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FEBR U A R Y , 1948

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'I 00 c a n

e m p lo y a m o re s i m p l e a n d d ig n i li e d m e a n s ol a t t r a c t i n g to y o u rs e lf t h o s e w h o t h i n k a s y o u d o t h o s e w h o s e id e a ls are
M a d e o l s te rlin g s ilv e r w i t l i b e a u tifu l an enam el lin is li and


say tlie a n c i e n t p h i l o s o p h e r D io g e n e s used

a la n t e r n in Itis s e a r c h for a n h o n e s t m a n .

th e s a m e a s y o u r o w n .

W i t h o u t u n d u e d is p la y , th e sim p le

em b o s s e d d e s ig n c o n s is t p y ra in

R o s tc r it c ia n fr a te r n a l i n s i g n i a rin g will a n n o u n c e , to all w h o m a y k n o w its s ig n ific a n c e , t h a t y o u a r e a R o s ic r u c ia n a n d t h a t th e ir a c q u a i n t a n c e is w e lc o m e . an O p e n Sesam e T h i s fr a te rn a l r i n g is It p ro c l a im s yo u

in g o f th e s p h in x a n d m id s . I he

R o s ic r u c in n

s ig n ia is v e r y im p re s s iv e ly set o ff. I he m a n s ty p e has th a t q u a lit y of m ussioe is

in every city o r la n d .

d e s ire d ness.

a s o n e of w o r t h y id e a ls a n d a h r a t e r o r S o r o r in spirit, re g a rd l e s s ol y o u r creed or n a t i o n a l i t y . L ik e a m a g i c w a n d it

I h e w o m a n s ty p e

o f th e sam e d e s ig n , b u t m o re d a in ty . P ric e s in c lu d e m a il

d is s o lv e s fo r m a litie s a n d h e lp s to e s t a b l i s h w a r m fr iend ship s. A s a p ie ce o f je w e lry it is h a n d s o m e , s t u r d y a n d ec o n o m ic a l. Y o u w ill b e p r o u d to w e a r it. for it w ill s y m b o l i z e y o u r R o s i c r u c i a n m e m b e r s h ip .

in g to y o u . A v a ila b le in g o ld P ric e s o n request.

FOR MEN O n l y # 6 .9 5 FOR W O M EN O n l y # 6 .2 0 ( F e d e r a l E xcise T a x Is In c lu d e d )

S A N JO SE , C A L IF O R N IA , U .S .A .






T h e h om e of the celeb rated artist R e m b r a n d t, in A m sterd a m , H o lla n d , is ov er th r ee h undred y e a r s old. It is related th a t R em b ran d t m a d e p e o p le h is greatest stu d y. H e c o n t in u a lly sk etch ed persons, as on e w o u ld m ak e notes, to t r y to cap ture the la ten t or m y s ti c a l ele m e n ts o f th e ir character. In th is w a y h e g a v e lif e to h is w o r '. H is p a in tin g s h a v e that sp irit o f a n im a tio n w h ic h m o v e s the spectator. H e estab lish ed resid en ce in A m sterd am about t h e y e a r 1631. M a n y o f th e stu d en ts, w h o flocked to th e a b ove h ou se for lessons from R em b ran d t, later becam e ren o w n ed artists them selv es. T h e b u ild in g is n ow a m u seu m for som e o f h is p a in tin g s and a ccou trem en ts.


'Ttu.thi 'That fjcure JSeen P e r ile d ^ t t u j j l i n j fju m a n lty

O R e v e r y w o r d t h a t h a s le ft t h e lip s o f b is h o p s or s t a t e s m e n t o e n lig h t e n m a n , a t h o u s a n d h a v e b e e n w ith h e ld . F o r e v e r y b o o k p u b lic ly e x p o s e d t o t h e in q u ir in g m in d , o n e h u n d r e d m o r e h a v e b e e n s u p p r e s s e d d a m n e d to oblivion. E a c h y e a r o f p ro g ress h a s b e e n w ilf u lly d e la y e d c e n tu r ie s. W is d o m h a s h a d t o filter th r o u g h b ia s e d , se c r e t s e s s io n s or e c c le s ia s tic a l c o u n c il m e e t in g s , w h e r e h ig h d ig n ita r ie s o f s t a t e a n d ch u r c h a lo n e p r o c la im e d w h a t m a n sh o u ld k n o w . A r e y o u p r e p a r e d t o d e m a n d t h e h id d e n f a c t s o f life ? W ill y o u c o n t in u e t o b e lie v e t h a t y o u a re n o t c a p a b le o f w e ig h in g t h e w o r th o f k n o w le d g e t h a t c o n c e r n s y o u r p e rso n a l fre ed o m a n d h a p p in e s s ? R e a liz e t h a t m u c h t h a t c a n m a k e y o u r life m o r e u n d e rsta n d a b le a n d livable h a s b e en le ft u n e x p la in e d or in t e n t io n a l ly d e s t r o y e d . A t first b y w o r d o f m o u t h o n ly , a n d n ow b y p r iv a t e d is c o u r se s, are revealed t h o s e t r u t h s w h ic h se c r e t b r o th e r h o o d s p r e se r v e d in a n c ie n t t e m p le s a n d h id d e n sa n c tu a r ie s , fro m th o s e w h o s o u g h t t o se lfish ly d e p r iv e h u m a n i t y o f th e m .


L e t t h e R o s ic r u c ia n s , o n e o f th e s e a n c ie n t b r o th e r h o o d s o f le a rn in g , tell y o u a b o u t t h e s e a m a z in g tr u th s, a n d ex p la in h o w y o u , to o , lik e th o u s a n d s o f o th e r s , m a y n o w u se t h e m t o e n j o y t h e fu lln e ss o f life. T h e R o s ic r u c ia n s , (n o t a re lig io u s o r g a n iz a t io n ) in v i t e y o u t o u se th e c o u p o n o p p o s it e an d r e c e iv e th e F R E E c o p y o f t h e fa s c in a tin g , S e a le d B o o k , w i t h it s s t a r tlin g t a l e o f self help.
S crib e S .P .C . T H E R O S IC R U C IA N S (A M O R C ) R o s ic r u c ia n P a r k , S a n J o s e , C a lifo rn ia , U .S .A P le a s e se n d m e y o u r F R E E S e aled B o o k . I a m s in c e re ly i n t e r e s t e d in le a r n in g ho w I may receiv e t h e s e lo n g - c o n c e a le d f a c t s o f life. N a m e ..... A ddress

<3T?e R O SIC R U C IA N S (A M O R C )
S A N J O S E , C A L I F O R N I A , U . S. A.


F E B R U A R Y , 1948 A C e n t e r o f G e n iu s ( F r o n tis p ie c e ) T h o u g h t o f th e M o n t h : A c q u i r i n g C u l t u r e Is Life a M y s te ry ? ...................................... Le C o m t e d e St. G e r m a in The 1948 Ro sicrucian C o n v e n tio n O n th e N a t u r e o f Beauty: Lesson T w o .... Sanctum Musings: S e lf - M a s t e r s h ip ................ ......... As Science Sees It T em p le Echoes ............. O l d - A g e Security The Beginning o f P rayer C a t h e d r a l C o n t a c t s : S e lf a n d S o c ie t y " M u s ic H a t h C h a r m s " -............................ .. W h a t M e n T h o u g h t: P e a c e ......... A Philosopher's Sanctum (Illu s tra tio n )

S ub scriptio n to th e Rosicrucian cop ies tw enty-five cents. Entered as S econd fornia, u n d e r S ection

Digest, Three

D o l la r s p e r y e a r .


C lass M a tt e r a t th e Post O ffic e a t San J o s e , C a l i 1103 o f t h e U . S. P o s t a l A c t o f O c t . 3, 19 17 .

C h a n g e s o f a d d r e s s m u s t r e a c h us b y t h e t e n t h o f t h e m o n t h p r e c e d i n g d a t e o f issue. S t a t e m e n t s m a d e in this p u b l i c a t i o n a r e n o t t h e o f f ic ia l e x p r e s s i o n s o f t h e o r g a n i z a t i o n o r its o f f ic e r s u n le s s s t a t e d t o b e o f f ic ia l c o m m u n i c a t i o n s . Published M o n th ly by the Supreme C oun cil of



E D IT O R :

Frances Vejtasa
All r i g h t s r e s e r v e d .

C o p y r i g h t , 1948, b y t h e S u p r e m e G r a n d L o d g e o f A M O R C .




By T H E


many decades certain classes of European so ciety referred to Ameri cans generally as un cultured. This criticism was founded upon Ameri can deficiencies in aca demic and social stand ards as compared to those of Europe. Early America had not the specialized schools of Europe. It had no celebrated art colonies, renowned institutions of music, or museums con taining centuries-old collections of the masterpieces of art. To the European, then, the American lacked familiarity with the intellectual and aesthetic achievements common to the educated European. In other ways, the aggressive Ameri cans reflected lack of European or old world culture. They were either not aware of the traditional graces, or else not disposed toward them. They ap peared informally attired at many civil as well as social functions. The more vigorous life imposed upon the Ameri can people, building a nation out of a primitive region, inclined them toward clothing and customs which permitted freedom and easy action. They were given to speaking frankly, omitting the traditional and often superfluous con versational style customary in Euro pean social circles. A gentleman was designated principally by adherence to standards of clothing and certain The Rosicrncian ethics. The conduct was most fre quently devoid of meaning. The orig Digest inal purpose was, in most instances, February forgotten and a custom became a hol low formality. 1948

In Europe it had likewise become a fallacious notion that culture and heredity, and, as well, culture and wealth, were practically synonymous. The aristocracy, the nobility, were usually families owning great estates or manors. Their titles and wealth went together. In fact, in the Middle Ages, and even subsequently, it was custom ary for the crown to bestow upon one knighted a gift of a sizable parcel of land worked by serfs or peasants. This was to assure an income, to the titled personage, which would not oblige him to perform such menial tasks as that of entering a trade or business. A gen tleman must not work in the usually accepted sense of the word. Such per sons then had the financial means, as well as the necessary leisure, to pursue the arts and literature either as serious students or as dilettanti. In some of the more exclusive institutions of art and music, only students who were of the nobility were permitted to enroll. This practice promoted the belief that cul ture was to a great extent inherited, that descendants of families of the no bility would instinctively display it. Inasmuch as the sons and daughters of such parentage had unique advantages, they acquired culture, in contrast to the peasant and middle classes who were reared in a ruder environment. If we assume that culture is an ac quisition of certain habits and customs as well as exposure to a particular knowledge, then it is environment which plays a prominent part in ac quiring it. A child having no social background but being normal in in telligence, if inducted at an early age

into a cultural environm ent, will ef fectively display such culture. Since uncultured parents, who have acquired wealth, have given their children that training which is said to constitute cul ture, it is evident that culture is not an hereditary quality.
W hat M s Refinement?

Is culture necessary to modern men and women or is it superfluous pomp and affected behavior? Culture is the development and refinement of natural elements or qualities. A cut and pol ished diamond is a developed and re fined mineral. The diamond, uncut and unpolished, can and does have certain commercial uses. But when it is re fined or cultivated, it manifests what would otherwise be latent qualities. It becomes a thing of rare beauty, a gem to be admired and to provide pleasure. Cultivation is the adaptation of the qualities of a thing, through refine ment, to serve a special purpose. The process of refinement requires the purg ing of the unwanted conditions and the development of things that are sought after. To cultivate anything, an ideal must first be had as an objective. There must be some condition or end sought after, either as a higher standard of perfec tion or of expediency. Cultivation of plants in experimental horticulture causes their natural qualities to be either retarded or else accelerated in order to conform to the ideal desired. Consequently, something may be culti vated in a way which to some people will represent achievement and to others a debasement of its inherent characteristics. Among aborigines it is frequently a social custom or tribal culture to bind the head tightly during infancy to cause it to acquire a peculiar elongated shape. In the opinion of a civilized person, this custom brings about a deformity of the human skull that is considered repulsive. To the ancient Spartans, the cultivation of a physically superior race was an ideal that sanctioned the decimating of all the aged, infirm, and incurable mem bers of their society. Today there is also a nation whose political ideology af firms an absolute materialism which opposes any idealism founded upon spiritual impulse. Its culture, conse

quently, denies religion any worthy status in its society. If culture is the altering of inherent qualities in hum ans to conform to arbi trary standards, it can obviously lead to the retrogression of mankind as well as to its advancement. Changes in the level of human society can bring about either an upward or downward trend of culture, unless the culture is inte grated with permanent value. An ideal is always held to transcend some im mediate value or status. A low level of intelligence might conceive an ideal which to it would be progressive, but to others, detached from its influence, would be a degradation.
M s D ehum anisation Possible?

A true culture must be related to the improvement of self. This improve ment must be the expanding expression of the personal powers and faculties of the individual. Whatever man possesses as natural qualities must be fully uti lized if he is to live fully. Life in the organic sense is the manifestation of all those faculties which are common to the organism. Having, as an example, the faculties of sight, hearing, and of reason, man must employ each to the extent of which he is capable or he is not living fully. On the other hand, the giving of full play to the emotions, instincts, and faculties often brings about personal calamity. An utter aban donment to the drives and urges can lead to self-destruction. Cultivation of the appetites and passions eventually causes one to become satiated to the point that pleasure is no longer ex perienced. To go beyond that leads to degeneracy. The individual is, there fore, first obliged to evaluate the at tributes of his being: the spiritual or moral, the intellectual, and the physi cal. Each of these three has a particular medium for its expression. Since the composite of them is mans whole na ture, it is apparent that none of them can be pursued independently. How can one adjudge which ones shall be supreme or what common end they shall all serve, aside from any philo sophical views he may have read on the subject? Here we enter the metaphysical as pect of the subject. What is the final

ru tru u i

V sz

cause of mans life? Is it pleasure as the Cyrenaics and the hedonists pro claimed? If so, then concentration upon pleasurable living and the appeasement of the appetites would seem to be the ideal. However, experience has shown the folly of that course. Is intellectual achievement, the pursuit of knowledge, alone the end? Empirical knowledge, such as is derived from the senses, if sought for itself alone as a mere ac cumulation of facts, dehumanizes man. It makes of him a mechanical and non feeling device. Such a mortal could, without compunction, destroy millions of his kind merely as an intellectual experiment to provide new facts to prove a theory. Intellectual culture, as a single ideal, could eventually bring about the destruction of the human race.
The MPiseiptine

Culture must be disciplined. The stimulation and exercise of the personal powers must be confined to a pattern. A wagon wheel may turn endlessly and at an ever increasing speed, but it must never depart from the vehicle which it conveys. It is the spiritual con sciousness, with its moral consequence, which causes the expanded self. It is this self which extends its interest be yond the immediate physical being and the latters desires. It is this extended self which demands and, at other times, restricts certain personal behavior so as to further the desires of other hu mans. It is this extended self that finds pleasure in impersonal service. It is this inner self which causes a feeling of hum ility and reverence, not fear, in the presence of natural phenomena. The moral code, which this spiritual attribute engenders, is a series of rules

which, the individual is personally con vinced from experience, furthers the extended self. Each good is that conduct which affords him a spiritual tranquil lity, a sense of righteousness and of harmony with all existence. There are pleasures which we can enjoy but which, we realize, often bring hurt to others. An undisciplined physical or intellectual aggression on our part may often cause such pain to another. Spirit ual satisfaction, however, as a conform ity to the ideals founded upon the moral impulse, cannot consciously bring injury to others. In fact, no con duct will be motivated by the spiritual self, if there is any realization of its detrimentally affecting others. The spiritual satisfaction would be mitigated by such a realization. It is this spiritual self which must conceive the pattern of culture to which each must sub scribe. The reason may assert itself fully to cultivate all the latent talents, and it should be encouraged to do so, as long as it restricts itself to those ideals which the spiritual or moral self has first laid down. The body, the vehicle in which the mind and spiritual self reside, must remain circumspect. It cannot so domi nate man that it conflicts with the moral ideas and the intellectual paths which these ideas have caused to be fashioned. A healthy body, a keen in tellect and an extended personal self these constitute a triune culture. It is a hierarchal culture. Each nature is so cultivated as to serve the next ad vanced. If civilization were to crash and the products of its handiwork were to pass, so long as the determining influence of culture were the spiritual self, the as cendancy of mankind would be assured.

The R osicrucian D igest February
T h e n in th d eg ree in itia tio n w i l l b e con ferred o n e lig ib le cand id ates a t 8 :0 0 p.m ., S u n d a y , M a r c h 14, 1948, a t th e T h u tm o s e L o d g e, G eorge W a sh in g to n H o te l, S ain t L ou is, M issou ri. In terested m em b er s w i l l p lease reg ister w ith th e M a s te r or th e S ecre ta r y o f th e lod ge. (S e e d irecto ry back o f th is issu e fo r addresses.)


Is Life a Mystery?
By D r . H .
S p e n c e r L e w is,


(From Rosicrucian Digest, May, 1934)

S in c e tho u san d s o f readers o f th e R o sicru cia n D ig e s t h a v e n o t read m a n y o f the ea rlier a rticles o f o u r la te Im p erator, D r. H . S p en cer L e w is, w e adopted th e ed ito ria l p o lic y o f p u b lis h in g each m o n th on e o f h is o u tsta n d in g a rticles, so th a t h is th ou g h ts w o u ld c o n tin u e to resid e w it h in th e p a g e s o f th is p u b lication .

in conversa tion with persons who are strangers to our or ganization we notice a sort of cynical expres sion come upon their countenances when we say that the Rosicrucian organization is princi pally interested in studying the mys teries of life. Occasionally these persons will frankly state that such purposes seem rather unimportant and immaterial for, they say, they have not found that life contains any great mysteries except perhaps the mystery of birth and of death. It has often been argued by those who have no real interest in the serious purposes of life, that life is merely like a game of chance and that the only mysteries found in life are those mys teries which man makes out of nothing in his attempt to look with the eye of the wizard upon natural and normal conditions as though they were some unusual form of strange mystery. It is true that the two greatest mys teries in life are those which constitute the beginning and the so-called end of our earthly existence. The mystery of cell conception, growth, and develop ment into a living form is not only a biological mystery but a cosmological
r eq u en tly

and universal mystery. The separation of consciousness and soul from the body at transition is an astounding mystery when one comes face to face with it. But between these two great mysteries are thousands of others that should oc cupy the attention of mens minds with the same degree of intensity, devotion, and universal comprehension as do the two great mysteries. Thousands of minds have spent sleepless nights and long daylight hours in laboratories working over microscopes trying to fathom or understand the mystery of cell life and of cell reproduction. Thousands have tried to find the cause of so-called death and millions have devoted their time to ways and means of preventing the untimely or seem ingly unnecessary separation of soul and body. But comparatively few have given any thought or much thought to the other mysteries that are so closely related to the active, living, vital hours of our lives that represent the span between birth and transition. The mystery of thought is one which as one analyzes it and attempts to fathom it, becomes startlingly evasive and complex. I cannot prevent the sense of admiration and wonderment that comes to me while I am dictating these words and ponder over the idea that a thought can be instantly formed in m y mind and before I have a chance

to analyze it m y lips have spoken it and realizing, is another great mystery and produced sounds which enable a that is appreciated only by those who stenographer to write on a page of live in eternal darkness. The mystery paper certain strokes which represent of hearing and interpreting the sounds, the sounds she has heard. I do not have the mystery of smelling and feeling, to pause and deliberately form my are too great for mere laboratory ex words and think of them separately planations. The mystery of love and of and independently, nor does she have anger, hate, envy, jealousy, and other to stop and analyze the sounds she emotions are ones which have puzzled hears and think long about their nature psychologists, p s y c h o a n a ly s ts , and and the form in which they should be others even when our organs them expressed with marks by her pencil. selves do not inspire consideration. The whole process seems to be instan The mystery of mans mind and its taneous. The moment a thought comes control of the body is astonishing. The to m y mind the words have spoken it fact that I can merely create the and I seem to listen to myself stating thought of rising from my chair and the things that m y mind contains be instantly have the mind create and fore I have a chance to realize that they direct throughout m y system an invisi are in m y mind. It is a marvelous ble energy that will lift my heavy body process and truly beyond human com upward is a mystery that the mystic prehension. and the student of lifes great secrets And then I want to reach for my will always look upon as worthy of his pen. No sooner does the thought begin utmost attention and consideration. to form in m y mind than m y hand Restless, curious man is ever seeking reaches out and grasps the pen. What for mysteries and unsolved manifesta marvelous mechanism and what mar tions of invisible intelligence. He cre velous power lies back of a human ates and invents devices that will take thought? The thought directs the mind him to the bottom of the sea where he and the mind directs an energy and may discover something about the un that energy flows properly and intelli known depths of the great bodies of gently into certain muscles and causes water. He devises and creates machines them to act and m y heavy arm is that will take him to great heights so moved through space and my fingers that he may explore mysteries of the formed and shaped into a certain posi Cosmic. He invents other devices that tion to grasp the pen and then move the will carry him into the rarefied air that pen toward me again. To build a piece he may attempt to discover the mystery of machinery to do what m y arm and of the suns radiations, the Cosmic vi hand do would require thousands of brations, and the invisible rays that pieces of delicate apparatus, wheels, produce so many strange effects upon springs, levers, rods, and many jointed- our earth. He delves into the bowels of pieces of mechanism of a very delicate the earth and spends hours, days, and nature. It would require also a superior months in winding passages and dark energy that would be able to exert it ened channels attempting to find the self instantly and with full force, if key to the mystery of the earths wealth necessary, and all of these things must and its mineral composition. be done intelligently. Therefore, the Thousands of minds are greatly con energy would have to be directed with some mechanical intelligence beyond cerned with the mystery of the lines mans ability to create. A mechanical that appear on Mars and the shadows arm acting on impulse or thought urge, that appear upon the moon and other as does m y arm, would be the most strange conditions surrounding the marvelous invention in the world. Yet planets. But such men and the ma man possesses that and many other jority of us take lightly the great fields The forms of ability that he uses hourly for exploration that he within our be Rosicrucian and daily without considering the mys ings. To explore the human mind, to visit inwardly the human soul, and to D igest tery back of them. make the utmost of the opportunities February The mystery of seeing, and through which might be revealed by a study of 1948 the sight impressions, understanding mans own nature, seem to be set aside

as unimportant and unworthy of the great attention that is given to other matters. M ore attention, more discussion, and more concern is felt in scientific circles about the rings that accompany the planet Saturn in her movements through the space of the universe than is given to the here and now r * . problems of our own inner existence. It is only when man turns the searchlight of inquiry inwardly and attempts to know himself as the great

mystery of all mysteries that he comes to understand God and the rest of the universe and at the same time becomes a worker in the vineyard of Gods Children of Light. To know one s self is t0 ones heritage and ones P .ower,ls wcl. a? R< f cruc'a f e e l th^, * * S^ C % o{ 0UJ studies are worthy of all the time and devotion we give to them and that they -will lead man to greater power and greater glo:pr than the secondary studies and investigations of astral mysteries. A V

The following alphabetical list of maxims is well-worth reading and commit ting to memory. After knowing the maxims, read them over every evening to see how many you have broken during the day. Attend carefully to the smallest details. Be prompt in all things. Consider well, then decide positively. Dare to do right, fear to do wrong. Endure trials patiently. Fight lifes battle manfully. Go not into the society of the vicious. Hold integrity sacred. Injure not anothers reputation. Join hands only with the virtuous. Keep your mind from evil thoughts. Lie not for any consideration. Make few acquaintances. Never try to appear what you are not Observe good manners. Pay your debts promptly. Question not the veracity of a friend. Respect your parents and their counsels. Sacrifice money rather than the principle. Touch not intoxicating drinks. Use leisure time for improvements. Venture not upon the threshold of wrong. Watch carefully over your passions. Xtend a kindly salutation to all. Yield not to discouragement. Zealously labor for the right.
( F r o m th e A m e r i c a n R osae C ru cis E a r ly R o sicru cian M a g a z in e )

Le Comte de St. Germain

TH E M A N OF M YSTERY By J o h a n F r a n c o , F.R.G. PART I
are the descriptions of the Comte de St. Ger main; some are so de tailed and frivolous that they throw more light upon the customs of the period and the tastes of the author than upon the subject. However they do lelp somewhat in defining the back ground, against which the Count played his mysterious part. The M em oirs of M adame du Hausset 1 are considered au thentic and true to history. As first chambermaid of Madame de Pompa dour, the official mistress of Louis XV, she had the opportunity to watch the inner goings on at the French Court and made a careful record of them, probably with the knowledge and con sent of the Marquise. Madame du Hausset reports the following about the Count: I have seen him several times; he seemed to be forty years old; he was neither fat nor thin; he had a fine and humorous face; he was extremely sim ply but well dressed; on his fingers he wore magnificent diamonds, which were also decorating his snuffbox and his watch. Once he appeared, at one ala function of the Court, with shoeuckles and garters of beautiful dia monds, which were so splendid that Madame la Marquise said, that she did not think that the King himself had any as beautiful as that. He went then The Rosicrucian to the antechamber to detach them and bring them in to be inspected at closer D igest range; Monsieur de Gontaut,* who
a n y

compared them with other stones, claimed they were worth at least two hundred thousand francs. He wore that day a snuffbox of immense value and cuff links of sparkling rubies. It was unknown where the extraordinary wealth of this man originated, and the King would not tolerate condescending or mocking talk about him. This last remark fits in with the con tention that Louis XV knew very well who this enigmatic personage was but apparently had vouched secrecy. We will see below how easily Saint-Ger mains popularity with the king can be explained. But before going further in to the background of the Count, we will quote another reliable source, namely the Comtesse de Genlis, who later be came governess of the children of Philippe Egalite, the duke of Orleans:* He [Saint-Germain] was some what below middle size, well made, and active in his gait; his hair was black; his complexion dark, his face expres sive of talent, and his features regular. He spoke French elegantly and with out any accent, and likewise the Eng lish, Italian, Spanish, and Portuguese. . . . M. de Saint-Germain, during the first four months of our acquaintance, not only never spoke extravagantly, but never even uttered a single uncom mon phrase; and he had something so grave and so respectable in his de meanor and appearance, that my mother never durst venture to question
M o n s i e u r le D u e d e G o n t a u t w a s t h e b r o th e r-in -la w o f t h e D u e d e C h o is e u l a n d b e frie n d e d b y h im . M e m o ir s * in edits d e M a d a m e la C o m te s s e de G enii*, depu i* 1756 ju s q u 'd nos jo u r* . 2 m e E d itio n ( P a ris 1825, V o l. 1 ). T h i s q u o t a t i o n is f ro m t h e E n g lish e d itio n , L o n d o n 1825.

F ebruary


'C o l le c t io n des m e m o ir e s r e fa ti/s a la r e s o lu tio n f r a n fa is c ( P a ris 1 8 2 4 ) .

him relative to the singularities as cribed to him. At last, one evening after he had accompanied me by ear in several Italian airs, he told me that in four or five years I should have a fine voice, adding, And when you are seventeen or eighteen, should you not be glad to stop at that age for at least a number of years? I replied that I should be charmed to do so. Well, said he, I promise you it shall be so'; and immediately he changed the conversa tion. These few words encouraged my mother, who, an instant afterwards, asked him if Germany was really his native country. He shook his head with a mysterious air, and heaving a deep sigh, All that I can tell you of m y birth, replied he, is, that at seven years old I was wandering about the woods with my governor, and that a reward was set upon m y head! These words made me shudder, for I never doubted the sincerity of this important communication. . . . The evening be fore my flight, continued he, my mother, whom I was never more to be hold . . . fastened her portrait upon my arm. . . . Oh heaven! cried I. Upon hearing this exclamation, M. de Saint Germain looked at me, and seemed to

be touched on seeing m y eyes filled with tears. I will show it to you, he continued, and at these words he bared his arm, and undid a bracelet admira bly painted in enamel, and represent ing a very handsome woman. I con templated this portrait with the most lively emotion. M. de Saint Germain said no more, and changed the con versation. When he was gone, I was extremely grieved to hear my mother ridicule his proscription, and the queen his mother; for the price put upon his head at the age of seven , and his flight into the woods w ith his governor, all led us to believe him the son of a de throned sovereign. I believed, and I wished to believe, a romance of so ex traordinary a kind, so that the pleasant ries of m y mother on the subject shocked me extremely. After that day M. de Saint Germain said nothing re markable in this way: he spoke only of music, of the arts, and of the curious things he had observed in his travels. It is our modest opinion, that no other historian has come closer to the truth about the Comte de Saint-Ger main than has Madame de Genlis in this simple and touching story.
The House o f Itakoezi

It is generally accepted that the Count was a descendant of the glorious House of Rakoczi. The last reigning Prince of this House was Francis Ra koczi II, who had three sons: LeopoldGeorge, Joseph, and George. The first was bom May 28, 1696, and was de clared deceased in 1700. The other two sons were separated from their par ents, when these were imprisoned by the Emperor of Austria in 1 701. T h e y received the titles of San-Marco and Della-Santa-Elisabetta; they were com pletely dominated by the Viennese Court. They had to abandon all traces of the House and even of the name of Rakoczi. Prince Karl von Hessen re ports that when Saint-Germain learned of this, he remarked: Ah well, then I will call myself Sanctus Germanus [Saint-Germain], the Holy brother! According to all records, he certainly conducted himself like a prince and considered his brothers to be traitors

The 1948 Rosicrucian Convention

W H A T IT M E A N S T O Y O U By the Supreme Secretary
t h e new year begins, the staff of the Supreme and Grand Lodges al ready have plans under way for the 1948 Rosi crucian convention. The annual convention, in terrupted only by the necessity of the war years, has become an institution to which the staff of the Supreme and Grand Lodges, as well as the individual members, look forward. This year the convention will be held from July 11 to 16, inclusive. Al most a full week will be devoted to Rosicrucianism. This particular week, set aside from others, presents the op portunity to each member to fulfill many wants and hopes that have ac cumulated through the year just past. To you as an individual member the Rosicrucian convention has its full meaning. It is your convention; it is an activity in which you can be present and play the leading part, because re gardless of what else the convention may mean, your participation in it makes it yours. The Rosicrucian convention differs in some respects from other conven tions in which you may have the op portunity to be a participant. It is pri marily a meeting of minds, the cul The Rosicrucian mination of the study which consti tutes the Rosicrucian philosophy. In D ig est addition, there are other advantages. F ebruary First, there is that of traveling to the convention, the opportunity to visit a 1948

section of the Pacific Coast famed throughout the world. Let us consider some other advantages. This message goes to every Rosicrucian, so the con vention will represent every Rosicru cian, and therefore serve as a medium of contact between individual members. Wherever you may live, you will find, at the Rosicrucian convention, mem bers from all other parts of the world; you will contact individuals with varied viewpoints, different ways of life, and yet with them you will have the com mon interest of Rosicrucianism. The larger part of the program of the Rosicrucian convention will be de voted to instruction. In addition to lec tures and classes, there will be actual demonstrations of certain A.M.O.R.C. principles. The physical principles will oe demonstrated in our laboratories, and the mystical principles will be pre sented in special ritualistic ceremonies and lectures. The whole breadth of Rosicrucianism will pass like a pageant before each member who participates in these activities. Last but not least, facilities for rec reation will be a part of the conven tion. In addition to the contacts and instruction which you will enjoy and in which you will find benefit, we want the Rosicrucian convention to be an eventful vacation for those who wish to take this time of year for that purpose. Sight-seeing, informal social contacts, and planned activities for your amuse ment and relaxation will feature many hours of that week.

This is your personal invitation to attend the 1948 convention. All mem bers are welcome and eligible to attend. Regardless of your degree of study you will find activities and events during the convention week which are already being planned for you. Members in ail degrees, from the preliminary lessons of the neophyte to those of the highest grades may all register for this impor tant event. Think over this brief survey and look into the future to see if you can vis-

ualize the activities of the 1948 con vention. Then place yourself in the midst of these activities until you feel you are a part of them and that the Rosicrucian convention is in actual process due to your attendance and that of other members of the Order through out the world. Take the next step, then, and make your plans so that physically, as well as mentally, you will be present and constitute an actual part in the convention when it is called to order on the evening of Sunday, July 11.

LE COMTE DE ST. GERMAIN (Continued from Page 11)

to the illustrious House of Rakoczi. If we accept as truth that Saint-Germain was a Rakoczi prince, many otherwise inexplicable matters simply fall in line. For one, the great material wealth of the Count need not exclusively be as cribed to supernatural powers. The for tune of the House of Rakoczi was esti mated at ten million florins in 1652 for those days a fabulous sum. In the last will and testament of Francis Rakoczi II* we find mentioned three sons. The third son, thus far un known, was put under the special supervision of the executors of the will; three princes of royal blood, the Dukes de Bourbon and de Maine, and the Count de Toulouse, by whom SaintGermain had been particularly be friended. This third and unknown son must then have been the eldest, and sup posedly dead, Leopold-George. The ru mor that he was not dead must have reached the Viennese Court and apparently so alarmed the Emperor, who saw in the heir of Francis II a powerful, potential enemy, that he put a price on his head, according to the story of Madame de Genlis, which we quoted above. Now we can also understand the con sideration of Louis XV of France, for the Count, because if his fortune was under the direct control of the afore mentioned three noblemen, it is more than likely that he knew the secret and that he paid the Count all the honors
G en ealog ischer A r c h iv a r iu s a u s d e m J a h r 1736

and respect due to his high rank and birth. Some of the privileges the king bestowed upon the Count aroused con siderable conversation and criticism among the uninitiated courtiers. In 1758 the king assigned him a spacious apartment in the vast Chateau de Chambord, one of the most magnificent castles on the river Loire. It is here that the Count set up an alchemical laboratory and spent a great deal of time, frequently with the king. What they did we will never know exactly, but there are many stories concerning it, some of which are too fantastic to be true. We need not hesitate to accept the pretended death of the first-born son of Francis II, because such a thing was common practice in those days. It was simply a ruse of his father to safeguard the life of the crown prince from the persecutions of the Hapsburg Dynasty, which was a vital threat to all mem bers of the Rakoczi family. A similar pretended death is claimed to have taken place in the life of Sir Francis Bacon in 1626 (see The Architect of the New Age by Joel Disher, F.R.C., Rosicrucian Digest, June 1947). Further evidence to the Rakoczi theory is the Counts use of the name Tzarogy, when he met the Count of Brandenburg in Schwabach in 1774. Tzarogy is an anagram of the German spelling of the name Rakoczinamely Ragotzy. Another statement by Saint-Germain about his identity was the answer he

gave to the inquisitive Princess Amalia, sister of King Frederick of Prussia: I come from a country which has never had any foreigners as rulers.' This statement is one of the arguments against the Rakoczi theory and favors the theory that the Count was the son of the widow of Charles II of Spain, Marie-Anne de Neubourg, and of the Count de Melgar, known under the title of Almirante de (Admiral of) Cas tilla.' It is claimed that Transylvania did not have any national sovereigns until 1571. The story of Madame de Genlis does not contradict anything in this theory and would place the birthdate of the Count about 1698. The Queen died in 1740 in Guadalajara, two years after she was authorized to
D ie u d o n n e T h i e b a u l t i n M e t so u v en irs d e u in g t a n j de s e jou r < i B e rlin ( P a ri 1 8 0 4 ) . P a u l C h a c o r n a c in Le C o m te d e S a m t - G e r m a t n C h a c o r n a c P re re a 1947) (P a ris .

return from thirty-two years of exile in Bayonne, France. The Admiral died in 1705, apparently in Portugal. A Dutch source directly hints at this alleged Spanish descent.7 . . . that he looks like a Spaniard of high birth, that he speaks sometimes about his Mother with great emotion, that he signs him self sometimes Pr. d'Es . This signa ture is said to mean Prince dEspagne (Prince of Spain).
TT h i s ite m is d a te d M a r c h 1762 in t h e M e m o irs of G . J . v a n H ard enb roelc (G e d e n lc sc h rifte n v a n G ijsb c rt Ja n v a n H a rd e n b ro e k 1 7 4 7 - 1 7 8 7 ). uitg egev en e n toegelicht d o r D r . P . J . L . K r a m e r A m s te rd a m 1 9 0 1 ) . N o te Som e o f t h e u n iq u e m ate ria l in t h e a b ov e article c am e from I n d ia , th ro u g h A . J . H a m e rs te r, n ow resid in g in t h e N e th e rla n d s , a n d from E ug en e D e rn a y o f W a sh in g to n , D . C . I a m im m e a s u ra b ly in d e b te d t o b o th th ese p ersons for t h e f ru its o f t h e i r life tim e p u r s u i t s : t h e i r b e sto w al up o n me o f a ll th e ir n o tes , p a p e rs , books, a n d p ic tu re s c o n c e rn in g t h e C o u n t d c S a in t- G e r m a in . I d e s ire t o express here m y g r a titu d e f o r t h e i r g e n e ro s ity a n d c o m p le te confidence.

(Part II will appear in the next issue)


T h e N e fe r titi L o d g e o f C h icago w i l l h old its a n n u a l M id w e s te r n r a lly , as w e ll a s the d ed icatio n o f its n e w L o d g e q u arters, o n F e b r u a r y 13, 14, an d 15. T h e n e w address is: L o g a n S q u are A u d ito r iu m b u ild in g , 2 5 3 9 N . K ed zie B oulevard. A n in te r e stin g and in stru ctiv e p ro gra m has b een arran ged . G u est speakers, ex p erim en ts, an d d em onstration s w i l l be a p a rt o f t h e p ro gra m n o w u n d er preparation . M em b ers in t h e M id w e s t are c o r d ia lly in v ite d to p articip ate in th e e n jo y m e n t o f th is r a lly and th e dedication o f the n e w L o d g e T e m p le . In ad d ition to th is p ro gra m , w ell-tra in ed I n it ia tio n officers w ill p erfo rm t h e r itu a l o f t h e F ir st an d N i n t h T e m p le D e g r e e s fo r t h e m em b er s w h o are e lig ib le . V a rio u s so c ia l a ctiv ities a re p lan n e d , in c lu d in g a b an q u et w it h en terta in m en t. O ur G ran d M aster , F ra ter C la yso n , w i l l be p resen t to officiate a t th e dedication. F o r fu r th e r p articu la rs w r it e n o w to: T h e R a lly S ecreta ry , N e f e r t iti Lodge, at the address g iv e n above.

T h e p a in tin g fo r th is cover w a s ex ecu ted b y o u r staff artist, S oror D ia n a B o v e e S alyer. I t is re p le te w ith sy m b o lism for t h e stu d en t o f m y stic ism a n d h erm etic p h ilo so p h y . Each m a y d raw from it accord in g to h is p erso n a l com p reh en sio n . H i g h u p o n a m o u n ta in to p in a n area rem o te fro m civ iliza tio n h a s b een erected a p r im itiv e a lta r m a d e fro m t h e n a tiv e rock o f the terrain . O n i t is kept a p erp etu a l flam e, sy m b o lic o f on e o f the fou r principles o f n atu re. T h e crude steps b y w h ic h procession als ap p roach t h e a lta r m a y be se e n in th e foreground. A l o w w a l l in fro n t o f th e a lta r d efin e s th e e d g e o f a sh ee r precip ice. T h e d eep ra v in e b e lo w is fille d w it h m ist. B e y o n d it, r u g g e d p eaks p en etra te the clou d s a n d th e risin g su n casts a w a r m g lo w u p on th e w h o le vista. A v en era b le, attired in th e sim p le v e s tm e n t o f th e h erm etic brotherhood, stan d s fa c in g the east, m a k in g a salu tation . T h e ou tstretch ed h a n d s w ith p a lm s tu r n e d u p w ard depict h is w e lc o m e rece p tio n o f th e G rea ter L ig h t. E a c h o f these p h y sica l ch aracteristics can be a ssign ed a mystical sig n ifican ce.

The Rosicrucian D ig est February


On the Nature of Beauty

R a lp h


L e w is,


first to conduct any p s y c h o lo g ic a l experi ments in the field of aes thetics was Galton Fechner, as early as 1860. Among psychologists, he is known as the Father of P sy c h o p h y sic s. He ventured at that time his opinion that there was a very distinc tive relationship between physical things and mans psychic feelings, his emotions, and his sentiments. The one played upon the other, he declared. His opinion was a little revolutionary and he was subject to much criticism. In many respects, Fechner was a mystic, but extremely rational and scientifi cally minded as well. He approached the subject of beauty from the bottom upwards; that is, he applied the induc tive method, beginning with the par ticular thing. He was not concerned, as were the philosophers of old, with an abstract conception as to the nature of beauty, trying later to relate to it the beautiful things of the world. He be gan by examining the particular works of art which were pleasing to people, trying to discover from their reactions some governing principle which would lead him to understand the nature of beauty. Fechners experiments were concerned with symmetrical propor tions, and, in these, he used various sizes of rectangles. In physics it is asked: Which object is the heaviest? In aesthetics, we must ask, Which object, which form, is the most pleasing?
h e

In his experiments, Fechner request ed subjects to select the rectangle which was most pleasing to them. Fie would keep a record of the selections made, and attempt to arrive at some mean ing. Of course, this required his work ing with hundreds of persons. One such device used for the purpose was a ground glass with a light behind it. Over the face of the ground glass were adjusted movable sheets of black paper. In this way the aperture of light as sumes rectangles of different propor tions. The experimenter would move the paper about and ask each subject to select from the resulting rectangles of light the one which was most pleas ing. Generally, today, the experiments follow two procedures. The first is known as the method of paired com parisons, and consists in the presenting of two materials, or objects, simultane ously to the subject. The subject must indicate a preference for one or the other. Of course, a record of these pref erences is kept. The next procedure is known as the order-of-merit. This obliges the subject to arrange objects into a preferable pattern. Spontaneity must be a fundamental factor in con nection with such experiments. In using the method of paired comparisons, the individual is not permitted to see the two objects for any great length of time before making his selection, so that analysis does not enter into the decision.

In connection with the choice of the most pleasing rectangle, we are faced with the problem of w h y one rectangle is inherently more pleasing to most people than another. What is there about its form, or shape, that compels its acceptance? The theory was ad vanced by the ancients that the simple ratios of width to length were always the most appealingsuch ratios as 1:2, 2:3, and 3:4. It is said that this theory was first promulgated by Pythagoras. He also referred to the harmony of 7:9. Rectangles of these pleasing propor tions were extensively used by the Greeks in their public buildings and other architecture. This rectangle was called by the ancients, the golden sec tion or, sometimes, the golden ob long. Most of the ancient temples con form to the proportions of this golden section. In fact, in Egyptian hiero glyphics the oblong was the symbol de noting temple. It was, in other words, used as a word sign for tem ple.

indicating an X at the bisection. Plac ing one compass point on X and the other on D, we draw an arc so that the arc is completed directly beneath point C. Then, we extend the line AC through to the end of the arc, and thence over again to a line extended down from BD. The result will be the Golden Section. (see Illustration 1) If we wish to increase that rectangle proportionately, after having arrived at it, we draw an oblique line through it, as shown in Illustration 2. Next, we extend a dotted line to whatever width we wish. Extending the dotted line downward until it touches the oblique line, we now have a new oblong, but of the same pleasing proportions.

111 u s t r a t i o n . 1

The golden oblong may be easily pro duced mechanically, and this method is used in the art and advertising world to The arrive at its just proportions. First, a Rosicrucian square of any dimension is drawn. The D igest two upper corners of the square are F ebruary labeled A and B; the two lower corners, 1948 C and D. We then bisect the square,

In the opinion of one psychologist, the great liking for this rectangle is found in the principle of Unity in Di versity, which phrase, incidentally, is a precept of the esoteric teachings of the Martinist Order. The psychological explanation of this principle is that the mind accepts the square as a superb symbol of unity. A square or a cube has a certain stability about ita strength or fixity. However, because of its stability, die square lacks suffi cient diversity; it does not suggest any

change or action. Consequently, it be comes monotonous, and we are so con stituted as humans that we avoid mo notony. A maximum rectanglea long slender one on the other hand, sug gests extreme diversity. A maximum rectangle suggests that the unity is falling away. The Golden Rectangle, however, deviates from the square, sug gests changewhich is pleasing to us and yet, it still has unity. It combines these factors in one element. In my own experiments I have found that the most pleasing rectangle, which conforms to the Golden Oblong, is one where we add to any given square one half of its area. I refer you to Illus tration 3. You will note that half of the square, added to itself, approxi mates the rectangle. Mathematically speaking, this is the ratio of a width of two thirds to the length; or otherwise stated, the width is two thirds of the length.

of our eye. It is caused by a physio logical factor. I would say that it is the result of the visual cues of sight per ceptionthe way in which we see. It is a relationship of apparent linear per ception, or distance, to the angles of our vision. Simply put, we can see much farther straight ahead than we can out of the side of our eyes. The farther in distance the lines of sight converge, the relatively greater is the angle of our vision. Consequently, in m y opinion, normal vision conforms insofar as the dimensional image is concernedto a rectangle. It is natu ral for us to find pleasing whatever is inherent within ourselves. That which is of ourselves is the most gratifying to us. To illustrate this theory, I use a dia gram. (see Illustration 4) The actual dimensions are merely relative. The vertical column of figures 1, 2, and 3 corresponds to the different linear dis tances where the lines of sight con verge. The numerals on the horizontal line AB correspond to the proportion ally changing angles of vision.

I Hast rat Lon 3
It is one thing to know how some thing is accomplishedthis is the function of science ; it is another, to know w h y it is necessary. W hy does this 2/3:1 ratio, or the Golden Oblong, please us? From experiments which I nave conducted in connection with this problem and which were anything but exhaustive, it is m y belief, at the pres ent time, that the Golden Oblong is pleasing to us because of the structure During some tests conducted by Fechner and others, subjects were asked to draw a beautiful line upon the blackboard. They tried to make smooth, symmetrical and curving, rhythmic lines. The subjects were later asked to make ugly lines; the majority drew un organized masses, without continuity and with mixed angles and bad inter sections. Sadness, laziness, and gentle ness were depicted by the subjects, in long, sweeping curves, with no straight lines and with no hard, sharp angles.

For merriment, anger, and excitement, the subjects drew sharp, zigzagging lines on the board. All of these differ ent lines which the subjects drew, to express certain ideas, were really con forming to their own bodily activity; the lines depicted corresponding move ments of the body under conditions similar to the ideas similar to lazi ness, gentleness, grace, and the like. We know that, for example, confusion and instability may cause one in his perambulation to follow a zigzag course. Again, bodily rhythm, as in a dance, is graceful; consequently, it sug gests ideas of curving lines or forms which conform to our feelings. In all of these examples, the beauty in form in other words, the lines drawn mirrored only emotions and feelings which the individual had experienced. The individual selects forms or images, that idealize his aesthetic conscious ness, and aims to give them substance. Our aesthetic consciousness is a feeling that results from objects which it sug gests. In other words, the aesthetic con sciousness has certain ideas, and the mind tries to impose that relationship upon material objects; then it experi ences again in feeling, the very order it gave to the objects.
The R h yth m o f Nature

Man is a rhythmic being. He exists in a sea of rhythm. The rhythm is part of his own physiological processes. Al most everyone knows these common rhythmic processes respiration, heart beat, digestion, and others. The ability of some individuals to conceive the lapse of time is often due to their con sciousness of certain rhythmic, organic changes occurring within a definite in terval. In other words, there are or ganic, rhythmic processes which extend through intervals. Some persons be come conscious of these intervals; therefore, a number of intervals consti tute for them a unit of time. The sen sations arising from these rhythmic rocesses are subconsciously realized, ut objectively manifest themselves as an interval of time. We know that The when we are hungrythe result of Rosicrucian an organic process that approximately D ig est so many hours have elapsed, because it February takes that length of time before w e are 1948 conscious of this change. But there are

more subtle rhythmic processes of which we are unconsciously aware, and which contribute to our realization of time. This rhythm of our being con stitutes a series of cues transferred to external agencies. When these external conditions become acceptable that is, pleasurable to usit is because we are in harmony with them. In the Rosicrucian teachings mem bers are told, without specific facts and details being divulged, that harm ony is the concord of vibrations; it is a unity or agreement of vibrations. But agree ment, in itself, may make for monot ony, which consciousness seeks to evade because it arrests consciousness. To use an analogy, parallel lines are in accord, but the concentration on parallel lines will result in the arresting of conscious ness. Therefore, mere accord must change in order to avoid monotony. Rhythm and period are those factors which accomplish this necessary change. Rhythm, as you have been told, is motion measured in time. Slow ness and fastness can be alternated, which would be rhythm. However, such alternating would not be sufficient to eventually avoid monotony; there fore, period is also necessary. Period is that interval in which a complete change in motion takes place. The changes in the world of matter, light, sound, and extension, conform to the rhythm and period of the organic proc esses in our own immediate being. When that conformity takes place and we are in harmony with external agen cies, the experience is pleasurable to us, and the elements of the experience are consequently called beautiful , or the equivalent of that word. There are finer vibrations than those which we experience in our bodily processes. The bodily rhythm consti tutes only a few octaves of the greater scale of rhythm, just as ocular light constitutes but a portion of the entire energy of lightocular light being that aspect of light which is visibly discern ible. Beyond that portion above it or below itexist infrared and ultra violet. The greater scale of rhythm is the Cosmic. For its further perception, it is necessary to utilize the psychic con sciousness. The more we introvert our

[: ]

consciousness, the more introspection we do with regard to the inner self, the divine essence of our being, the more we are brought into harmony with the Cosmic scale, and the more sensitive to it we become. W e then appreciate the absolute beauty, the beauty of the whole. Consequently, our idealism, our concept of beauty, becomes greater; likewise, the forms of beauty become more evolved. We are able to see beauty where we never saw it before because we begin to find things that participate in and approach, if you will, the greater beauty which we have experienced. The more we become con scious of this great Cosmic scale of rhythm, the more our aesthetic tastes become delicately cultivated. The great musicians, poets, and mys tics who have contributed to mans en joyment of the beautiful are those who first experienced the greatness of Cos mic Beauty. They did not at first see the beauty they had given the world in things of the world, but, rather, the things of the world symbolized to them and reflected the inner beauty which they had experienced.

The creator of objective beauty, which we admire, is merely giving form to the inner sensations which he has already had of the ecstasy of Cos mic attunement. The artist, the painter or sculptor, tries to create an image, to capture his feelings so that the image will manifest or reflect back to him the experience he has had. If the eye is structurally capable of creating such a pleasingly proportioned image as the Golden Oblong, think of how much more beauty can be suggested to us by Cosmic Consciousness! Think of how it can contribute to the creation of a beau tiful life through the idealism which it engenders within us. Then there is moral beauty , that which we admire in the postulations of the spiritual leaders and philosophers; there is aspiration and also literary beauty. All of these are the result of the individuals per ception, in varying degrees, of the great Cosmic Harmony. To find more beauty in the world, or to make the world more beautiful, first experience within yourself more of the Cosmic rhythm.


T h e 1948 t e r m o f the R ose-Croix U n iv e r s ity w i l l b e g in o n J u n e 21 an d c o n tin u e for th r e e w eek s, e n d in g on S atu rd a y, J u l y 10, th e d a y b efore t h e o p e n in g o f th e 1948 in te r n a tio n a l R osicru cia n con ven tion. I f y o u a re to b e a m o n g th e m a n y stu d en ts fro m a ll p arts o f t h e w o rld , to s tu d y at t h e R ose-Croix U n iv e r s ity , y o u sh ou ld c o m p le te y o u r p rep a ratio n n o w . I f y o u w ish

to b e a stu d en t o f o n e o f th e n e w courses i n p sy c h o lo g y , sc ien ce an d t h e o r y of sound, or o f m in d , m a g ic , an d m y stic ism , as w e l l as a n y o f t h e cou rses w h ic h h a v e b een p r e v io u sly offered , y o u sh o u ld m a tricu la te a t th is t i m e so th a t y o u can c o m p le te at h o m e , b efore c o m in g to t h e U n iv e r s ity , t h e n e c e s sa r y in tr o d u cto ry lessons. F o r f u l l p articu lars r e g a r d in g a n y course o f t h e 1948 te r m o f t h e U n iv e r s ity , w r it e to: T h e R egistra r

R osicru cia n P ark, S a n Jose, C aliforn ia

R o d m a n R . C la y so n ,


Grand Master

of philosophy are confronting nume r o u s opportunities to test the principles wh i c h they have been taught to use in times of stress. Com prehension of the cause of trouble leads to its mastery. Living in a world of strife and turmoil, as we are, one is inclined to experience fear, doubt, and anxiety for what the mor row may bring. Another war seems to be pending; food and clothing prices are so high that ones very welfare seems to be threatened; and a notice for eviction has become almost com monplace. Fortunate, indeed, is the man or woman who can keep a cheer ful disposition and not be carried into despondency with the prevailing surge of seeming adverse conditions. Fortu nate is the person who can face, with out flinching, what today and the fu ture may bring. Have no doubt that there are such mentally fortunate peo ple, and many Rosicrucians may be numbered among them. Rosicrucians are practical philoso phers; and this is well, for in this day and age one has little time for that which is not sound and useful. Mem The Rosicrucian bers of the Rosicrucian Order are given every opportunity to develop their D ig est latent talents, to prepare to live better F ebruary lives, to be healthier, and to be more successful in their vocations, profes 1948
tu d en ts

sions, and in the management of their homes. They learn how to meet all situations, how to reason out things properly, and how to direct their efforts into worth-while channels. As Rosicru cians, they study the physical and spiritual laws of nature and how they may live in harmony with these laws. Obviously if all mankind had such un derstanding and knowledge, the world would be a much better place in which to live, for there would be tolerance, patience, sincerity, and consideration. Such a Utopian condition is not just around the corner, however, for the world is made up of individuals with wide differences of thought, tempera ment, desires, and ideals. In fact, some persons have no ideals or worth-while objectives. There are those who profit by experience, and those who do not. Then, too, necessary or essential educa tion from our institutions of learning still reaches only comparatively few of mankind. Many who have long since laid away their diplomas feel that they are lacking much that is apparently im portant. They do not know how to ad just themselves to life and its experi ences. There is a brighter side to this pic ture a picture which is life itself and we refer to the thousands today who, having faced stark reality, are now endeavoring to do something about it. Recognizing their faults and lack of

effective effort, they have turned to isted unused. Then, when these per special courses of instruction in psy sons began their study, the result was chology, to adult night schools, and to not unlike that of a veil being pulled institutions such as the Rosicrucian away, revealing a hitherto unknown Order. They are endeavoring to under world; and they were amazed at their stand themselves, to reason properly, to potentialities. use long-dormant abilities, and to un This discovery naturally stimulates cover initiative and enthusiasm and the resourcefulness. They student becomes very are learning that man diligent in his study; is a complex, compos he conscientiously ap ite being and that all plies himself. Immedi the elements of his ately, this impetus sets nature m u s t work into motion certain harmoniously. powers within him, and he finds that he In learning to mas can do things which ter themselves, men were once believed to are gaining knowledge have not been within which will help to By E rw in W . E . W aterm ey e r, his province. Such an cope with the obstacles M .A ., F . R . C . D i r e c t o r , A M O B C T e c h n i c a l D e p t. individual soon ac to progress in life. R e c e n t e x p e rim e n ts c a rrie d on a t quires a new perspec They are l e a r n i n g t h e U n i v e r s i t y o f C a l i f o r n i a in tive on lifehow it how to restore normal B erk eley h av e th ro w n n e w lig h t u p o n t h e m y s t e r i o u s f o r c e s w h ic h can be lived and en health to mind and h o ld t h e n u c l e u s o f a n a t o m t o g e t h e r . I t is p r e s e n t l y b e lie v e d joyed and of his body. T h e y have t h a t e v e r y a t o m i c n u c l e u s is c o m place in this world. found that the anx p o s e d o f a g g r e g a t e s o f tw o k i n d s o f p a r t i c l e s : (1) p r o t o n s , o f p o s i T h e v al ue of s uch ious fears of yesterday t iv e p o l a r i t y , a n d (2) n e u t r o n s , o f knowledge cannot be no p o la rity . B o th p a rtic le s p o s have vanished with s ess id e n tic a l m a ss n u m b e rs . If overestimated. the dawning light of a ll n u c l e a r f o r c e s w e r e e n t i r e l y e le ctric al, th e n , a c c o rd in g to th e another day the Problems w h i c h l a w o f e l e c t r o s t a t i c r e p u l s i o n , a ll p ro to n s sh o u ld m u tu a lly re p e l one light of knowledge. daily c o n f r o n t us a n o th e r a n d c o n se q u e n tly no s ta must be met and over b le n u c l e u s c o u ld e x is t . T h e f a c t Our Needs th a t th e y do n o t repel one a n come. The surmount o th e r in d ic a te s th a t so m e o th e r t y p e o f fo r c e a f o r c e o f a t t r a c The important first ing of'such difficulties t i o n m u s t e x i s t . T h e n a t u r e o f step toward enlighten contributes to our edu t h i s n u c l e a r f o r c e is s ti l l a m y s te ry . I t h a s b een s p e c u la te d th a t ment and culture is cation and unfolds u c h a n u c le a r fo rce m ig h t pos the realization of its s e s s t h e a b i l i t y to s h i f t a p o s i ment. We should seek tiv e e l e c t r i c c h a r g e b a c k a n d need. When we are to learn the lessons f o r t h b e t w e e n tw o n e u t r o n s . C o n s e q u e n tly , b e fo re a n y p ro to n p a ir conscious that we are contained in them so c o u ld m u t u a l l y r e p e l, a s h i f t of possessed of several p o s i t i v e c h a r g e w o u l d t a k e p la c e, that we immediately m a k i n g a t l e a s t o n e o f th e m n e u fears, when we are know what to do in t r a l a n d a r e p u l s i o n im p o s s i b le , a n d r e s u l t i n g in a s t a t e o f d y skeptical of irksome the event we are n a m ic e q u ilib riu m . F o r th is re a tradition and are anx again confronted with s o n t h e u n k n o w n f o r c e is a ls o c a l le d a n " E x c h a n g e F o r c e . " T h e ious to free ourselves similar experiences. e x p e r i m e n t s a t B e r k e l e y s e e m to d e m o n s tra te t h a t th e p o s tu la tio n from such burdens, we The R o s i c r u c i a n o f E x c h a n g e F o r c e s is n o l o n g e r are taking a step for studies are designed, m e r e s p e c u la tio n . ward. The Rosicrucian among other things, has found that the for the purpose of teachings tend to dissipate supersti teaching the student how to cope with tion, to supplant fear by confidence, his problems. If he conscientiously tries and to liberate the mind and the morale to do everything possible to bring about from encumbrances. Many persons the desired change, he will see his prob upon entering the Rosicrucian Order, lems coming more and more under con and taking up the study of its teach trol, and the occurrences will be less ings, soon become aware of certain frequent. If the student analyzes these faculties and functions of their beings things, he will see how they were for which had been almost inert. They had the best and will recognize the lessons never been told about them, and, there in them. Many of our greatest diffi fore, these faculties actually had ex culties are blessings in disguise.

The Ha mam Magnet

The human being is a magnet that attracts and draws to itself those con ditions which are predominant and pregnant in the heart and mind. Fear and worry will bring additional care and burdens. Looking for the worst to happen often invites disaster. As Rosicrucians know, it is the individuals awareness of things closest to him, be they good or bad, that attracts similar conditions. Therefore, it behooves one to realize that it is his desires, ideals, his very consciousness, that function as a magnet. If one desires harmony within himself, and harmony in his en vironment, he must think, act, and create the conditions which will bring such harmonium. The sense of need for self-improve ment and for the surmounting of ob stacles has formed the roadbed for the march of civilization. United individual effort has brought this about, and it will continue so long as thinking men and women contribute to the welfare and convenience of those who are per haps less fortunate. In every genera tion, thousands of the less fortunate begin to feel the lack of understanding and knowledge which should be theirs.
Strength in Character

We do not say that the purpose of the Rosicrucian study is to bring about a psychological adjustment. The Order is not a clinic for psychic rehabilitation. The Order would fail in accomplishing its humanitarian aims and purposes if it were merely to place back into so ciety persons freed from inhibitions, fears, and incapabilities, no matter how

constructive that function in itself might be. The teachings reveal princi ples and laws which trulv give the in dividual greater power in the exercise of his mind and body. The teachings awaken talents and inspire one to ac complish loftier things; they assist him to formulate and eventually realize ideals. From the teachings, the member obtains courage, confidence, under standing, and the power of accomplish ment. Because of his knowledge and under standing, the Rosicrucian is able to meet the difficulties of today and the probabilities of what may lie ahead. His training is a valuable asset, and he is in a position not only to help him self but also to give encouragement and advice, and to lend a helping hand to his fellow men. He lives by precept and concept, and is known by his strength of character. He knows that he must achieve a certain degree of self-develop ment before he can capably contribute to the raising of the structure of cul ture and society. He attains happiness and peace of mind; and thus fortified he assumes responsibility and is able to make decisions intelligently and to ar rive at logical conclusions. Men and women of this caliber pro vide strength and fortitude for the con tinuance of civilization, and thereby the forces that breed war are turned into constructive avenues which con tribute to the upliftment of all man kind. Today, perhaps more than at any other time in history, the Rosicrucian has a tremendously important part to play in the building of the world of tomorrow.


A S P E C I A L D e lu x e E d itio n o f t h e book. U n to T h e e I G r a n t , has b een p rep ared in lea th erette, go ld -sta m p ed b in d in g in a lim ite d q u a n tity . H e r e is a b ea u tifu l book con ta in in g rare w r itin g s o v er 20 0 0 y ea rs old! It d eals w it h m a n s passions, lo v es, desires, w ea k n esses, sin s, fortitu d es, stren g th s, a m b itio n s, and hopes. A l l are treated in detail w ith illu m in a t in g sim p lic ity . Y o u w i l l trea su re th is v o lu m e and be prou d to h a v e it in y o u r lib ra ry , b u t r em em b er th a t o n ly a f e w co p ies h a v e b een p rep ared in th is ex q u isite b in d in g. T h er efo re , it w i l l b e n ecessa ry fo r y o u to send y o u r order a t o n c e i f y o u w an t on e. P riced a t o n l y $ 3 .0 0, p o stage paid. T H E R O S IC R U C IA N S U P P L Y B U R E A U R osicru cian Park S a n Jose, C aliforn ia

The Rosicrucian D ig est F ebruary


t h e evening of January thirteenth, in an im pressive and dignified ceremony of induction, our new S o v e r e i g n Grand Master was in stalled into his high of fice. The occasion was one of deep solemnity a n d significance, and the Supreme Temple provided a noble setting for it. Ritualistically, it was simple almost austere as all Rosicrucian ceremonies are and there was nothing ostentatious about it. Its spiritual import, however, made its imprint on all who had the privilege of participating in it, and all present looked upon it as the forging of a new link between the glorious past of our Order and its equally promising future. The humility of our new Sov ereign Grand Master as he assumed the heavy responsibilities of his office will long be remembered as evidence of his genuine Rosicrucian character. You now walk with the Elect of our Fra ternity, Frater Clayson. May you ever be conscious of their loyalty and devo tion as well as of the love of our world wide membership as you go daily about your duties. * * * * * A new wing, some sixty by forty feet and costing a goodly sum, has been added to the Administration building here at Rosicrucian Park. Character istically Egyptian in style, it harmo nizes agreeably with the setting. It is entered from Chapman Street and houses the Latin-American Division of the Order as well as the Inquiry De partment. It will no doubt surprise as well as please our English-speaking membership to know that our Spanish speaking membership is growing at a n

phenomenal rate and now numbers several thousand members. Digest readers, of course, have seen mention of E l Rosacruz, a publication in Span ish similar to the Rosicrucian Digest. Published every other month, it con tains valuable material, once available only in English, and also matter of spe cial interest to our Spanish member ship. It even has a department entitled, Ecos del Templo. Under that head ing, the January issue of El Rosacruz carried this note: From Venezuela has come Fra ter H. Somes to assume the posi tion of assistant in the LatinAmerican Division. Frater Sornes, who for many years filled a posi tion of confidence in the Ministry of Exterior Relations of his coun try, is amply qualified for the new duties entrusted to him here. Already, Frater Somes, we must add, has made many friends both at Rosi crucian Park and in San Jose itself since his arrival, and we sincerely hope that he, his wife, and their three charming youngsters will be happy with us for many years to come. * * * * * In connection with the new build ing, it should be said that many de partments have benefited by the addi tional space made available. A veritable game of Musical Chairs has been in progress during the past few weeks as various staff members have had the opportunity of moving to new offices or of expanding more comfortably in their old ones.
* * * * *

In October of 1945, there appeared in the Rosicrucian Digest a letter from an AMORC member living in a little hill

village in a mountainous district of China. One paragraph of that letter read: Yes, we are suffering very much here. There have been al most four years of physical as well as intellectual black-out. It is most trying. We live in a little medieval village called Hsichow which means Happy Country ironi cally enough. We are utterly weary and suffer from malnutri tion and all the other things which follow in its wake. We have not seen a new book or anything of that sort for many years, and our minds are very dull. I call it School for Suffering, and perhaps I need it to develop m y patience. Life here is certainly reduced to essentials. Dirt and disease are all around us. We are beginning to realize more than ever what a wonderful country the United States is. That member was Erica KarawinaHsiao, an artist whose husband had gone to China to teach zoology. Born in Germany, Karawina (as she auto graphs her pictures) came to America and continued her study of art. She worked in stained glass and in sheet metal; she did wood-carving, and she always loved to do oil and water colors. But she gave up her Boston studio and a promising career to go to China with her husband. Happily, she has been in the States again for some months; and out of the deprivation and hardship of her years in China, she has created beauty. Re cent notice from her has brought the information that she has just concluded a successful exhibition and sale of her water colors and oils at Ferargil Gal leries in New York City. We hope that sometime it may be possible to hold an exhibition of her work in our Oriental Museum here at Rosicrucian Park. There is no doubt that the compelling enchantment of Egypt and the Far The East, which Karawina brings to life in Rosicrucian her oils and water colors, would ap D igest peal greatly to all our Rosicrucian

membership. There would be inspira tion, too, in seeing just how convinc ingly and undeniably suffering can be transmuted into a thing of beauty.

Early in June of last year, a most engaging little person presented herself at Rosicrucian Park with the words: I just want you to know that I have arrived for a six-months stay in the United States. I have come from Curasao, Netherlands West Indies. I am Soror Adela Fensohn. From that day until the one in the middle of December when she returned home, Soror Fensohn was daily at Rosi crucian Park. She enrolled for the 1947 term of RCU; she attended the weekly Temple convocations; she studied in the Library; she assisted with the activities for small children; she made herself in valuable during the convention because of her knowledge of several languages. In fact, she was avid for anything Rosicrucian. Always energetic, en thusiastic, vivacious, and cheerful, she made many friends and is now return ing home to new adventures in the liv ing of Rosicrucian principles, leaving us richer and happier for her having been here.

The past few months have brought an encouraging turn in the Orders re establishment of certain contacts in Central Europe. More than a few of the scattered remnant of Europes intellectual, scientific, and professional workers have sought to strengthen their ties with the Order. This special re habilitation activity is receiving the Imperators personal attention and con sideration. As a result of it, already valuable material of a philosophic and scientific nature is making its way into our Archives. From this source, in a recent issue of the Digest, appeared The Mystic Path of Alchemy, Star of the Magi, and a biography of L. C. de Saint-Martin. More contributions will no doubt appear in the future is sues of this magazine.


Old-Age Security
J o h n G o ttlie b H a lb e d e l,


! what terrific implications are con jured up in the minds of all thinking men and women the world over as they look back upon a turbulent past, and look forward to the dawn of a new day foreshadowing events which portend great political, economic and social changes, universal in scope and consequences. From the birth of human history, man has sought security for his person, his family, and his country. He has been forever on guard, and well he might, to have and to hold that which he instinctively felt was his sacred heritage. The prolific human family grew and kept increasing in numbers. The many lands spreading over the earth waxed more and more populous. Kraals and tribal settlements developed into towns and cities and, as time passed and ticked off the centuries, the population increased from hundreds into thousands and hundreds of thousands, and even tually united into various nations, forming governments to administer communal affairs more efficiently for the common good. The more progressive races and na tions, in time, became painfully con scious of the ever-growing numbers of old and infirm members of their con stantly growing populations. The health and welfare of these old people required considerable thought and fore sight, as well as tolerance and sym pathetic understanding. The answer to this vexing problem finally came in the form of social and old-age security through proper legislation establishing
e c u r it y

a program calling for contributions from the Government, Management, and Labor. And so, at long last, obeying the urgent requests and petitions of the peoples representatives, the Govern ments of many nations looked for a PLANa social security program that would be both economically sound and fair to all concerned. To explore the tremendous possibili ties of such a national, social and oldage security program, committees were appointed, boards and agencies set up to function in close cooperation with legislative and other branches of those governments vitally interested in legis lation conceived and designed to pro tect the unprotected in their dire need in old age when earning a liveli hood was no longer possible. Social security along with old-age in surance has become a MUST in the administration of the affairs of the peo ple, individually and collectively. In his Freedom from Fear, Louis H. Pink, former superintendent of insurance in the State of New York, points out that Social security has come to mean com pulsory insurance, usually operated or controlled by the government. This is entirely too narrow a definition. True social security is much broader than this; it includes all types of insurance which enlarge wealth and protect the individual and the family. It includes decent, attractive housing, adequate medical care, education for all who can profit from it irrespective of wealth; and, libraries, schools, recreation, the theater, music, and art. It includes all those fundamental social endeavors which raise the standard of living and the intelligence and enjoyment of the


people. . . . It is generally recognized that it is poverty and inequality, both within a nation and as between na tions, which cause unrest, social revo lution, economic strife, and war. . . . The present confusion among all na tions is living proof of the above, and the best remedy appears, to the writer, to be a NATIONAL SOCIAL AND OLD-AGE SECURITY PROGRAM ad ministered for the benefit of all citizens everywhere in the United States.
THr E ffo rts o f IS'ations

In order to trace briefly the incep tion and progress of social and old-age security legislation, as inaugurated and administered in foreign countries, the following information is offered for a comparison of systems. Listed in chronological order are the names of the countries that have passed and en acted social and old-age security laws and now operate under OLD-AGE AS SISTANCE and SURVIVORS INSUR ANCE or PENSION SYSTEMS, either contributory or noncontributory or both. GERMANY was the first country to enact a social security measure (in 1885), the cost of which amounted to 52.000,000 marks. In 1889 Germany had separate systems for salaried em ployees and miners, and in 1911 it passed a law covering salaried em ployees and independent craftsmen. By 1932-33, Germanys cost of social security and its administration rose to something like 5,415,000,000 marks. CZECHOSLOVAKIA, in 1906, en acted legislation to insure salaried em ployees over 16 years of age. LUXEMBURG, in 1911, insured workers, over 16 years of age, in indus try and commerce, with an insurable income limit. RUMANIA, 1912, enacted a law to include employees in industry and com merce whose remuneration did not ex ceed a specific amountalso mastercraftsmen, home workers, and domestic servants. The YUGOSLAVIA also passed a similar Rosicrucian law covering salaried employees who D igest had attained the age of 18, earned at February least 150 dinars (approx. $34.65) a 1948 year, and were engaged in predomi

nantly intellectual work; another law which became effective in 1937, cov ered workers in industry and com merce, with separate systems for miners and salaried employees. SWEDEN inaugurated a system in 1913 including ALL Swedish residents, aged 16-65. THE NETHERLANDS, in 1919, se cured legislation for insurance of em ployed persons over 14 years of age. Compulsory old-age insurance became a law in ITALY in 1919, embracing persons aged 14-65 (effective in 1944, age limit for men was lowered to 1460; for women, to 14-55). URUGUAY started its compulsory old-age insurance in 1919; it was de signed to include employees in indus try and commerce, in public utilities, and in transport and printing indus tries, with separate systems for bank ing employees. SPAIN, too, began its old-age insur ance system in 1919 by covering all employed persons, aged 16-65, whose annual earnings did not exceed 6,000 pesetas (approx. $336.00). DENMARK followed suit in 1921, with a system covering resident Danish citizens, aged 18-60; good health is a requirement at time of admission to sick funds as full or contributing members. THE UNION OF SOVIET SOCIAU 1ST REPUBLICS, in 1922, brought all employed persons under a compulsory old-age insurance system, contributions being paid by enterprise (i.e., the gov ernment) and individuals employing workers; amount of contributions varies according to type of enterprise, risk incurred, and unhealthful or dan gerous nature of work. By 1936 the cost had climbed to 8,500,000,000 ru bles. In September 1947, the Russian government announced a Cradle-toGrave social security program for Russian miners. BELGIUM passed a law in 1924 covering wage-eamers over 14 years of age; and in 1925 another measure was passed to cover salaried employees, with contributions from the insured, the employer, and the government. BULGARIA commenced its old-age insurance in 1924 to include all em

ployed persons aged 14-60 but main taining a separate system for inde pendent craftsmen. GREAT BRITAIN inaugurated its old-age and survivors insurance pro gram in 1925, covering all employed persons aged 16 or over, but excluding nonmanual workers whose remunera tion per year exceeds a specified amount. One or two pertinent observations in regard to the far-reaching ramifications of social security and old-age and sur vivors insurance here and abroad may be permissible at this point. To wit: In connection with the British plan for social security, it can be said that per haps the two most important pieces of legislation of the five bills involving pending British social security measures are the NATIONAL INSURANCE BILL and the NATIONAL HEALTH SERVICE BILL. Both measures have passed second readings and to all in tents and purposes may be considered laws. According to surveys by research workers the NATIONAL HEALTH INSURANCE BILL follows very closely the original Beveridge Report of De cember 1942, growing out of the for mer system of unemployment and health insurance operated since 1911. The radical departure of the bill from earlier measures lies in the universal scope of its coverage, its great variety of benefits, and, also, the very sim plicity of its operation. POLAND, in 1928, enacted legisla tion covering intellectual workers, aged 16-60, and in 1933 added protection for wage earners and salaried workers. There was an insurable age limit, with a separate system for intellectual work ers, but none for agricultural employ ment. FRANCE, in 1928, insured employed persons and wives of insured persons who were not themselves insured. There was a separate system for agri cultural workers, but none for persons earning over 30,000 francs a year, and persons 60 years of age and overin cluded also were persons employed in agriculture and forestry, and small, half-share tenants. HUNGARY in the same year passed a law providing insurance for workers in industry and commerce domestic

servants to be included by executive order. Separate old-age insurance sys tems were provided for agricultural workers and for miners. GREECE, in 1932, followed with an insurance program covering all em ployed persons, of an insurable age limit. It had a separate system for small merchants and independent craftsmen, but excluded agricultural and domestic labor. ECUADOR passed a measure in 1935 for an old-age and survivors insurance program, covering salaried employees and wage earners, aged 14-65, regard less of nature of employment, but ex cluding agricultural employees. IRISH FREE STATE (EIRE) in the same year enacted a law covering employed persons, 16 and over, but ex cluding nonmanual employment at a remuneration in excess of 250 a year. BRAZIL, one year later (1936), passed a law requiring coverage of em ployees aged 14-50 and engaged in in dustry excluding, however, employees in poor health. It maintained separate systems for transport and railroad workers, employees in public utility enterprises and mines, commercial em ployees, seamen, coffee warehouse men, and bank employees. PERU in 1936 followed with an oldage and survivors insurance law cover ing workers under 60 years of age whose annual earnings did not exceed 5,000 sols (exchange rate not avail able) . Excluded were domestic servants and small establishments, but the gov ernment m ay extend coverage to domestic servants and independent workers. FINLAND has passed legislation covering residents of Finland, aged 1664. However, the law excludes per sons who are aged 65 or over. AUSTRALIA joined the nations having social security programs. It has enacted a measure (not yet effective) insuring employed persons aged 16-65 in the case of men, 16-60 as to women, but excluding nonmanual employees at a rate of remuneration exceeding 365 a year. Contributions are shared equally by insured and employer.

The Beginning of Prayer

B y A l i c e D. F o w le r , F.R.C. who e n j o y the blessed privilege of pray er, as we understand it today, s e l d o m realize how many civilizations contributed toward the development of prayer. Accepted as part of life, little thought is given as to how it came into being. Prayer de veloped along with the evolutionary progress of religions. If we study the various primitive races of man down through the ages, we find that prayer, as it was under stood by them, occurred only in con junction with other varieties of ob servances. Usually their ideas of reli gion included many different gods. Early man was scarcely aware of per sonality, and hence his ideas of God were very crude or limited to his own mental development. Even today we find these same con ditions existing among the Australian Bushmen. They worship all manner of things, such as dead animals or parts of the anatomy of the carcass. They think of these things as separate gods, and continually carry them around, talking to them in words to this effect: Guide me aright, or I will throw you to the dogs. This is a very primitive form of prayer, but nevertheless it is prayer that these people understand, no matter how inappropriate it may seem The to us. Rosicrucian In the beginning of life many, many Digest eons ago, man spent most of his time February struggling for existence. But as time 1948 passed on, he began to form closer rela

tionships. He developed a sense of pos sessiveness, and from the latter emerged a sensitivity and a greater emotional sense. Gradually those who meant the most to him passed through the transi tion of death. Instead of the vital, liv ing person, he saw only a cold, life less form. He had to dispose of the dead body, and in course of time in car ing for the dead, primitive man first experienced the pangs of sorrow and perhaps in his anguish he called out to the dead body to come back. With time, a new awareness gradu ally came into being. The emotions of the human being were developing; eventually man had to find some form of expression for his feelings, especially when someone close to him died. So it is at this stage, that we find the savage dance coming into existence. Whenever someone died there was the ritual of the Dance for the Dead. It was a form of prayer, a wordless sup plication for the welfare of the deceased persona savage dance in which all took part with a willing simplicity of action. In fact ACTION was the key note for prayer as expressed by primi tive man during this stage of evolu tion. At times these dance rituals had the effect of putting some of the people into trance states or conditions where they would see entities of another world, so to speak.
The Search fo r God

Civilizations advanced and with time came many different religions and their various forms of prayers. Primitive man had believed in many gods, embracing all the different tilings

of Nature such as the wind, snow, sleet, trees, rain, flowers, the moon, and the sun. The glorious sun was always a source of wonder to man. It gave warmth and heat that was comforting during cold nights and days, and yet it could, at times in the form of fire, be so devastating in its wild sweep over the plains or the forests. However, as civilization evolved, so did the conception of God, and gradu ally we find, instead of a belief in many gods, a belief in one God. Some of the religions considered God to be a person endowed with all the destruc tive emotions of the human being, such as anger, jealousy, hatred, vindictive ness, and revenge. People during this period prayed to appease a wrathful God. Still this new development was good. It developed a moral quality which was not present in the primitive religions. People and communities be came more conscious of common ends, and a common edification. They built churches and conducted public worship with prayers for the welfare of all. All this had an uplifting influence. It was a step higher in the progress and de velopment of prayer, as well as reli gion. From this point on, many dif ferent types and methods of prayer came into being. For instance, there were the Bud dhists of Tibet who developed and used a praying wheel. This was a me chanical contrivance for offering pray ers, and consisted of strips of paper, bearing a manifold repetition of the words of the particular prayer to be used. These were wrapped around cylinders of all sizes, from hand mills to wind- or watermills. Then as the wheel revolved these papers uncoiled and the prayer was considered to have been offered to the Deity. With some of the religions, Pray ers for the Dead came into effect as the people conceived the belief in the existence of mans personality after death. So as the idea of a future judg ment began to manifest in the con sciousness of the people, we find pray ers being offered on behalf of the dead, by many and various methods. Prayers for the dead constitute many of the different religions of the past and of today. W e find proof of this

fact in the Bible and also in the very early history of the old Greeks and Romans. The Romans considered it a duty to pray for those who had passed through transition. It is said that the Widow who did not pray for her dead husband was as good as divorced from him. A statement to this effect is found in writings dated from the be ginning of the third century. Some churches kept lists of names of the living and the dead whom they commemorated at the Eucharist. It was considered quite an honor to have ones name on this list, and out of this prac tice grew the canonization of saints. As time passed, further developments took place, and we find petitions to God that He would not only hear the prayers for the departed ones, but they too were asked to pray for themselves. Eventually this rite was advanced to where the departed ones were con sidered saints, and the people began praying to the saints to grant grace and help to humanity on earth. Evolution of religions and prayer continued, and we find people having difficulty in reconciling themselves to the fact that the last-moment repent ance entitled the so-called bad man to inherit the same place of comfort and repose that was enjoyed by the saints, and thus came into existence the divi sions of rewards: Heaven for the saints and Hell for the wicked people. Of course, prayers could be offered that would eventually bring the wicked peo ple to a higher state and finally Heaven. So we gain a faint conception of the development of religions in the past ages of civilizations. Today prayer is something entirely different to many of us. We think of God as Spirit permeating the entire universe, omniscient, omnipresent, and omnipotent. Spirit or God in every thing, whether it be animate or inani mate. God the great source and prin ciple of all life in whom we live, move, and have our being. Now what do we think constitutes prayer? Prayer is the soul's sincere desire for u n ity w ith God. Prayer when correctly understood and employed constitutes an effort to

OLD-AGE SECURITY (Continued from Page 27)

NEW ZEALAND passed identical legislation, effective April 1, 1939, de signed to cover residents over age of 16.*
Citizenship and N a tio n a l Life

This brief outline of legislative ac tion in connection with Social Security and Old-Age and Survivors Insurance programs in the various foreign coun tries should suffice to show that the re spective governments of these nations realized the importance of such pro grams in the national life of all of their citizens; hence, their constant ef forts to improve their systems by ex haustive research and proper legisla tion. The first step toward a national so cial security program in the UNITED STATES was taken in 1934, when a Committee on Economic Security was set up. The government officials, ap pointed by the President (F. D. R.) called in, to work with them, experts on social and civil problems, econo mists, and men and women from among the people, who had had firsthand exjerience in dealing with those probems. The Social Security Act, as passed in 1935, was based on this committees report and on further study by Con gress. Enacted by large majorities in both the Senate and the House, the law called for State as well as Federal ac tion on a nationwide scale. During the first four years, great advances were made. But these years of actual operation also indicated how the act could be im proved. On the basis of this experience and of continuing study, Congress passed amendments which became law on August 10, 1939. This action strengthened the entire social security program and extended its protection to more people throughout the country. . . . the new program went into effect on January 1, 1940. The Thus, in the United States the Social Rosicrucian Security Act of 1935 became the law D ig est

F ebruary


A n O u t l in e o f F o re ig n Social In su ra n c e a n d A ssista n c e L a w s, R e p o r t N o . 5 , C h a r t 1, B u re a u o f R e s e a rc h and S ta tistic s.

of the land and, with it, the Federal Old-Age Insurance system which, in 1939, was expanded into the Old-Age and Survivors Insurance program. It established the framework for coopera tive Federal-State programs of employ ment compensation and public assist ance to the needy aged. The various amendments to this Act have materially strengthened and expanded the vast programs administered under the guid ance and direction of the Federal Se curity Agency. This agency was estab lished in 1939 to bring together Federal programs that promote social and eco nomic security, educational opportun ity, and the health of the citizens of the nation, and the Agencys organiza tion was rounded out in July 1946 by changes made possible under the Reor ganization Act passed by Congress in 1945. The present system operates only for wage earners and salaried em ployees in private industry and com merce, for their families, and survivors of certain World War II veterans. It is an insurance program for those who work in covered jobsjobs in fac tories, mills, stores, offices, banks, hotels, garages, restaurants, beauty par lors, etc. This program is operated by the Federal Government through the Social Security Administration and the Treasury Department. The foregoing has been offered to permit a clearer exposition on the sub ject of Social Security and Old-Age In surance, and also, to make possible a concise presentation of a plan, or rather a composite of several plans (not entirely new ), conceived to expand the present SOCIAL SECURITY program and to LIBERALIZE old-age and sur vivors insurance benefits. The follow ing plan, involving an international problem, is aimed especially at the United States, since one must, it seems, begin at home. It is offered here for a careful consideration by all readers in terested in human welfare, and with the hope that the analysis may result in some practical application for the greatest good of the greatest number. This proposal is not in any way a plan officially presented by the Rosicrucian

Order, but is merely the result of the writers efforts of many months of thought, study, and research on this subject.
The P lan

(1) The present Social Security Act of 1935 should be either amended or replaced by an Act of Congress estab lishing a National, Federal Government sponsored and administered Social and Old-Age Security Program, to the ex clusion of all states, the Federal govern ment collecting all Social Security Taxes and disbursing all benefits in ac cordance with the provisions of the new extended coverage and liberalized fed eral insurance system. (2) Under such a National Social Security program, all workers in indus try and commerce, and employees in government, including farmers, mer chants, self-employed persons, profes sional men and women, and others who have to labor for a living would be covered and receive benefits, so that all who have contributed to the eco nomic and social security of the nation could obtain compensation. (Social se curity cards for old-age and survivors insurance have already been issued to 84,000,000 persons in the United States.) (3) The old-age limit to be lowered from 65 to 60 years of age. (4) Old-age benefits to be not less than $25 a week, in any State, so that every person entitled to these benefits under the law could receive the same am ount anyw here in the United States of America, whether the beneficiaries live in Maine, Florida, California, the Commonwealth of Massachusetts, or in the Hawaiian Islands. (5) The source of revenue to be a sales tax sufficiently large to make pos sible the paym ent of liberalized bene fits and cost of administration of the proposed new Social Security and OldAge and Survivors Insurance program, thus elim inating the red tape of the collection of social security taxes by w ay of payroll deductions. (6) With the elimination of payroll deductions, the sales tax would remain as the only source of revenue open to finance the administration of the pro posed NATIONAL, FEDERAL GOV

ERNMENT - SPONSORED SOCIAL SECURITY PROGRAM and the dis bursem ent of its liberalized benefits of $25 a week m inim um old-age and sur vivors insurance to every man and wo man 60 years of age and over regard less o f whether his or her domicile is east, south, west, or north of the Dis trict of Columbia. (7) A plan of this kind accepted and in operation under an Act of Congress would increase the benefits all along the line. It would provide persons 60 years of age and over with a minimum old-age benefit of $25 a week, which would promote not only their own health and happiness but also the gen eral welfare of all concerned. It would be instrumental in stabilizing business and industry by a definite flow of moneyPURCHASING POWER! It would prove a deciding factor in the governments efforts to overcome un employment and give the present and coming generations the much needed opportunities for gainful, congenial em ployment. Truly, a mutually satisfac tory social security program, specifi cally an OLD-AGE AND SURVIVORS INSURANCE program allowing bene fits commensurate with the needs of its beneficiaries, has become every gov ernments No. 1 PROBLEM. A pro gram, such as offered above, would be equivalent to a full-employment pro gram! The appointment of a committee would be necessary, in order to in vestigate all phases of social and oldage security as proposed here, and whether this federal nationally-spon sored and administered government program should be financed solely by a sales tax, by payroll deductions only, or by a combination of both. The mem bers of such a committee would be chosen from among specially qualified government officials, and from unbiased leaders in both industry and labor. It would be their responsibility to find and devise ways and means to set up, finance and administer, the proposed program for the greatest benefit and well-being of all Americans, and to submit a comprehensive report of their findings and recommendations, with a view toward the possible enactment of the plan into law by an Act of Con

gress at the earliest agreeable con venience. There can be but little doubt, if any, that should the new program become the law of the land and be administered for the good of all the States and the inhabitants thereof, it m ight well prove (as it was stated before) to be the best workable substitute for a Full-Employment Bill (H.R. 2202), such as is sponsored by a number of Congress men in the sincere hope of preventing periodic unemployment, widespread poverty, and social and political unV A

rest, which always follow industrial shutdowns and business recessions. Such a program, it is felt, would bring about economic, social, and old-age security through a greater stabilization of industry and a more harmonious re lationship between management and labor, including a more stable govern ment in general. Under such conditions the American people would enjoy a singular kind of SECURITY, one blessed not only with freedom of SPEECH and RELIGION, but also with freedom from FEAR and WANT. V

TH E BEG INNING OF PRAYER (Continued from Page 29)

adjust ourselves with God; it is not merely something to say with our lips memorizing, and mumbling a lot of words.
Sadness in Expression

Have you ever pondered why so many of the famous masterpieces in music, literature, and art carry a note of pathos coordinated with their great sublimity of beauty? Even while we revel in their beauty and upliftment, we are confounded with a sense of sor row which seems to permeate the en tire emotional experience. Is this sadness not due to the soulpersonalitys recognizing in the uplift ment and beauty of the experience a closeness to God, which it had lost with the descent into matter? Is it not the souls yearning for unity with God? True prayer is the souls calling out from its depth of feeling. There is no need for words; the voice of the soul is always heard even in the sanctuary of

our own hearts, because God is Spirit everywhere and within us. Our thoughts and feelings can be a great source of good, not only for our selves but for all humanity, when di rected in a constructive manner. THOUGHT is a great source of energy which can be directed anywhere with instantaneous speed. Good thoughts and feelings are prayers which speed away into the uni verse, blessing all and again returning enlarged a hundredfold, to bless the heart of the giver. But contrariwise, evil thoughts and feelings are prayers also, whether we are conscious of the fact or not, and in like manner they affect those in our environment. Gain ing momentum and enlargement, they return to us but not with blessings; they bring back our own unwholesome thinking, now multiplied. Thus we see how important it is to regulate our thoughts and emotional sphere of life. To live a happy constructive life is to live with an awareness of the souls relationship to God.

The Rosicrucian D ig est F ebruary
T h e N e w Y ork C it y L od ge w i l l con fer th e F ir st D e g r e e In itia tio n o n e lig ib le can d i d ates, o n S u n d a y , F eb ru a ry 2 9 , a t 3 : 0 0 p . m . Q u alified m em b ers w is h in g to take this in itia tio n sh o u ld reg ister w it h th e S ecreta ry , S oror F lo r e n c e T . G rab ow , 2 5 0 W e s t 57th S treet, S u ite 81 4, N e w Y ork, N . Y. A fe e o f o n e d olla r w i l l be charged.



r> * v irT S Y irP j^ v .r/% v * r?#^it>*tir/^r/sr^r?#?;r/* v " <r/^S'

rr^ir/ait'j;> #?;rfii

T h e C ath ed ral o f th e S o u l is a C osm ic m e e t in g p la ce for a ll m in d s o f th e m ost h ig h ly d ev elo p ed an d sp ir itu a lly a d v a n ced m em b er s an d w ork ers o f th e Rosicru cian fr a te r n ity . I t is th e focal p o in t o f C osm ic rad iation s an d th o u g h t w a v e s fro m w h ic h ra d ia te v ib ration s o f h ea lth , p ea ce, h a p p in ess, and in n e r a w a k en in g . V a rio u s periods of th e d a y a re se t aside w h e n m a n y thou san ds o f m in d s are a ttu n ed w it h t h e C ath ed ral o f t h e S o u l, a n d others a ttu n in g w ith th e C ath ed ral a t th e t im e w i l l receive t h e b en efits o f t h e v ib ration s. T h o s e w h o are not m em b er s o f th e o rg a n iza tio n m a y sh a re in t h e u n u su a l b en efits as w e ll as those w h o are m em b ers. T h e book called L ib er 7 77 describes th e periods for vario u s con tacts w it h th e C athedral. C opies w i l l be se n t to p ersons w h o are n o t m em b ers i f t h e y address th e ir req u ests fo r th is book to F ria r S. P . C., care o f A M O R C T e m p le , S a n Jose, C aliforn ia , e n c lo s in g th r ee cen ts in p ostage stam p s. (P le a s e s ta te w h e th e r m e m b e r o r n o t th is is im p o r ta n t.)

is composed of in dividual selves, and the adjustment which each person makes to society is an important factor in the success of society as a whole. The process of adjustment by the indi vidual is one of interreationship. T ie human being has cer tain obligations to the society of which he is a part, and, in turn, it is believed that society also has its obligations in that the composite group of selves, making up society, contributes, as a whole, back to each individual. The modern social structure has be come more complex in direct propor tion to the extent that the individual depends upon society. Society has de veloped by an evolutionary process.
o c ie t y

Early man lived more upon his own responsibility than man does in mod ern times. He provided for his own physical and spiritual needs as he saw fit or as he was able to do within the environment in which he lived. Such an adjustment was satisfactory to a certain extent, but it was not condu cive to either physical or spiritual growth, insofar as the human beings fullest potentialities were concerned. This social structure of which we are now a part has tended to make men more dependent upon each other physi cally. No one individual can easily, or at least cannot conveniently, supply all his physical needs. The elemental needs of food and shelter are supplied, to a certain extent, through society. Mans efforts are no longer devoted directly to the supply of these necessities, but

to the accumulating of value and wealth that can be traded or bartered for that which someone else supplies. Therefore, while man today finds him self extremely handicapped without the existing social structure to supply him physically, he is at the same time thrown more upon his own resources spiritually. When primitive man could feel that his physical needs were supplied that he had food and shelter for the mo ment, he could, if he was so inclined, give himself over to abstract thought, contemplation, and the various early forms of spiritual satisfaction. As primitive society developed, as much time as was available, after the supply ing of actual physical needs, was given by the elementary group to speculation and thought. Out of these grew tribal customs, primitive religions, and the foundation of early philosophy, and man found that within his association with other individuals, like himself, certain standards and principles were evolved, and that he was not depend ent entirely upon his own resources for his inner or spiritual welfare. Such a social system as it gradually evolved and as it existed in small com munities in the past as well as today, provided a different type of social unit a unit in which the interrelationship of families within a small group was much closer than it is today. Under such circumstances, individuals felt a moral as well as a physical responsi bility to each other each contributed to the spiritual welfare of others, as well as discovered, through moral pres sures, a regulating force within his own life and behavior. In such small groups the character of the individual was a concern, in fact, a most vital concern, of the group as a whole. High principles of character were upheld by society, and the indi vidual to conform to such a group was automatically made to exemplify the character and ideals which the group maintained. The character and moral action of an individual to such a group was as much its concern as was the The physical well-being of the individual. Rosicrucian This constant concern of moral values D ig est and standard of character served as a February directing and leveling influence within 1948 society, although it frequently became

bigoted and founded upon principles which individuals, if functioning alone, might not have wished to adopt. Generally speaking, while character concerns small groups, it is primarily a matter of law enforcement in larger groups. Society today sets up certain moral standards, but violation of these standards is regulated by punishment rather than by coordination within the group itself. In this manner modern society, or we might say, a complex social structure throws man more and more upon his own resources from the spiritual point of view. It is actually easier for man to find his own physical needs than to obtain his spiritual needs on his own resources. The complexity of society has a tend ency to leave man spiritually starved. He turns only to the entertainment which the society provides, in order to relieve the monotony of his day-to-day existence. Groups, it is true, have set up certain standards of behavior, cer tain spiritual beliefs usually related to dogma, and such may be easily adopted by any individual, but they are not, as a rule, truly soul-satisfying. Society cannot be blamedthat is, the com plexity of modem society is not neces sarily the sole cause of this condition. The human being is still learning how to live with other human beings, and the errors in adjustment are indications that this process has yet far to evolve. The individual who makes a completely satisfying adjustment to living is one who obtains that spiritual fullness and satisfaction which comes through in dividual effort. It is the development and satisfaction of his inner being that causes him to see further than the mere compliance of law and order as is designated by society. Someone has said that mysticism is the religion of the future. This state ment limits the facts. Mysticism is the foundation for the future mans phi losophy of life, and cannot be limited to a religious principle or ideal. It is the formula by which man develops his o w t i spiritual satisfaction. While mysticism is extremely individualistic, at the same time it does not interfere with mans positive functioning as a member of society. It is the means by which man can decide upon his rela-

tionship to God or to those forces outside himself. It is the only process by which a full adjustment to God and society can be made simultaneously, Man lives in the environment made complex by many others who, like himself, seek to find the fullness of life in the midst of the complications of

todays demands. When this concept is firmly established in the minds of the majority of the human race, we will find that many problems, nationally and internationally, now facing the greatest minds of our times, will be minimized and rapidly placed in secondary category.

Music H ath Charms

B y B a lb in a
Congreve once proclaimed that Music hath charms to soothe the savage breast. Since antiquity, it has been manifest that when deal ing with sick minds, music not only soothes, but also miraculously cures. Here, modern psychiatrists too agree. Tradition has it that centuries be fore the time of Christ, music was ef fective in curing even the plague. And today, music therapy predominates in the rehabilitation programs of many of our institutions. Also, music is ideal for coaxing away the blues and equally effective in cases of t e mp e r a me n t a l i s m. Good music, I mean. Have YOU ever tried it? Have you noticed that listening to the tuneful, modern pieces gives you only fleeting satisfaction? And that the impression, the gayness , escapes you much too soon? And that when you are tired, and consequently irritable, the so-called modern tunes only ag gravate your querulous proclivity? Try listening to good music, then chamber musicand notice the bene ficial effect it has on you, as the string ensemble begins pouring enchantment into the room. Notice how the music of the masters ameliorates your moods how your testiness and fatigue be come evanescent. Milton said: Such sweet compul sion doth in music lie. Music IS persuasive. While listening to concert music, one feels COM PELLED to shed fretfulness and fa tigue. Feels compelled to relax.
il l ia m


M ars

As soon as taste for fine music is acquired, one realizes that good music is immortalthat it has a soul for while the modern, popular tunes usu ally enjoy a gay but brief life, good music lives on forever. Tempestuous music of the masters can stir one to great emotional heights, and inspire one to do great things. And when one is despondent and desperate, tender passages of poignant sweetness can reach out like gentle, stroking fin gers across the brow, and smooth away all worries. Lilting, sprightly tunes can coax one out of the deepest melan cholia can literally breathe gayness into ones heart. So you will discover, if you have not already. Perhaps you listen to music occa sionally. Just listen. But by making it a habit of tuning in on concert music, you will also FEEL it! When Brahms, Beethoven, or Chopin fills the room with beauty, different melodic moods will begin coursing through youand you find yourself responding to them with all your heart. Wordsworth rightly said: The m usic in m y heart I bore, Long after it was heard no more. True music DOES linger in the heart. It devises little acts of kindness in usis conducive to graciousness fosters thoughtfulness. It makes us more considerate of our fellow men, more understanding. In closing, we take an all-inclusive thought and say with Longfellow: Music is the universal language of mankind. W e can then, at least, try not to live off-key, and thereby find it possible to keep in tune with our fellow beings.

[ !]


W a s h away m y sins, Lord of T ru th ; . . . give m e peace, and remove all dis satisfaction from T h y heart in respect of me. The Book of the Dead
h a t m an who lives devoid of long ing, abandoning all desires, w ithout the sense of 7 and M ine, he attains to Peace. Bhagavad-Gita


e a c e implies two things: first, that we should not be disturbed by external things; second, that our desires should find rest in One. Aquinas

P e a c e is the evening star of the Soul as virtue is its sun; and the two are never far apart. Colton

to a man who understands, the self has become all things, what sorrow, what trouble can there be to him who once beheld that U nity.
h e n

have not peace w ithin ourselves, it is in vain to seek it from outward sources. La Rochefoucauld
I f w e


l i f e of rest and peace in God is good, a life of pain in patience is still better, but to have peace in a life of pain is best of all. Meister Eckhart

]N [othing can bring you peace but yourself. N othing can bring you peace but the trium ph of principle. Emerson n t i l this state restlessness is overcome and replaced by a peaceful attitude of m ind, spiritual realization w ill ever rem ain a distant prospect. Brahmananda


is rarely denied to the peaceful. Schiller


I send g r e e tin g s an d th an k s to o u r b elo ved Im p era to r, h is sta ff o f officers, a n d a ll our fratres an d sorores for th e ir g en ero u s co n trib u tion s fo r th e re v iv a l o f o u r esteem ed R osicru cia n O rder i n Ita ly . T h e I ta lia n m em b er s o f to d a y w i l l sh o w h e r e in I t a l y th a t t h e y possess t h e sa m e n o b le sp irit, in fu r th e r in g t h e cau se o f L ig h t, as th e ir au gu st predecessors. T h e Ita lia n R o sicru cian is proud in h is k n o w le d g e t h a t th e great Ita lia n an d d iv in e poet, D a n t e A lig h ie r i, w a s a R osicru cian , a s w e r e also G u id o G u in iz e lli, P etra rca, St. F r a n cesco d e A ssisi, T a sso, R affaelo, M ic h e la n g e lo , G iu sep p e G iusti, an d a h o st o f others. T h e I ta lia n R in a scim en to w o u ld o n ce a g a in b e a R o sicru cian g lo ry . M a y n o h u m a n p assion e v e r d im th e D i v i n e L ig h t b u r n in g in t h e h ea rts of R osi cru cian s e v ery w h e re! D u n sta n o C a n cellieri, F.R.C., A c t in g G ran d M a ster , Ita lia n Jurisdiction

The Rosicrucian D ig est F ebruary


In the q u iet a tm osp h ere of_ this stu d y, there flourished a r e b e llio n a gain st ig n o ra n ce and su p erstition . It w a s h ere that D esid eriu s E rasm us (1 4 6 6 P -I5 3 6 ), k n o w n as the great h u m a n is t o f th e R en aissan ce, acco m p lish ed m u c h o f h is grea t work. P o p u la r ly , h e w a s ca lled th e A p o stle of C om m on Sen se. H e reb elled a ga in st th e p rev a ilin g d o g m a tism o f the church w h ic h suppressed lib eral k n o w le d g e o f the classics. H is s t u d y o f t h e classics fired him w ith a d esire to m ak e such k n o w l ed g e c o m m o n prop erty. A p ro lific w riter, his works w e r e e a g e r l y sou gh t by stu d en ts e v e r y w h e r e . H is w ork. E n c h irid io n M i l i t i s C h r istia n i , w a s a p lea to retu rn to the o rig in a l sources o f C h ristia n ity , to its m y stica l sim p lic ity . T h o u g h the q u a in t b u ild in g in th e suburbs o f Brussels, B e lg iu m , is several h u n dred y e a r s old, it retain s its o rigin a l in sp irin g atm osphere.

W h a t W illth e T u .tu .le K .e ve a L ?

What lies behind the veil? W hat will the morrow bring forth? M en have brought burnt offerings to the gods, shared their worldly possessions, traversed mountains and plains to visit oracles, all in the hope of having revealed to them the unknown future, little realizing that it rested unshapcn in their own hands. T he minds of men have labored for ages with various devices and methods to fashion a key th at would unlock the door that conceals the moment ju st beyond the present. From antiquity the strangest of the system s attem pting a revelation of the future has been numerology. Is it but a shallow superstition of the ages, or does it provide the means, sought since time immemorial, for a secret insight into the future?

The A n c ien t S y ste m of N u m e r o l o g y

T he Readers Research Academy presents a series of enlightening discourses on the subject of numerology. It is an expose of the many false systems which have suppressed the truth about this fascinating topic. It goes back to the mystical meaning and divine virtue of numbers which formed th e important part of the phi losophy of Pythagoras. It discloses the trickery in the N A M E Only N U M B E R systems sold generally in book form. T w o of these especially prepared manuscripts will be sent for the nominal sum of 75 cents monthly. You mav subscribe for but one month, or as B ri n g* y o u m o n t h l y m any months as you desire. T he discourses are easily understood 2 la r g e discourse* and they will prove interesting and entertaining to you. Just send w ith p o s t a g e paid. your remittance and request to the address below.











T h e R o s i c r u c i a n O r d e r , e x i s t i n g i n a l l c iv iliz e d la n d s , is a n o n s e c t a r i a n f r a t e r n a l b o d y o f m e n a n d w o m e n d e v o t e d to t h e i n v e s t i g a t i o n , s t u d y a n d p r a c t i c a l a p p l i c a t i o n o f n a t u r a l a n d s p i r i t u a l la w s . T h e p u r p o s e o f t h e o r g a n i z a t i o n is to e n a b l e a ll t o liv e in h a r m o n y w i t h t h e c r e a t iv e , c o n s t r u c t i v e C o s m ic f o r c e s f o r t h e a t t a i n m e n t o f h e a l t h , h a p p i n e s s a n d p e a c e . T h e O r d e r is i n t e r n a t i o n a l l y k n o w n a s " A M O R C " (a n a b b r e v i a t i o n ) , a n d t h e A M O R C in A m e r ic a a n d a ll o t h e r l a n d s c o n s t i t u t e s t h e o n ly f o r m o f R o s ic r u c ia n a c t i v i t i e s u n i t e d in o n e b o d y f o r a r e p r e s e n t a t i o n in t h e i n t e r n a t i o n a l f e d e r a t i o n . T h e A M O R C d o e s n o t s e ll i t s t e a c h i n g s . I t g iv e s t h e m f r e e l y to a f f i l i a t e d m e m b e r s t o g e t h e r w i t h m a n y o t h e r b e n e f its . F o r c o m p le te i n f o r m a t i o n a b o u t t h e b e n e f its a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c ia t io n w r i t e a l e t t e r to t h e a d d r e s s b e lo w , a n d a s k f o r t h e f r e e b o o k T h e M a s t e r y of R ife . A d d r e s s S c r i b e S. P . C-, in c a r e o f A M ORC T E M P L E R o s ic r u c ia n P a r k , S a n J o s e , C alifor n ia , U .S .A . (C able A d d r e s s : A M O R C O )

M em b er of F U D O S I ( F e d e r a t i o n U n iv e r s e ll e s d e s O rd res et S o c ie te s In itiatiq u es)

Supreme E x e c u tiv e for t h e J u r is d ic t io n o f N o r t h , C e n tr a l, an d S o u th A m e r ica , A u s tr a la s ia , and R a lp h M . L e w i s , F . R .C . I m p e r a to r

Afric a

P R I N C I P A L A M E R I C A N B R A N C H E S O F T H E A .M .O .R .C. T h e f o llo w in g a r e th e p r i n c i p a l c h a r t e r e d R o s ic r u c ia n L o d g e s a n d C h a p t e r s in t h e U n ite d S ta te s , its t e r r i to r ie s a n d p o s s e s s io n s . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r ic a n B r a n c h e s w ill b e g iv e n u p o n w r itt e n r e q u e s t. ARIZONA T u c so n : T u c s o n C h a p t e r . 135 S. 6 th A ve. F . O ro z c o , M a s t e r ; M rs. J o i e W o o d . S e c ., 428 5 th S t. S e s s io n s 1 st a n d 3 r d F r i . , 8 p .m . C A L IFO R N IA L ong Beach: A b d ie l C h a p t e r . M a s o n ic T e m p l e , 835 L o c u s t A ve. L e la n d M. S k i n n e r . M a s t e r ; G e o r g e M. K e i t h , Sec. S e s s io n s e v e r y F r i . , 8 p .m . Los A n g e le s : * H e r m e s L o d g e , 148 N . G r a m e r c y P l a c e . T e l. G la d s to n e 1230. A. R . T h a c k a b e r r y . M a s t e r : R o s e R o b in s o n . Sec. L i b r a r y o p e n 2 p .m . to 10 p .m . d a i l y . S e s s io n s e v e r y S u n ., 3 p .m . O akland:* O a k la n d L o d g e . 610 1 6th S t., T e l . H I g a t e 5996. R . L . S p u r r i e r . M a s t e r : H e le n D . P a p p a g e o r g e . Sec. S e s s io n s 1 st a n d 3 r d S u n .. 2 p .m . L i b r a r y R o o m 406. o p e n M o n . t h r o u g h F r i . , 7:30 t o 9:00 p . m . ; M o n ., W e d ., a n d F r i . a f t e r n o o n , 1 to 3:30. S a cram en to : C le m e n t B . L e B r u n C h a p t e r . U n i t y H a ll. O d d F e llo w s T e m p le . 9 th a n d K S ts . W i l l i a m P o p p e r . M a s te r ; M a r g a r e t S. I r w i n , Sec. S e s s i o n s 2nd a n d 4 th W e d . . 8:00 p .m . San D ie g o : S a n D ie g o C h a p t e r . S u n s e t H a ll. 3911 K a n s a s S t. F r a n c e s R . S ix . M a s t e r . 2909 L i n c o l n A v e ., T e l. W -0378: M r s . N e ll D . J o h n s o n , Sec. S e s s io n s 1st W e d . a n d 2 n d a n d 4 th T h u r s . , 8 p . m . San F r a n c is c o :* F r a n c i s B a c o n L o d g e . 1957 C h e s t n u t S t., T el. TU-6340. T h e o d o r e P e t e r s . M a s te r , T e l. W E I-4778: M r s . J e s s i e R o b b i n s . Sec.. T e l. P R -8526. S e s s io n s f o r a ll m e m b e r s e v e r y M o n .. 8 p .m ., f o r r e v ie w c l a s s e s p h o n e S e c r e t a r y . COLORADO D enver: D e n v e r C h a p t e r , 509 1 7 th S t., R o o m 302. J . C lif f o r d C a r r . M a s t e r ; M is s L e s lie N e e ly . S ec.. 1375 L in c o ln , A p t. 2. S e s s i o n s e v e r y F r i . , 8 p .m . D IS T R IC T O F C O L U M B IA W a s h in g t o n : T h o m a s J e f f e r s o n C h a p t e r , 1322 V e r m o n t Ave. W illia m R . B r o d e r i c k . M a s t e r ; M rs. M in n ie P e a r l S t o u g h , S ec., 2716 So. U h l e S t., A r lin g t o n . V a. S e s s io n s e v e r y F r i . , 8 p .m . FLO R ID A M iam i: M ia m i C h a p t e r . B i s c a y n e T e m p l e , 120 N .W . 15th A ve. O. N ic h o la s B a u m g a r t , M a s t e r : F l o r e n c e M. F r a n c o i s . S ec., 2787 S .W . 3 3 rd A ve. S e s s io n s e v e r y S u n .. 8 p .m . IL L IN O IS C hic ago:* N e f e r t i t i L o d g e . 2539 N . K e d z ie A v e . M rs . H u g h W . E w in g , M a s t e r ; E i l e e n S h i r e y , Sec. L i b r a r y o p e n d a ily . 1 to 5 p . m . a n d 7 :3 0 t o 10 p . m . : S u n ., 2 t o 5 :3 0 p .m . o n ly . R o o m 408-9-10. S e s s i o n s f o r a ll m e m b e r s e v e r y T u e s ., 8 p .m . IN D IA N A S o u th B e n d : S o u t h B e n d C h a p t e r , 207V 2 S. M a in S t. W i l b u r L . K li n e . M a s t e r : I r e n e N e w s o m e , S e c ., 1029 H u d s o n A v e . S e s s i o n s e v e r y S u n ., 7 p .m . In d ia n a p o lis: I n d i a n a p o l i s C h a p t e r . 521 E . 1 3 th S t. F rank H a u p t, M a s te r; O s c a r R . S m a ll. S ec., 849 E . M o r r i s S t. S e s s i o n s e v e r y F r i . , 8:15 p .m . MARYLAND B a ltim o r e : J o h n O 'D o n n e l l L o d g e . 100 W . S a r a t o g a S t. W a l t e r J . B u r f o r d . M a s te r . T e l. A r b u t u s J 14: E u g e n e W . S o e n c e r . Sec... 7 E . E a g e r S t. S e s s i o n s 1 s t a n d 3 rd W e d . . 8:15 p .m . M ASSACHUSETTS B o s t o n : J o h a n n e s K e l p i u s L o d g e . 284 M a r l b o r o S t. E v e l i n e B . L y l e . M a s t e r : F r a n k E . P a r l i n . S ec., 46 W e s t l a n d A v e .. A p t. 2. S e s s i o n s e v e r y S u n . a n d W e d . , 7 :3 0 p .m . M IC H IG A N D e t r o i t :* T h e b e s L o d g e . 616 W . H a n c o c k A ve. H a r r y L . G u b b in s . M a s t e r . 6212 W e s t w o o d A v e .: I z e n M. D y s t e r . S e c ., T e l. R e d f o r d 4180. S e s s i o n s e v e r y T u e s ., 8:1 5 p .m . M IN N E S O T A M in n e a p o lis : E s s e n e C h a p t e r . T r a f i e a n t e A c c o r d io n Sc h o o l A u d ., 41 So. 8 th S t. J a m e s F r e n c h , M a s t e r : M rs. J e s s i e M a ts o n . S e c ., 1810 4 4 th A v e ., N . S e s s io n s 2 n d a n d 4 t h S u n ., 3 p .m . M IS S O U R I St. L o u is :* T h u t m o s e L o d g e , G e o r g e W a s h i n g t o n H o t e l . 600 N . K i n g s h i g h w a y B lv d . H . J . T u r n e r . J r . . M a s t e r : E a r l T i d r o w , J r . . S ec.. 7918 K i n g s b u r y B lv d ., C la y to n , M o. S e s s io n s e v e r y T u e s ., 8 p .m . N EW JE R S E Y N ew ark : H . S p e n c e r L e w i s C h a p t e r . 29 J a m e s S t. M rs. E l i z a b e t h C o rn e ll. M a s t e r ; L o u i s e M . S p a t z , S e c., 128 C h e s t n u t S t.. R u t h e r f o r d , N. J . S e s s io n s e v e r y M o n .. 8 :3 0 p .m . N E W YORK B u ffalo: R a m a C h a n t e r . 225 D e l a w a r e A v e .. R o o m 9. A l f r e d E . E n g l e f r i e d . M a s t e r : C a r o ly n A . W o o d . S e c .. 23 T e r r a c e . B u ffa lo . N . Y. S e s s i o n s e v e r v W e d .. 7:30 p .m . N e w Y o r k C ity :* N e w Y o r k C ity L o d g e . 250 W . 5 7 th S t. I r a H . P a t t e r s o n , M a s t e r : F l o r e n c e E . G r a b o w , Sec. S e s s i o n s W e d . , 8 :15 p . m . a n d S u n . . 3:00 p .m . L i b r a r y o p e n w e e k d a y s a n d S u n d a y , 1 t o 8 p .m . B o o k e r T . W a s h i n g t o n C h a p t e r . 69 W . 125th S t.. R o o m 63. L e o n a r d J . T r o m m e l , M a s t e r ; D a v id W a l d r o n . S ec.. 1449 5 th A ve. S e s s io n s e v e r y S u n . , 8 p .m .

( D i r e c t o r y C o n tin u e d o n N e x t P a g e )

OHIO C in c in n a t i: C i n c i n n a t i C h a p t e r , 204 H a z e n B l d g ., 9 t h a n d M a in S t. R a l p h D u n n , M a s t e r , 361 T h r a l l A v e . ; B e r t h a H i l l , Sec. S e s s io n s e v e r y F r i . , 7 :3 0 p .m . C le t'e la n d : C le v e la n d C h a p t e r . 2040 E . 1 0 0 th S t. W m . R . M o r r a n , M a s te r . 1281 W e s t 104th S t . ; M rs. G e r t r u d e A. R i v n a k . Sec. S e s s io n s e v e r y T u e s .. 8 :15 p .m . D ayton : E l b e r t H u b b a r d C h a p t e r , 56 E a s t 4 t h S t. M iss S a r a h B. K e lly . M a s t e r ; M rs. K a t h e r i n e M c P e c k . Sec. S e s s i o n s e v e r y W e d . . 8 p .m . T o le d o : M ic h a e l F a r a d a y C h a p t e r , R o i D a v is B l d g ., 3 rd F I ., 905 J e f f e r s o n A ve. M r s . E l e a n o r B r i n k m a n . M a s t e r ; P h y l l i s L . S il v e r w o o d . S ec., R t . 5. B ox 63. S e s s io n s e v e r y T h u r s . , 8:30 p .m . OREGON P o r tla n d :* P o r t l a n d R o s e L o d g e , O d d F e l l o w s H a ll, 635 N. K i l i i n g s w o r t h C o u r t. O llie F . F u l l e r , M a s t e r ; F l o y d K . R i l e y , S ec., 1711 S. W . 1 9 th A ve. S e s s i o n s e v e r y W e d . , 8 p .m . PE N N SY L V A N IA P h ila d e lp h ia :* B e n j a m i n F r a n k l i n L o d g e , 1303 G i r a r d A v e n u e . G. L . J . J a l b e r t , M a s t e r ; E d n a M. J a l b e r t , Sec., 2108 S. B r o a d S t. S e s s io n s e v e r y S u n ., 7 :3 0 p .m . T e m p l e a n d L i b r a r y o p e n T u e s ., F r i . , 2-4 p .m . P i t t s b u r g h : T h e F i r s t P e n n s y l v a n i a L o d g e , 615 W . D i a m o n d S t., N o r t h S id e . J o h n M . O G u in , M a s t e r ; A m e lia M. K o m a r c , Sec. M e e t i n g s W e d . a n d S u n ., 8 p .m .

TEXAS D a lla s L o n e S t a r C h a p t e r , M e r c a n t i l e B a n k A u d ito r i u m . M rs. O t i s M a n h u g h , M a s t e r , T e l. M -5723; A ile e n M e r c e r. S ec., T el. L -4244. S e s s i o n s 1 st T u e s . a n d 3 r d W e d . , 8:00 p .m . F o r t W o r th : F o r t W o r t h C h a p t e r . 512 W . 4*h S t. I d a B. H o lib a u g h . M a s t e r , 3700 G o r d o n A v e .; M a r j o r i e P . D o ty , Sec. S e s s io n s e v e r y F r i . , 8 p . m . H ouston : H o u s t o n C h a p t e r , Y. W . C. A . C e n t e r , 506 S a n J a c i n t o S t. M a r t i n M . B u r k e , M a s t e r ; M rs . W i n n ie H . D a v is . S ec., 819 Y o r k s h i r e S t. S e s s io n s e v e r y F r i . , 7 :3 0 p .m . UTAH S a lt L a k e C ity : S a l t L a k e C ity C h a p t e r , I . O .O . F . B ld g ., 41 P o s t O ffice P l a c e . S t a n l e y F . L e o n a r d , M a s t e r ; D o u g l a s B u r g e s s . S e c ., 866 S. 8 th , W . S e s s io n s e v e r y T h u r s . , 8 :15 p . m . L i b r a r y o p e n d a i l y e x c e p t S u n . , 10 a .m . t o 7 p .m . W ASH IN G TO N S e a ttle :* M ic h a e l M a ie r L o d g e , W i n t o n i a H o t e l , 1431 M in o r. M a r j o r i e B . U m b e n h o u r , M a s t e r . T e l. M I-1467: E . M. S h a n a f e l t , Sec. S e s s i o n s e v e r y M o n.. 8 p . m . L i b r a r y o p e n M o n . t h r o u g h S a t. , 1-4 p .m . W ISCONSIN J lilw a u k e e : K a r n a k C h a p t e r , 3431 W . L i s b o n A v e ., R o o m 8. F r e d C. B o n d . M a s t e r ; M a r ily n B u b e n , Sec. S e s s i o n s e v e r y M o n . . 8:15 p .m .

P rin c ip a l C a n a d ia n B ranches a n d F oreign Jurisdictions

T h e a d d r e s s e s o f o t h e r fo r e i g n G r a n d L o d g e s , o r t h e n a m e s a n d a d d r e s s e s o f t h e i r r e p r e s e n t a t i v e s , w ill b e g iv e n u p o n re q u e st. ARG ENTIN A ____ B u e n o s A ir e s : _ . B u e n o s A i r e s C h a p t e r , C a s illa C o r r e o N o. 3763. S r. M a n u e l M o n t e a g u d o , M a s t e r ; S r . C. B la n c h e t. S ec.. C a lle C a m a r o n e s 4567. S e s s i o n s e v e r y S a t.. 6 p .m . a n d e v e r y W e d . . 9 p .m . AUSTRALIA S y d n e y , N . S . W .; S y d n e y C h a p t e r , I . O. O. F . B l d g ., 100 C la re n c e S t., 12a C h a l l i s H o u s e , M a r t i n 's P l a c e . J a c o b u s V a n B o s s , M a s t e r ; M rs . F l o r e n c e G o o d m a n , Sec. O p e n T u e s . t o F r i . , 1 t o 3 p .m . M e lb o u r n e , V ic to r ia : M e lb o u r n e C h a p t e r , 25 R u s s e l l S t. S. T . K e r r . M a s t e r ; O liv e O r p a h C o x . 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M a s t e r , V a s t e r g a t a n 55, M a lm o ; I n e z A k e s s o n , G r a n d L o d g e Sec. SW IT ZE R L A N D A M O R C G r a n d L o d g e . 21 A ve. D a p p le s , L a u s a n n e . D r . E d . B e r t h o l e t . F . R . C ., G r. M a s t e r , 11 A ve. G e n e r a l G u is a n . L a u s a n n e ; P i e r r e G e n illa r d . G r. S ec., 2 C h e m in d e s A llin g e s , L a u s a n n e .

L a tin -A m e ric a n D ivision

A r m a n d o F o n t D e L a J a r a , F . R .C . . D e p u t y G rand M aster D i r e c t i n q u i r i e s r e g a r d i n g t h i s d i v is io n t o t h e L a t i n - A m e r i c a n D iv is io n , R o s i c r u c i a n P a r k , S a n J o s e . C a l if o r n ia , U .S .A . J U N IO R O R D E R OF TORCH BEA R ER S A c h i l d r e n s o r g a n i z a t i o n s p o n s o r e d b y t h e A M O R C . F o r c o m p l e t e i n f o r m a t i o n a s to i t s a i m s a n d b e n e f its , a d d r e s s S e c r e t a r y G e n e r a l, J u n i o r O r d e r . R o s i c r u c i a n P a r k , S a n J o s e , C a l if o r n ia .

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