, cultivated
appreciation of the operas and the famous
compositions. Persons of exceptional intellect, on the other hand, may not have had
their esthetic sense made responsive to the
so-called best in music. These persons may
instead gratify the harmony of their being
through the visual sense, through perceiving
great paintings and sculpture. Such visual
harmony induces the same emotions for
them as does music for others. Still others

THE R O S IC R U C IA N FO RUM

receive a gratification from poetry and literature. The esthetic sense consists of sensations that appeal to the more sensitive psychic
nature of man as distinct from the physical
appetites. Some are much more psychically
attuned and responsive to vibrations which
do not excite others.
The esthetic senses are not in the least
dependent upon ones moral sense. One can
have these esthetic feelings, be a lover of
music and art, and yet behave in a way that
society would cali evil. The moral impulse
not the moral codeis only one aspect of
the psychic functions of man. When, how
ever, the moral impulse is also related to the
other aspect of the esthetic and psychic
senses, we then may have what is called a
great mystic or a spiritually illumined
person.X
W as the Universe Created?
A frater rises to ask: Was the universe
created? Was it a fat of a mind, a god, or
did it, in some way, come into a spontaneous
existence? What are we to believe in the
light of the discoveries of modern science?
We may never have the absolute answer but
at least we like to have a belief founded upon
some reasonable explanation.
At the present time, one is obliged to take
his answer to such a question from one of
two generally opposed sources of information
and opinion. In the sense of the Book of
Genesis of the Od Testament and the accounts of other hagiographies, a Supreme
Deity brought the Cosmos into existence by
a fat, or in some instances, it is held, by his
thought alone. In other accounts, creation
was by the power of the spoken word, which
objectified the Creative thought.
From the astronomical point of view, re
ligious concepts to one side, being already
existed in substance of a kind but through a
catastrophic phenomenon assumed its more
or less present state. Further, it is conceded
by one school of scientific thought that the
greater universe is under a constant state of
devolution and evolution. In other words,
there is the deterioration of celestial bodies
and the formation of new ones.
The creation of the universe by a divine
being postula tes the philosophical question,
From what did the Cosmos come into ex-

FEBRUARY, 1963

istence? If a god was the cause, then upon

what did that cause act to bring into existence
material reality? Causation is dual in nature.
There is an active cause and a passive one.
One acts upon the other to produce the effect. Upon what did the divine idea act to
bring a material Cosmos into reality? If
anything else already existed, then there
would have been a prior creation.
Are we to presume that the Creative
thought and word acted upon a state of
nothing? This would really be conferring
upon nothing a positive quality. It would
be giving it a status equivalent to being. We
cannot conceive non-being as having any
reality in itself, but rather only being a relative absence of what is being. In other
words, nothing is only an imagined contra
state to what is.
From the point of view of the theological
concept, God is. He is, therefore, by His
existence, Being. If He has created the universe, then it would not be from a state of
nothing but from that which already is, and
that is His own state of being. If one were
to conceive the divine as pur mind, then
this being, of which God is, is thought.
As thought, as intelligence, it is capable
of anything. It is its own substance. The
thought can be, in this regard, energy or
mass. The universe would be but an idea
of the God mind. That idea would be whatever it was thought to be. God would be
whatever He thought Himself to be. His
thought would be both the Creative cause
and the effect. Whatever is created would
by such reasoningwhich is the ontology of
metaphysicscome out of the only reality
there is, that is, the being or substance of
God.
Consequently, from this point of view,
God did not create from nothing but rather
brought about a transubstantiation, that is,
a changed part of Himself into the form of
His thought.
Actually, considering the theological contention from a metaphysical aspect, being,
in the nature of God, has always been. There
has never been a state of nothing. If God
was, then being was also. Whatever carne
forth carne from the infinite potentiality of
Gods own nature.
A materialistic Science does not accept a
supernatural cause, an intelligent being, as

Page 91

the sol creator of the universe but neither

does it accept the notion that the universe
carne forth spontaneously from a state called
nothing. The word, no-thing, is clear in it
self. It means the absence of any existence
at all. So, consequently, empirical science
advocates a state of being as having always
been.
There has been no beginning of reality.
It is rather a question of how the phenomenon we now experience became manifest
what might have been the primordial sub
stance from which carne all that now exists.
Were there but particles of energy developing into gases and creating masses which
became more concentrated and finally exploded? Were the fragments then, as galaxies, rushing outward to form the so-called
expanding universe? Or is this process a
recurring one throughout the Cosmos, that
is, a constant birth and death of worlds and
universes?
But what is or was this primordial energy?
Was it self-realizing, a kind of consciousness,
even an intelligence, in which it produced
certain consistent and etemal states for it
self? Couldnt it have been other than what it
was and, if not, did it conceive and direct
its own order of development? Metaphysically, the creation, the state of being of the
Cosmos as postulated by the different schools
of scientific thought, can still be reconciled
with the conception of a cosmic mind.
If the Cosmos could be other than what it
is, yet is not, then that suggests predeterminism. It is what it is by the necessity of will.
A completely free universe would have no
consistency. But the universe has a consistency, even though it goes through the
change of various expressions implying a
determination, an arbitrary finiteness, a conscious state. Simply put, an energy conforming to a certain persistence is self-realizing;
it is teleological, that is, it has certain parallels to a mind cause.
Theology would object to this metaphysi
cal explanation, even though it is a compromise with science. Its objection would
primarily be that it dehumanizes God. It
makes Him an impersonal being. It makes
the particulars of the universe, including
man, not special creations. Rather it conceives this universal mind as a process of
development by which things like a chain

Page 92

of ideas follow from each other. None is

preferred. None is given more eminence than
another. The developments that come forth
are like numeris. Each represents a differ
ent quality, but none is more important
than another except as applied to a specific
condition and given an arbitrary valu.
Metaphysically, these vales do not exist in
a universal mind but only in mans con
sciousness.
As said, man probably will never know
true reality, the primordial substance, from
which all phenomena occur. He will, how
ever, accept those explanations that come
forth and seem to him more thoroughly to
unveil the mystery of creation.X
Incarnations and Changing Interests
A frater in England writes: A question
that has puzzled me for some time is, How in
the next incarnation can I be certain that my
interests will be the same? I refer in par
ticular to my affiliation with the Rosicrucian
Order if I am born in a country and period
when the Order is dormant.
One of the basic principies of the true doc
trine of reincarnation is that the soul-personality does not retrogress. Whatever
attainment, with its related characteristics,
that is, modes of interest, has been acquired
as a level of consciousness, it is retained.
Upon incarnation in another body, there
will be the same tendency toward preferred
interests. In the next incarnation, one possibly may not advance; but at least neither
will he retrogress.
However, the interests of one life may
not follow in the next mortal embodiment
or incarnation explicitly in every detail. In
this life, the esthetic sense may be well developed and express itself in the art of
painting. In the next incarnation, the same
esthetic sensitivity, according to the doctrine
of reincarnation, would be inherited; but it
might incline one toward a different art.
The individual then might find a satisfaction of his esthetic sense in music or in
poetry.
Again, a person may be a physicist in
this incarnation and in the next exhibit an
intense interest in anthropology, biology, or
archeology. In that case, it would be the
scientific attitude of mind which would

THE R O S IC R U C IA N FO RUM

manifest. The channel in which that aptitude would be expressed would be imma
terial and, as said, it could be quite different.
Another reason for this difference, aside
from heredity, is that of environmental influence. We are not altogether puppets being
pulled by the string of evolvement in some
past incarnation. We are also subject to the
appeal of things of our environment. For
example, one may have a methodical and
systematic bent of mind in the scientific
realm, which would be an inheritance of his
soul-personality. He would thus be drawn
to all such activities as would require that
type of mentality and personality. Any sci
entific activity in his environment might
appeal to him, even though it were different
from that pursued in a previous life.
An individual with a love for metaphysics
and mystical philosophy which led him into
the Rosicrucian Order in this life would undoubtedly retain that same cultivated love
for such subjects. He would not know, in
most instances, of course, of his previous
affiliation with the Rosicrucian Order. He
would, however, search for something that
would gratify his yearning for such subjects.
He might contact numerous activities expounding similar interests before finding the
Order again. In the event that he lived in
a land where the Rosicrucian Order did not
exist, his interests would lead him into some
thing which would to some extent satisfy
his desires, even though not fully.
We see examples of this every day. Per
sons who have affiliated with the AMORC
say: I have been searching for something
like this for years. I have read this and
studied that but have never been quite satisfied. Something has kept impelling me on in
my search. Now that I am a member of the
AMORC, I feel that I am home, that I have
at last found that for which I was searching.
Undoubtedly, these persons were in a past
life affiliated with the Rosicrucian Order,
AMORC, or with one of the related Initiatic
Orders.
We must reiterate that the od traditional
not mysticallaw of the 108-year cycle of
dormancy for the Order may possibly never
be enforced again. This law was not a cos
mic decree but a practice established by the
Order itself in past centuries for reasons that
were definitely secular. By this we mean for
practical reasons such as the avoidance of

FEBRUARY, 1963

political and religious suppression and tyranny. In fact, the Order had to resort to a
cycle of 108 years of dormancy so that it
might survive.
The selection of the number 108 had to
do, of course, with mystical principies generally. Such reasons for dormancy are
similar to those which forced many cultural
and liberal movements underground during
the Nazi regime and even in some Communistic countries today. At no time, how
ever, was the Rosicrucian Order ever com
pletely dormant publicly, that is, outwardly,
throughout the world. Where, for various
reasons, it may have retired from public
notice in one country, it was still active in
one or more others.
Unless there is some radical change in
world conditions, the general liberality that
prevails throughout the world today will
never compel the Order again for a length
of time such as 108 years to remain sub
rosa. Further, today the Rosicrucian Order
functions as an international unit to a greater extent than did the organization in the
past: We have numerous Grand Lodges but
they are all affiliated with and empowered
by one Supreme Grand Lodge. A Grand
Lodge in one area may become inactive for
a time due to circumstances, but other bodies
of the same parent organization elsewhere
certainly will be active.
In our modern world the closely tied lines
of communication are such that if for any
unforeseen reason, such as suppression by
the Romn Church or the political ideology
of some government, the Rosicrucian Order
were compelled to be dormant in one coun
try, the seekers for it would know of its existence elsewhere. Such sincere persons
would find ways and means of contacting
the Order in those other countries.
Today, for example, through the political
channels of the Franco government, the
Romn Church suppresses the Rosicrucian
Order as well as Freemasonry and similar
societies in Spain. Modern communication,
however, has acquainted those in Spain who
were interested in these channels of enlightenment with the fact of the existence of the
Order in other lands. They have, therefore,
the opportunity of affiliation of which they
may avail themselves.X

Pqge 93

Is Abortion Mystically Proper?

A soror from Germany addressing our
Forum says: Ever since the European
Rosicrucian Convention in Paris, I have
been following a thought which the Imperator expressed at that time. He was asked,
What is the Rosicrucian attitude toward
abortion since the soul only enters the body
after the birth of the child? I still remember
the answer so carefully phrased because of
the many different parts of Europe present
at that time. It was, of course, impossible
for each to be given an individual answer.
For my part, I definitely say no to abor
tion because once the process of maturation
has been started, the body starts immediately
to produce cells meant for the new body. If
this process is stopped suddenly, it matters
not by what means, there remain cells in
the body which do not know where to go.
This eventually produces inharmony. I
would be pleased to hear your personal
opinion about this.
Again, we repeat the mystical principie
that there is no individual soul expression
un til the child has taken its first breath.
This is the law of Rosicrucian ontology. Before that time, the body is still of the same
soul essence as the mother. Thus abor
tion has not destroyed the expression of a
soul-personality. It has definitely, however,
prevented the potential expression of a soulpersonality. It has stopped one from coming
into existence.
The question may be put, is it morally
proper from a mystical point of view to prevent a birth, to stop a natural Creative
process? We think that motive plays a
fundamental part in such a consideration.
We think that man has the right to direct
nature at times. Man has been given the
faculties of reason and will; so he is capable
of reciprocity. That is, he can react upon
the very forces of nature that gave him his
existence. Man does not have to, and in fact
he does not, submit to all of the conditions
of nature which he experiences.
He tries, for example, to create environmental conditions for himself that will pro
vide food, shelter, and clothingall of which
are conducive to his welfare. No one thinks
that this behavior on mans part is morally
wrong. No one claims that man is adumbrating natures functions and imposing his own

Pqge 94

will wrongly when he does these things. No

one says that man should endure coid or
star ve just because he may find himself in
such a state. Man is encouraged to invoke
his Creative powers to surmount such obstacles and accomplish certain things even
if it means redirecting the forces of nature
as he finds them.
If, then, there are circumstances in which
it is obvious that a child will be born completely deficient mentally or horribly deformed as the result of some aberration of
nature, why should man not try to convert
or correct that situation? Of what advantage would it be to mankind for a helpless,
tortured human being tocome into existence?
In fact, of what true valu would it be to
that living entity itself? If man, motivated
by compassion, sympathy, and love under
such conditions, resorts to the practice of
abortion, we can see no mystical violation
or moral sin.
There are those who would say that man
has no right to assume a jurisdiction over
life and death, and that abortion is causing
the death of what might be a living soul.
Yet these same persons who arge in this
manner are often expounding personal heal
ing methods. They are actually interfering
with certain developments in natures proc
esses which man calis disease. From the
extreme point of their reasoning, it may be
said that it is perhaps ordained that a person
should suffer. Then by what right do they
interfere by their attempted healing? If
they find justification in opposing natures
processes of illness by instituting an opposing
one of health; then likewise man can resort
to abortion motivated by the same kind of
compassion.
It is to be noted that mystically abortion
should not be tolerated for anything but the
highest moral reasons such as the example
given. Abortion for purely selfish or economic reasons would, of course, be quite
another matter. As to whether abortion
creates the severe physiological or pathological condition in the mother, as cited by
the soror, is also another matter. In some
instances, even if such a physical condition
does occur, it might be necessary for the
mother to risk it rather than endure the
circumstances of the birth. Man will often
risk his life to save another: Morally and

THE R O S IC R U C IA N FORUM

mystically, if he destroys his life in such an

attempt, he is not guilty of cosmic or manmade crime.X
When Did Man Acquire Soul?
A Canadian soror addressing our Forum
says: The first law of Rosicrucian ontology
states that God made man out of the dust
of the earth, breathed the breath of life into
his nostrils, and made man a living soul.
When the earth was created, there was cre
ated no life on it. After some time there
appeared the first plant life. After another
span of time, the first animal life carne.
Then, after still another span of time, there
was the first true man.
Now, in this process of evolution, did
one form of life evolve from the previous
one? If so, at what stage of this evolution
did man or the human form become a liv
ing soul?
Mystically, we take the position that the
essence of soul is in all living things. The
universal soul consciousness accompanies the
Vital Life Forc. It is not a separate entity
or substance implanted in man. Thus, all
the lower animals, even plants, having the
vital forc of life, have the potential of what
man calis soul. This concept is what may be
termed in a technical way mystical pantheism.
We are accustomed to stating that man,
alone, has soul. How do we arrive at this
notion, and how do we reconcile it with the
idea of a soul forc pervading all living
things? Man designates himself as a living
soul because he is conscious of the psychic
aspects of himself. He has a realization of
his own being as something separate and
apart from the external world. His emotional and psychic selves are, to him, quite
distinct from any other reality which he
discerns.
Thus, this highly developed self-conscious
ness is what man calis soul. Man is not
truly a living soul, if we mean by that an
awareness of a soul essence, until he has
attained this state of realization. Mystically,
it is not the potential, the dormant quality,
that makes man a being of soul, but rather
the expression of that quality. For analogy,
a man is not an artist because he has eyes
and hands similar to those of an artist.
Rather, it is the expression of the esthetic

FEBRUARY, 1963

sense that employs those eyes and hands in

its behalf that makes the man an artist.
Actually, we might say that in effect there
are soulless beings. They are individuis
whose spiritual qualities, whose development
of the faculty of self-consciousness, is extremely meager. The faculty of the awareness of the soul is almost dormant within
such persons. When man takes his first
breath and becomes a separate living entity,
he is imbued with the soul essence, as the
Rosicrucian ontology states. He is a living
being with a soul quality. He is not, how
ever, as yet a soul-conscious individual. It
requires a development of the sympathetic
nervous system, certain psychic centers, and
the organ of brain before man may become
aware of this higher consciousness within
himself. Until that time, he is, shall we
say, an unrealized soul entity.
It is for these reasons that some theologians refer to lost souls and to degraded
and contaminated souls. Actually, these
terms are erroneous. They stem from what
is considered to be the evil and depraved
conduct of some individuis. It is conceived
that such behavior indicates an undeveloped
or degenerate soul. The fact is, however,
that the soul essence in man is in no way
affected by his moral conduct.
We may understand this better by using
the analogy of an electrical current. Its electrical qualities are not in the least affected
by the manner in which it is applied by any
device using it. The so-called evil person
has not yet developed that higher self-consciousness that constitutes realization of
soul, which manifests in more circumspect
or moral conduct.
In the Rosicrucian teachings we refer to
the evolvement and perfection of the soulpersonality. We do this because we know
that mystically it does not lie within the
province of man to evolve or to perfect the
soul essence, or, for that matter, to degrade
it. The soul essence is already perfect by
virtue of being an extensin of the universal
soul forc flowing through man. Man only
has the power to evolve his consciousness, to
become aware of the spiritual consciousness
within himself, this higher aspect of self. To
the extent that he expresses this self in
thought, deed, and behavior, he brings his
personality into harmony with the soul

Page 95

essence. He evolves the personality, the

outer manifestation of the soul.
It is quite consistent with the Rosicrucian
teachings to say that forms of life have
evolved from lower species. Undoubtedly,
all have not come by direct descent but may
be the result of offshoots, mutations, and variations caused by environmental conditions
and natural selection. All living things are
related in the brotherhood of life. The hu
man embryo goes through a series of changes
showing a relationship to lower forms of
life before attaining its final statusthat of
man.
Just as mans organism has grown in Pro
gressive changes from the stage of primates,
so also has his self-consciousness, his awareness of the soul essence, grown. With time,
mans consciousness of soul will perhaps far
exceed those concepts and experiences he has
of it now. In fact, elsewhere in the Cosmos
there may be intelligent beings with far
greater evolved soul-personalities than man.
But in all such instances, whether the soulpersonality is more or less evolved, the soul
essence is the same.
As we have had occasion to relate in this
Forum previously, the rudiments of that selfconsciousness which evolves into an awareness of soul can be seen in the behavior of
some of the lower animals. Dogs and apes,
for example, display a sense of guilt and
shame. These higher emotions are an awareness of self. It is a consciousness of ones
own being in relation to things and condi
tions. It is an evolution of self. Such a reali
zation, crude as it may be in these animals,
is the beginning of soul expression, the guidance and influence of the consciousness of
the life forc. It is really a consciousness of
consciousness.
There is no particular stage when homo
sapiens, or man, comes into a realization of
soul. Every normal human being is so
organically developed, with a brain and an
objective capacity, as to be able to realize
the subconscious urges of the soul essence
within him. He has, however, the will to
reject such impulses and to give expression,
if he so desires, to only the lower aspects of
his self-consciousness. In that regar, then,
some men have little more development
of the soul-personality than do other ani
mals.X

AUcUninCf
Q om c Gg4iA<U(U4Am& &
PeMo+tal ORAL INSTRUCTION

April, 1963
Volume X X X III

No. 5

Rosicrucian Forum
A

p rv ate

p u b lic afio n for m e m b e rs of A M O R C

ELLW OO D ALLEN C R A IG , F. R. C.
Inspector G e ne ral o l A M O R C for Southern Ca lifo rn ia

Poge 98

THE R O S IC R U C IA N FO RUM

Greetings!
PO V ER T Y C A N BE A ST A T E O F M IN D

Dear Fratres and Sorores:

To teeming millions of human beings
throughout the world to whom receiving a
crust of bread or a few ounces of rice is
a gratifying event, poverty is not a state of
mind. However, poverty can be and often
is a mental state. We can define impoverishment as the need for something which the
individual has not the means of acquiring.
Every kind of impoverishment, as here defined, results in a degree of suffering to the
individual.
Poverty that is self-induced is a state of
mind, and many are so aflicted. The distinction lies between that which is a necessity and that which is not. The continued
maintenance of life is basic. At least, it
precedes all that which the living being may
subsequently acquire or desire.
Life, organically and instinctively, makes
its demands upon the organism. Man has his
appetites, the fulfillment of most of which
is essential to the continuance of his life.
These may be classifed under sustenance,
or food, shelter, and clothing. A human be
ing who does not have these in sufficient
quantity to sustain life in a healthy state,
free from suffering, and who is unable to
acquire them, is factually impoverished.
Man is not only a living being but is likewise a thinking one. He has, in addition to
his basic appetites and the bare essentials of
life which they require, mental desires
which are the product of his imagination and
reasoning. With these he qualifies the kind
and nature of his necessities. In other words,
he develops habits of preference and choice
in his foods.
For further example, he finds that a cer
tain kind of environment or shelter provides
greater comfort and pleasure. He imagines
or actually experiences states or conditions
in his daily life which heighten his enjoyment of life. These are ideis to which he
aspires. More than that, they become desires.
The unfulfillment of them becomes aggravations such as disappointment, *discouragement, and sorrow. Without these specific
things which the mind engenders as needs,
the individual believes himself impoverished.

If he cannot attain them, he is deprived of

what he thinks essential to life.
It must be realized that to man the term
life does not mean physical existence in the
biological sense alone. It is true that he is
compelled first to meet the demands of his
biological existence so that he may continu
to be. But once his basic physical requirements are secure, life takes on a more extensive meaning. It means the satisfaction of
ambition, the gratification of mental Creative
urges and initiative, as well as the refinements and enlargements of the elements of
sustenance. It can, therefore, be said that
one who is afforded no opportunity to satisfy
his emotional and mental inclinations is in
a state of poverty.
In the world today there are many of this
type of poverty-stricken individuis. We
may refer to them as the intelligentsia. They
have brilliant Creative minds and the emo
tional stimulus to be productive in the fields
of litera ture, art, or even science. They are,
however, restricted by the illiberal political
ideology of the governments of the countries
in which they reside. They are frequently
denied the assistance and moral support
needed by the intellectual self.
Such a poverty is a state of mind. Yet it
can be almost as unbearable to the sensitive
personality and intellect as going without
food. In fact, can we not say that such expressions are basic to the normal personality
of an intellectual person? An individual is
not living a normal life if he is so suppressed.
It is equivalent to reducing the nutrition of
the body so that it is underfed. So, too, then,
can we have impoverished states of mind
as well as body.
There are, however, various states of pov
erty of mind. Some of these are not the
absence of things necessary to either the
body, the mind, or the psychic self. Rather,
they may arise from elaborations, inflations,
and exaggerated conceptions of the necessary
elements which the individual has already
attained. An exaggerated standard of living
had by one segment of society may cause
others who have not attained it to feel socially and economically impoverished.

APR1L, 1963

Page 99

Where the philosophy of materialism is

rampant, and cupidity, the love and power
of possessions, the ideal, we find a prominent
example of povertys being but a state of
mind. Thousands have the common com
forts of life. They have employment, a
plenitude of nutritious food, plain but comfortable living quarters, and the opportunity
to gratify many latent talents or Creative
abilities. Yet many dwelling in an environ
ment of materialism are unhappy. They feel
socially depressed and starved for a greater
quantity of possessions or those of a more
elabrate quality.
Such persons might not refer to themselves
as being in a state of poverty, for they would
associate the word only with a paucity of
the physical necessities of living. But, in
fact, they consider their personal state inadequate and poor in relation to the standard
of living which they conceive as the ideal.
To be poor means an insufficiency. But in
sufficiency is rea tive. To many in the West
ern world, the lack of a televisin, radio,
automobile, automatic washing machine, or
refrigerator would constitute an insufficiency
that would designate one as poor. In other
parts of the world, those not having these
things but enjoying the comforts of their
standard of living would not consider them
selves poor.
It should be apparent to every individual
that regardless of what he possesses, he can
make himself poor by his state of mind. If
he is continually in pursuit of more and
more possessions or those having an increasing intrinsic valu by comparison to his
own, he may think of himself as relatively
poor. No man is really poor, however, who
possesses the necessities of life and can find
happiness in self-expression.
No matter how rudimentary and simple
ones manner of living, he is not poor if he
finds happiness in that mode of living. No
one is in a state of poverty who experiences
euphoria. But an increasing desire for ma
terial particulars will always leave him in

a state of mental poverty, for the quantity

of things is endless and the state of fulfillment never realized. Complete satisfaction,
therefore, is never attained.
Fraternally,
RALPH M. LEWIS,
Imperator.
This Issues Personality
Time for truly evaluating lifes experi
ences and making the choice of a proper
mission for ourselves sometimes comes late
in life. At times, it is so late that we are
afforded nothing but regret. At other times,
however, ones determination overcomes the
delay, and maturity of mind proves to be an
asset in making the proper decisin. Such is
true in the life of Frater Ellwood Alien Craig,
Inspector General for AMORC in Southern
California.
Frater Craig was born on May 8, 1906,
in Pittsburgh, Pennsylvania. He was the
oldest of two children. At the age of four,
he lost his father. His mother then had
the responsibility of supporting the two
children and her own mother. Deciding that
a new environment might favor her efforts,
she went to California. Frater Craigs mother
was never able to find in the orthodox religions a satisfactory answer to the riddles
of life. Her search caused her to inquire into
the doctrines of many sects.
The inquiring nature of his mother had
an early influence upon young Alien Craig.
Even as a young man, he was not able to
find a response in his heart to various dog
mas of established faiths. He states that he
could not blindly follow the dogma. In
the year 1930, Frater Craigs mother crossed
the threshold of the Rosicrucian Order,
AMORC. She joyously related her experi
ences to Alien and upon investigation he, too,
found what he had been searching for and
affiliated with AMORC.
But in 1936, Frater Craig was stricken
with a serious illness and spent three years

Entered a s Secon d C lass M atter a t the P o st Office a t S an J o s , C a lifo rn ia ,

u n d er Section 1 1 0 3 o f the U. S. P o stal Act o f Oct. 3 , 1 9 1 7 .

The Rosicrucian Forum is Published Six Times a Year {every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
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THE R O S IC R U C IA N FORUM

Pqge 100

in a sanitarium. During this interval, he

was by necessity of circumstances inactive
in the Order. This illness, nevertheless,
proved to be a blessing otherwise. It afforded him much time for study. Further,
the true worth of Rosicrucian membership
carne to him during hours of reflection and
with it the determination to resume his
membership and make it an essential part
of his life when he regained his health.
However, Frater Craig not only devoted his
time to the study of philosophy, but to accounting as well.
After leaving the sanitarium, he continued
his studies in accounting, taking a four-year
university night course. After completing
his studies, he was associated for a few years
with a large accounting firm and subsequently became connected with a prominent
manufacturing concern.
In 1947, Frater Craig reaffiliated with
AMORC and, in 1956, he became a member
of Akhnaton Lodge of the Order. He served
on its ritualistic team and later was appointed Master of that body. While serving in
that capacity, he met his future wife, who
was functioning as Secretary of Akhnaton
Lodge. They were married in March, 1959.
In that same month, also, Frater Craig was
appointed by the Grand Master of AMORC
to the honorable and responsible office of
Inspector General for Southern California.
Frater Craig has a hobby of playing the
Hammond organ. His Rosicrucian duties
have made for him a host of friends among
the many subordnate bodies in Southern
California, and he declares that as he serves
he gains inspiration and incentive that add
to the full enjoyment of life.X
Man Is God
A frater of the West Indies addresses our
Forum: In the Rosicrucian Manual, it is
stated: Man is God and Son of God, and
there is no other God but Man. Then it is
also stated: But this is mystical and not to
be taken literally. I ask what is the mys
tical significance of this statement.
This statement is founded upon the premise of mystical pantheism. This means
that the universal or divine consciousness
flows through man and all things. God is in
man, in this sense, as he is in all things. All
things are of God. However, no one attribute

of the Divine, that is, any one thing, is all

the God content, but all things are of it.
Consequently, from this mystical point of
view, man is godly in essence. He partakes
of the nature of God. This is different from
the od theistic concept that God created man
as a separate, quite independent, entity from
His own nature.
A further explanation is that mans vari
ous interpretations of what God is, no matter
how diverse and extreme they are, are only
attempts by him to understand the God na
ture within himself. There can be no God
to man except the one that has reality in his
own consciousness. It matters not what the
absolute nature of God may be if man has
no kind of consciousness of it. He must realize that God is for the Deity to have reality
to him. Consequently, there is no other
God but man. That is, there is only the
God of mans comprehension, of his inner
perception.
Likewise, of course, upon reasoning from
this same premise, all men are the sons of
God. Man is an extensin of his parents in
his physical and mortal sense. Man, in the
spiritual sense, is an extensin of the con
sciousness and Creative forc of God.
It may be asked, Does this apotheosize
man? Is it making of him a deity equal to
the Divine? As we said, man is not the
plethora of the Divine. He is only of God,
participating in the God nature. He is related to all else that is also godlike and
which is of the essence of God, but he is not
equal to the totality of Gods nature.
Fundamentally, the purpose of all religin
as well as of mystical philosophies is for
man to attempt to attain a unin in con
sciousness with his God nature. It is to discover the divine quality of himself and to
live in harmony with it. Most theologies
speak of mans attaining an expression of
soul or having the soul return to its di
vine source. This means that man should
give the soul true domination over his body
and mind. But all of this is just another and
circumlocutory way of stating that one
should realize his own God nature and conform to it.
Further, it might be asked, if man is God
in this mystical sense, how can he resort to
various kinds of malevolent conduct which
is quite opposed to what are considered di
vine precepts? We can only answer this by

APR1L, 1963

saying again that man is not God in the

mystical sense until he becomes fully conscious of the divine essence within himself.
He must be cognizant of this quality of his
being before he is godlike. God perceives
himself in man when man realizes his own
divine nature. The harmony of mans being
consists in having his mortal physical body
and his intellect conform to the divine consciousness within himself.
It is not that the body is evil and corrupt
as many of the ancient philosophies and even
some modern rligions expound. The body
is also of the cosmic essence, but the body
must be guided to conform to the higher Intelligence which manifests through the spiritual consciousness of man. The body is not
evil, even if it is used for nonspiritual purposes. It is the valu that is attributed to the
functions of the body and intellect that may
make such a departure from the spiritual.
We may use the analogy of a pen and paper.
They are not inherently evil but they may
be used for such a purpose as the libelling
of the character of a person. Conversely, the
same pen and paper may be used to write a
most inspiring and illuminating discourse.
What is Divine is never corrupted in its
nature. It can, though, be wrongly applied.
But, it may be asked, If man uses his in
telligence, his reason, and mental faculties
to commit crimes, then is not his intelligence
corrupt? The mind, as a conscious knowing
cause, it would seem, is using the body and
its faculties definitely for evil. Is not then a
thing of divine creation, as is the human
intelligence, working against itself?
The divine aspect of man must be realized by the conscious mind of man. Before
such a time, man is committing no crime
unto himself. He has not the faculty to know
what is spiritually right or wrong. By societys standards, of course, whether he real
izes his conduct in the spiritual sense or not,
he may be adjudged wrong. He must then
be restrained and punished. But to himself
as yet he has not violated the divine part
of himself.
A man may well know, as a criminal, that
what he is doing is by societys standards
considered wrong. But he has no personal
consciousness of it as a wrong, for if he did,
the moral impulse would not let him proceed.
Man never goes against his real divine na
ture once it is fully realized. Whatever is

Page 101

our most dominant impulse, that we always

act upon. If we do what is said to be evil,
we are not opposing our divine impulses,
for they have not taken possession of us or
we would not oppose them. Psychologically,
we just do not oppose ourselves. We may at
times be aware of conflicting impulses but,
if we act on one, then that one is dominant
in our consciousness and not the ones oppos
ing it.X
Origin of Baptism
A soror addresses our Forum: Why does
not one of the initiation ceremonies conducted by the Rosicrucian Order include the
rite of baptism? Can it be that actual bap
tism by water is no longer considered
necessary due to the present-day recognition
of bathing as a daily cleansing habit? What
is the origin and real significance of bap
tism?
The rite of baptism can be traced back to
remte antiquity. Further, it is common
among many primitive peoples who have
never had knowledge of its modern religious
application. Related to baptism are the rites
of lustration or purification and that of immersion. Baptism, though more commonly
using the element of water in the rite, has
also used blood, flowers, and other materials,
all with symbolic significance.
Among many primitive peoples, the rite
of baptism is performed mostly in infancy.
Even to such primitive persons, it appears to
have a religious or ethical purpose. The evo
lution of the use of water in the rite is quite
understandable from a psychological point
of view. Water is a natural purgative. It
cleanses; it removes dirt and blemishes.
To the primitive mind, this cleansing
property could be extended to remove spirit
ual pollution as well. The water is thought
to possess certain magical properties by
which the transformation by cleansing occurs. Therefore, this inherent power could
cleanse one of wrong states of mind and
purify spiritually. In fact, water is used
by certain primitive peoples to remove any
imagined form of contamination. The touching of a dead body is believed to pollute one.
A ceremony using water provides the neces
sary cleanliness.
According to animism , a primitive belief,
all things are alive. Water, according to this

Page 102

conception, is a living thing. It has the

power to make things grow, and it is beneficial to man in various ways. It is cooling,
invigorating, and refreshing. Further, the
very sound and motion of water suggests
life. In much early occult litera ture, water
is referred to as living water. Many places
that were sources of water, such as springs,
lakes, and wells, were sacred. There are
many European folk tales extant about Fountains of Youth.
There is the primitive idea that no spirit
or power of evil can cross running water.
Although at first water was used in rites to
remove imagined or actual material contamination, it eventually evolved into a purification of the intangiblesin, for example.
Many places were thought to contain holy
water and were the sites of pilgrimage for
those who wished to bathe in it for the expiation of their sins. The Hindus believe that
the Ganges is a sacred river. Benares, the
sacred city of the Hindus on the Ganges, is
a place where millions of Hindus have immersed themselves in the sacred water to
receive lustration or spiritual purificatin.
Others take the water back to their homes
in little brass vases of a special design. The
water is asperged on them in their homes,
rubbed on diseased parts, and even taken internally. The Rosicrucian Camera Expedition filmed these rites, which appear in the
Rosicrucian film, Men and Gods.
At Delphi in Greece, the site of the ancient
oracles, there are the famed sacred Castalian
Springs. These springs, after centuries of
time, still flow with pur water. In antiquity,
those who journeyed to Delphi to consult
the oracles, had first to cleanse themselves in
the waters of the sacred Castalian Springs.
It was an ablution or baptismal rite.
The waters at Lourdes, France, a Romn
Catholic shrine, are likewise thought to possess a holy property. Thousands of religious
devotees joumey to Lourdes and drink of the
water or take it away with them in their
simple belief as to its intangible elements
and efficacy.
A few examples of the rite of baptism or
lustration among primitive peoples will disclose its evolution from primitive reasoning.
In Australia, the aborigine considers the
mother and child taboo after childbirth for
a period of days. They are thought to be

THE R O S IC R U C IA N FORUM

unclean. After the required period, both

mother and child are restored to cleanliness
in a ceremony including a kind of baptismal
rite. The child is ceremoniously placed in a
tepid bath.
Evil influences are thought to cling to the
body. As one researcher has reported: The
taboo essence, as if exuding from the pores
and clinging to the skin like a contagious
disease, is wiped off with water, the universal
cleanser. Among the Navajos, an American
Indian tribe, a man who has touched a dead
body must remove his clothes and wash
himself before he mingles with his fellows.
Among the Basuto tribe in Africa, washing with a lustral water is necessary to re
move the ghosts of those they have killed in
battle or in personal conflict. This is the
transference of the notion of cleanliness to
include ethical vales. The taking of a life
is thought to incur the hatred of the spirit
of the victim. Its ghost would cling to and
harass the killer unless removed by the effi
cacy imagined resident in the water.
The rite of baptism or lustration was used
in the ceremonies of the great civilizations
of the past. In some instances, such use
existed thousands of years prior to Christianity. It was principally used in connection
with preparation for initiation. Candidates
for admission into the Egyptian mysteries of
Isis were baptized by a priest, the result
being purification and forgiveness of sins.
The best known of the ancient purification
rites are those of the Greek Eleusinia, where
the Eleusinian mysteries were performed.
The ruins of Eleusis may still be seen by
the visitor to Greece since it is but a few
miles from the modern city of Athens. The
Eleusinian initiations were the most search
ing. No one could be admitted to the celebration of the mysteries who had not
undergone purification rites. The Rosicru
cian Camera E x p ed itio n s film Aegean
Odyssey shows the remains of the ancient
lustration well and the path leading to it
which were used by thousands of candidates
of antiquity. The rite was regarded as a kind
of new birth. The candida te was obliged to
bathe and then emerged from the bath as
a new man with a new ame.
This ritualistic transformation of the
personality and symbolic new birth is an
important element of all true mystical initi-

APRIL, 1963

ation. The Romn Catholic Church father,

Clement of Alexandria, referred to the
Eleusinian rite as a parallel to the Christian
rite of baptism. He said that, both in its
nature and intended effect, it was similar to
the purpose of the Christian one. It admitted one to a higher life, to the Greater
Mysteries.
With the Jews, washing with water was
one of the necessary ceremonial methods of
removing uncleanness or a taboo, that is,
physical uncleanness or a moral one. The
Brahman rites of baptism are performed
when a boy reaches the age of discretion.
During the ceremony, the guru or master
asks the boys ame and taking water sprinkles his hand with it three times. In certain
ancient Romn baptismal ceremonies, the
participant was required to dip his head
three times in the water of the Tiber.
The barbarie Teutons had a baptismal
rite long before the Christian influences
reached them. The ceremony immediately
followed birth, at which time the father
asperged, that is, sprinkled the child, at the
same time conferring a ame upon him and
consecrating him to the household god. This
rite was known as Sprinkling with Water.
Gradually, with most cultures there was
a transition from immersion to a symbolic
sprinkling. Aside from mystery initiations,
most of the rites of baptism were but simply
purification to remove a taboo or sin, such as
some imagined violation of a religious act.
It was used also to place a protective aura
about the child and to confer a ame upon
him with solemn dignity.
In Christianity, baptism and the rite of
lustration have gone through not only many
ritualistic changes but various interpretations
as to the symbolism of the act. Nearly every
Christian sect with the passing of time has
evolved a somewhat different meaning from
that of other sects. These variations are far
too numerous and elabrate to consider here.
In a general way, we may say that most
Christian sects have used the rite to symbolize the remission of sin, the water depicting this gift of remission coming from the
Holy Spirit. In the New Testament, Peter
says: Repent, and be baptized every one of
you in the ame of Jess the Messiah for
the forgiveness of y our sins; . . .

Page 103

The Rosicrucian Order, AMORC, has in

some of its temple rituals, used the rite of
lustration by the use of water. In the Appellation Rite, or the naming of the child, rose
petis are used in the baptismal act instead
of water.X
The Relative Nature of Truth
A frater rises to ask: A word in common
usage which we accept as understandable
and yet which most persons have difficulty
in defining is truth. Just what do we mean
by the word truth?
There are some subjeets that seem eternal
as philosophical problems. They engaged
the philosophers of antiquity in polemic discussion without agreement. They continu
to intrigue the minds of modern thinkers
still without any universal conclusin. One
of these subjeets is the nature of truth.
Reference to any anthology of modern
philosophy will reveal how much that subject engages the minds of contemporary
philosophers. We shall not attempt here to
review the classical definitions of truth or
categorically cite the current prominent
opinions about it. Rather, first, we shall con
sider it as to its popular meaning or how it is
generally understood. Then, we shall briefly
expound other conceptions of it.
A person will affirm ardently that such
and such a thing is true. It is meant that
what is said is not faney or fiction, that it is
not imaginative but that it has existence.
It implies that what has been said relates to
something that is, as a substance or condition
that is factual. If, then, it is, if it is factual,
it is real. To the average person, truth means
that which to him has reality. But up to
this point we have merly made a substitution of the word reality for truth. It is neces
sary to expatiate further to give meaning to
the word reality.
What is real to us is perceptible, that is,
we can perceive it with our receptor senses.
We can see, hear, feel, and so on, its ex
istence. At least, by means of these senses,
it seems to have as much existence as any
thing else that we perceive by the same
means.
We need not inquire here into the ques
tion of whether reality or what we perceive

Page 104

has an actual existence outside our con

sciousness in just the form that we realize it.
In daily experiences we are obliged to accept
what our senses reveal and their confirmation of each other as being states of reality.
So, when one states that something is true
to him, he implies that he accepts it as hav
ing a substantial existence equivalent to all
he experiences and accepts as reality. Simply
put, if it is true, it is.
Then there is the pragmatic conception of
truth of which Charles S. Peirce and William
James, the philosopher-psychologist, were
advocates. This conception places a valu
upon truth. In other words, a thing is not
true unless it has a specific valu. Thus a
thing is true only if it is pragmatic, that is,
if it can be practically applied.
A thing must have a serviceable relationship to us before it is true. The test of truth
is whether in some manner it is practical.
Here truth is distinguished from that which
is just real. Truths are made to be a series
of dependable but also usable experiences.
This definition confers a distinction upon
certain types of reality. In this sense, truth
consists of those experiences mastered by
man in such a way as to be utilized. All
else that may be perceived and has reality
merely because we are conscious of it is
detached from our intelligence. From this
conception, truths are those which can be
related to the intelligence by manipulation
or practical application.
Suppose one has an abstract idea, some
thing that in its nature cannot be perceived
objectively. It has no reality in the common
sense of the word. It may, for example, be
a moral precept that one has conceived. If,
however, he is able to transform it into action
to make that abstract idea practical, then it
has become a truth.
The question arises as to the kinds of
truth. Are there absolute truths that must
be eternally accepted because they are im
mutable? An absolute truth would be one
that would need to retain its nature regardless of the evolving consciousness and intelli
gence of man. It would remain independent
of the human mind. How can man be assured that such kinds of truths exist when
their existence can be realized only through
the human consciousness? One cannot know
something apart from the minds awareness
of it.

THE R O S IC R U C IA N FO RUM

If there are absolute truths in the sense

described, we cannot know of them. The
fact that something which we perceive as
truth has always persisted in the memory of
man does not make it absolute. Men con
ceived their god as absolute and accepted
it as a truism.
But the conceptions of God change with
evolving consciousness. The idea of the
nature of God held by a person as a youth,
which he accepted then as true, may become
quite different with subsequent cogitation
in his maturity. Mans unaided senses
caused many things to have a valu in the
past as absolute truths. The development of
science and technology, however, has proved
that his senses were often deceived, as was
the human reason, which the ancient Greeks,
for example, thought infallible. The once
absolute acquires a nugatory valu in the
light of a new knowledge, a new truth.
If truth can change, then there are relative truths and not absolute ones, at least
not absolute to the human consciousness.
Perhaps this makes important the concep
tion of pragmatism that only those things
which can be practically applied are a test
of truth. In every age, then, or in each
period of our personal lives, what is truth
to us is that which can be consistently ap
plied to a circumstance or utilized in itself
in relation to ourselves.
As we go through life acquiring knowl
edge through experience, contemplation, and
meditation, we create truths. We extract,
from a matrix of reality and abstract thought,
things and ideas which can apply to our lives
practically. We thus confer upon them a
reality which even others might not realize.
In fact, we can establish relative truths
relative to our understanding and usethat
others may not comprehend or accept.
Contrary to popular conception, a truth
does not lose its quality because it may not
be universally accepted. If a philosopher or
scientist arrives abstractly at a solution of a
profound problem in his mind, it is a truth
to him. He may not be able to present it at
first empirically in a manner that will allow
the common man to perceive it as a reality
likewise and so to accept it as truth. Eventually, however, all such abstract truths
should be verifiable objectively if they are
to have a valu as truth to everyone.

APRIL, 1963

Some of the accepted truths of today will

be rejected or so modified as to be quite different in their content tomorrow. This tomorrow may be a matter of weeks or
centuries. Science is daily changing its
conceptions of many subjeets which, in its
realm, were relative truths of the past.X
Destruction of Temples
A frater addressing our Forum asks: Can
ancient temples and relies of the past be
considered so unimportant as to justify their
destruction, as for example, Egyptian tem
ples, which are consequently lost to study
by future students? The submerging of antiquities by the Aswan Dam is a point in
reference. Do the advantages to a contemporary mankind outweigh the elimination
of these temples?
This is an od problem. It has always
been thus: expedieney versus principie. In
principie, the works of ancient civilizations
should be preserved. There are a number of
worthy reasons for this. First, the archeological examination of antiquities and their
artifaets often reveis knowledge concerning
the life and culture of great people of the
past.
Such knowledge is not just romantically
interesting but it can be of help to a modern
civilization. For example, it may disclose
wherein the behavior and conceptions leading to the downfall of the people of a past
age parallel customs and functions of those
today. Through history, we can profit by
the mistakes men made. Our culture, no
matter how different apparently, is the outgrowth of what preceded it. Many of our
ideis and functions are just a continuation
of those of past eras. Are they wrong? Did
they ever result in the corruption of a people
and the regression of a civilization? The
past has taught us and can continu to teach
us much.
There is also an esthetic reason for preserving and restoring such antiquities as the
monuments of many great minds. They
gave birth to our art, architecture, religin,
law, and the sciences. Men of today can take
pride in the achievements of their ancestors
and be encouraged to emulate them. Likewise, they can see tangible evidence of what
passion, avarice, and hate can do when
allowed to run rampant.

Page 105

All of these factors, although indubitably

of valu to the student, historian, and romanticist, unfortunately are placed in a
secondary category by the masses. Instinctively, the preservation of life and the incen
tives required for it have a greater influence
upon the minds of most men. The acquisition of wealth and material gain have a far
greater popular political support than any
project having culture as its motive. Conse
quently, a nation such as Egypt, with little
industry and a paucity of producs to export,
finds itself economically depressed. To hold
its place of prominence and, in fact, to exist,
a government must meet, or try to meet, such
insufficiencies.
Industry provides employment. But in
dustry on a large scale requires ampie electrical power. This is generated either by
steam (requiring coal or oil as fuel) or it
is produced by water. Ampie water power
is usually cheaper than that generated from
steam-operated plants; and Egypt has the
Nile, a vast river. The building of the Aswan
Dam will not only provide ampie power for
future industry in Egypt but will make possible a controlled and regularly irrigated new
great area of land for agriculture.
The people have been told, and it probably will mean, that this will be a new era
of a higher standard of living for them in
the not too distant future. To the average
Egyptian and, in fact, to the average national
of any nation, such an appeal adumbrates
any advantage that would come from preserving a few temples that would be submerged.
It is a difficult matter to persuade an
economically depressed and on the whole
not extensively educated populace to pre
serve antiquities at the expense of their economic welfare. It must be realized that
many of the native Egyptians residing in the
little mud villages that border the Nile do not
have as much knowledge of the history of the
great stone edifices they see tumbling into
ruin nearby as do foreigners from distant
lands who come to view them.
Contributions amounting to large sums of
money have been made by many people and
organizations throughout the world to try
to preserve certain of the temples by modern
engineering methods, while yet continuing
the construction of the Aswan Dam. It is
related that attempts will be made to raise

Page 106

the fagade of Abu Simbel, the great temple

of Rameses II, above the high water level
of the dam. Such a project will be extremely
costly, and even then it may not be successful in that the fagade may be damaged in
the process.
In the minds of many, the sacrifice of
some of the temples and antiquities of Egypt
for the dam will constitute a sign of progress.
To many others, it will indicate the sacrifice
of culture for materialism. To a great extent
there is a divided reaction to this subject.
It all depends upon how you as an individual
are affected by it. To the person with a comfortable standard of living, a love of history,
and an admiration for mans past achievements, it will seem a regrettable loss.X
Does Thought Survive Death?
A frater of Australia now rises to ask our
Forum a question: The dead body of man
maintains its shape for a long time after
transition; the bones may remain intact for
thousands of years. Is it not possible for
the mental vibrations, the thoughts of the
dead, to remain in space and be able to affect
any brain sensitive to receiving them?
This metaphysical question as to the probability of thought once generated having an
infinite continuance makes an appearance
periodically. If thought can be detached
from its generating source, then its probability of continuing indefinitely would seem to
have some ground. Thought is apparently
a neural process. It is the combination or
association of impressions registered upon
the brain cells or neurons. These cells generate an electrical energy which physicists
and physiologists have registered and measured. The full extent of the qualitative
nature of this brain energy is not known as
yet although it is undergoing extensive research by neurologists and others.
The electrical impulses generated in the
nervous system by the act of thinking have
been registered on the device known as the
electroencephalograph. The vibrations of the
thought process are then seen as a series of
wavy lines. This process, insofar as the ap
pearance of the graph is concerned, is not
greatly unlike that of the recording of other
electrical currents. These electrical impulses
are detected by attaching electrodes to various areas of the brain cortex.

THE R O S IC R U C IA N FORUM

But does the brain radate the energy of

thought? Does it transmit the energy out
into space? Experimenters in parapsychology and, of course, the Rosicrucians and
others who have had experience with mental
telepathy and extrasensory perception, are
certain that thought does radiate. There is
no other explanation for telepathic communication.
This energy, if it radiates into space, must
be of an exceedingly high frequency or vi
bratory rate in the octaves of the electromagnetic spectrum, exceeding that of radio
and radar, for example. At least, it has not
been detected by the instruments that register radio and radar impulses. If thought
waves do not have characteristics similar to
other radiation waves, then its nature cannot
even be speculated upon at the present time.
Assuming that thought does traverse space,
it still is presumed that its cause is continuous. By this is meant a continuous
stream flowing outward from the generating
pole of the brain and nervous system. On
the other hand, when we compare assumed
radiated thought energy with light there is
the suggestion that the thought impulse
might continu after its generating source
ceased. If we switch on a flood light, the
appearance of the beam of light seems in
stan taneous with the throwing of the switch.
Conversely, when we throw off the switch,
the disappearance of the beam of light likewise seems concomitant with the act of
switching it off. In other words, there is no
perception of the lights continuing afterward.
Light travels at a speed of 186,000 miles
per second. Therefore, at any earthly distance observable by the naked eye, the space
is so relatively short that the time lapse for
light to travel seems zero or instantaneous to the human consciousness. In fact,
not too long ago science believed that light
was observable everywhere at the same time
in the universe. But now we know that
light has a finite speed. It may take 100
light years, that is, the distance that light
travels in one year multiplied by 100, to
reach earth from a distant exploding star.
The light left the star 100 years ago; con
sequently, when we on earth observe the
light, it is no longer related to the star. That
is, it is not being generated on the star at

APRIL, 1963

the same time we see it; it is detached from

its source.
This light is a quantum, a burst of energy
of a certain quantity. This burst travels
through space detachedas would some ma
terial mass or body, to use a crude example.
Though its speed does not diminish with
distance, its intensity appears to lessen. If
light can continu for 100 or 1000 light
years after its cause has ceased, could not
thought possibly continu after it was engendered in the mind and radiated from it?
What, however, is the intensity of thought?
Even if it can detach itself from the brain,
would it be able to resist obstructing forces
for any great length of time? It might have
a low threshold of resistance and diminish
rapidly, disappearing entirely in a relatively
short time.
Light, as we know, propagates itself in a
straight line at its terrific speed. It does not
hover or suspend itself in one place when
its source is disconnected. The light of a
terrific explosion on earth, as from a nuclear
source, for example, may possibly reach an
other world in remte space some 500 light
years from now. Yet to the observer on
earth, it diminishes in minutes. It passes
out of the immediate area to traverse interstellar space.
In experiments in mental telepathy,
thought waves, if they are physically such,
are experienced as occurring instantly. There
is no discernible lapse of time, just as there
appears to be none when a flashlight is
flashed on. Consequently, thought, like light,
does not hover in any area, it would seem,
but is propagating itself outward at terrific
speed.
Once the thought is generated, it may be
detached from the originating mind. It
would seem not to linger but to travel. How
far or for how long it would travel would
depend upon its unknown intensity.
Those who could attune to the thought
would immediately, that is, after an infinitesimally short time, receive the thought.
After that, it would be gone insofar as the
human consciousness on earth is concerned.
Whether minds in space might perceive it
is yet another matter.
Those who think that thoughts of those
who have passed on centuries before still
linger on where minds on earth may detect
them have not taken these factors into con-

Page 107

sideration. Even if thought survives the

mind that creates it, it would not be so static
as to hover, that is, to be arrested, in one
area such as the vicinity of earth.
The probability that the thoughts of those
who have passed through transition survive
as energy impulses in space is an interesting
speculation that may have grounds for fact
when we know more about thoughts energy.
But if such thought does survive, it would
not survive just within the realm of earth;
for then a telepathic communication would
be received not just once by the recipient
but over and over again by his merely becoming receptive to it. In the realm of extrasensory perception or in similarly controlled experimentation, there has never been
any evidence of this kind of phenomena. In
other words, once it has been uttered, the
original message is not heard over and over
again from the same source.
The electrical energy of the neural cells
of the brain, which have been measured, as
we stated, are of very small voltage. Their
energy output is minute. The fact that in
extrasensory perception experiments persons at a distance of hundreds of miles
even across the worldhave had such com
munication, is a mystery from the physical
point of view. How does such a small current
become transormed in the human organism
to a high frequency vibration that is apparently not affected by substances and
conditions which oppose light and other
energies? If thought is an energy, it is vibratory. But of that we are not certain until
it can be examined empirically.
Some years ago, a fraud was perpetrated
upon the public by a certain individual selling a mechanical device. The instrument
was supposed to tune in vibrations of sound
still reverberating in space from the voices
of great personages who had passed through
transition.
The speaker, who fostered the fraud, con
tended that a voice, as a vibration, never
ceased once it was generated. It continued,
he claimed, ad infinitum, growing less in
tense with the passing of time yet being
capable of detection and amplification with
powerful instruments such as that which he
professed to demnstrate. His gullible audience, who had paid a sizable fee, listened
in awe as he manipulated the diais of his
instrument represented as being able to

Page 108

THE R O S IC R U C IA N FO RUM

bring in the speeches of celebrated persons

of the past. These speeches were supposed
to have been reverberating in space since
their original utterance.
The plice exposed the impostor by suddenly opening an adjacent closet in which
there was revealed a phonograph that played
recordings of p assages taken from the
speeches of renowned people. The voices
were then introduced electrically by hidden
wires leading into the machine being demonstrated, thus creating the impression that the
voices were coming from it.X
One or Many
A fundamental problem of philosophy that
has led to much of mans metaphysical speculation has concerned itself with whether the
universe has a fundamental single cause and
purpose or whether it is made up of many
things. In other words, the problem resolves
itself to whether the universe is a manifesta
tion of unity or diversity.
As I look out the window of my office, I
see many things. If I attempted to inventory
all that I can see within the field of my
visin, I could enumerate many individual
objects. This is one channel of perception,
that of seeing. Through that channel alone
the individual with normal sight perceives
that his environment is composed of many
objects and many manifestations.
If I realize that seeing is only one sense
channel and direct my attention to other
sense channels, then I will be aware that I
hear sounds or that I feel different pressures
upon my body as I sit in the position that I
now occupy. If I eat or drink something,
my sense of taste and possibly the sense of
smell come into the focus of attention. Thinking of all of them at once, it is very simple
to conclude that what I perceive is a di
versity of impressions that make themselves
a part of the flow of consciousness as it exists
in me at this particular moment.
From this illustration, we can conclude
very simply that perception is a mltiple
process. It is the means of bringing to the
center of attention or the core of conscious
ness the diversity of impressions which have
their origin in our being and our environ
ment. This concept is based upon a simple
review of our perceptions. The school of
thought which accepted this concept de-

veloped it to be known in metaphysics as

pluralism.
This school of thought believed that many
objects, forces, or manifestations were created simultaneously; or, in more modern
thought, have evolved into their present
states. This metaphysical theory holds that
the ultmate reality is mltiple. In contrast
to the theory of pluralism is the theory of
monismthat is, that diversity and the ml
tiple perceptions which we have are only
our interpretation of one fundamental forc
manifesting or functioning, or, at least, arriving at our level of consciousness in diverse
manifestations.
These two basic philosophies have been
the foundation of many metaphysical speculations. In the Rosicrucian teachings, as has
been repeated many times, we accept the fact
that there is a duality of manifestation; that
is, material or immaterial, spirit or vital
forc, but we also believe in the existence
of a central unitary forc which we desg
nate as nous. On the basis of this concept,
we accept a theory of monism as a hypothesis. We conclude that the dual manifestation
of nous which we perceive is only our realization of the manifestation of a forc, and
that this one single forc is the basis out of
which arise all the manifestations that man
perceives or conceives. If we accept this
theory, and our philosophy supports it and
gives various means by which man can arrive at his own proof of its validity, then we
accept the principie that the Absolute is one,
or you might say that the one can be regarded as God.
This oneness being the Absolute is the
ultmate as well as the originating forc in
the universe. It is only perceptible as it
manifests in a form which we can perceive
through our physical senses and understand
to a degree through our intuitive abilities.
This oneness is the first and final reality.
It is the oneness which springs and matures
into what seems to be a rather perplexing
multiplicity of manifestation. The one is
simple and clear. It is the beginning and
is related to the final purposes. The many
is confusing and involved because of the
many phases of its manifestation. This
world is actually little more than the mani
festation of the one in a many-faced diversity
in which we exist and find our own being.
Anyone who is able to perceive oneness

APRIL, 1963

in this universe of mltiple manifestation

is a true philosopher. To perceive all the
many manifestations that make up ourselves
and our environment leads to a continual
analysis of what they are, and it is only the
theory of oneness that causes the confused
state of the many to have significance. The
many does not exist without the one.
The task of an artist in whatever may be
the mdium of his art is to realize the many
in terms of the one. A true picture, a musi
cal composition, any piece of work done for
the purpose of bringing into physical reali
zation an idea or concept or duplication, is
the attempt of the artist to link the many
facets that come to our consciousness through
our perceptive processes into a oneness that
we can perceive as a unity.
It is like relating the many branches of
a tree to its original stem by an emotional
process which the artist uses. The concept
of oneness in the many may also be conceived by further using the illustration of a
tree or plant to bear in mind that from the
one seed carne many manifestationsthe
bark, the trunk, the limbs, the twigs, the
flowers of the treeall out of the manifesta
tion of oneness. In trying to put this con
cept into words, we are limited very definitely by our constant awareness of many units
of manifestation. Therefore, to comprehend
many manifestations in terms of oneness is
difficult for the average individual. It may
be that not even in the course of a number
of incarnations can man direct his thought
from his physical perceptions of many things
to focus his attention exclusively on the core
of oneness from which all comes.
Oneness in itself is never confusing. Only
its manifestation appears to produce complications. The many confuses and misleads
because our thoughts are constantly moving
from one manifestation to another. We are
in the Western world today involved in the
consideration of so many factors that we
jump from one to another and back to an
original. In that way, our philosophies and
reasoning have become confused and sometimes move in circles, for we have not in
practical application gained knowledge of
the ways that the oneness of existence leads
us to a realization of its manifestation in
many forms.
Those who are aware of this underlying
oneness are constantly faced with its various

Page 109

manifestations which constitute the problems

of life and cause them to cope with many
situations, whether they be mental or physi
cal, or whether they lie in the fields of
sociology, economics, or science.
Speaking of science, it also must del with
the problem of the one and the many, and it
must face the problem in its particular way.
To deal with the problem, it is al ways in a
state of fluctuation, forming theories and explanations to account for the natural laws
that are manifest in the phenomena of the
universe. A theory is proposed in order to
account for certain functions and manifestations of natural law; and in the process of
attempting to account for these manifesta
tions and to relate them to each other, science
is acknowledging its own attempt to reach an
awareness of oneness in a universe that may
appear to be pluralistic in its manifestation.
Actually, the search for oneness is a part
of the great eternal question of life and its
purposes. The search for unity goes to the
very core of human nature and to the nature
of the soul. Knowledge is in itself a form of
oneness, even though it breaks up into many
categories and divisions. Regardless of what
these divisions may be, knowledge is at
tempting to reach the fundamental beginning or basis upon which it should stand and
from which it grew.
Science approaches a question by the
formulation of theories as a result of experimentation, and is therefore analytical in its
approach. It would question whether or not
the awareness of oneness could be achieved
through mental processes alone, particularly
through a combination of feeling and reason
ing as used by the artist and the philosopher.
Since science accepts reasoning primarily as
a basis for its conclusions, it has little sympathy with those who try to extend their
mental concepts to the feelings that are also
a form of diversity springing from funda
mental oneness.
Mysticism tries to present the concept
that the awareness of the Absolute, of the
one, must come through feeling, through
turning our consciousness within ourselves
and directing it toward the soul. We believe
the soul to be intimately related to the Abso
lute, which is the source of all unity.
There are many roads or paths that may
help us find the fundamental or basic ex
pression of the universe, but we can probably

THE R O S IC R U C IA N FORUM

Page 110

find it most simply by realizing that we as

human beings are a part of this expression
of one existing forc. While we may realize
our dual manifestation, that which we really
need and should develop is the awareness of
our own beingthe expression of our inner
self and the vast experiences of the soul
which is the unitary factor that relates us to
the oneness of the Absolute.A
Importance of Review
A soror addresses our Forum: Why do
many students pass up the idea and fail to
take time to review the degrees and essential
doctrinal matter?
The review periodically of certain aspects
of the Rosicrucian teachings is an indication
of the student qualifications of the member.
It shows that he is desirous of keeping active
in his memory certain principies and laws
that he can apply. It further indicates an
active interest in the philosophy and teach
ings of the Order, and shows that the person
is not just a nominal member, that is, merely
affiliated in ame only.
A real student, whether it be of AMORC,
mathematics, art, or language, for example,
wants to learn. He is desirous of acquiring
knowledge. He wishes to add to whatever
he knows and to be certain, also, that he will
retain it. Consequently, the student does not
just read a monograph or textbook as he
would the daily newspaper or a book of
fiction. Rather he reads and memorizes as
he goes along.
By memorizing, we do not mean that he
is to memorize every word or paragraph.
To be more specific, he concentra tes as he
reads so as to retain the important thought.
Many when they read something are not
sufficiently stimulated by what is read to
retain it unless it to some degree excites
them emotionally. They cannot recall much
of anything they have read a day or a week
later.
The real student knows from practice that
everything read is not equally retained;
further that there are some points of information which he evaluates as being of
greater importance than others. Therefore,
he makes the effort so that these will not be
forgotten. He will, for example, jot down
in a notebook those highlights which he considers of particular valu to him and indicate
where they are to be found in his mono

graphs. Then he will review them and them

only from time to time.
A good method is to write in a notebook
two or three words that represent a subject,
these few words being just sufficient for one
to recall the subject by association if it has
been studied. If one cannot recall the sub
ject upon glancing at the words, then obviously it should be reviewed. For example,
suppose one jots in his notebook the words
kinds of truth. This will mean to him
that he should be able to recall from those
few words certain monographs explanation
of the different aspects of truth. If he cannot
recall in general what the monographs said
about them, obviously he should review the
subject.
The nominal member is one who never reviews; he just reads. He doesnt really study
his monographs. Consequently, by the next
week he has forgotten most of what he read.
As a result, the material in the monographs
has actually been of little valu to him. In
fact, he thereby is deriving little benefit from
a very essential part of his membership. At
times, we receive letters from members relating that they have had some rather serious
personal problems that have arisen in their
health, business, or other affairs. They then
say: I must now discontinu my Rosicru
cian membership because I must try to find
a way to meet this problem. When things
are improved, I will again affiliate with the
Order. Actually, in effect, what such a
member is saying is this: I like to read the
monographs. I enjoy my Rosicrucian mem
bership, but when something vitally impor
tant occurs in my life, I then have no time
or use for my Rosicrucian membership.
This is a sad state of affairs because the
teachings of the Order if understood and used
could then be of great help to the member.
Instead, however, he discards them at the
most critical time.
Individuis who feel they have no need
for the studies in a crisis are obviously those
who have never been real students of the
teachings. They either let their monographs
go unopened or unread, or they have never
really studied them. When some serious
problem in their affairs arises, they look
everywhere else but to the Rosicrucian teach
ings. Frankly, this is due to their ignorance
of the teachings and of how they may be of
help to them.

APRIL, 1963

The real student, by contrast, recalls exercises and laws that he can try. Further, he
has at his disposal the little index booklets.
By referring to them he can see at a glance
certain exercises or principies that might be
very helpful to him in his present predicament. He then refers to the degree monographs and page numbers which are given
and reviews those sections with much benefit
to himself.
What we as Rosicrucians must realize is
that our study is not a fairweather enterprise, a recreation, or a sort of intellectual
pastime to be indulged when we have nothing else to do. It is not something to be
abandoned immediately when an unfavorable condition arises. In fact, it is then that
the real worth of the teachings as a practical
philosophy is most often proved. The one
who is enthusiastic about his Rosicrucian
membership is the real student, not the
nominal member who just belongs. He is
enthusiastic because he has proved to his
own personal satisfaction the efficacy of the
Rosicrucian teachings. He is demonstrating
them.
Study of any kind is not easy at first
especially if one has been away from school
for some time. This is principally because
to study one must concntrate. Most persons
have actually gotten out of the habit of concentrating. They only retain something
which happens to be a forceful stimulus and
thereby makes a definite impression on their
minds without their effort. It has to be
something that, figuratively, comes to them.
They have gotten out of the habit, if they
ever had acquired it, of projecting their
thought, of reaching out with the conscious
ness to gain new ideas.
To explain this point, we may use the
crude analogy of someones needing water
(the water, we will say, is knowledge) and
placing an empty pan out to collect it. If
it rains and the rain enters the pan without
his effort, he has the water. If it doesnt
rain or if there is very little of it, he has no
water. He does not make the effort to find
and bring water to the pan. Every student
must reach out with his mental processes,
that is, concntrate and analyze what he perceives so as to retain its worth. With practice, this soon gets to be a habit requiring
less and less effort. He becomes habitually
observing and as a consequence derives much
more from lifes experiences.

Page 111

At times, we have members who ask

AMORC to hold all current studies while
they review the teachings from the beginning or from some particular degree. This
is an entirely erroneous approach to reviewing and, in fact, constitutes a waste of time.
To review, one should review only the sub
jects he believes he has forgotten or which
are most useful to him at the time. Instead
of returning to early degrees and reading
every monograph from that point forward,
first consult the index booklet of subjects.
Next, select only certain subjects to be reviewed, and refer just to the monograph (s)
containing these topics. Further, it is unnecessary and inadvisable to hold ones cur
rent studies while reviewing. It is far better
to use ones regular study night for the cur
rent monographs, exercises, and rituals, and
then utilize- whatever time he has available
for the periodic review.
The worst habit is to allow monographs
to accumulate with the excuse or intention
of finding time to give them the proper
study. First, you never find the time; you
make it if you really want to study. Then,
you set aside time for faithful study just as
nature makes you take time to eat and sleep.
In fact, we all make time for the things we
are really interested in, but we never find
time for the things we are not interested in.
A large accumulation of monographs disheartens the member, though in most cases
he is responsible for the accumulation wheth
er he will admit it to himself or not. In
looking at the accumulation, he realizes that
he may not be able to make the time for all
that study. But if he had conscientiously
studiedwith a little less televisin viewing
he would have gained benefit from the teach
ings, and their fruitful ideas would be in
his consciousness. Such useful knowledge
would be readily available instead of in the
unopened envelopes in the hall closet or
some other equally out-of-sight area where
their accumulation mocks his membership.
-X
Is Tragedy Needed for Development?
The following questions are asked of our
Forum: Is the experience of tragedy necessary for the evolution of the soul-personality?
If people need experiences like this, why do
we have psychiatrists, psychologists, and
medical doctors who dedicate themselves to
the praiseworthy goals of unsnarling human

Page 112

confusion and misunderstanding so that

people can bypass experiences of this sort
and enjoy emotional wholesomeness and
peace?
A frater asks a related question: All religions and mystical philosophies teach love
and kindness to others, and yet we Rosicrucians know that the greatest lessons learned
are the ones burned into our consciousness
through much trial and suffering. How do
we reconcile these two diverse principies?
It is true both psychologically and philosophically that the content of good, the valu
placed upon it, and what its substance is
said to be depend upon the experience of adversity. Conditions or circumstances may
not be realized and accepted as good if their
contra nature has not first been experienced.
Many, for example, lack appreciation of
the excellent health they possess. They even
unwittingly abuse their health because they
have never suffered illness to any extent.
Many others do not appreciate their relative freedom and opportunity under their
system of government only because they
have never experienced tyranny and oppression. It requires states of adversity, inadequacy, and suffering for understanding and
appreciating the opposite condition. There
are many things we possess or which we
have access to that we accept as being commonplace. They are assessed at a true valu
only when we lose them.
A person who has always dwelt in the
light and has never known darkness or
shadows would attach little importance to
it. To him light would be an established
condition, the absence of which he could not
fully realize. But does this mean that we
must deliberately seek out misfortune, tragedy, and suffering? Does one, figuratively,
put his finger voluntarily into a fame and
burn it so that he may know the pleasure
of relief when the sensation of burning
ceases?
The natural course of events in life pro
vides sufficient adverse circumstances as to
make each of us appreciate what the term
personal peace means. Often, of course, we
create our own misfortunes. We set up objectives and ideis which we think we should
attain and which are false in themselves:
They may be contrary to the social order or
vilate natural laws. In trying to realize
them, we bring upon ourselves discouragements and even tragedies. We then learn

THE R O S IC R U C IA N FORUM

that many of our customary activities, previously accepted as commonplace, are really
the true contributions to our stability and
happiness.
There is no one who has not tasted of lifes
adversities and thereby been able to form
some real vales. The more severe our hardships or the greater the tragedy, the more
personal analysis and re-evaluation of our
status are forced upon us. One who has been
shielded from lifes traumas soon finds life
becoming dull. The good, the pleasures that
others occasionally experience, become habit
ual with him and he becomes satiated with
them. They lose their power to provide
pleasure and then create a contra state. In
other words, they become a monotonous
irritation.
Consequently, an individual should not
try to escape life. Rather, he should face it
and fortify himself against its disastrous and
possibly tragic effects. In witnessing them
and their effects upon others, he can realize
the consequences to himself if they should
befall him. He can then realize and respect
the favorable conditions which he does enjoy.
Do we evolve through personal suffering?
Yes, if we learn a lesson as a result. If we
know the cause of the suffering and how it
can be avoided, we have evolved in that re
spect. We are then less inclined to instgate
such conditions as may result in ourselves
or others being subject to them.
Is, however, such suffering always necessary for personal evolvement of the moral
sense and soul-personality? We answer by
saying that it depends upon the level of con
sciousness of the individual, the degree of
psychic refinement and development he has
attained. There are those who have acquired
the sensitivity and corresponding insight to
readily perceive and comprehend things and
conditions which may cause tragedy or suf
fering. Though they personally have not
had the experience, yet they have a realization of it. They are then obedient to their
own introspective visin and so adjust their
lives as to evolve without the need of the
personal impact of certain events upon them.
Each of us, however, is aware of some
whose level of consciousness is not of that
attainment. They do not or could not com
prehend the probability of events causing
misfortune for themselves or others. They
blunder forth and are often seriously hurt
in some manner. Usually, thereafter, they

APRIL, 1963

become contri te. At least, they are cautious

in the future and carefully avoid causing a
recurrence of such conditions. These persons have learned thereby and to an extent
have evolved in consciousness al though only
through the personal impact of unfavorable
events upon their lives.
There are those, also, who believe that
their rea son and their judgment upon all
matters are conclusive. They refuse to take
advice or to benefit from the experiences of
others. For example, they may know of a
persons suffering from some economic disaster. Instead of feeling sympathy, they attribute the happening to the stupidity of the
individual. They are assured that their own
intelligence would have surmounted any
such circumstance. They have no compas
sion for the misfortunes of another, considering them to be blunders in the unfortunate
individuals thinking and living.
Mystically, the intuitive sense and insight
of such a person is very low. He can only
learn through the more forceful and coarse
al terna tive of personally experiencing tragedy. He then comes to realize that his intel
lect and reason are not infallible, that men
are not yet complete masters of themselves
and their environment.
To summarize, we may say that tragedy is
not an absolute need for everyone for the
evolvement of his soul-personality. Through
study and by observation of the lives of
others, one may learn vicariously of the con
ditions and circumstances that bring misfortune. He can in this way prepare to op
pose and master such conditions. However,
if the individual ignores them, he will ultimately collide with life with dire effects to
himself. But for such a type, unfortunately,
that kind of experience is needed.X
Transferring Consciousness
A frater of Nigeria, addressing our Forum,
says: Within the last two weeks an announcement was made over Radio Nigeria
and in the national newspapers that surgeons
at Leeds University in Britain had succeeded
in grafting into a living man the kidney ex
tra cted from the body of a dead man. This
announcement was made sixty-six days after
the grafting, and the living man was quoted
as saying: 4I am feeling fine and will soon
leave the hospital.

Page 113

This achievement on the part of medical

science tends to indica te that man is
solving the riddle of life. Does this mean
that consciousness and vitality are transferred to the living from the so-called dead?
I wish the Forum to kindly discuss this
subject.
There are, of course, many particulars
missing in the account that the frater relates.
For example, was the organ, the kidney, extracted immediately from a person who had
just died and then implanted in the living
man? Or had it been removed some time
before and placed in a bank, that is, frozen
for use later? Organs have been removed
and frozen so that the vitality of the cells
was retained. The life of the cells was, we
may say, temporarily suspended. When
such an organ has been implanted and related to the circulatory system of the living
body, the latter gradually became rejuvenated and functioned again as a normal organism. We presume that this is what occurred
in the case of the kidney transplant.
The phenomenon and technique are not
so much that of a transfer of the vitality of
life as it is of an organ into a whole living
organism. In other words, there must first
be a living organism into which the part can
be transplanted. It does not consist of a
rejuvenation of life in a body where life has
ceased to be.
With the marvels of todays technical developments, one hesitates ever to make a
positive statement that something is impossible. It is doubtful, however, that a body
which has been dead for any length of time
(that is, where all life is actually extinct)
can be revived by any form of transplant.
For example, physiologists and neurologists
have reported in technical journals that
neurons (brain cells) have been permanently
injured when the flow of blood and oxygen
to them has been greatly reduced even for
a temporary period. Accordingly, a revival
of a completely dead body, if such were possible, would mean that the brain of that
organism would be damaged to such an ex
tent that there would be no semblance of
normalcy.
In this connection, there has been in the
past the metaphysical speculation as to what
effect the transplantation of organs in which
cells are alive or the transfusin of blood
would have on the consciousness. Would the

Page 114

consciousness of a living being in which such

transplants or transfusions are made be altered in any way? Would the soul-personality of the individual thereupon assume a
different objective expression by the infusin
of the consciousness of another body?
Each cell has its inherent consciousness
which accompanies the Vital Life Forc, as
explained in our Rosicrucian monographs.
The consciousness of each cell conforms to
a pre-determined duty or function which it
has. Thus some cells, for example, by this
immanent consciousness create the soft
tissues, others bone tissue, blood tissue,
or hair. Nevertheless, there is a collective
consciousness, as Leibnitz, the philosopher,
who was also a Rosicrucian, has explained.
This collective consciousness is a unity of the
entire matrix of cells in the organism, working together toward the harmony of its
whole. Each kind of cell may seem to be
working distinctly for a specific purpose,
but in doing so it is accomplishing a work
in unisn with all the billions of other cells
in the human organism.
To better understand this we may use the
analogy of a crew of craftsmen on a construction job. Some men are carpenters;
others are masons, bricklayers, electricians,
plasterers, painters, plumbers, and sheet
metal workers. Each is trained to do a cer
tain kind of work. In a general way each
one is not concerned with the activity of the
other craftsmen around him. Nevertheless,
they are actually working in unisn. They
are all contributing their individual skills
toward a common objective, namely, the
final construction of the building. Further,
each depends upon the other since the structure could not be completed without the
efforts of each separate craftsman.
The consciousness of the cells in an or
ganism is far greater than that which would
be introduced by any new cells through
transfusin or through the transplant of
human tissue and organs. The influence of
the genes in the billions of cells of the body
is greater than can be the influence of the
consciousness introduced by foreign cells.
Consequently, there is no danger of there
being habit patterns established in the brain
cells or in the glands affecting the person
ality or altering it.
Brain surgery of certain types, such as
surgery on certain of the endocrine glands

THE R O S IC R U C IA N FORUM

and the nervous system, are far more apt to

make a difference in personality traits and
alter ones personal state of consciousness.
Consciousness as a state of awareness might
not change from the surgery, but the images
the consciousness would have, the ideation,
thoughts, and personal interests, can be affected by such types of surgery. In other
words, anything which has a serious impact
upon our emotional nature can bring about
a change in our mental states. The emo
tional nature is related to our mental processes. For example, we know how excitement,
fear, anger, love, or hate cause the rising of
a chain of thoughts which are related to such
feelings.
In his question, we believe, the frater is
particularly concerned with the matter of
whether the consciousness of a dead person
may be transferred to a living being, thereby
altering that of the latter. There would need
be a means of transferring the various habit
impressions, which are registered on neurons
of the brain. These would have to supplant
or completely dominate the individuaFs own
registered impressions.
Through hypnosis, we can dominate the
personal will of another to a great extent.
By suggestion we can substitute for what
ordinarily would be his normal, natural
thought responses and actions. Such, how
ever, is not the transference of impressions
registered in the brain of another by any
physical, mechanical means. Rather, it is,
we repeat, the substitution of the subjects
objective con sciousn ess for that of the
operator.
Even this is not absolute because one in a
state of hypnosis is still greatly guided, shall
we say, by his own subconscious mind. For
example, he will not act on a hypnotic sug
gestion which absolutely violates his personal
convictions. Thus he will not perform an
immoral act under hypnosis that he would
not do in a normal state.
Through surgery, it is possible to control
physically the thoughts and actions of a person. This, we say again, is not a transference
of consciousness. Rather it is the direction
of the consciousness and the mental processes
of the individual independent of his will.
It has been theorized by physiologists and
neurologists, the latter who are specialists in
the organic functioning of the cerebrum, that
electrodes could be implanted surgically in

APR1L, 1963

the brain and extended through the cortex

like small antennas. Attached to these would
be transistor-like devices. These would be
related to certain association areas of the
brain having to do with volition (will) and
motor actions. Then certain transmitted elec
trical impulses from a central source like
radio would give commands which would be
received by the electrode antennas attached
to the brain.
The individual would be impelled to act
upon such impulses as if they had originated
in his own thought processes. In other
words, the command impulses from without
would be more dominant than any positive
thought the individual himself could engender. In fact, since the antennas would
be attached to certain areas where the reason
functions, the ideas arising would not seem
to be foreign but would seem to be entirely
ones own.X
The Philosophy of Forgiveness
A soror of New Zealand, addressing our
Forum, says: I would like an interpretation
of forgiveness and forgiving. How do we
know for certain that we have forgiven the
doings of our enemies? Does such forgiveness
mean that we have completely forgiven only
when we accept as friends our past enemies?
Or do we only forgive a specific mistake and
not completely accept the individual otherwise?
Though it is not designated as a classical
virtue, forgiveness, in fact, is a moral act
equivalent to virtue. We may say that it is
one of the fundamental virtues of Christianity. It has been made the basis of Christian
theology.
What do we forgive in the psychological
significance of the word? We forgive what
we conceive as being a wrong. But it is
more than this. We do not forgive only
acts that others may interpret as wrongs.
For personal forgiveness, the wrong must
have a personal relationship. It must affect
us directly in some way. If one makes an
unjust derogatory remark to us that constitutes a personal affront, it is an emotional
injury. It is something that we can react to
in a retaliatory and angry manner, thus expressing one type of emotion. Or we may
suppress such an emotion and forgive the act.
Even acts that are not necessarily related

Page 115

to us may become vicariously associated with

ourselves so as to seem intimate. For fur
ther example, suppose one is especially fond
of animals. If another whom he knows has
abused a dog, he will feel offended even
though the dg is not owned by himself. He
will think it a wrong against his affections
and interests. It violates the attachments
which the self has formed. Such an animal
lover, if he were so disposed, could, therefore,
forgive a wrong that was only indirectly re
lated to him.
In all men there is the primitive instinct
to strike back against a hurt. It is the impulsive act of inflicting a like hurt upon one
who brings to us any kind of pain, emotional
or physical, although not necessarily by the
same means. When hurt through the malice
of others, the desire to retaliate is the first
impulse. Forgiveness is a restraint of that
impulse. Does it arise as a superior emotion
to that of retaliation and anger, or is it the
consequen ce of reason?
True forgiveness is a compassion, a feeling
of sympathy, for what is conceived as the
inadequacy of the character of the one committing the wrong. It is the realization that
the one who acts maliciously or ignorantly
to cause injury is weak in self-discipline;
that he is either reverting to the most primi
tive elements of human nature or is exhibiting ignorance. Reason may dictate the logic
of forgiveness but it is not the primary
motivating forc.
Forgiveness is related psychologically to
the spirit of justice. As we have had occasion
to state in this Forum previously, justice is
an extensin of the feelings of self to include
others. We do not wish to tolerate an injustice because vicariously we can realize
what the consequence of such a wrong act
would be if it were committed against our
selves. Therefore, we sympathetically extend the personal feeling of self to the
wronged person. The spirit of justice is not
reasoned primarily but first is felt as an
emotional state. It is this same kind of im
personal compassion that impels the act of
forgiveness. However, impersonal is hardly
the proper word since vicariously we do
personally feel the hurt of the other person.
Why does not everyone exhibit the virtue
of forgiveness? Simply because all persons
have not acquired those finer sentiments of
the emotions. A coarse vulgar person is like-

Page 116

ly to have little or no sense of forgiveness.

His response to a hurt is brutal, belligerent,
an eye-for-an-eye attitude. The finer sentiments of the sensitive individual are relatively of a psychic nature. They are not as
common as the other emotions. Though more
sensitive than the coarser emotions, these
higher sentiments, once they are given ex
pression, can usually discipline the primitive
nature. A sensitive person needs to be violently aroused before he will give in to his
lower emotions. In fact, one of the more
primitive emotions usually arouses in him,
concomitantly, the contrary restraining sentiment.
For these reasons, it is difficult to teach
justice or forgiveness in such a manner as
to cause one to display such virtues. One
of the ancient Greek philosophers expounded
that virtue cant be taught. Examples of
such conduct can be expounded and the
vales of the virtue elucidated, but if one
does not intimately feel them, he is not likely
to exhibit them. In mysticism and metaphysics there are doctrines concerning the
evolving of the consciousness. The purpose
is to cause one to perceive and to respond
to impulses of which he is not ordinarily
aware. Such evolvement, we can say, is
really the awakening of the latent sensitivity
of which the human is capableand some of
the lower animals as well.
As to specifically forgiving an act or
wrong from which a hurt has been experienced, reason should to some extent be ap
plied in such circumstances. If one believes
that forgiveness will be appreciated and that
the individual will be contrite and regret
his act, then, of course, it should be extended.
But suppose the wrongdoer will nevertheless
be defiant and arrogant. If there is every
indication that he will learn nothing by be
ing forgiven and may, in fact, actually consider it an act of weakness instead of
kindness on ones part, then forgiveness defeats its own purpose. It will only encourage
a continuation of the same conduct on the
part of the wrongdoer. Under such circum
stances, it is better to allow the miscreant to
suffer the consequences of his own act,
Forgiveness does not include approval of
the character and habits of the person who
is being forgiven. An individual may do us
an injury as an enemy. We may display
that compassion which is forgiveness and

THE R O S IC R U C IA N FO RUM

excuse and forgive the specific wrong act.

However, one need not be so naive as to
trust him immediately thereafter. He should
be cautious in any dealings he must have
with him and, if possible, avoid further contact. To do so would only be to abide by
ones instinct for self-preservation.X
Tolerance and Intolerance
There is much that can be written on the
subject of tolerance. In a civilized society,
it is a concept that is constantly reiterated.
Probably, the nature of tolerance and the
reasons that it has certain advantages in a
civilized group are better known than practiced. Generally, it is conceded that the mature individual should be tolerant of the
thoughts and actions of another, and can in
turn expect tolerance of his own ideas, beliefs, and privileges. Many modern govemments are based on the fundamental premise
that each person has certain rights that are
his, and as a price, or, we might say, in payment of those rights, he agrees to tolerate
certain privileges, ideas, and behavior on the
part of others.
In order that no one take advantage of
the tolerance of another, human beings have
established certain laws and principies to
govern behavior. They have placed limitations on behavior considered socially unacceptable or that actually interferes with an
others rights and behavior patterns. For
that reason, we have in society law enforcement agencies and penal institutions. Those
who fail to acknowledge their tolerance of
other individuis and emphasize their own
rights and behavior to the disadvantage of
others can thus be properly disciplined.
The idea of tolerance is one of the highest
ideis that can be exemplified in human so
ciety. That tolerance is necessary has been
proved many times. If society is to evolve,
if a civilized group is to grow better and
more able to use its assets and natural resources, tolerance must be practiced.
We must tolerate the thoughts and actions
of others as long as they do not interfere
with our own. The intolerant person is
therefore looked upon as a negative influence
and a negative forc. He who stands in the
way of progress is one who bases his decisions
and many social practices upon prejudices

APRIL, 1963

rather than ideis and concepts that are conducive to growth, prosperity, and general
advancement.
This generally accepted idea of tolerance
as being a statement or indication of an in
dividuaos social adaptation, and intolerance
as being exactly its opposite, has placed the
term intolerance in a wholly negative light.
There are occasions when it is necessary to
be intolerant.
We should, as already illustrated, be in
tolerant of those who vilate good laws for
their own personal and selfish ends. The one
who steals, murders, or commits any other
crime which is detrimental to another or to
a group is a type whom we cannot readily
tolera te. To tolerate his actions without taking any steps to modify them is in a sense to
approve of them. Therefore, we are in a
sense intolerant, and rightly so, of those who
interfere with the social structure in which
we live.
There are other degrees of intolerance that
can also be excused. We can rightly be
intolerant of the individual who loudly proclaims his own views without ever considering anothers. In other words, we become
intolerant of anothers intolerance. We can
become justifiably intolerant of groups that
tend to overstep their rights and privileges.
I, personally, am intolerant of religious
groups who attempt to forc their opinions
and beliefs on those outside a religious area.
I do not believe that a religious organization,
for example, should actively participate in
or attempt to direct the political affairs of
society or tell individuis what their political
beliefs should be. I believe that religin and
politics should be separated, and I am, there
fore, intolerant of the one who attempts to
forc his beliefs on my actions in one field
and change my beliefs in another.
Tolerance and intolerance are attributes
of human behavior. As long as individuis
exist as thinking entities, there will always
be those who have opinions different from
their fellow creatures or from the generally
accepted concepts of the society in which
they live.
If there were not differences of opinion,
there would probably be a static society.
Much that we have gained in technological
areas that have made possible many of the
modern conveniences and refinements of liv

Page 117

ing which we enjoy have been gained as a

result of the efforts of those who were intol
erant of the smug satisfaction of the ones who
wanted no change. Great inventors have frequently been criticized to extreme, have been
called incompetents, or have been considered
unable to be judged properly as mentally adjusted human beings. Those who have new
ideas and who promote new applications of
previously known ideas and concepts are
those of whom society has been frequently
intolerant.
All of us suffer from this ailment, if it
may be considered as such. We have our own
patterns of living, our own basis of thought,
our own ideas, and we are intolerant of those
who want to revise the pattern to which we
have become accustomed. But if man is to
be any different from what he is today, he
must expect to have his thoughts, his ideas,
his aims, purposes, and methods questioned
from time to time.
Where tolerance or intolerance enters the
picture most profoundly is in the matter of
basic attitude. If simply because I do not
want to change, I am intolerant because
someone is trying to use the laws of the
Cosmic to better his lot and that of society,
then my intolerance is inexcusable. Toler
ance of others ideas should extend to the
realization that human thought is a Creative
forc, that as long as the thinking and application of thought on the part of another does
not deprive me of my own right to think,
then his efforts should be tolerated. If hu
man beings will practice the simple concept
of the Golden Rule, they will not have to
give a great deal of thought to the technical
aspects of tolerance and intolerance.
Today, there are many forces that tend
to divide humans one from the other. These
forces are social, political, racial, and others.
It is the intent of the individual who pro
motes or teaches a new idea or concept that
should be the basis upon which it is judged.
We know there are those who exploit for
selfish reasons, but there are also those who
seek to bring into manifestation the concepts
of their own consciousness and add to the
benefits of man as an individual and as a
group.
We should be tolerant to the extent of
being willing to examine that which is submitted to us, not being too quick to make a
decisin, and considering all aspects of new

Page 118

presentations, whether they be abstract or

concrete. The first step to tolerance is to
recognize the right of another person to live
and to express himself. Intolerance in its
negative aspects enters into human life and
society when we refuse to give to others the
same privileges that we ask for ourselves.A
Do Souls Evolve from Animals?
A soror, a Master of a Pronaos, says: In
our Pronaos, discussion of the question of
evolution is continually coming up. Some
members question whether soul-personalities
are still evolving from animals. Could this
subject be discussed in the Rosicrucian
Forum?
To some the thought of the ascent of man
from lower animals seems very repugnant.
This is due primarily to certain religious
study or training which they have had and
which implies that man is a spontaneous
creation. The sciences of biology, zoology,
and anthropology confirm more and more
the scientific opinion that man is a descendant of some branch of the primates. Upon
the reconstruction of their form, fossilized
human remains, as for example the Pithecanthropus erectus and the Sinanthropus
pekinensis, have been seen to have many
characteristics similar to the chimpanzee and
other primates.
To a great extent, it is the human ego
that likes to presume that man is Gods chosen, exalted creation. Man not only wishes
to believe that he is specially and separately
created but that he is the highest intelligent
being in the universe. The advance in
astronomy and kindred sciences is, of course,
gradually challenging this conception. The
probability of equally intelligent beings existing elsewhere in the greater universe each
day grows more and more certain.
Fingers, toes, and hands were not created
specifically to perform their functions. Rather, they have gradually emerged as a result
of adaptation to demands made upon the
organism by environment and behavior. In
fact, it is known that anatomically man has
vestiges of organs that in other animals are
developed and functioning, organs which he
seems no longer to require. The human embryo in its period of gestation passes through
forms that are similar to those of lower ani

THE R O S IC R U C IA N FO RUM

mal life, implying the gradual evolution of

the human form.
Mystically, it is quite understandable that
organic forms go through changes reaching
greater and greater states of complexity. If
man did not gradually evolve from the lower
forms of life, then he would be a complete
exception to the phenomena of nature. The
true mystic and metaphysician does not
think of his physical being as the real man
but rather believes it to be a temple for
what man is. Further, the mystic accepts
that which gives an animal his form as be
ing the consequence of the same cosmic and
natural laws expressed in all life forms, including man. There is nothing objectionable
about an animal form being developed, refined, and so perfected organically that it
can eventually express what we cali the
human soul, as in man.
Does the evolution of the human form
from lesser beings imply that the soul of
man, likewise, has ascended from animals?
Is the human soul-personality a develop
ment of an animal soul? Most orthodox
religionists will deny vehemently that ani
mals have souls. This conception again
stems principally from the dogma of their
faith. However, it is also furthered by the
desire of the individual to assume that man
alone can have soul and thus be a superior
being in the universe. In the opinion of these
orthodox believers, to consider that the es
sence of soul can pervade other living things
lessens mans divine status.
As Rosicrucians, we do not accept the od
substance theory of soul. This conception is
that soul is a kind of divine substance or
entity that is implanted at birth only in
man. To Rosicrucians, there is a universal
soul essence which accompanies the Vital
Life Forc. It contains the mind that we
attribute to the Cosmic, that is, an underlying process or phenomenon which we cali
law. This Vital Life Forc with its soul
essence pervades all living things. The soul
essence is not less perfect or efficacious in
any form of life. It is the same in its quality
in all anmate things. Does this mean that
the soul essence in a lower animal is the
same as in man? Yes, in essence but not in
expression.
The expression of the soul forc as soulpersonality depends for certain behavior up-

Page 119

APRIL, 1963

on the development of the organism in which

it resides. As the organism acquires a more
complex nervous system and brain, there
develops a self-consciousness. This self-consciousness is an awareness of the inner self
and those higher emotional states which are
the soul essences motivation.
We see this primitive expression of selfconsciousness and the inchoate manifestation
of soul in such higher animals as the chimpanzee and the dog. For example, they exhibit remorse, guilt, shame, and the like.
It is not until we reach the state of the
higher organism, Homo sapiens, or thinking
man, that we have that extensive state of
self-consciousness and its moral impulsation
called conscience. These states or conditions
man has termed his soul-personality.
Man has this self-realization, that is, he
is able to recognize the dual functions of his
being. Since he alone has reached that state
of evolvement on earth, he believes that he
alone has soul essence within him. Man has
not evolved or actually perfected the soul
essence. Rather, he first evolved physically
in his ability to realize it. Then, he evolved
in ways and means of expressing it and of
having it direct his mental and physical life,
which is the evolving of the expression of the
soul, or really, the development of its reflection called personality.
There may be other beings in the galaxies
of the greater universe whose soul-personalities are so far evolved beyond ours that ours
by comparison would be as primitive as a
dogs self-consciousness appears to us. These
individuis might be offended if someone
were to say that the soul essence of mortals
was the same as theirs. However, we doubt
that beings with such great enlightenment
would be so primitive as to believe that their
dignity could be threatened by any statement that lower beings also possess soul
essence.
The soul-personality which man has is
his. That personality has not come from
lower animals. It could not. The personality
is a reflection of the organisms ability to
realize its soul forc. Animals have, as we
have said, the same soul essence as man.
They have not the same soul-personality because their physical organism is not capable
of discerning the soul forc to the same de
gree as man.X

Your Questions Invited

The Rosicrucian Forum obviously depends
upon you, the Rosicrucian member, for its
existence. The great majority of its articles
originate with you or are stimulated by your
questions.
Naturally, as members progress through
the studies in the various degrees, they become occupied with particular topics and
definite questions arise which they will ask.
Many of these questions are similar in na
ture and once they have been discussed in
the Forum they cannot be discussed again
for some time because the majority of our
Forum readers will have read the answers.
This means that some questions that are
submitted cannot be answered because unknown to the asker they have been answered
before. However, there must be many ques
tions that pass through the students mind,
the answers to which would be of interest
to thousands of other members. Therefore,
this is an appeal to you, as we have appealed
before, to let us have your questions.
Now, a word about the kind of questions
that should be asked: Obviously, they should
be of interest to other members besides yourself. They should concern the teachings,
philosophy, m ysticism , metaphysics, and
branches of science related to the teachings
of the Order. Every question that is sub
mitted cannot be answered, primarily because it may have been answered before,
as we have stated previously. Or we may
feel that the question, although of interest
to the one submitting it, would not be of
valu or interest to any one else.
We would also like to make plain that
when your questions are received they can
not be answered in the very next issue of
the Forum. Each issue must be prepared
for the Editorial Department weeks ahead,
sometimes a month or two ahead, so that a
question, if it is worthy of an answer, may
not be published for one, two, or three
months.
In addition to having you submit questions
you feel should be answered in the Forum ,
we would appreciate having your comments
on the questions and answers you read. Tell
us which ones you have enjoyed. This
guides us in having the right answers appear,
that is, the ones you want to read.X

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June, 1963
Volum e X X X III, No. 6

Rosicrucian Forum
A

p rv a te

p u b lic a tio n fo r m e m b e rs o f A M O R C

J. ENRIQUE M A N C E R A , F. R. C.
Inspector G eneral of A M O R C for Ecuador

THE R O S IC R U C IA N FORUM

Page 122

Greetings!
V

CO SM IC E T H IC S

Dear Fratres and Sorores:

Does the Cosmic have a system of ethics?
If so, what is it in relation to ours? This
summarizes questions concerning this subject rather frequently asked by students of
mysticism and esoteric studies. This pre
sumes, of course, that the Cosmic is teleological, a Mind Cause, which is purposeful.
It further presumes that this Divine or
Infinite Intelligence has established certain
specific vales concerning human conduct
in relation to itself. These vales are what
man would term good and evil or right and
wrong. We shall further presume that the
questions intend to integrate the meanings
of ethics and moris, that is, for this purpose
they shall mean the same.
If there is a divine or cosmic code that has
been defined in a terminology comprehensible to humans in every tongue, then, obviously, every mortal would be bound to
obey it or suffer whatever penalty it imposed. The fact is, however, that there is no
universal code of moral or ethical laws attributed to a cosmic cause which has uni
versal recognition.
Men profess many such codes which are
sacrosanct in different religious sects. They
are declared to be a theurgy coming to man
as a mira ele from a divine ageney. Specifically, the founders or prophets of these
sects are declared to have revealed these
codes while spiritually illumined or cosmically attuned.
To an extent, in the psalms of Akhnaton
one may derive a meaning as to what he
believed the proper relationship of man,
ethically, should be to his God and to his
fellow humans. The following are excerpts
from some of his psalms:
How benevolent are thy designs, O Lord
of eternity!
Thou didst create the earth according to
thy heart.
Thy love is great and mighty.
When thou hast filled the Two Lands
with thy love.

We note here that the God of Creation

proclaimed by Akhnaton is adored as benev
olent. Throughout the full psalms are references to the forms that this benevolence
takes toward man, its many kindnesses,
emphasizing and implying that such divine
benevolence was a virtue which men could
emulate.
There is, too, as our excerpts show, references to Ra, the sol gods love of mankind and
how the many things he created in the uni
verse, including man, were motivated by
love. This again, if not directly, implies
that mans conduct should be motivated by
love. Again in the phrase, Thou didst
create the earth according to thy heart we
can construe it to mean the higher emotions
and sentiments of kindness and compassion.
It is quite probable that if Akhnaton had
not passed through transition at such an
early age, he would have issued a moral and
ethical code for his monotheistic religin and
publicly proclaimed it. Such, of course,
would undoubtedly have been declared to
be cosmically ordained and inspired.
In Buddhism, Hinduism, and Zoroastrianism are also to be found as a part of their
hagiography that which is accepted as ethical
mandates issued from the Divine by which
man is to govern his mortal life. The
decalogue and Mosaic law, which greatly
influenced Christian concepts and also the
teachings of Christ, are further examples of
implied or declared divine or cosmic moral
and ethical ediets.
However, as every student of comparative
religin knows, such ediets or codes are not
in full agreement. There are certain inter
di ctions and commandments in most religious
codes which profess a divine origin that are,
however, basically similar in content. These
have undoubtedly arisen out of hygienic or
social necessity as well as from traditional
taboos.
Men have been illumined and inspired
in meditation. In this conceived unity with
their God or what they believed to be the

Page 123

JUNE, 1963

Absolute, they have felt a deepened sense

of love for mankind and a great desire to
serve it as they believed they had been
divinely helped. They believed they had
been ordained to so serve their God and that
it was a cosmic wish that certain particular
acts be performed or be prohibited.
These ecstatic feelings of the religious
messiah or mystic must, of course, always
be translated into an understandable be
havior for mortals. It likewise must prohibit
those acts of men which actual experience
has shown are harmful to their physical
being and social welfare. Murder, theft,
lying, adultery, profaning of the gods, all
these would logically be acts which would,
in effect, support a concept of what would
be ungodly conduct.
It is not that such religious founders or
messiahs were hypocrites in proclaiming that
their God had established such a particu
lar code of laws for man. It was not their
intention to declare a divine authority for
certain laws in order to enforce them when
otherwise they might not have been successful. Rather, psychologically and mystically,
in their states of religious experience or
attunement, they sincerely felt motivated to
act as they did. Since certain familiar hu
man conduct became associated in their
minds with the mystical experience of doing Gods will, they conceived that such
ideas were actually the intent of the Divine
or Cosmic.
For us to think of them, however, as being
the exact words of a deity is anthropomorphic and primitive. What, then, is cosmically right or wrong? To a great extent,
this must always be an individual interpre
taron, depending upon the evolving con
sciousness of man. Mans definition of what
is right or wrong and what he feels is offensive to the dignity of spiritual belief grows
with personal experience and the ascent of
the civilization of which he is a part.
An enlightened society, as we know,
tends more and more to abolish as being

immoral certain barbarie acts which are

brutal and cruel. Men are motivated to do
this not by a special doctrine or mandate in
words from a divine origin but by being
better able to transate spiritual motivation
within themselves into the language and
thought of their times.
For example, not long ago it was believed
that it was quite proper and in accordance
with mans understanding of divine intent
to burn heretics at the stake. These heretics
were those who did not conceive God as
their persecutors did, or who refused to ac
cept the current religious dogma. Their
persecutors were certain that what they did
to their victims was what God desired. They
could even find certain passages in their
sacred literature which would be interpreted
to justify their actions.
Today, the enlightened Christian would
abhor such cruelty as being condoned by a
divine Being. Why this transition of thought
and practice? Has the Divine or Cosmic
issued a new code for this century? Education has made possible greater analysis of
the spiritual motivation of the individual.
The broadening of moral literature has
also helped the individual to raise his con
sciousness and to feel and understand differently than he did in the Middle Ages in
the majority of instances. Unfortunately,
this does not apply to all persons of our
times or even to those of the highest cultures
and civilizations. Some still have a con
sciousness and a comprehension of spiritual
relations that are archaic. Their definitions
of cosmic or divine ethics and moris are
actually primitive.
All enlightened persons, today, regardless
of their religious faith, would consider it
contrary to what they hold to be a cosmic
order for a man to deny that there is a
supreme or transcendent power of some kind
in the universe. They would consider it a
cosmic violation not to try to understand
the phenomena of nature of which they are
a part, either through science, religin, or

Entered as Second C lass M atter at the P o st Office at San Jo s , C a lifo rn ia ,

u n d er Scction 1 1 0 3 o f the U .S . P o sta l Act o f Oct. 3, 1 9 1 7 .

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Page 124

THE R O S IC R U C IA N FO RUM

mysticism, and to work more in harmony

with it. They would also consider it a violation of cosmic relationship for men so to
conduct themselves as to inhibit or destroy
the intelligence that they have gradually
developed through the ages, or to suppress
those higher emotions which give man his
supremacy among the animals.
It behooves man from century to century
to refine the behavior, the conduct, between
himself and his fellow-beings so that it will
reflect his growing awareness of his cosmic
unity. Each century, then, reflects a manmade code of his sense of obligation to the
Cosmic.
Fraternally,
RALPH M. LEWIS,
Imperator.
This Issues Personality
A mystic has said, There are two ways
to understand a thing. One is to walk around
it and the other is to take it into ourselves.
The way to understand the Rosicrucian
teachings and gain their advantage is not to
figuratively walk around them. A purely
objective appraisal and affiliation with the
Order is not enough. One must take them
into himself, make them an intmate part of
his life; otherwise, they will always remain
something apart, something just to be walked
around.
Frater J. Enrique Mancera, Inspector
General of AMORC of Ecuador, has taken
the Rosicrucian teachings into his life. In
turn, they have been an influence that has
brought him much personal peace and satisfaction.
Frater Mancera was born in Guayaquil,
Ecuador, on January 26, 1914. His parents
were very liberal for the times and for the
environment in which he was born. They
wanted him to determine his education and
choose his own career rather than be subject
to complete parental domination. He was
obliged first, however, to comply with the
traditional communion, baptism, and confirmation of the Romn Catholic religin of his
country. Finally, feeling free of other pressures, Enrique realized a need to dedicate
himself to some serious liberal organization
so as to stabilize his ambitions and emotions.

He began to earn his own living while

still a child. Although employed, he took an
intensive commercial course during avail
able free time. Eventually, in 1930, he
procured a position as a salesman and accountant with a commercial firm. During
this time, he began to develop a deep love
of reading.
He devoted himself to good litera ture,
particularly publications which dealt with
self-improvement and mind culture. Al
though at the time he knew no others with
exactly similar interests, he tried entirely
on his own to follow suggestions.
In 1934, he started his own small com
mercial firm, which succeeded to the point
of giving him economic freedom, but in
1946 he gave up his business because his
personal sentiments of honesty and integrity
did not permit him to conform to the demands of the commercial methods of his
environment. He believed that success built
on a foundation of bad ethics was not worthy
of his efforts. He was not yet a Rosicrucian
and there were many circumstances that he
could not thoroughly explain to himself. Yet,
he did not want to submit to them.
During this interval, the work of the Rosi
crucian Order, AMORC, was brought to his
attention and he finally Crossed The Threshold y the Order. To him the teachings were
like iight to dispel shadows, revealing much
that he sought to know. Since 1946, Frater
Mancera has been an officer of a large aviation company.
Since he was unmarried, this required that
he leave his family home and establish residence in Quito, Ecuador. With his Rosicru
cian studies, his conception of life gradually
evolved into a constructive personal philosophy. He experienced an inward dignity. In
the interim he had cultivated the friendship
of many other Rosicrucians who shared with
him the love of knowledge and humanity.
He became very active in therapeutic
work with the knowledge and approval of
his physician friends, giving his time freely
to the ill. He says that this service filis me
with harmony, peace, and happiness. Frater
Mancera served as Master of the AMORC
Pronaos in Quito from August, 1958, to
March, 1960. He subsequently was appointed
by the Grand Master of AMORC as Inspector
General for Ecuador. In 1956, he attended

JUNE, 1963

the International Rosicrucian Convention in

San Jos, California.
This, then, is the biography of another of
many Rosicrucians who have found life
fuller, richer, and more rewarding because of
their devotion to the Orders teachings.X
The Nature of Temptation
A frater in Birmingham, England, asks
that the Rosicrucian Forum discuss the ques
tions, What is temptation? Will an understanding of the process of temptation enable
us to gain more strength of character?
Temptation is a process which is difficult
to understand because of the fundamental
fact that there is usually an emotional overtone to all things which have to do with
temptation. A person can, in the light of
pur reason, deny the power of temptation.
If an individual has a habit that he feels
would be beneficial to break because of its
inconvenience or because it may be interfering with his health, he can logically and
with reason state that he will not particpate
in any activity that has to do with the habit
that he wishes to change.
From the standpoint of reason, it is very
simple for the person who smokes, for ex
ample, to say, I will not smoke again ;
the person who is an alcoholic to say that he
will never take another drink, or the drug
addict to say that, in the vernacular of the
day, I am off the stuff.
These are all logical and reasonable conclusions of a reasoning mind. But when the
individual is tempted again to perform the
act that with his reason he denied that he
wished to continu, he is then under influences where reason does not have the upper
hand. He is rather in one degree or another
affected by emotion.
I have used tobacco for many years, and
I have repeatedly told myself that while I
probably will continu to use it, I can at
least control the amount so that there will be
a minimum of interference with health. I
tell myself that I will not use tobacco as
frequently as I may have been doing over a
certain period of time; but permit some
tensin to occuran increase in volume of
work or an aggravation of a troublesome
situation to the point where my mind is occupied almost exclusively with the problem
and I will involuntarily light a cigarette

Page 125

before the fact that I had decided not to use

the weed as frequently as in the past is given
a thought. In other words, an emotional
factor enters into the otherwise clear reason
ing process.
I have always been impressed by the type
of individual who enjoys considering the
difficulties of others and their reactions to
those difficulties. I can visualize the person
who reads in a newspaper or magazine that
a serious crime has been committed and
expresses horror at such an attack by another
human being.
I ask myself, What would the person
who expresses disapproval of another hu
man beings acts have done if he were in
the exact circumstances, with the same background, the same experience, the same habit
pattems, and influenced by the same emo
tional outburst that brought about the act
inconsistent with our social and moral
concepts? None of us knows exactly what
he would do under sufficient emotional pressure. To reason what we would do is one
factor. To perform an act under emotional
circumstances brings an entirely different
set of pressures to bear.
Temptation in itself is an urge to do some
thing different from what we are already
doing. I am dictating this article at the
moment. It is a beautiful day outdoors. I
would much prefer to go out, take a sun
bath, or simply loaf. I admit this weakness
on my part because I think it is a common
weakness among many human beings: the
desire to be relieved of certain responsibilities.
Every human being dreams of being able
to do as he pleases, but few accomplish or
attain that status. The fact that I will go on
dictating this article and will today work the
usual hours is practically a foregone con
clusin, partly because I accept the responsibility which is mine and partly because of
habit. My habit pattern is such that if I
put down my work at the moment and de
cided to pass the rest of the day in leisure,
I would have feelings of guilt that would
interfere with my enjoyment of leisure.
Now, like many things, either of these
processes can be carried to extremes. Man
should not forc himself to work continuously; neither should he loaf or enjoy leisure
continuously. This brings us back immediately to a very fundamental principie of

Page 126

the Rosicrucian teachings that harmony and

balance are wise in all considerations.
While temptation is an urge to think of
circumstances different from those which
are occupying our attention or time at the
moment, the connotation in regard to temp
tation is usually related to a negative state.
The moralists of many ages believe that
temptation is always the urge to do some
thing that is evil, and that this evil, if it
can be considered as such, is usually closely
related to a physical desire.
To return to my previous illustration, any
intelligent human being knows that an excessive use of tobacco or, as far as that is
concerned, many other things which are at
our disposal as human beings, is not conducive to the best of health; therefore the
urge to use such elements to excess is a nega
tive type of temptation.
Temptation, however, I do not believe is
necessarily wrong in every case. We can
be tempted to do things or to occupy our
minds with ideas which are not necessarily
of moral significance. A temptation with
which I am frequently confronted is my
fondness for books on certain subjects, particularly by authors whose writings I like.
If I read in an announcement that a new
book has been published on a subject in
which I am interested (and the review that
I read assures me that it is a type of subject
matter which I want), or if I am familiar
with the author and know the presentation
or anticpate what is to be presented, I fre
quently buy the book.
Until that book is read, it is a constant
temptation. I find myself alibiing, putting
other work a side or postponing it, so that I
can use all the possible time available for
the reading of that book. I am constantly
tempted away from other duties to devote
myself to the book in which I am interested.
Now, it would be a very far stretch of
anyones imagination to say that this type of
temptation is in any way evil or a tempta
tion to act in an immoral or even a nonmoral
manner. It is simply a desire to do some
thing which appeals to me more than what
I am already doing or feel obligated to do. I
frequently dislike to lay a book down to go
to the office and carry on my necessary duties
or to go to bed. It seems a waste of time
when I prefer to read.
Temptation, then, in the broadest sense,

THE R O S IC R U C IA N FO RUM

it seems to me, is based upon judgment of a

proper valuation of our desires. Psychologically, temptation is based upon an urge with
in oneself for a certain degree of freedom.
We all valu our freedom and our desire to
make up our own minds, and when we have
something that we are obligated to do, we
sometimes resent it. As a result, the actions
that we would prefer interfere with what we
should do. It is often a choice between what
ought to be done and what we would like
to do.
It is therefore obvious that if we want to
elimnate temptation altogether, we will
have to adopt a concept similar to that pre
sented by the Buddhists; that is, to elimnate
all desire. If we had no desire, then there
would be no temptation because there would
be no action or thought which we would
prefer over those which are occupying our
attention at any particular moment.
This also raises additional problems because if man eliminated desire entirely, he
would seriously interfere with his own progress, his own evolvement. Evolvement, as
has been stated, elsewhere, is a process of
moving from imperfection to perfection. If
we are going to move toward perfection,
even though we may not fully attain it, we
are going to have to desire it; we are going
to have to be tempted toward that perfect
state. In that sense, desire serves as a very
useful tool; insofar as carrying out a basic
or fundamental purpose of our existence is
concerned.
The temptation with which the average
individual is concerned is that which will
interfere with his own well-being, progress,
or the right on the part of any other indi
vidual to progress and well-being. Theoretically, in order to progress from our
limited state of being, as we are now, to one
of greater perfection, we must possess the
ability to adjust ourselves to the situations
with which we are faced. Normally, the
well-balanced person is an individual who
uses his reason and his knowledge as well as
the psychic impulses he receives through the
channels of intuition, and who directs his
desires rather than attempts to elimnate
them altogether.
The intelligent individual who realizes
that he is overweight and eating too much
is able by directing his mental processes and
actions to control the desire: the temptation

JUNE, 1963

Page 127

to eat those foods that would contribute to a

continuation of the condition he knows must
be controlled. Another application of the
positive use of desire is that for higher
things. The desire to achieve higher ideis
will lessen the desire for material vales.
If an individual lives merely for the gratification of his physical senses and the ac
cumulation of the material things of the
world, his desires are going to be limited to
those same areas and ends. If he raises his
sights and directs his consciousness to a life
span which is eternal rather than earthly,
then his desires will include the evolvement
that will bring him closer and into an area
nearer perfection.
Habit patterns are the key to the control
of temptation. If we are to succeed in bettering ourselves in the broadest sense of the
word, we must realize that we must be put
through a process of assuming responsibility
and control. Anything out of control, be it
a human being or a machine, is of no par
ticular valu, and surely the highest vales
are directly related to perfection. Conse
quently, we must aspire to higher vales and
assume the responsibility that leads us to
them if we are to gain perfection.
That temptation has always been a prob
lem of man is evident in many sacred writings. In the Lords Prayer, we find, Lead
us not into temptation, or, as I prefer, in
another translation, the saying is, Lead us
when in temptation.
Desires that would lead us away from
aspiring toward our highest ideis are those
which are temporary and which will not be
permanent in the allover scheme of the
life of the soul. To direct our attention to
vales which we ultimately want to achieve
is to become temperate and to balance our
physical desires so that they will not monopolize our thought and actions or stand in
the way of our spiritual and psychic prog
ress.A
More About Sleep
What is sleep? This is a question that has
been asked longer than any man today may
know. Not very long ago, I wrote another
article for the Rosicrucian Forum , which I
rather presumptuously entitled, The Nature
of Sleep. As I reflect on that title, I realize
that by the title itself it might appear as if it

were my intention to cover the subject in its

entirety, and in the course of the article to
examine and explain the complete nature of
sleep. A re-examination of the article will
make it obvious that I certainly did not exhaust the subject; neither in retrospect did
I have the knowledge, the information, or
the access to experimentation sufficient even
to imply that the subject would be treated
in full.
I am again reminded of this subject because of a news item which I read recently.
It stated that at a symposium conducted by
the Royal Society of Medicine in London, a
somewhat. new approach to the theory of
sleep, particularly to the mechanism of sleep
that is, the process itselfhas been advanced. Actually, in preliminary discussion
at this symposium, it was acknowledged that
we know practically nothing about sleep. It
is one of the innate traits, or we might say
even a reflex, with which animal life is provided and to which it responds in spite of all
that we may do to either avoid it or to at
tempt to woo it.
We do know some fundamental principies.
For example, it is known that recently blinded persons have vivid dreams. This may be
a reaction to the loss of a physical sense. It
is also known that individuis who have lost
one sense faculty can have dreams in other
fields of perception. For example, an indi
vidual blind since birth may have dreams
in the field of sound or touch. We also know
that some people place a comparatively md
em innovation on their dreamsthat is, they
dream in color, while others dream in black
and white, like an uncolored photograph.
Also, as I wrote in still another article some
years ago, there are individuis who always
dream in a somewhat subdued atmosphere
of visin. The background and all that they
dream is dark, vague, or cloudy. I happen
to be one of that classification. I have never
had a dream to the best of my knowledge
that the events took place in bright sunlight,
or under any other form of distinct and
bright illumination.
Other individuis dream continually in
an area of brightness. Some theories have
been advanced that persons like myself
whose dreams are always in a dreary atmos
phere are pessimists, while those who dream
in surroundings that are brightly illuminated
are optimists. This is another theory about

Pqge 128

sleep that has not been proved either true or

false. And so it is, we could go on enumerating one theory after another, but none of
these theories answers the question of exactly
what sleep is.
In accordance with the discussion referred
to by the Royal Society of Medicine, this
new theory propounds the concept that there
are two kinds of sleep. First, there is the
type of sleep that is the result of the functioning of the brains cortex, and this type
of sleep is referred to, according to the new
theory, as orthodox sleep. Then there is
another type of sleep which results from the
functioning of the carotid sinus, which is a
val ve in the main artery of the neck. Because of its functioning, it can have a dampening effect upon the main centers of the
brain, and as a result of the process induces
sleep in various degrees. This latter type of
sleep is named paradoxical. Furthermore,
the new theory states that it is during this
latter kind of sleepthat is, paradoxical
sleepthat the brain is relatively active and
dreams occur. It has already been more or
less proved by experimentation that all of
our dreams take place not in our most sound
sleep but usually in the lighter part of our
sleeping period. Many dreams that may
upon reflection seem to have covered a con
siderable period of time actually are a series
of thoughts that took place in just a few
moments as we were awakening or during
a period of dozing as we took a nap on a
warm, summer day.
Dreams, according to the new theory
then, are an activity of the brain that is
regulated by the blood supply to the main
centers of the brain. To further examine
this theory, it would seem then that orthodox
sleep is what we might cali physiological
sleep, provided so that the body can have
the mximum rest. Any functioning entity,
be it mechanical or human, uses energy in
the process of its functioning. There must
be some means of replacing that energy; and
on the part of the animal, it is in sleep that
the mximum rest occurs. Physiologically,
the brain is equipped so that it may function
in such a way as to cause the body to reach
this mximum state of rest, which, in ac
cordance with the new theory, is classified
as orthodox sleep.

THE R O S IC R U C IA N FO RUM

When an individual dozes, lightly naps,

or in the period just before waking becomes
somewhat more physically active, he experiences the period of paradoxical sleep, which
is a state that is maintained by the regulation
of the blood supply and not by the function
ing of the brain itself to create rest. Now
if the orthodox sleep is needed for bodily
rest, there may be some who would ask why
paradoxical sleep exists. To further follow
the theory of the Royal Society, it is believed that we need the paradoxical sleep,
which is to the mind what orthodox sleep
is to the body. Paradoxical sleep makes it
possible to provide a release of mental tensions and functions. In experimentation,
people who have been deprived of this paradoxical sleep have shown pronounced psychological disturbances. These have included
such manifestations as anxiety, irritability,
and difficulty in concentrating or using the
mind for constructive purposes.
Such an analysis of sleep causes us to
realize that if this theory is true, then nature
has provided an outlet for man both physi
cally and mentally. In todays complicated
society, when complexes and irritations
cause functional problems and make the
psychiatrist as well known as the general
practitioner of many generations ago, it is
obvious that man should have been equipped
with the means by which to rectify his
psychological tensions. Therefore, if we ac
cept this theory as true, and it is tentatively
as good as any other until something more
is proved, we should look forward to actually
enjoying our dreams.
Our dreams are an escape mechanism, a
means by which we vent ourselves. It is
quite possible that this is the first theory
that has provided a logical reason for dreams.
There have been those in the past who have
wished to make all dreams visions, to consider them as prophetic or having certain
psychic basis. Our new theory does not rule
out this possibility, but it also indicates the
probability that as in all forms of nature,
there is balance, and that man has an innate
function contributing to the harmony of
body and mind by the fact that two mechanisms exist in sleepone for the rest and relaxation of the physical body and one for
providing an outlet for irritations and ten
sions that exist in human consciousness.A

JUNE, 1963

Are There New Souls?

A frater writes, My brother and I were
discussing incarnations, the increase of the
worlds population, and the creation of new
souls. It would seem that perhaps there is
an increase in population, even allowing for
the lost continents of Lemuria and Atlantis,
wars, famines, and diseases.
If new souls are created, are they on a
low level of development, and where would
we be most likely to find them? Would this
have anything to do with the amount of
cruelty, crime, and coarseness in the world
today? Are there many people in a low stage
of development?
Actually, there are no new souls, if one
means by that term completely created
separate segments. From the purely mys
tical point of view and particularly from the
traditional Rosicrucian conception, there is
but one universal soul forc. This soul forc
is the essence out of which there manifests
the individual soul-personality. This uni
versal soul forc, as a Divine Intelligence or
Cosmic Mind, accompanies the Vital Life
Forc which makes an organism animate.
The quality of this universal soul forc is
infinite in its nature, that is, it can never be
exhausted. Further, it is divinely perfect in
whatever living form it pervades. There
fore, in essence the soul forc of every human
being is equal in perfection. Another way
of saying it is that every human possesses an
equally perfect soul forc.
The distinctions in man and the differences in this regard arise from the expressions and self-realization of that universal
soul within them. To the extent that the
individual develops his self-consciousness,
his awareness of the universal soul forc,
the cosmic mind within him, to that extent
will he exhibit a soul-personality. Conse
quently, man can never depreciate, detract
from, or add to the universal soul within
him.
It does not lie within the province of a
finite mortal to alter in any way the nature
of an infinite and divine quality. What man
can and should do is to evolve the soul-per
sonality, the expression of the universal soul
within him. This means the developing of
the self-consciousness, the realization of and
the corresponding behavior to the soul forc
within him.

Pqge 129

It is for this reason that Rosicrucians have

long stated that the od theological phrase of
a lost soul is a misnomer. One cannot lose
something of which he has no control or
possession. He cannot lose the universal
soul, for it accompanies the life forc within
him. Only when one passes through transi
tion does the soul forc depart with the
life forc.
The population increase does not mean an
influx of new souls: The universal forc is
inexhaustible. It is like a continuous stream
of running water. Whenever empty vessels
are placed in the stream, they are filled with
it; likewise, whenever new bodies are cre
ated, there is the ever ready universal life
forc to flow through them. We have then,
perhaps, if it is a first incarnation, a new
expression of the soul, a new soul-personality
only.
There are persons who have asked, If souls
come into bodies only as the incarnating souls
of deceased persons, then, when there is an
increase in the worlds population, where do
these separate souls come from? We see
from what has been said, that it is not a
question of juggling the same number of
segments. There are no segments of soul.
The supply of the soul forc is infinite and
ever ready to fill new mortal living shells.
Some new expressions of this soul forc or
soul-personality would be in a first stage of
development. They might, as a result, be
exceedingly primitive in their behavior.
Their self-consciousness, the realization of
their inner person, would perhaps be crude
and coarse. It might be only a response to
the most primitive instincts of the organism:
They would be more animal than homo
sapiens. Mystically, we can well assume
that there are millions who are in their first
and new incarnation. This would not neces
sarily mean that they had to be born as
aborigines or among poverty-stricken ignorant peoples. They could be born, for karmic
reasons, to well-educated cultured parents of
an upper economic and social level. Such
offspring might display the lowest type of
personality and acquire a corresponding
outer character.
We may also say that, from a mystical
conception, individuis having had several
incarnations can still have a minor degree
of that self-consciousness that constitutes the
awareness of the soul. It must be realized

Page 130

THE R O S IC R U C IA N FO RUM

that there is no automatic correspondence

between incarnations and the evolvement of
soul-personality. Just because one is in his
fourth incarnation, for example, does not
indicate that he has necessarily evolved four
times more than one beginning his first in
carnation.
The evolvement is a matter of free choice.
We can or we cannot respond to the voice
of the universal soul, its whisperings and
impressions within us. We can deny this
inner aspect of soul, if we so desire, and
resort only to the animal attributes of our
being; and millions of persons do. This accounts for the barbarism and cruelty that
exist in an era of great technological advancement.
Sincere enlightened religious doctrines and
practices will help some to attain this evolve
ment. Mystical studies and certain philosophies will help still others. Where there is a
primitive coarseness and vulgarity, unfortunately, there is little inclination toward
those methods which will help establish that
inner awareness. In such cases, it sometimes takes a severe trauma, a great emo
tional shock, before the individual becomes
responsive to or has a deeper self-conscious
ness which leads to the expanding expression
of the universal soul forc.X
What Do We Want?
If the individual who becomes a member
of the Rosicrucian Order will be perfectly
honest in the analysis of his motives and
desires upon soliciting affiliation, he must
acknowledge that these motives and desires
are essentially selfish. He is seeking some
thing for his own benefit. He probably has
been seeking for a considerable period of
time answers to questions, better understanding of himself, better relationship to his en
vironment, and a hope for a fuller, happier,
and more contented life.
There is nothing wrong with such motives
provided they are not selfish to the extent
that they exelude all other purpose and as
pira tion. That one should hope to attain all
these benefits is only normal, and in the
process of their attainment, he may be able
to use that which he finds in answer to his
urges and desires as the means of extending
his usefulness while living here on this
planet with other human beings.

To become more philosophical or, we

might say, technical, in our analysis of what
the teachings of the Rosicrucian Order offer
to help us fulfill these desires, aspirations,
and hopes, we can see an immediate application of the law of the triangle because their
fulfillment can be broken down into three
different ideas or concepts. Before we were
members of the organization and had studied
its philosophy, we probably could not have
put these concepts into the words I am going
to use. Now we can easily relate our original
thinking and our aspirations and wants with
the concepts that have evolved through our
study of these principies.
First of all, the elements that provide the
Rosicrucian with what he seeks pertain to the
concept of balance. We are taught very
early that one of the important standards
to be attained as a result of the study and
application of Rosicrucian philosophy is har
mony. Harmony relates itself to every facet
of human endeavor and function. It means
a proper balance and relationship between
all the various factors that we encounter in
our life and our environment.
One illustration is harmony of body and
soul. We know that we are of a material
and an immaterial composition. Properly
relating these two factors to each other causes
human manifestation to be at its highest
in this physical state of manifestation. With
out proper harmony between body and soul,
both will suffer; both will be in complete.
Only by relating them properly do we enjoy
a degree of health and happiness. So, mans
first challenge as a thinking beingwhich
as Rosicrucians we believe we areis to cul
tvate harmony within his own nature.
Also, we learn that we can gain through
various systems of study a certain amount
of knowledge. By drawing upon the knowl
edge of the past and by simply taking advantage of that which has been recorded
for us, we are saved the exertion and effort
of trying to learn through personal experience all that has been accumulated in the
form of knowledge.
Along with this knowledge, however, we
have certain experiences. Life itself being
an experience, we might say that life as a
whole is the sum total of our knowledge and
experience. If we emphasize one without the
other, we are not balanced; we are not living
in harmony. We must closely correlate our

JUNE, 1963

knowledge and experience, and in that way

produce a harmonious relationship that goes
to make up our total existence at the moment
and gives us a well-rounded expression. Bal
ance, then, is what we seek in order to place
ourselves properly in our environment to
gain a degree of the happiness, health, and
attainments to which all aspire.
The second point which we wish to attain
is personal development. This means to be
able to gain a certain amount of control of
ourselves and of our environment. Personal
development proceeds very slowly until we
have firmly entrenched within our con
sciousness and our thought patterns the
concept of balance. In other words, the idea
of balance is a prerequisite to development.
Life as it is expressed here on earth is a
continually evolving process. This is set
forth biologically by the theory of evolution.
By continually attempting to grow or expand, we become physically, mentally, and
spiritually more closely related to the orig
inal cause of the universe and to the laws
which were established to carry on its functions. Personal development, then, while one
of the somewhat selfish motives for the study
of this philosophy, is also the means of putting us in a position where we may con
tribute to the general evolvement of others.
The third point is to attain a degree of
mystical attunement. Just as balance must
be the underlying philosophy of personal
development, so mystical attunement is an
ultima te end of the evolving process. Man
is first aware of himself as a physical entity
and then becomes more conscious of himself
as a thinking one. As he develops through
knowledge and experience toward complexity, he is directed more and more to a closer
state of coordination with the original source
and power of the universe, which he usually
terms the Absolute or God.
Mystical attunement is a direct relation
ship that man can eventually in this or a
future life establish between himself and
that infinite forc we cali God. When he
reaches a cise state of attunement with that
source, then he no longer is a separate en
tity, floundering by itself in a vast and complicated universe. He is a part of the
expression of God and is able to so attune
himself to that Godhead that knowledge,
understanding, and the answers to all unsolved problems are obtainable through the
intuitive abilities of the soul.

Page 131

These three factors, balance, development,

and attunement, are the reason for which
we study the Rosicrucian philosophy. It
serves as one andin the opinion of many
of usthe most direct and appropriate channel to a full state of mystical attunement. If
we drop the selfish motives and turn our
attention toward those of higher valu, we
will realize that all three steps in the process
have a unifying purpose or forc, which is
to transcend or supersede the individual
differences and petty complexities that seem
to arise in life.
Rosicrucians are examples of those who
try to set aside personal opinion and prejudice. By developing attunement, they seek
the good of society. We hear a great deal
today about differences based upon race,
creed, sex, political opinion, social ideas, and
many other fields of human endeavor. That
these differences exist is inevitable because
man will interpret himself and his world as
he sees it. More important than the fact that
they exist, however, is the importance of the
individuals realization that the final step in
attunement, or the final degrees of mystical
attainment, is to realize that the diversities
within the human race are those which can
be made subordnate to the ultmate ends
which each wishes to achieve.
A full realization of the need for harmony,
development, and attunement will cause man
to appreciate the fact that what he seeks
ultimately is the ability to transcend indi
vidual differences in his thinking; to super
sede all differences of opinion with a striving
toward a final attunement and oneness with
the supreme and infinite power that is the
beginning of the universe and the ultmate
reality of all creation.A
Cosmic Help for Prosperity
A soror presents this question: The Orders teachings state or imply that when we
ask the Cosmic for help for one thing or
another the help will be realized if it is in
accordance with the will of the Cosmic. I
prefer to use the word, God rather than
Cosmic. Consequently, when I pray for
prosperity, if it is the will of God, I will
prosper. How can it be against Gods will
that anyone prosper from any good undertaking?
The term will here, and perhaps through
the monographs, is not entirely appropriate.
(Continued overleaf)

Page 132

It suggests too much an anthrpomorphic,

personal deity who is a kind of divine su
pervisor, scrutinizing the life and affairs, as
well as the personal petitions, of each indi
vidual. We are sure that an enlightened
person today does not conceive the Cosmos,
or God, as being limited to such mundane
actions, for, after all, such would to a great
extent make man a puppet, his life almost
exclusively governed by the arbitrary de
cisin of some supernatural mind. It is more
cogent and mystically proper to substitute
another meaning for the word will in this
matter.
There is also another aspect of this subject which must be given thought. It is the
word good as used by the soror at the end of
her question: any good undertaking.
This is the presumption that a human interpretation of what constitutes good would
necessarily be in accordance with certain
cosmic and natural laws. From mans conception, good has two general meanings.
First, there is the qualitative. This means
the fullness or proper quality of things, as
Aristotle made plain. For example, a good
carpenter is one who is proficient in his
carpentry work. A good house is one that is
adequate, substantial, and fulfils the purpose
for which it was built. A good man is one
who conforms to certain moral and ethical
standards.
There is also the second common meaning
of the word good. It is an evaluation of hu
man experiences as they personally affect
the individual. All that we find pleasurable,
whether physical or mental, we term good.
In other words, psychologically speaking,
good is the ame we give to the category of
things which are pleasing to us.
Are all things that we as mortals find
good, or believe to be good, actually in ac
cordance with divine and cosmic law?
Consider the variations in the moral codes
of the different religions. The advocates of
these different codes, whether they be Hind,
Parsee, Jain, Jew, or Christian, revere them
and personally consider them good. Examination of them, however, will disclose that
what one code considers good may not be
acceptable to those having a different one.
For further example, the life of the liberal
Christian in many respects is not thought
of as good by the orthodox fundamentalist
Christian. Yet both in their way consider

THE R O S IC R U C IA N FO RUM

themselves good Christians. In the United

States, we hear the term, Good Americanism. To other law-abiding citizens some of
the conduct endorsed by these good-American groups seems chauvinistic and bordering
on fanaticism.
We may sin cerely desire prosperity
through the accomplishment of a certain
course of action. The specific undertaking
one may think of as good; therefore it should
be divinely or cosmically supported. How
ever, the individual may fail. Why? First,
it may not be good in the sense that the indi
vidual conceived it. Actually, it may be
contrary even to man-made economic laws,
and thus potentially not sound. For instance,
what one individual may wish to promote
in all honesty and sincerity as good for him
may work economically to the disadvantage
of others. Further, it may not be founded
on good business principies and therefore
fail regardless of the cosmic petition.
Let us look at it in this light. If man, or
the elements of society, in good faith sets up
a series of laws and systems for maintaining
proper economic relationships, these should
have Cosmic support. They should be sup
ported not because they are business regulations or rules, but because of the human
motives behind them, the intent to have
them serve a good end as long as they are
not in violation of natural or cosmic laws.
We could not accept it as divine justice if
a petition that would make ineffectual those
basic principies men establish in accordance
with their higher spiritual motives were to
be arbitrarily favored.
Also, if it is cosmic justice or divine right,
then cosmic and natural laws will work
equally for all classes of men. It would not
be compatible with what man thinks the
Divine to be if an individuals prayer for
prosperity could be realized regardless of
whether it was in violation of cosmic laws
or not. The individuals motives may be the
best; but if the request is contrary to cosmic
law, then one must expect it to fail. This
is definitely what is meant by the phrase:
If it is in accord with the will of the
Cosmic.
Does this mean, then, that prayer is in
effectual as a petition? The prayer should
always ask for illumination, that one may
be guided to act in accordance with estab
lished cosmic law so that the enterprise will

JUNE, 1963

succeed. The principal nature of the prayer

should be for understanding of how to proceed. Also, there should be the request that
assurance be given that what is wished for
is coincident with divinely established forces
and conditions. Many times in prayer of this
kind the individual comes to realize that
some aspect of his intended venture is inept.
He then sees more clearly that he must alter
his plans or adopt new ones.
The individual who does not pray in this
way may take the wrong attitude that what
he wants is inherently right, or good. He
then asks only that the cosmic forces aid
him in realizing his desire. If, therefore, his
plan really is not proper, his prayer fails
because he cannot gain support for what
might result in cosmic violations. Such in
dividuis are subsequently puzzled as to
why prayer seems fruitless for them.
Usually, if one resorts to the proper kind
of prayer, he receives an insight as to the
rightness of what he is proposing. He comes
to realize whether or not it is in harmony
with cosmic laws. It may actually be revealed at certain times as an intuitive flash
that ones plans may not be logically sound
and should be abandoned. Unfortunately,
most individuis in their anxiety or need for
prosperity are not as thorough in their think
ing as they should be. They think that God
or a Supreme Intelligence will fill in the
hiatuses in their petition or remove the flaws
in their thinking and that all that is necessary is just to be sincere and to ask
humbly.X
Mysticism and Adversity
During a Forum conducted at a Rosicru
cian rally, a member asked, Is it possible
through the Rosicrucian teachings to develop
an ability to rise above unfortunate circumstances such as wars, economic conditions,
and other adversities? We might answer
this question by stating that it may be pos
sible but not necessarily desirable.
There is somewhat deeply ingrained in
the consciousness of a modern individual the
idea that mysticism relates to a, situation or
set of the mind that is unrelated to anything
that takes place in the course of our ordinary
existence. Another way of stating this idea
is to say there exists a popular concept of
mysticism that has nothing whatsoever to

Page 133

do with the physical circumstances in which

we live.
Since the basis of mysticism is founded
upon a philosophy that upholds vales that
exist outside the material universe of which
we are a part, it is sometimes believed that
those who subscribe to such theories have no
sense of relationship or contact with physical
circumstances. This is obviously untrue.
The individual who subscribes to the phi
losophy of mysticism is in all ways a human
entity just as are those individuis who sub
scribe to the principies of materialism and
to the vales in the material world.
It is believed by many individuis that
materialism and idealism are not reconcilable. Many go so far as to believe that if
one subscribes to the principies of mysticism,
he must shut off all relationship whatsoever
with all that is material and physical. Such
a belief is found exemplified in those who
deny the body its simple needs and pleasures. This was common practice in an age
devoted to monasticism, when the popular
philosophy of the time made it necessary to
believe that the more an individual took
himself voluntarily away from the physical
world, its problems, temptations, pleasures,
and problems, the more closely he would be
related to the idealism and to the ultimate
vales of God which he sought.
Such a concept has never been proved
completely valid. While great mystics have
led a part of their lives in isolation and in
solitary meditation, there have also been
mystics equally as great who possibly contributed more to their own welfare and that
of humanity by being active, carrying on an
occupation or profession, meeting the prob
lems and vicissitudes of life like any other
individual, and trying to direct their con
cepts of principies and knowledge toward the
solving or utilizing of the situations of life
with which they had to deal.
Insofar as the Rosicrucian teachings are
concerned, we believe that the Rosicrucian
teachings should help man realize the ulti
mate vales, and in his realization of these
vales, he will aid his own development, and
in aiding his development, he will be placed
in a position to better attune himself to these
higher vales and accomplish the process of
evolvement that is mans lot or nature to
eventually attain.
In other words, the Rosicrucian concept is

Page 134

that man grows spiritually, psychically,

evolving the personality of his soul just as
he grows physically from childhood through
adult years. Now, in order to do this, man
must participate in the environment of which
he is a part. I do not believe that an indi
vidual who did nothing but meditate from
birth to transition would gain any particular
advantages. In other words, the individual
would not be relating his inner existence and
the ideas to which he subscribed to the actual
process of living. The Rosicrucian teachings
are dynamic; that is, they are principies that
can be used by man in his day-to-day liv
ing, and should be so utilized.
I am of the belief that man is incarnated
in the circumstances where he finds himself
existing because there are circumstances in
the particular time of his incarnation that
need to round out his total experience up to
this particular point in his over-all soul
evolvement. Just as a professional man may
return to studies in order to take specialized
training and gain specialized experience from
the field which interests him or in which he
attempts to serve, so we as individuis, regardless of the degree of our evolvement, are
reincarnated into what we might consider
comparatively as a post-graduate course in
living.
Even those who have been recognized as
avatars and masters have in many cases been
those individuis who otherwise lived a com
paratively normal life. Bear in mind that
many of these great masters performed functions in common occupationsoccupations
that come to mind are fishermen, carpenters,
teachers, and shoemakers. These individuis
did not feel that participating in the ways of
physical life was demeaning them in any
respect. I cannot think of a single instance
in which any great master apologized for his
worldly occupation, but rather, there are examples in which he attempted to do the best
he could in whatever was his occupation and
training.
Now, anyone who deais in the day-to-day
existence of living and attempts to perform
reasonable, useful functions and gain a liv
ing, so to speak, is going to have to face the
circumstances that are existent in his en
vironment, in his profession, occupation, or
society. Not all the circumstances are for
tnate. They may be disagreeable. They
may be problems that have their roots in

THE R O S IC R U C IA N FO RUM

circumstances that are not within the realm

of possibility to solve in one lifetime. To
ignore such problems by entering into a continuous state of meditation, or to refuse to
recognize the obligations, and even more important, the relationships that exist between
us as entities with the rest of our environ
ment, is to deny ourselves part of the ex
perience which is necessary for our own
growth.
To return to the premise which I stated
before: If the circumstances that exist at this
particular moment were not a part of our
total experience, then we would not be in
carnated at this particular time. While we
may think that the situation in the world
today is beyond the ability of man to solve,
the fact that it exists does not mean that we
are going to be any better off or avoid obli
gations by simply shrugging our shoulders
and saying that it is something beyond us
and that we will ignore all the negative or
existing circumstances that may run counter
to our ideis and with which we do not wish
to be annoyed.
The Rosicrucian teachings prepare us to
a degree to cope with our environment, or
at least to draw out of our environment the
lessons that are added to our over-all develop
ment and growth. Because of the fact that
the picture presented here is a vast one, it is
physicallyand to most of us, mentally
impossible to grasp the whole situation. We
cannot determine all the causes. Neither can
we foresee all the effects. It is as if we stood
looking out at a scene about us through a
narrow slot and had to interpret everything
that took place within our line of visin
solely in terms of what we visually witnessed. It is obvious that our interpretation
of the causes of the events that appeared be
fore us and the ultimate effect that they
might have as they pass beyond our range
of visin would be many times erroneous.
This same analogy can be applied to our
view of life as a whole, to our view in terms
of universalities instead of in terms of particulars. We live under circumstances which
are limited by the view that we have of
them, and our view is definitely similar to
that of a physical slot through which we
view events that take place about us as we
look through this limited area. Therefore, it
is not necessarily the purpose of our teach
ings or of any other idealistic philosophy to

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JUNE, 1963

equip us with those abilities that will make

all the irritating qualities of our environ
ment have no effect on us. In fact, some
may arge that the very opposite is true.
The more we become related to an idealistic philosophy, the more we are acutely
aware of the basic principies of mysticism,
the more circumstances will irrtate us because they stir up, in a sense, the realization
that the irritations of the moment may be the
preparation for realizations of the future.
Just as the antiseptic on a wound may sting
and burn for a limited period of time that
is necessary in order to contribute to the
eventual process of healing that we want to
take place, so it is that many of the factors
of our environment, many of the circum
stances of our individual lives, are irritants
that are in a sense cleansing our experience.
To be able to grasp sitations and circum
stances that exist beyond the limitations of
our immediate visin and concepts is one of
the challenges of living.A
Family Opposition
A frater asks our Forum the question:
When family and friends oppose the Order,
how can one best justify his membership
and demnstrate the courage of his convictions?
AMORC has determined statistically that
the majority of cases of family opposition to
Rosicrucian membership falls into one of
three categories. The first is economic. A
nonmember husband or wife, for example,
having no interest in the subject of member
ship, may often regard the nominal expenditure for dues as an extravagance. Yet that
person usually spends an equal amount, or
more, for what has an interest to him.
Psychologically, valu is determined by
interest. If we desire something or derive
pleasure or benefit from a thing, it has a
valu to us. Consequently, we do not think
the money spent on such interests is useless,
a waste, or an extravagance. There are those
who think that money spent on opera, concerts, art exhibits, and even books is misused. Those same persons, perhaps, may
spend more in a months time on tobacco,
liquor, card games, etc.
The second category of opposition is
religin. Certain persons, zealous in their
religious faith and beliefs, think it necessary

to display antagonism toward all intellectual

pursuits or affiliations which they think are
competitive. In an exaggerated loyalty to
their faithor because of the dictates of their
churchthey refuse to read the explanatory
literature issued by the Rosicrucian Order.
They think that reading it would constitute an act of disloyalty or be mentally or
spiritually contaminating. As a consequence,
they know nothing factual about AMORC
and its purposes. Their opinions are formed
solely in ignorance of the facts or upon
unfounded rumors which prejudiced devotees
of their faith may have related to them.
Unfortunately, such misguided zealots
consider it their moral obligation to oppose
or intervene in the Rosicrucian membership
of any member of their family. It becomes
exceedingly difficult to present a cause, to
explain facts to those who cise their mzreds
and who have prejudged something without
evidence. Often, such persons actually tell
the Rosicrucian member all that is wrong
with the Rosicrucian teachings. The inconsistency would be humorous if its consequences were not serious. How can one who
refuses even to read explanatory literature
about the Order presume to tell the member
who knows the contents of the teachings
what is wrong with them?
We know of individuis who, although
never affiliated with the Order, tell members
of their families who are Rosicrucian students
that the Order is atheistic. They have
also said that its teachings are immoral
and that there is absolutely nothing of
valu in the instructions of theRosicrucians.
They do not realize that in the light of their
never having been students of the Orders
teachings, their remarks make them seem
childish, even irrational.
The third category of family opposition is
principally psychological. We may say that
it is, in effect, a deep sense of inferiority. A
member of the family may not have the
education or even the intellectual capacity
to understand the Rosicrucian teachings, or
his interests may be of an entirely different
naturein itself quite understandable and
proper. However, he feels inferior because
he cannot be interested in the subject. It
causes him to feel that the interested mem
ber of the family is transcending him, assuming a superior status, and he rebels against
it. He then begins a campaign of harrass-

Page 136

ment of the Rosicrucian member, of course,

carefully avoiding to say anything that
would indicate jealousy or envy. He maligns
the Order, making charges against it which
the member knows to be false and impossible of substantiation in any form.
This opposition is not always from a husband or wife. It may arise from a father,
mother, sister, brother, son, daughter, or
even from an nele, aunt, or an in-law.
What can be done? Let us take the first
category where economy may be used as the
excuse for opposition to membership. The
Rosicrucian member should state frankly
that he derives pleasure as well as benefit
from membership. Further, he should state
that he is willing to make the personal sacri
fice of discontinuing it if the one who objects
will be willing to sacrifice a pleasure of
equal expense in which he alone indulges.
A kind and reasonable question should be,
Why should only I sacrifice my pleasure
and personal benefit?
It can be explained that all members of
the family must by nature have some little
personal interest just as they have a common
family interest. A wife would not expect to
find pleasure in working in her husbands
home workshop; a husband would not expect
to find pleasure in his wifes shopping tours
or embroidery activities. Membership in the
Order is a constructive, satisfying thing
from which no harm or inconvenience to
the family can come.
With respect to the second category, re
ligin, all religions advcate truth as one of
their precepts. All faiths also recognize the
virtue of justice and preach tolerance. There
fore, in a sense of faimess and justice, one
should determine the truth by simple investigation. For one to refuse to do so is not only
unjust and intolerant but is also actually
bigotry.
The person in question should be shown
the little brochure, Who and What Are the
Rosicrucians? There in concise factual form
are authoritative statements by the Order,
revealing what the Rosicrucian Order is and
what it is not. It explains that it is a fra
ternal ordernot a religin and not atheistic.
In fact, to become a member one must have
a firm conviction in a Supreme Being. . .
The booklet further states: The Order
makes no demands upon its members to con
duct themselves in any manner that would

THE R O S IC R U C IA N FORUM

cause public ridicule or condemnation. They

resort to no practices or rites which in any
sense are injurious to health, family relationships, or moris.
The booklet likewise gives a summary of
the history of the Order and mentions a few
of the many topics AMORC teaches. The
booklet, Who and What Are the Rosicru
cians? is available free to every member. It
is not intended as a propaganda item to pro
cure members; rather, it is merely a state
ment of faets about the Order intended for
newspaper editors, publishers, and circum
stances such as these.
The third category, the psy chological, is
the most difficult with which to contend.
Here we are confronted with prejudice
founded upon pride or an imagined affront
to the ego. Here it is necessary to use some
of the same personal arguments as those
suggested in the economic category. It
should be made explicitly clear that Rosicru
cian membership is not for the purpose of
acquiring personal distinction; in fact, to
exploit ones membership would be contrary
to the ethics of the Order.
The Rosicrucian must display a spirit of
humility in his realization that there is much
yet to be learned from life. Then, he must
acknowledge that it is an interest different,
perhaps, from others interestsas theirs are
different from his. He should explain how
Rosicrucian membership helps create a bet
ter understanding and bring about family
unity if all will cooperate by at least being
tolerant.
Further, it may be related that whenever
and wherever he can apply what he has
learned to the benefit of the family, he will
do so. It should further be stated that he
hopes that his Rosicrucian studies will make
him a better, a more understanding and
sympathetic, individual, and not in any sense
a superior one. Each of us has a different
way of expressing himself, some physically,
some mentally. Each way has merit. But
to try to equalize the expressions and inter
ests of all people, in all things, would be to
deny our natural individualism.
W do not pretend to claim that these
suggestions will be an absolute solution to a
family opposition problem. We do say from
experience with these problems that these
suggesticns will be helpful.X

JUNE, 1963

Entering the Presence of God

A frater now addressing our Forum
states: All human beings, you will agree,
find it difficult to attain an awareness or
consciousness of God, and comparatively
few human beings know exactly how to
enter the mystical presence of God. Will
you help?
The experience of the presence of God,
as Jews, Christians, and Moslems may phrase
it, and a unin with the Absolute, as cer
tain mystics and followers of some oriental
rligions may term it, are similar. What
the objective interpretation of the end they
seek may be is immaterial. Rather, it is the
unique state of consciousness they experience
which determines whether or not they have
been successful.
What, in general, is this experience? It is
an entering upon another plae of conscious
ness transcending the usual objective one.
It is the subconscious state in which the indi
vidual does not actually perceive the reality
about him but has a consciousness of other
conditions which have as much and even
more reality to him than his environment
ordinarily has.
There are certain common characteristics
associated with this mystical state. It is
truly a mystical state regardless of how
orthodox and fundamental may be the faith
of one having it. The one who has the re
ligious experience of standing before his
God and the mystic who is conscious of an
absolute unity are both participating in a
true mystical experience.
If one removes this mystical element from
religin, there remains nothing but a collection of traditions, liturgies, and rites. The
true religious motivation is subconscious,
not objective. This urge or impulse is never
really satisfied with formalities, the objec
tive form of religin, unless they produce a
state that gratifies the inherent religious
spirit.
An analysis of the comments of those who
have had the mystical experience has provided some information of what it generally
consists. This analysis, as most authoritative
students of the subject have related, is made
particularly difficult by the fact that one of
the characteristics of the mystical state is its
ineffability.

Page 137

The ones having had the religious or mys

tical experience have frequently in their
literature or remarks referred to their inability to express their feelings and what they
had realized. We may use a crude analogy
to make this more understandable. When a
lover of classical music hears a magnificent
symphony, it is difficult for him to describe
his ecstatic feelings in such a manner that
another may likewise experience the same
sensations.
Another characteristic of the experience
is the disappearance of reality. Things, if
one still has an awareness of his surroundings, seem to lose their particular quality.
In their stead, there seems to be a matrix,
a pattern, into which all the particulars fall.
The pattern in itself has no single quality or
form. Rather, it seems to be a state or
condition of harmony in which all things
particpate with an equality. This is a
characteristic frequently receiving the mys
tical term at oneness.
The state of oneness, or unity, is, of
course, greatly influenced by the religious or
philosophical background of the individual.
There have to be some sense qualities attached to the experience or it would have no
substance or ideation in the consciousness
at all: The sensations of the experience must
have some image qualities for them to be
known. These image qualities are related
to the objective experiences of the individual.
The early, shall we say more primitive,
Christian mystics conceived the Deity in an
anthropomorphic form; but in their mystical
experience, God was not confined to the
mental image they had commonly established. Rather, they had an ecstatic sense of
beatitudea kind of aura of the love which
they had attributed to Himwhich they
construed as the immaterial presence of God.
In this aura, the heavens and the earth
with all their particulars were harmoniously
merged. They were not seen as such, but
there was a kind of indefinable awareness
that they were there. This is the transcendent aspect of the experience. Man is in a
different relationship to the particulars of
the Cosmos in the sense that nothing is any
longer separate in relation to himself. All
existence or reality acquires a monistic state.
It appears that in some mystical states the
oneness or unity applies only to the one hav
ing the experience and to all of the reality

Page 138

of the universe which merges with himGod

or the Divine Personality being separate from
him and the universe. That is, man is not
aware that he, the universe, and his God are
one. There is a unity of all, with the exception that the Supreme Being is not included.
In contrast to this is the pur mystical
pantheism in which the Divine is definitely
related to all else, including man. It is
realized as a single all-pervading essence in
which the mystic feels that he, not his body
or the material form of things but the
essence by which they have existence, is one
with God and that such is God. Everything
is but one of the myriad attributes and expressions of God, as Spinoza, the philosopher,
delineates in his philosophy.
There is still another characteristic of the
mystical state. It is what William James,
in his philosophical work, terms the noetic
experience. The individual senses an inner
illumination, a kind of influx of inner knowl
edge. This does not consist of any added
knowledge, as, for example, academic information or particulars in any specific field
of objective intelligence.
It is felt as an insight, a clarity of understanding, the ability to penetrate with keener
intelligence any problem that arises. Perhaps it can be best defined as a feeling of
tremendous confidence in ones ability to
perceive and arrive at the truth of all that
commands his attention. As a strong man
realizes his strength; so the one having the
mystical experience knows he has acquired
certain powers of mastery.
The mystical state can be acquired voluntarily or it can be an adventitious event. To
enter the mystical presence of God at will,
that is, to experience a unity with what one
conceives as the Absolute, requires long
study and practice. In fact, some individuis
are not emotionally and psychically adjusted
for such a state. The extreme extrovert, for
example, will find it nearly impossible to
enter into the preliminary state of detachment from externality which is a prerequisite.
He cannot medtate so as to introvert his
consciousness, drawing it away from the
world even for seconds. This gradual withdrawing from myriads of impressions and
reducing the awareness to fewer and fewer

THE R O S IC R U C IA N FO RUM

ideas in the mind until the consciousness is

focused upon one thing alone are extremely
difficult for many and almost impossible for
others to accomplish.
However, many have entered this subconscious state without intention, due to
certain emotional stimuli which induced it.
Some have had this afflatus momentarily
while alone looking at a magnificent and
inspiring scenic panorama. The humility and
the love of nature which it induced were
the stimuli that caused them to enter that
plae of consciousness and gave them an
awareness of the One. Others have had the
experience by a study of the majesty of the
heavens.
How can this state be induced? That, of
course, is part of the technique of the Rosi
crucian teachings. No matter what principies
and laws are studied, however, certain emo
tional states are necessary. There must be
an appeal to the psychic aspect of mans
nature. There must be that which arouses
the finer and more subtle emotions and senti
ments of the individual. He must be thrilled
by the beauty of nature. He must feel an
affinity to nature. He must feel a deep love
for the magnitude and mystery of the
Cosmos. He must thrill to a love of life.
He must see in all things the handiwork of
the Cosmos and feel his relationship to it.
One who is mired in hate, envy, passion,
and a complete absorption in material things
can never expect the mystical experience.
This does not mean to imply that a mys
tic today must be an ascetic or a recluse.
It does not imply that one must have a disdain for the world and material things and
resort to self-mortification and the abnegation of the common pleasures of man. One
may perform his duties and yet strive to express in act the impulses of righteousness and
his spiritual aspirations so as to inclcate a
love for mankind. He must try to avoid the
prejudices toward men that the complexities
and compression of modern civilization have
aroused.
With this attitude and the Rosicrucian
technique, one can enter into the mystical
presence of God as many rational and practical members of the everyday world can
testify.X

JUNE, 1963

Page 139

Telepathy for War

A frater from Australia asks this question
of our Forum: It has been reported in the
press lately that Russia is to experiment with
telepathy with a group in England. One of
the purposes, no doubt, would be to obtain
an improved way of communication in time
of war. Will there be an attempt to use
occult powers for destruction in the years
ahead? As Rosicrucians, we know that telepathic transmission is often retarded by a
heavily polluted negative atmosphere. Would
not the emotions of hate, lust for killing, and
so on, in time of war, particularly if given
vent to by an aggressor whose motives were
cosmically wrong, be sufficient to render
such transmission only partly successful?
The od clich, Everything is fair in love
and war, has application here. In a state
of war, expediency applies rather than prin
cipie. At such a time, a nation that sincerely
believes its motives are morally justifiable
will, nevertheless, under emotional stress
often resort to measures that in time of peace
would be beneath its standards. Religious
wars are an example, almost every cruelty
having been resorted to with the belief that
such a cause and action had divine sanction
for the purpose of gaining a victory. Conse
quently, there is no doubt that if the phenomenon of extrasensory perception, or
telepathy, were developed to a commonly
applied science, it would be used by both
aggressor and defender nations to gain their
ends.
As we were permitted to relate a few years
agoin this Forum, I believethe Imperator
of the AMORC was approached in his office
by an agent of a United States Intelligence
Bureau, who desired to know to what extent
the Rosicrucian Order had experimented
with mental telepathy and what success was
had. He desired to learn if we had formalized
a specific method which others with practice
could apply with a reasonable degree of
success. The agent, of course, was told that
the principies and methods conceming that
phenomenon had long been used by the
Rosicrucians; in fact, that they had been
used centuries before modern psychology
had considered the subject as not being
fantasy but in the realm of realism.
The Imperator expressed surprise that a
government agency was interested categori-

cally in the subjects of metaphysics and

experimental parapsychology. He was informed by the agent that it was believed that
a certain foreign power was conducting extensive experiments in telepathy. It was
presumed that the purpose was to gain information from the minds of the principal
personnel of the enemy; also perhaps surreptitiously to influence the minds of such
personnel. Al though this sounds like an
excerpt from a science-fiction tale, it is an
account of an actual occurrence. That this
research is and has been carried on extensively by the scientists of different governments is, therefore, within the realm of
probability.
Through the kindness of a frater, the following has come to our attention from a
technical authoritative source:
What has been reported by our govern
ment (U.S.A.) about the Russian work reads
like science fiction. Russian scientists have
evidentty found that ESP (Extra Sensory
Perception) is a form of electromagnetic
radiation on a series of wave lengths in the
centimeter, millimeter, and micron bands.
No single wave length carries all the infor
ma tion of any one message; somehow it is
separated and carried on the different wave
lengths.
An evident aim of the Soviet work is to
devise methods of synthesizing and amplifying messages. If this is by ESP, messages
could be broadcast to entire populations as a
psychological warfare weapon.
The question now arises, What success
could be had by those who would use the
knowledge of telepathy for a purpose destructive in its nature? First, it must be
understood that telepathy consists of natural
laws of a psychological nature. It concerns
the mental and psychic powers of the indi
vidual. There is nothing su p ern atu ral
about it.
It is true, of course, that it concerns functions of the mind and consciousness not
ordinarily used. These functions may be
termed abnormal only in the sense that they
lie behind the conscious mind. Even with
the Rosicrucians there is yet much to learn
about the technique of telepathy. Why some
things occur as they do and only under cer
tain circumstances can be only speculated on
until further examined and substantiated.
Since in telepathy we are utilizing natural

Page 140

THE R O S IC R U C IA N FORUM

laws, they will perform for any individual

who applies them correctly, as will the prin
cipies of memory improvement, development
of habits, and the use of reason. The law
of gravity, for analogy, will function as
efficiently and responsively for a criminal
as it will for an avatar. Therefore, anyone
applying the laws of telepathy successfully
could transmit Communications to any other
receptive mind. Having the other person in
a receptive mood might be difficult if there
were no intentional cooperation.
There is little danger that an individual
may be influenced by the thoughts of others
to commit against his will acts he considers
wrong. This has been proved in experiments
in hypnosis. The will of an individual, unless he voluntarily submits, is stronger than
the thoughts projected to him by another.
If one has certain definite moral and
ethical convictions, for example, which he
would not under any circumstances east
aside; then these convictions cannot be surmounted or replaced by the thoughts of
another. Specifically, if one in the Service of
his government is absolutely loyal to his
trust of classified information and would
never submit to treachery or defection, then
any thoughts to the contrary transmitted to
him would be ineffectual. It is possible that
a concerted attempt by many to reach
him, that is, to influence him, might cause
him to be nervous and experience a mild
emotional disturbance within himself. Even
though he might not realize just what was
being done, the attempt to influence him
would be of little valu to those committing
the act.
Mystically, is there not some cosmic protection against the sending of malicious
thoughts? In esoteric tradition, malicious
thoughts can be greatly mitigated in their
effectiveness by their negative nature. It is
always stated in such mystical literature of
tradition as the Rosicrucian teachings that
the divine or cosmic mind within us is the
guardian of the threshold of self. It prevens
thoughts not in harmony with our being
from entering our consciousness.

As Dr. H. Spencer Lewis has pointed out

in his most interesting and constructive book,
Mental Poisoning, we can be hurt only by
the malicious thoughts of others if we consciously, objectively, know what they are
attempting and believe that their efforts are
being successful. We, then, not the others,
are poisoning our own minds by our belief
in the harm others can do. The belief that
we are being mentally persecuted by others
can actually bring harm to us. These nega
tive suggestions can cause fear. They inhibit
our peace of mind and result in emotional
and physical ailments. Unfortunately, the
individual attributes the conditions that re
sult to the evil thoughts of others. His
superstition becomes even more firmly entrenched as a negative inharmonious stimulus in his own mind.
In mystical philosophy, there are ways in
which individuis can protect themselves
against the efforts of those who would at
tempt to disturb them by their thoughts.
This procedure is the opposite of the nega
tive thought of personal mental poisoning.
This consists while in a meditative state of
suggesting to ourselves that all we consider
good and constructive, such as inner cosmic
and natural forces, be a restraint to any
destructive and malicious thought being
sent to us.
This procedure has a sound psychological
basis, as well. It consists of suggestions to
the inner mind. The suggestions become
implanted with conviction in our subconscious. It is like being inoculated against a
disease. The inoculation establishes antibodies that build up a defense and resistance
to invading germs. It accomplishes this by
strengthening those cells in our bloodstream
that defend us against destructive germs. In
like manner, the positive thoughts implanted
in our subconscious will oppose any negative
thoughts that may possibly reach through.
As in military armament today, antimissiles are being developed to oppose and
destroy missiles; so the technique of telepa
thy must and does develop anti-destructive
thought procedures.X

INTERNATIONAL ROSICRUCIAN CONVENTION

July 14-19, 1963
R osicrucian P a rk

San Jo s

C alifo rn ia

U. S. A.