rosicrucian digest, june 1958.pdf

8/11/2019 Rosicrucian Digest, June 1958.pdf

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d andCosmicuman andrelations.

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We Reallynt Peace?rating the root.

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1958

JUNE30c per copy DIGEST

ROSICRUCIAN


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( E A C H M O N T H T H I S P A GE IS D E V O TE D T O T H E E X H I B IT I O N O F S T U D E N T S U P P L I E S .)

ROSICRUCIAN SUPPLY BUREAU S A N J O S E , C A L I F O R N I A

Designed by a Rosicru-cian officer and executed

b y a n i n t e r n a t i o n a l l yknown sculptor. Size, six(6) inches in height andlength. I t is made of genu i n e C e r a m i c s , m a g n i f icent in color and gold.Price includes postage.

$ 3.90This item available to

Sterl ing members throughthe London RosicrucianSupply Bureau, 25 Garrick St., Londo n, W.C . 2.Eng.Price ........ 1/8 /6 sterling.

/ s u b n e t

I n t h e temples of yore, under starlit skies, kneeling and swaying toa rhythmic chant, the mystics offered their prayers to unseen Cosmichosts, while in their midst a silver wisp of frankincense swirled upwardto the heavens above. No mystical or devout ceremony was completewithout its elaborate, ornamented incense burner containing scented resinor aromatic gum. The b urning of incense was no fantastic superstitionor weird rite, but the symbol of mans attunement in prayer and medbtation with the great Cosmic consciousness. By inhaling its fragrance,man, while listening to the harmony of the chant, and w'ith eyes closedto all worldly scenes, would have his sense of smell captured and beraised to a complete stat e of ecstasy. Thus, for the moment, his con'sciousncss, being free from distracting sensations, could soar on high intothe Cosmic realm as did the wisps of curling smoke from the burner

before him. Througho ut the cen turies in the mystery and secret schools,the grottoes and cloisters, beautiful symbolic incense burners have ever

been used.For Rosicrucians, we have designed one embodying the beautiful

spiritual significance of the salutation to the dawn of Amenhotep IV,so loved by all members of AM OR C. The face is an exact copy of thesculptured head found in the ruins of his temple at Tell chAmarna. Thearms are folded in Rosicrucian supplication. Its symbolism, the sun discand crux ansata (looped cross), has a special significance to all Rosicru-cians. It is a useful and beautiful accessory. ADD IT TO YOU RSANCTUM.


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ROSICRUCIAN DIGESTC O V ER S TH E WO R LD

T H E O F F I C I A L M A G A Z I N E O F T H E W O R L D - W I D E R O S I C R U C I A N O R D E R

XX XV I JUN E, 1958 No. 6

Lost Grandeur (Frontispiece) ....... 201Thought of the Month: Psychological Value of Ritual 204Children M ay Become Superior 208Strange Radia tions of Plants .................................... . ... . 210Do We Really W ant Peace? ................... 213On Spiritual Appe tite 217God and the Cosmic .... . ............. 218

Cathedral Contacts: Peace with Self 222Varieties in Dreams 224Temple Echoes 226"I Wi ll Lift Up Mine Eyes"................... 228Quest . 230Music, Flowers, and Self . ... 232Man and His Fellows ............. . 233The Flight of the Mind 235Rome, the Beautiful (Illustration) .. 237Tale in Stone (Illustration) ..... 238

Subscription to the Rosicrucian Digest, $3.00 (1/2/- sterling) per year. Single copies30 cents (2/3 sterling).

Entered as Second-Class Matter at the Post Office of San Jose, California, under Section1103 of the U. S. Postal Act o f Oct. 3, 1917.

Changes of address must reach us by the first of the month preceding date of issue.Statements made in this publication are not the official expression of the organization or

its officers unless stated to be official communications.

Published Monthly by the Supreme Council of

Rosicrucian Park THE R O S IC R U C I A N O R DE R A M O R C San Jose, California

EDITOR: Frances Vejtasa

The Purpose of the Rosicrucian Order The Rosicrucian Order, existing in all civil ized lands, is a nonsectarian fraternal body of men

and women devoted to the investigation, study, and practical application of natural and spiri tual laws. The purpose of the organiza tion is to enable all to l ive in harmony with the creative, constructive Cosmic forces for the attainme nt of health, happiness, and peace. The Order is internationally known as "AMORC (an abbreviation), and the A.M.O.R.C. in America and all other lands consti tutes the only form of Rosicrucian activit ies united in one body. The A.M.O.R.C. does not sell i ts teachings. It gives them freely to affi liated members togeth er with many other benefits. For complete information about the benefits and advantages of Rosicrucian association, write a letter to the address below, and ask for the free book, The .Mastery of Life. Address Scribe S. P. C., Rosicrucian Order, AMORC, San Jose, California, I T . S. A. (Cable Add ress: A.MORCO")

Copy right, 1958, by the Supreme Grand Lodg e of AM O RC , Inc. All rights reserved.


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The Rosicrucian Digest June1958

B s a a s f 51

THE

THOUGHT OF THE MONTH

PSYCHOLOGICAL VALUE OF RITUAL

1

By THE IMPERATOR jK

h e performance of certain rituals has been anecstatic ex perienc e tomany persons. But tomany others, rituals mayappear at times to be ameaningless act, if notan absurd one. Whenthere is no favorable ac

ceptance of ritual, it is because its elements have not been comprehended bythe one participating or observing it..Any formalized act in which we may

be obliged to participate, and whosemotive or purpose is left unexplained, becomes wholly objective to us. Suchsingular acts devoid of their symbologymay seem to have no relevancy to anyother circumstances. Thus, doing something independent of any comprehensive relationship to anything elseassumes an air of ludicrousness.

Rituals may include a series of actslong performed for a definite purpose,or they may be especially designed toconvey in word, gesture, and arrangement of objects a specific idea. Rituals

become a pattern of action to disciplineand impress the mind with certainthoughts to which importance has beenattached. Rituals are therefore a specific behavior in which man participates because this behavior is believed to havea certain power of accomplishment.One does not voluntarily enter into alit.ual unless he believes that uponwhich the ritual is founded.

It is generally conceded that ritualemerges from belief; the ritual becomesa framework for the belief. It gives itspecial emphasis. It is a dramatizationof a lesson to be learned. Psychologically, ritual causes the individual to con

centrate upon some specific concept by performing the acts associated with it.However, a ritual may be designed toestablish a doctrine, that is, to causeit to become so impressive as to beaccepted subsequently as a belief. Themotive is to convey the notion that thedoctrine or concept is a distinguishedone and worthy of faith and belief.Let a man stand idly talking to anotherand passersby will give him little attention; let him stand upon a small

platform, festooned with colored papersor lights, and he wrill receive attention.The attention will be curiosity aroused principally by the air of distinctionwith which he has surrounded himself.He has made of his actions a certainritual.

Every phase of life has its ritual birth, puberty, marriage, death, burial.Planting, harvesting, home-building,eating, drinking and sexual relationshave been ritualized. Acts or phenomena which in themselves are thoroughlycomprehended rarely become ritualsunless they are related to a greatervital factor in the interests of man. Ifthe acts, however, have any elementof the unknown associated with them,the latter may greatly impress the human mind. Then, too, a ritual may be devised as a satisfactory explanationof the mystery.

In the days before the beginning ofscience, birth and puberty, for example,were mysterious phenomena. Reproduction was not centered alone in the biological process or sexual act. The sexualact was believed to be a mysteriousinvocation of supernatural powers.Birth, then, as a phenomenon, broughtman into contact with divine powers.

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He stood before some invisible, supremeforce which brought about the parturi-tion. Birth rituals were devised to ex-hibit reverence for the supernatural

power which manifested itself in thatway. The same psychological reason

applies to the ritualism associated withthe coming of puberty for girls and boys in many religions. The transition by which a boy becomes a man and isempowered with the vital power toreproduce was awesome to the primi-tive mind. It indicated a nexus withan exalted or supreme power. Menmust be made conscious of the occasion,and the puberty ritual in its symbolismaccomplished this.

In the Orient and in Europe todaythere are ceremonies and rituals per-formed on the occasion of planting andharvesting. The sowing of the seed isrelated to the mysterious power of fer-tility. This power is an agency whichlies outside the boundaries of humancontrol. Such early fertility ceremonieswere to suggest to the gods or super-natural beings the need for abundantcrops, and to convey, as well, mansgratitude for past benevolence.

C o n f o r m i n g t o P a t t e r n

Almost every activity in which manis engaged is a ritual, as dancing, sing-ing, marching, honoring superiors,kneeling, bowing, and standing at at-tention. The rituals incorporate themovement of the hands, arms, feet andheadas in bowing and nodding. The principal qualities of the receptor senseshave become ritualized because ofmans consciousness of their contribu-tion to his welfare. In the visual sense,color is prominent and contributes toour aesthetic pleasure. Consequently,objects having a harmonious blendingof colors have been included in cere-monies and developed into symbols andeventually incorporated into rituals.Flowers are usea in this way. Mag-nificent stained glass windows, whichemit colored light and impressive pat-terns, stimulate the visual sense andemotions and thus have become in-cluded in the physical atmosphere ofreligious rituals.

For similar reasons, that which ap- peals to the olfactory sense, as fragrantodors, become symbols and are made

part of ritual. Incense is such an ex-

ample. Among the classical Greeks, in-cense depicted nous, or the reason; itsfragrance also related it to the pleasuresof tlie gods. With its swirling smoke, itwas believed that there ascended heav-enward the nous, the thoughts of men,

so that they might commune with thegods. Thus, in ritual, incense wasthought to lift the prayers of menheavenward.

Certain behavior of man has always been commended, especially tha t con-duct which has a moral content, thatis, what appears to be motivated by hisspiritual nature. Benevolent works, suchas gifts, kindness, display of sympathyand tendernessthese acts were good.They were prompted, it was believed, by the very sources of goodness. Theacts were symbols of virtue. In per-forming them, men would exhibit theirrespect for moral values. Thus, thesevalues were ritualized. The profferingof gifts, a show of sympathy, was nec-essary for one to conform to the re-quirements of the moral or religiouslife.

Common daily customs are convertedinto rituals by conferring a doctrinalor spiritual belief upon them. Washingcleanses. It removes extraneous matter,the undesired, the blemished. It returnsan object or the human body to itsnormal appearance. Obviously, it is ameans of purification, of purging theunwanted. When man wishes to ob- jectify the purification of his thoughtsor of his intangible self, it is reasonablethat he will resort to borrowing a meth-od which would accomplish materiallywhat he desires immateriall}''. Washing,

bathing, aspergation, therefore, becameformalized into a symbolic ritual oflustration or purification.

The instinctive act of falling on onesknees before a fearsome or supreme

presence evolved into genuflection insecular and religious ceremonies. Ani-mals will often roll over on their back

or crouch upon the ground with head bowed when faced with a large antag-onist of their own kind whom theyknow they cannot defeat. It is an actof submission, and it is depicted in theformal rite of kneeling before humansof superior authority or before thatwhich represents spiritual beings.

Rituals have emerged from mimicry,as well. In the hunt, primitive peoples

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often wear the skins or the horns ofthe animals they pursue. This practicestems from the primitive reasoning ofhomeopathic magic. By wearing theskin of the animal he is hunting, oneis believed to acquire sympatheticallyits cunning, prowess, ana strength. The

hunter is then able to meet the animalupon more equal terms. Eventually,when the original reason back of thewearing of the skin no longer remained,the practice was continued as a habitand an accepted ritual believed necessary for success.

Rituals may become an order of presentation, that is, they may be used toindicate the preferable way of performing certain acts. In a ritual, acts orobjects may depict certain taboos or

proscriptions and certain mandates.These things govern the life of the peo

ple. They outline, perhaps, the courseof proper conduct for them. The ritual,therefore, organizes them into a se-Suence showing by symbols whichlings are of the higher or lower order,and mans responsibility to them. Forexample, in eating, a ritual is established by which the elders are seatedfirst, honoring their age; a blessing ofthe food follows, expressing gratitudeto the divinity for the benevolenceshown. Wine as a libation may be

poured upon the ground or a portionof food as an oblation cast into the fire

before the meal is eaten; the lat ter isan act of sacrifice, a tribute to thesource of supply.

In most of the older religious writings, the word works means ritual. Actually, the word works in this sensealludes to a religious behavior. Onedoes a good work, meaning that heserves the purpose of his religion. This

behavior, then, becomes ritualized. Itis not just the work or behavior in itself that causes it to become a religiousritual; it is the belief as to the purpose

of the behavior. One who stands eachmorning erect, facing the rising sim,is not entering into a religious behavior just by such an act; but if he does sobecause he believes that such acts havea moral or spiritual beneficial effectupon him, then the repetition of theseacts becomes a religious ritual.

An ancient Canaanite ritual prescribes the special sacrifice of two lambsfor the day of the new moon. The be

lief in sacrifice made the procedure ofdoing sothe animals offered, the timeand methodbecome a ritual. In ancient Babylonia when a temple wasdedicated to Baal, the god was regaledat a lavish banquet. Oxen, sheep, fat-lings, yearling calves and goats were

set before him. When the practice wasoriginally instituted, the number andkind of animals prepared for the banquet was perhaps an arbitrary decision.The eventual, repetitious pattern causedit to become a ritual. Thereafter, to de part from it in any degree would be tolessen the value attached to the occasion.

The stylized design of the Canaanitetemples depicted a ritual. The templeswere symbolic of the peoples conception of the universe. Each was aminiature world. The ceiling wasidentified with the sky and the floorwith the earth. Two columns at theentrance represented pillars on whichthe heavens were believed to rest. Inthe forecourt was an artificial lakesuggestive of the Cosmic ocean. It is believed that King Solomons Templeconformed to this ritualistic design.

In our modem times rituals continueto have an impressive part in our lives.Customs, however, must be distinguished from rituals. A custom is ahabitual way of doing something as it

is recognized and accepted. It is continued either because it is found to bethe most efficient way, or because atraditional air of reverence and dignitycomes to surround it. When a customis continued because of reverence, or

because symbolically it represents something other than its own form, it has

become a ritual.Many ceremonies, efficient ways of

doing things, which have left an emotional impression on man, or whichhave satisfied him intellectually, have

been converted into rituals. We lower

a flag at half-mast upon the death ofa chief executive of a nation; we drivea gold spike into the last rail of a newrailroad track. We break a bottle ofchampagne over the prow of a vesselto be launched. We cast a wreath offlowers into the sea to the memory ofthose who have been lost in it. Menremove their hats at the passing of theflag; they rise from their chairs (in the

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Western world) when women enterthe room.

Many rituals as in fraternal orders,and especially in initiatic orders, areritual dramas. They enact, as allegories,some historic incident or teach a lesson. They exhibit devices, or those

participating perambulate in processionals; special robes are worn, accoutrement is carried or used that will

bring not only an understanding to thecandidates and spectators, but willcause them to have an emotional andsympathetic response as well. The ap

peal is made to as many of the senses

as possible, causing the individual to,shall we say, feel as well as to knowwhat is intended.

The one who declares that he is notinterested in ritualism would do wellto become so. He cannot escape ritualif he lives. Such persons, as every one,will be found to follow certain routinesin their lives. They pursue such habitswith regularity because they find en

joyment in them and because they believe them necessary to their welfare.In having such a belief, in objectifyingit in words, acts and gestures, they areliving a ritual. We all do.

Rosicrucian Park is ready. Like a sanctuary from the turmoil of everyday activities,its buildings and grounds are groomed for your visit. For six wonderful days in July,you as a member will have an opportunity for personal contact with the center ofworld-wide Rosicrucian activity.

For example, a Rosicrucian Convention offers you

Inspirational convocations in the beautiful Supreme Temple of AMORC.

Direct contact with the officers and staff of the In ternational Rosicrucian Order.

Class instruction in your own Degree, personally conducted by your Class Master.

Initiato ry rites reminiscent of age-old mystical ceremonies in which students tooktheir solemn vows in an atmosphere most conducive to illumination.

Special demonstrations of Rosicrucian principles under ideal conditions.

Inspection of rare books and documents of authority which support the authenticityand history of AMORC.

Lectures and forums on subjects of most importance to Rosicrucians. On hand will be every officer of AMORC as well as prominent members from throughout theworld who are statesmen, scientists, physicians, or representatives of other fieldsof learning.

Dramaa magnificent production depicting a very significant event in the historyof civilization.

Rest and Recreation. Each moment at Rosicrucian Park affords members theopportunity to contemplate the mysteries of existence in luxurious quietudeorthe opportunity to discuss subjects of interest with other Rosicruciansor to engagein recreational activities with people of like mind.

All in a llit is really something no Rosicrucian should miss. Coming heregetting away from it all for a whileis admittedly one of the finest tonics anyonecan prescribe.

Do it noweven if it is last-minute make travel plans for a trip to San Jose,July 6-11. It is a trip you will never regret.

Convention registration begins at 9:00 a.m. Sunday, July 6, and continues through theweek. The Convention opening session is at 8:00 p.m. on Sunday. Total registration

fee only $7.00, including banquet

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Th e Rosicrucian Digest June1958

d f i i L c l x z n < z A l \ a u d d z c o m e d ^ u j i z i i o z

h e search for the highquality of natural resources in the minds ofchildren progresses convincingly at the JohnMuir Junior High School,Burbank, California. Areport on a recent TownHall meeting in the

school auditorium, consisting of a panelof five students, two teachers, ana two

parents, plus the moderator, confirmedagain that Youth and Adults Can Cooperate. 1

This meeting, states the report, isone of the projects which have resultedfrom the encouragement given by the

Rosicrucian Digest to the creativelyconstructive efforts of the Burbankschools.

The John Muir Junior High personnel believe in the superior achievements of normal children if given theopportunity. Their work has attractedthe attention of California's GovernorKnight, who has expressed his desire tovisit this school at some future date, toobserve the methods used to encourage

constructive thought and action.All Social Living classes cover notonly personal social-living problems, butalso those arising from government ofthe community, the state, and the nation, including the problems of democracy. From February to June in allSocial Living classes of the ninth grade,the concentration will be on elementary

psychology: personality adjustments inrelation to parents, friends, brothers andsisters, as well as that of the individual.These two-hour daily classes include thestudy of parliamentary law, and hold

panel discussions on various social projects. Also, these classes do not neglectfundamentals such as spelling, grammar, geography, and history.

All ninth grade students have beencarefully screened and tested for various High School coursesfitting their particular talents and abilities. Theemotional stability tests have indicated

1 Rosicrucian Digest, Nov. 1957

[208]

excellent adaptability and stability.These children are encouraged to discover and give freedom of action totheir true selves.

In a ninth grade psychology testmany students indicated intelligencecapacities several grades above theninth-grade level. One boy showed acapacity for college work. In comparing the results of these tests with themarks on their report cards, many students discovered that according to ca

pacity for learning, their marks showedthey were not using their full mental

owers. Teachers felt that this was aemocratic method of stimulating more

work effort. Logic is being used, insteadof force, to raise mental production andstandards of work.

The Burbank High Schools offer pre-medical, pre-engineering, preparatorycollege, vocational training, and finearts courses for all ninth-grade studentswho will enter High School in Septem ber 1958. Teacher-advisors and parentshelp the students decide on the HighSchool courses to be taken.

Every effort was made this year to

provide each student with the type ofHigh School course (to be followed forthe next three years) to fit his particular mental capacity, emotional needs,talents, and abilities.

The John Muir Junior High Schoolcovers two city blocks. The separate

buildings are joined by covered walks.The attendance numbers 1700. Thestudents are classified as A (superior), B (good), and C (average), inall the three grades (Seventh, Eighth,and Ninth). For example, the SocialLiving course is conducted for allgroupsA, B, and Cwith twoclasses in each group, and six teachers for each grade, there being A, B,and C students in each of the threegrades. This makes 18 teachers inSocial Living. They also teach othersubjects for four different periods ofthe day, making six periods for eachteacher.


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All Junior High School students inBurbank, through cooperation of teacher-advisors and parents, have been provided with course-schedules which willfit their needs for college or vocationalor professional life after graduationfrom High School. This plan took shapein May 1957 and has been put intoaction.

Students having at least a B averagein mathematics in the seventh andeighth grades may take algebra in the

ninth grade.One John Muir science class hasadopted the program outlined by thescience teachers of the Hamilton JuniorHigh School at Seattle, Washington.*Groups of students are doing their own

Planting the Seed of Interest, Rosicrucian Digest , Aug. 1957

experiments. This plan is working verywell.

One science teacher is a Minister ofYouth in a Burbank church. He believes that ethical thought is and should

be a part of the science program, and

that tne Space Age will need scientistswho have a solid ethical background. Itis expected that the findings of sciencein relation to the Universe will naturally put to test many denominationaldoctrines and beliefs. As one teen-agerexpressed his views on a miracleTheRed Sea separated. A law of nature didthisso what? It was a miracle, becauseGod made the laws of nature.

Many months ago the students ofJohn Muir Junior High School in cooperation with adults established a codeof ethical conduct, springing from theirmotto, Accepted Actions Speak forUs. These actions are not limited toschool hours, but are applied anywhereat any time. The code of honor servesas an aid in the orienting of oneselfin confidence and security. This code,under the supervision of Principal Robert D. Leland and the teaching staff,has been freely supplied, upon request,to individuals and schools in many partsof the world. It has been found thatmany parents, because of adverse publicity concerning teen-age groups, have

become fearful and tend to deny their

children the right to face life unafraid.The problem then is how can a childlearn to face lifes realities? At JohnMuir, we are attempting to combatthis fear. We are striving for well-adjusted, happy free minds eager tostretch onward, outward, and upward.

T h e Ed i t o r

V A V

Serenity never comes to a person who is self-centered, who is always wondering what other people say about him and his work, who is jealous of theother individuals working in the same field, who is touchy about honor andrecognition.

R u p u s J o n e s

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J S t x a n c j E < ^ f ^ a d i a t i o n

By J a c k R o l a n d C o g g i n s

o c c a c c i o asked in the Decameron : Whence comesthe sweetest scent? AndI for love of it shall surely die! He was speakingabout the fragrance ofsweet basil, a mysteriousherb that even today issacred to Moslems and

Hindus. Also there was an ancientsuperstition tha t the plant had the power of generating scorpions, even in amans head if he breathed its perfume

excessively. However, what did its brooding sweetness feed on? Accordingto a poem by John Keats, basil drewnurture besides, and life from humanfears.

Similar unique, and often mysterious,stories have for ages surrounded theodors of certain plants, especially thespicy-smelling herbs, and the spicesthemselves which were thought of as

being sacred. They were burned as incense in all ancient temples of religionto allay fear, and to aid the mind ofthe worshipper in attaining a state of

receptive meditation. It was known thatthe perfume given off by certain burning resins, barks, woods, dried flowers,fruit and seeds, induced relaxation andrevery and helped focus the mind onthe Divine.

One of the oldest spices used as incense was cinnamon, which dates backas early as 2700 B.C. About the Arabswho produced and sold it, Herodotuswrote that they never revealed wherethey grew it, but merely say it growswhere Bacchus was raised, and immense

birds gather the sticks. . . The legend

survived and was generally accepted asfact throughout the Middle Ages.Another interesting story revolves

around the pleasant-smelling clove. Chi-The nese used it centuries before the appear-

Rosicrucian 31106 Jesus. Law required all whocame before the emperor to hold a bitof the spice in his mouth to purify hisown breath and prevent contaminationof the emperors exalted breath.[ 2 1 0 ]

Digest June1958

P o w e r o v e r E v i l

For centuries, throughout CentralEurope, the Eve of May Day was setaside to fight the invisible legions ofwitches believed to exist. On the lastthree days of April, Juniper berrieswere burned to fumigate houses; onMay Day women ran about carryingcensers of burning incense. Accom

panied by howling dogs, clanging together of metal, and ringing of church

bells, this was considered effectiveagainst the invisible, nefarious hordes.

The scent of burning Juniper berriesis also considered powerful in keepingaway unwanted ghosts. The ThompsonIndians of British Columbia bum themin front of their doors for this purpose.

Indian Moslems still bum benzoinand nim seed at marriages to repel evilspirits. Incense is also burned near thedead from the moment the spirit leavesuntil the corpse is removed for disposal, presumably to prevent foreign spirits taking up habitation in the body.

It is not necessary for a plants odorto be pleasant in order to have unique

powers. Garlic, a Moslem legend relates, sprang forth to purify the earthwhere the Devil placed his left footwhen leaving the Garden of Eden;onions where he placed his right. Unrivaled magical potency is attributed tothis odiferous little herb.

In some parts of India today, whenever an evil spirit is in the surroundingair, it is held that there will also be thescent of garlic as warning. In other

parts of that country, garlics powersare used against the evil eye, demon

power, sorcery and monsters. Homerstated that it was this magical powerof garlic that prevented Ulysses from becoming a swine through the sorceryof Circe, the enchantress.

Garlic is also used as a magic agentin China, Turkey, and Greece. Apparently, vampires cannot endure the odorof garlic either, for in Romanian Transylvania, the legendary Draculas home,


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it is placed on doors as protection againstthem. In Palestine, the groom oftenwears garlic in his buttonhole to signify his confidence that inharmony willnot enter into his marriage.

Perhaps the belief in garlics efficacy

in repelling invisible forces stems fromthe fact that, according to some authorities, its odor does have a repellingDuality. An American Indian writer,ohn Bruno Romero, wrote in The Botanical Lore of the California Indians that this particular power of garlic wasa zealously guarded secret of certainAmerican Indians for ages. He saysthey rubbed it into the ir skin and foundit gave complete protection against thedeadly rattlesnake which infested then-land.

Secret though it seems, knowledge

suffers no boundaries, for hundreds ofyears ago, in a distant country, theRoman historian Pliny wrote that garlic has very powerful properties. Thevery smell of it drives away serpentsand scorpions.

To the untrained mind, that whichdrives away physical danger is believed,generally, to be effective against unseen ones. The curing of the sick isthe driving out of demons, and the prevention of disease is the keeping out ofinvisible evil powers. Garlic is goodagainst the dangers of visible snakesand scorpions; it is also powerfulagainst invisible demons, so reasons

primitive logic.Rather than comprehending that ef

fect is often the delayed condition ofcause, the unschooled mind has a tendency to view cause and effect as coeval.Disease and demon are one. Anything, be it symbol, scent, or saint, whichseems to countermand or prevent anundesired occurrence is a living forceof greater power. It is magical.

Vi s i o n s I n d u c e d

Probably not any single attributecontributed more to the using of plantodors in magic and religious rites thanthe hallucinatory quality. When uncommonly strong and if inhaled excessively, some odors result in hallucinations, which the primitives interpretedas supernatural vision. Early Americanwitch doctors, as an example, usedstrong concentrations of tobacco, whichthey called cohabba, to induce a kind of

trance wherein the subject was believedto become prophetic. A forked, hollowstick named tabaco was used. The forkedend was placed into the nostrils; theother into smoking tobacco. Deep, re

peated inhalations followed.Peter Martyr, an early historian of

South American Indians, wrote: Whentheir chiefs consult the zemes (particular gods) about the outcome of battle,or harvest, or about health, they go tothe house of the zemes (temple) andhaving inhaled cohabba into their nostrils, they remain in suspended animation, opening their lips to speak whatever first comes to mind. In this manner the future was foretold.

N u m e r o lo g y

When numbers were applied in con junction with magic odors, power wasdoubled. In ancient Egypt, for example, Re was worshipped at sunrise with thescent of burning resin; at midday withmyrrh; at sunset with kuphi, an incensecompounded of exactly sixteen ingredients. Ploly scriptures were read whileit was being prepared. Plutarchs conclusion regarding kuphi was that apartfrom the mystic virtues, arising fromthe magical combination of four timesfour (i.e., sixteen ingredients), its sweetodor has a benign physiological effectupon the body. (De Iside et Osiride,c, 52)

The number four has a mysteriousrelationship with magical and mysticalodors. The Jews, as another illustration, concocted the incense of sweetscents, most holy of all Jewish re-

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ligious incenses, the imitation of whichwas strictly forbidden under threat ofgrave penalty. Called, in Exodus xxx:35, a perfume, . . . tempered together,

pure and holy, it was composed of fourspices. The Lord gave Moses explicitdirections for its preparation: Takeunto thee sweet spices, stacte, and ony-cha, and galbanum,- these sweet spices with pure frankincense: of each thereshall be a like weight. (Exodus xxx:34)

Holy anointing oils were made up ofoil plus four aromatic spices. Moses wascommanded to use myrrh, cinnamon,calamus, and cassia, when anointingthe tabernacle of the congregation. Eventhe tulsi plant (holy basil) which istreasured by all females of everyHindu household grows from the four- homed altar in front of the house.

M o d e r n E r a lu a t io n *

Why has so much attention beengiven to various scents down throughthe ages? Why, even today, is incensestill used in most temples and churchesin the world? Why do countless individuals still employ it in personal sanc

tums as an aid for focussing theirminds, and as a mild, safe but effectivetranquilizer for the nervous system?

Modern investigators say they havediscovered the secret of magic scents.Odors, they disclose, vibrate at differentrates and intensities. The changed psychological state of the person breathingincense is caused by the modifyingvibrations of scents as they are inhaledthrough the nose where they act uponthe brain and important psychic centers.Every scent has a definite rate of vibration which is interpreted by the conscious faculties, and differentiated fromothers.

In addition, incense burns at varioustemperatures, giving off different intensities of heat and light, a fleeting,

perhaps, and modifying tne air aboutand eventually the body, mind, andhigher perceptive faculties. The vibra-torv rate of the individual is raised tohigher planes of attunement.

Whatever the actual cause, odors willcontinue to wield influence over our

physical, mental, and spiritual well being.

V A V

< ^ A l \ . a L a i n z

W a r t s are an old and common disfigurement. Nearly everyone has wartsat some time or another. Adolescentsare highly prone to them, and girlsand women have them more often thanmen. For centuries, people have burieddead cats in graveyards at midnight orcalled upon the powers of the newmoon to dispel them. Now modern physicians too are looking to the invisible to combat the visible.

They have discovered that the erraticwart has a maddening way of disap

pearing without warningoften on theday before the doctor has scheduledtreatment. Sometimes successful treatment of one wart can prompt all otherwarts to disappear. On the other hand,[ 2 12 ]

treated warts can return after apparently being removed. . . .

Psychotherapysome of it prettyclose to incantations under the moonworks sometimes, particularly withchildren. Doctors draw iodine circlesaround warts or touch the spots witha charm while patients are being told

the warts will disappear. Curiously,they often do.One particularly candid London skin

specialist advised his colleagues recently: Look warts straight in the eye, telling them they must go. Rememberalways that you must be firm and confident. Without such certainty of success, any treatment must fail.

from Changing Times, April 1958


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fZ o


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ligious sectarianism, desiring rather thateach member follow the dictates of hisown conscience in religious matters. Ithas never been involved in politicalcontroversies, and has consistentlyfought superstition, ignorance and fear,as the greatest enemies of man and theobstacles to his mastery of life.

Today the Rosicrucian Order, as avast progressive movement, has lodgesand fraternal Temples throughout theentire civilized world. It no longer hasto be secret in the sense that it concealsits identity. The present seat of theInternational Jurisdiction is in beautifulRosicrucian Park, San Jose, California.It is still known by its traditional authentic complete title, the Ancient Mystical Order Rosae Crucis, abbreviatedAMORC and used in that manner forsimplicity. * *

R o t a r ia n P r e s id e n tF e l l o w R o t a r ia n s ,Based on the teachings and philoso

phy of these two movements, which arecompletely in accordance with eachother, I want to present to you my talktitled: Do we really want peace?

We have had within the last fiftyyears two world wars with their consequent havoc. Each war, though sup

posed to end existing evils, brought inits train more ills and more humansufferings.

All the problems facing mankind today hinge around Peace. Given thesecret of securing peace, man will beable to build up a sane civilization, a

prosperous society, a happy home, andintelligent individuals.

But the peace that prevails is the peace of fear and the peace of preparation. Ignoring the sincere advice of menof wisdom, the great nations of theworld are intent upon demonstratingtheir destructive strength. That waylies war, not peace.

Peoples belonging to different religions, different nations, and differentclasses of society stir up jealousy, ill-will and hatred toward others in thefair name of religion, in political ideology, patriotism, and various otherisms. This disharmony arises in theheart of man, infects the householdfirst and gradually spreads to the society, and then the nation and the[ 214 ]

world at large. No amount of readjustment of the social structure and revolutionizing of political set-up will bring permanent peace. Even where theseare necessary they should spring fromthe heart of man and for the sake ofhumanity.

Everywhere there is a cry for peaceand abundance, for union and brotherhood, for cultural revival, social welfare, and world-uplift. The world hasexperienced several crises, tried manya method of peace, used the best resources of its intelligence, but has notyet succeeded in achieving its ends. Thereason must obviously be that either itis itself not clear about the nature ofits aims, or its instruments of actionare not strong enough for action, or itsmethods of procedure are not wiselychosen. But above all, there is the conspicuous absence of the pivot of all endeavours, which is God.

Our young men and women are ledaway by the veneer of a spurious civilization and blinded by the glamour ofmaterial prosperity. Civilization basedon materialistic culture is bound tocrumble. No materialistic venture can

bring ultimate good. Can we consideronly the physical aspects of life andignore the life hereafter? Nobody canescape birth and death. It is not understood what actually is meant by Godand religion. God is the neverdying

and the neverdiseased Being that is thesupport of this everdying and everdis-eased shallow world. How can thisconstantly changing universe ever haveany value except on the presuppositionof a permanent unchanging Substance?How do we account for this ceaselessaspiration in man for perfection, if that

perfection does not exist? This eternalConscious Perfection is God and themethod of reaching Him is Religion.

The purpose of human birth is theachievement of Divine Consciousness.The goal of life is Self-Realisation. Life

has a lofty purposethe achievementof the highest ethical and spiritual perfection, the attainment of eternal Bliss,

peace and blessedness. To realise thisthrough a life of truth, purity, service,and devotion is the chief purpose ofliving. He who lives without this pur

pose merely exists. He is equal onlyto a tree or a stone.

The God that we are looking for is


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within us. All prophets have preachedthe same truththe Kingdom of Godis withinand later the ancient Saintstaught the same lesson. Therefore, weshould devote our lives to the quest ofthis Kingdom.

The solution for world peace lies inthe complete spiritualisation of the outlook of mankind. Any effort for a sustaining peace other than this, howevermighty it may be, is doomed to surefailure. Peace derived through finitemeans, let alone the might of the arm,can only be limited. The means musttherefore be infinite.

Before we can do this, we must servemankind selflessly with Cosmic loveand offer all our actions and their fruitsto God. All work is sacred. It is the

purity of the motive and the absence ofselfish interest that counts. Service purifies and expands the heart. Then theroad opens for uswe see our realselves. This does not mean we must retire into some secluded cave, forsakingour families and allotted duties. Wemust remain here, in the midst of sociallife and conduct our lives with good

positive thinking, which means philosophy-in-practice. This is worshipit isthe highest religion.

This world wants much more fromyouyou who have love for humanity,who know no barrier of birth, creed,colour, nationality or sex, who wish

peace and prosperity for the world. Do

not feel you are only an ordinary individual, one in millions. Do not thinkthat unless you have co-operation fromthousands and thousands all over theworld, nothing of real importance will be done. No. You forget that everythought sent out by you and youthehumble individual as you think yourself to beevery thought sent in the

proper manner, with full trust in God,in pure unselfishness, has behind it thesupport of all well-wishers, embodiedand disembodied. You do not knowhow many great well-wishers of theworld are everywhere in spirit ready togive invisible help to selfless workers.

Every thought that you send out isa vibration which never perishes. Itgoes on vibrating every particle of theuniverse, and if your thoughts arenoble, holy and forcible, they set invibration every sympathetic mind. Unconsciously all people who are like youtake your projected thought and, in

proportion to tneir capacity, they sendout similar thoughts. The result is thateven without knowledge of the consequences of your own work you will besetting in motion great forces whichwill work together. These forces will put down the low and mean thoughtsgenerated by the selfish and the wicked,whose selfishness, greed, hatred, andlust are polluting the atmosphere andcreating discord and unrest. Side byside peace movements are working silently for bringing harmony and peace,for eradicating ignorance, the root-causeof human sufferings, and for infusingdevotion into the hearts of people.

Mysterious is the universe. Still moremysterious is the silent working of theunseen God, who prompts the passionate

people on one side to create discord andthe pure people on the other side tostart Peace Centres for bringing peaceto the suffering humanity at large.

Into the bustle of worldly activities,there do come moments of tranquilityand peace. Then the mind for the time

being, however short it may be, soarsabove the filthy worldly things and reflects on the higher problems of life, thewhy and wherefore of life and the riddle of this vast universe. The sincereenquirer becomes serious and gets absorbed in his reflections. He begins tosearch and understand the essentialTruth. This moment is bound to come

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O n ^ tiu iitu a l

A r e we to admit that

spiritual appetite and itssatisfactions are an eva-nescence, a portion oftha t eternal flux of thingswhich belongs to the hu-man consciousness as wellas to the outside world;a something begotten of

a previous, different state, and produc-ing in its turn another mental condi-tion, often its opposite? Assuredly incertain forms of the souls desire thereis . . . a to and fro, a coming and avanishing. Plotinus speaks of havingthree times enjoyed the immediatevision of God; Jacob Behmen tells of agreat experience in which the triumphthat was in my soul I can neither tellnor describe. But in all these in-stances, and one could multiply themindefinitely, we have ever repeated theold story of the ebb and flow. Thesehighest reaches of the soul are but amoment in a life, which the memoryalone retains. . . .

It is well known that the brain of agreat scholar contains deep and crookedfurrows, and hundreds of creases whichdo not appear in the brains of ordinarymen. This means that mental toil iscontinually transforming and develop-ing the tool which the mind works with.The soul is ever shaping its instrument.. . . We are in this respect the creatorsof ourselves. Every act of our will bywhich we respond to the celestial voices, by which we reject the lower and choosethe higher, adds to the perfection ofthe instrument by which the heavensregister themselves in us, broadens and

deepens the channels along which flowthe currents of spiritual power.

And that is not all. The spiritualappetite, as a vivid form of conscious-ness, we say, comes and goes. That ofnecessity. But what is to follow it?Shall a man, after a great inward real-isation, come away, eat and drink, playwith his children, listen to music, go to business and make money? Shall he,after divinest things have passed in hismind, fill it now with the thousandthings which the world offers, and al-low them in their turn to fire his ar-dour and to work on his will?

The mediaeval monk said No. Themodem man has learned better. Forhe discovers that God is in the worldas well as above it, and that he willnot even know God in all His aspectsapart from a hearty use and enjoymentof His material manifestations. Theseeing all things in God by whichMalebranche sought to solve the meta-

physical puzzle of perception, turnedinto a seeing God in all things, be-comes at once his lifes joy and safe-guard.

And in this sense the spiritual appetite, mutable as to its form, becomesin faithful souls an unchanging pos-session. They have the broadest range,for the Kingdom is infinite, but theywill take nothing from the world, notits wealth, or power, or beauty, whichdoes not yield Him who is Holiness andLove as the ground of their satisfac-tions. Are you recollected? Wesleywas accustomed to ask of his followers.He meant, were they in all their va-riety of pursuit aiming ever at the high-est? It is an excellent question for usall.

From Problems of Living , (p. 313)By J. Brierley, London1903

V A V

REMEMBER THE ROSICRUCIAN CONVENTION July 6 through 11, 1958

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all Rosicrucians agree upon this onefundamental, which is a basic law orconcept for the understanding of any orall of the Rosicrucian teachings: thatthere is but one ever-living God, theCreator of all created things, the Fatherof all human beings, loving, merciful,and just, omnipotent and omnipresent.

The Rosicrucians have no other god but this God who is the God of theChristians, the God of the Jews, andthe God of any other religious groupof people. Also, all Rosicrucians areagreed that the soul in man and ineach and every segment of human lifeon earth is a part of the consciousnessof God and that in this fact lies themanifestation or the essence of theFatherhood of God and the brotherhoodof man.

The two foregoing basic principlesmost certainly preclude the conceptionon the part of Rosicrucians of a secondary god of any nature, any quality,kind or place, or of any intelligent

power, any conscious energy, or anygroup intellect or providence coequalwith God or having any of the prerogatives attributed to God. For thisreason, whatever we may think of theCosmic or say about it and how wemay look to it for inspiration and guidance or revelation, or how we mayappeal through it as an intermediaryin expressing the prayers on our lipsor the thoughts in our hearts, the Cosmic does not for one moment supplantin our minds the omnipotence and theexclusive prerogatives and powers ofGod.

T h e L i v i n g S o u l

Each living being on earth, as theRosicrucian teachings state in the fundamentals of their ontology, is a livingsoul, not a mere human being. Thefact that the soul is incarnated in a

body of flesh or is resident within ahuman form has little more bearing upon the fact that man is a living soulthan has the outer clothing which hewears over his physical body. Certainlywe would not describe Gods childrenhere on earth as dressed bodies. It isinconceivable to the mystic that Godis concerned in any way with the human, physical part of our earthly existence. A part of Gods soul andconsciousness was not breathed into the

clay body of man in the beginning oftime or now in the present time forthe purpose of aggrandizing a lifeless

physical form and making it a majesticimage.

If we accept the idea that God created man in the image of Himself, itcan only mean that we are spiritualimages of our spiritual Father. Anyother interpretation of this idea would

be not only incongruous but also wholly unsatisfactory to our spiritual natures. The purpose of the soul consciousness of God in its incarnations on earthis to give these segments of divinitycertain experiences and the benefits ofcertain lessons, which experiences andlessons it will gain through the trialsand tribulations of the physical body,the physical man, the earthly composition of ourselves along with our purely mundane natures and sensations.

Since the divine purpose of the existence of souls on earth is to permitthem to carry out and function in themanner decreed by God and to bringHis earthly spiritual image into contactwith such experiences as will aid inevolving the soul-personality of eachindividual, it must be apparent that the

purely physical part of manhis body is of little concern in this greatscheme.

This fact must become even more ap parent when we consider th at the physical body is constantly in the making.It is forever going through a processof change. There is nothing immortalor permanent about mans physical body. Not only is it true that the man orwoman of adulthood no longer has thesame physical cells and elements of the

body possessed when a child, but it isalso true that every few weeks thevarious cells and parts of the body arerenewed. We could not expect God tohave any personal or sublime interestin this changing, inconstant part of ourselves known as the physical body.After transition this physical body will

break down into the primary elementsand lose its form, its nature, its worldlycharacter; it will have no heritage tocarry on into the future.

The soul within, however, will remain the same and has been the samefor aeons of time. It is immortal andunchangeable except that it evolves in

personality and individual expression[ 2 1 9 ]


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or character. After transit ion it willstill function as a personality, an indi-viduality, despite the fact that it hasthrown off a temporary robe in whichit had little or no interest. We canunderstand, therefore, that Gods inter-est in us is an interest in the evolvingself within and not in the human partor human constitution.

As for the trials and experiences oflife and any divine intervention, itmust be reasonable for all students ofmysticism to understand that Godcould unquestionably intervene in ourhuman affairs if two principles weretrue: first, that God had an interest inus as human beings and in our humanaffairs, experiences, and sensations; andsecond, if the purpose of the soul withinus and our spiritual existence here onearth were not for the purpose of bene-fiting by the experiences, lessons, trials,and tribulations of life.

If Gods intervention and interest inus were constant and in any way re-lated to the human side of our existence,we would all lead ideal lives not onlyin a spiritual sense but in a mentaland physical sense as well. We wouldnever commit any errors of any kindand, therefore, never suffer any sor-rows or pains, spiritually, mentally, or

physically. We would never becomediseased and we would never strive toovercome temptations in life for therewould be no temptations that could suc-cessfully tempt us. We would neverseek to attain anything higher for therecould be nothing higher than such anideal life under Gods intervention anddirection, and we would find that thedivine intervention was defeating the

purpose for which the soul was incar-nated on earth.

P r a y e r s

This brings us at once to the ques-tion of prayer. . . . Those who have readour little book entitled Mystics at Pray

er will understand the Rosicrucian at-titude regarding prayer, but we may briefly state here that the true mysticnever prays to God with a petition thatHe intervene in human affairs in ac-cordance with a conclusion reached bythe petitioner. The mystic, in otherwords, never attempts to analyze humansituations and pass judgment uponthem and, on the basis of that judg-

ment, to petition God to intervene ina manner that will adjust conditions inaccordance with the human conception.The mystic knows that to attempt todo this is the attempt to assume theinfinite understanding of our human

problems and to put ones human selfand human conception and understand-ing on a par with Divine under-standing.

The mystic knows that it is necessaryto go further than merely say, If it isThy will, so and so should be done.Even this is a presumption. What thetruly humble and understanding pe-titioner should express in his prayersare the most rational and reasonabledesires of his heart, based upon hiscomprehension of universal law andorder and universal justice.

The mystic would not ask for thatwhich he might need and yet realizethat it is something that if granted tohim would deprive someone else of it,nor would he ask for that which heshould earn or create himself or obtain

by the sweat of the brow. He wouldnot ask for that which if given to himwould constitute a unique or extraor-dinary expression of divine mercy andlove unless he has earned it throughsome extraordinary gifts to human kindgiven in the name of God, nor wouldhe ask that certain things be done thatare of purely local value and interest

to a few and of no concern to the majority or perhaps of opposite value toa majority.

Take, for instance, the conditionsthat existed during the great WorldWar [I] when many Christian coun-tries were fined up on either side ofthe battlefield as enemies. Through-out all of the Christian countries in-volved in the war there were constant

prayers offered not only in the homesof individuals but also in the churcheson Sundays and other days by repre-sentatives of religion. These prayers

were often long petitions to the God ofthe universe to make the individualcountry in which the church was lo-cated victorious in the war.

This meant that during the warthere were thousands of ministers insix or eight countries asking that God

bring sorrow, grief, pain, and suffering,loss of fife, and vanquished positionsto thousands on the battlefield while in

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The Cathedral of the Soul is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity. It is the focal point of Cosmic radiations and thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when many thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral at the time will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are members. The book called Liber 777 describes the periodsfor various contacts with the Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Scribe S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether member or notthis is important.)

PEACE WITH SELF By C e c i l A. P o o l e , Supreme Secretary

h e r e have been many plans advanced for thecause of peace or on be-half of it. Individuals,nations, and groups haveworked on various sys-tems and advanced vari-ous policies which had

______ they been effective would have produced a state of peace amonghuman beings. Unfortunately, to thisdate at least, no system or plan has

proved itself to be absolutely reliable.Most of these plans, in fact to the bestof my knowledge all of them, have been

based upon the principle of group ac-tivity. In other words, the plans have

been social and political in their con-cept. They have based their hope onthe activity of individuals grouped to-[ 2 2 2 ]

gether to reach a decision that wouldmake it possible for differences of opin-ion to be settled without resort to force.

It is not the intent of these remarksto treat any such efforts as being com- pletely ineffective or as not havingcertain values. Any activity in thename of peace, when individuals ornations join together with the ultimate

purpose of providing for peaceful solu-tion of all problems, should have thesupport of all who want peace. Certain-ly the motive and intent of the indi-viduals who cooperate in such a planis to be commended.

However, peace to a degree is likethe weather. A great deal of talkingis done about it but very few practicalsolutions of the problem are found. Thesolutions or the attempts to solve the


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selves in a new environment, the conflict of our emotions and our ideas will be there with us and in turn will affect our environment.

The establishment of peace is notnecessarily the modification of the environment with which we are sur

rounded. Rather it is a development ofthe outlook on peace, the developmentof concepts of tolerance. It is the realization of our relationship to other forcesthat will cause our intent to acquire

eace to be reflected within our owneing and in turn upon our environ

ment.Each individual, therefore, must be

come aware of the forces that are withinhim. This of course is one of the main

purposes of the Rosicrucian teachings.The Rosicrucian philosophy teachesconcepts that will cause the individual

to reappraise his own values and tomake himself aware of the impressionsthat can come within his own consciousness, not only through his ability

to perceive environment but his abilityto draw upon the force of life itselfor the manifestation of soul that is a

part of his being.As Rosicrucians we believe that the

life force is a force that comes fromoutside the material world, and ex

presses in the human being, and inother forms of life, as a definite anddynamic force. When we become awareof this force and draw upon it, we arenot only able to add to our fund ofuseful knowledge, but also to increaseour ability to experience knowledge ina manner that will make its acquisitionconstructive and will eliminate, insofaras it is possible to do so under thestress in which we live, those conflictsthat tend to make unstable our livesand thinking, as well as of those aboutus. If man is to have peace on earth,

he must first have peace within himself.This realization of individual peace isthe first step to the realization of peaceamong men.

V A V

Q /aiiztLzi, in By J o h n C a r l s s o n T a u s s i g , F. R. C., Australia

s y c h o l o g ic a l and meta physical sciences distinguish three pr incipalvarieties of dreams.

The one most commonly experienced is caused

by external stimuli andhas no portentous significance whatsoever.

Another type of dream acts as a mirror for chance impressions, fleeting ex

periences and happenings as reappearingin the shape of dreams at a time whenthe brain has sufficient leisure to evaluate and digest them. This dream, likewise very common, has obviously nodeep meaning, although the individualmay be inclined to attach importanceto it.

The third, far less frequently registered, is the dream which has no connection whatsoever with the individuals problems, has had no traceable

outward causesuch as a slipping bedcover or a leaking hot-water bottlenor is it a somewhat distorted rehashof events of impressions. It is the dreamwhich, with considerable reservations,can be described as prophetic. Yetthe category embraces a greater varietythan is generally known.

Some time ago research fellows atseveral European universities instituteda card index to which students of the

psychological and medical facultieswere asked to contribute.

The cards listed each students age,domestic background, principal interests and leanings, and made provisionsfor entries under the two headings significant dreams and subsequent reactions. Symbols were substituted for

personal names; and, to obtain uninhibited records, entries were typed bythe students themselves and handed toa trustee, who kept the only existing

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key list to the individual symbols. Thiswas done primarily so as to spare thecontributors ridicule and embarrass-ment.

Entries were made as required, atirregular intervals, and after severalyears records were laboriously tabulatedand classified. The result was a spec-tacular index to popularly experienceddream symbols and the emotional reac-tions they released; and although theguinea pigs were budding intellectuals,analysts believed that a fair cross sec-tion was gained.

Characteristic entries such as ver-min or saw a lot of terrible insects,lice and things, under the headingdreams were more often than not fol-lowed under reactions by recordssuch as handled more cash than usualtoday or somehow or other this wasa day of major financial transactions.(Students of metaphysical dream inter-

pretation will note the striking identityof this and historic interpretation.)

Dreams of conveyances of any typeat all were found to be indicative of

progress or developments of some sort,always in terms of circumstances as de-

picted by the subconscioushazardousdream rides in rickety vintage motorcars were followed in daytime experi-ence by achievements made under dif-ficulties; smooth travel by effortless at-tainments; breakdowns by hindrancesand obstacles.

Among the most common dream experiences listed were: finding oneselfin the nude or in a state of partial un-dress, the manifestation of an inferioritycomplex, indicative mainly of un-founded worries; grotesquely twistedstaircases or abstruse elevators, invari-ably pointing at unexpected changes,

often of a favourable nature; encounterswith snakes or other reptiles, symbolicof false friends and betrayed confidence;apparently routine meetings with de-ceased parents, foreshadowing pleasantsurprises or serving as reminders.

Although the scientists responsiblefor the index were rather pleased withthemselves when they commenced theiranalytical comparison, they realizedthat their system of trying to determinethe supposed meaning or suspected mes-sage of unprovoked dreams was neithernew nor entirely original.

Plato described certain varieties ofdreams as prophetic visions; the Stoicsheld that some dreams may be divinerevelations.

Scores of dream books, some of con-siderable historic and metaphysical in-

terest, exist, and their collective meritappears to He in the perhaps astoundingfact that their interpretations are notonly largely identical, but also analo-gous to those arrived at by modem psy-chologists and advanced students ofmysticism.

The question whether dreams foretellthe future can, therefore, be answeredwith the statement that some of themare at least interpretable, and many ofthem to such an extent that they areknown to have caused or influenced fu-ture action or reaction. What is per-haps even more noteworthy is thatsome dreams of the sporadic varietyhave resolved apparent mysteries of the

past.Rosicrucians, and among them the

writer, have had past incarnations re-vealed to them in what conventionalterminology styles dreams. Also,there are important creative artists whoadmit that they have been inspired bydreams.

V A V

ROSICRUCIAN RALLY IN LONDON

The Francis Bacon Lodge of AMORC in London has announced that their seventhannual United Kingdom Rally has been scheduled for Saturday and Sunday, September6 and 7. They wish to extend a cordial invitation to all members in the United Kingdomto make plans to attend this Rally. An announcement giving further information willappear in the next issue of the Rosicrucian Digest.

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u n e to Rosicrucians always means Rose-CroixUniversity time and theopportunity for three-weeks instruction in art,science, and philosophyfrom a Rosicrucian view

point.This years session will

open without the genial presence ofFrater Paul O. Plenckner, who passedthrough transition a few weeks beforethe opening. Frater Plenckner, a retiredEpiscopal clergyman, was a past Masterand Chaplain of Thomas Jefferson Chapter, Washington, D.C.; and for years hetaught the very popular R.C.U. coursein Comparative Religion. This course inthe coming session will be taught byFrater A. Taliaferro of Dallas, Texas.

The psychology course will see Fra ter

Tom Croaff of Phoenix, Arizona, backon the faculty after an absence of afew years.

A new course, The Structure ofMatter, has been added. It will beunder the direction of Frater HaroldVenske, of Solvang, California.

Another new course is that of Hermetic Philosophy, to be taught byFrater Joel Disher of San Jose.

V A VAn eight-session science project for

boys from 8 to 15 years of age began Saturday morning, April 12, with 126

boys enrolled. Frater Jack Hubbard ofthe physics department of San JoseState College is in over-all charge ofthe program, which will cover generalscience with special emphasis on astronomy, electronics, and solar energy.Fraters Allen Smith, Donald Dalberg,and Arthur Piepenbrink are assistingFrater Hubbard with the instruction.

V A V

On April 6, Thomas C. Leighton, past president of the Society of WesternArtists and highly regarded in the Westas a teacher of art, lectured in theRosicrucian Art Gallery on the topicArt Student Training. This was inconnection with the Gallery show ofsome 35 representative works of Mr.Leightons students.

The work exhibited was that of thosecurrently studying with Mr. Leightonand consisted of all stages of progressfrom line drawings to advanced workin oils. Both the exhibit and the lecture were well attended and much ap

preciated for the opportunity of seeing just how the technique of art is ap proached and individualized in ap plication.

V A VThe New Years service this year was

particularly meaningful to the mem bers of Pax Losanna Chapter in Lausanne, Switzerland. It was held in theChapters new temple. Frater RaymondBernard, Grand Secretary of the FrenchGrand Lodge, who was present, declared himself amazed at the beautyand fitness of the temple and its ap

pointments. Frate r Charles Kurth isthe Master.

When Frater Bernard asked how itall could have been accomplished soquickly and so beautifully, he wasgiven this very significant reply: Wehave had a committee working diligently. We have visualized, and the Cosmichas responded.

V A VThomas Jefferson Chapter in Wash

ington, D. C., this past year has carried out an admirable program ofdiversified activity on Monday evenings. This has included music, bookreviews, healing, and study groups con

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sidering phases of karma and reincarnation. After the regular convocationsof Friday evenings, there have beenforums and experiments.

* * *

Francis Bacon Lodge of San Fran

cisco has changed the format of its bulletin. It acknowledges its indebtedness to the Phoenix Chapter Bulletinunder the editorship of Master FrankyMiller. Without doubt Francis Bacons bulletin will inspire other lodges andchapters to follow its example.

V A V .Since its organization in 1953, the

Bombay Pronaos has devoted itself toservice. This is due in part to the genuinely humanitarian interest of its organizer, Dhanjishaw D. Patell, whosince 1957 has been the Inspector Gen

eral of the Order for Bombay.The present Master of Bombay Pronaos is Frater D. M. Nagarkar. According to latest reports the Pronaos is

planning a charity show this year, asit has on two previous occasions, forthe benefit of some worthy organization.

V A VAdvance reports indicate that this

years International Convention will belargely attended. Already several mem bers of foreign jurisdictions have declared their intention of being present.Members from within the United Statesand Canada are expected in largernumbers than in the past. An excellentand exciting program of events is nearing completion and the staff at Rosi-crucian Park is busily engaged on last-minute arrangements.

V A VMr. Paul Stevenson of Phoenix,

Arizona, has recently been honored bythe Imperator in being appointed theOrders Inspector General for the Phoe-nix-Tucson area.

* * *

Frater Uli Steinlin of Basel, Switzerland, was a recent visitor to Rosicru-cian Park. In the United States as anastronomer, he was for a time associated with the Lick Observatory on Mt.Hamilton near San Jose. Later he willreturn to Switzerland.

* * *

Recent recipient of the Orders Humanist Award has been Miss BerniceComelison of Tucson, Arizona, for herestablishment and operation of a Com

munity Center in the nearby area ofPhoenix. Even years of missionaryservice in the Philippines and theexperiences of the San Tomas internment camp failed to dampen MissComelisons enthusiasm and determi

nation to help others. Coming to Phoenix in 1949, she waited only longenough to sense the need before starting early in 1950 her CommunityCenter which is now serving some 300

people.Also in the Phoenix area, Judge Renz

L. Jennings of the Superior Court ofMaricopa County has received theaward. His citation read: Your dedication to the high office you hold isencouraging in a country where somuch depends upon the integrity of the

judiciary.* * *

Rama Chapter of Buffalo, New York,was pleased by the honor that came toits Colombe Eileen Morrison in lateMarch. She was chosen to preside asQueen of the University of BuffalosROTC Military Ball. Colombe Eileenis a sophomore at the University.

V A VSoror Wanda Osinski in a recent re

port on her studies added some comments on nursing that were really inspired. For instance, this about an operating room:

Going through the doors of an operating room, one enters a sanctuary.In this clean bright world every detailis marvelously designed for the reliefof physical suffering and mental anguish. Nothing is without function.Everything is for use.

The tensions and pressures of theworld outside are shut behind doors,along with the noises and even theweather. The very atmosphere is regulated so that physical discomfort maynot interfere with the perfect function

ing of highly trained skills.This is an ordered world; not aworld to live in, but a place of work.

Every patient on the operating tableis a living tissue. Every artery, everycell, every tiny fat globule is precious

because it is alive. It is entrusted toskilled hands. It does not matter whothe patient iswith money or without,friend or enemy. All are equally precious, because life itself is precious.

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1 Will Lift Up Mine By R o d m a n R. C l a y s o n , Grand Master

h e Psalmist declared, Iwill lift up mine eyes un-to the hills from whencecometh my help. This,of course, is an allegori-cal statement. It does,however, suggest the

{iractice of entertainingofty thoughts and seek-ing higher aspirations. In the times ofstress, turmoil, and trouble of our fel-low men, we observe how they act andreact, and to whom or to what theyturn for inspiration. In such time ofneed, do they think for themselves? Dothey contemplate the quality of theirexistence? Where do they turn for

help and inspiration?Some go on a journey to get away from it al l ; some live dangerously andthrow caution to the winds; some sub-merge themselves in charitable work;and some indulge in spiritual and mys-tical thought. One person in his needinstinctively turns to the lowest, andanother to the highest. A person indifficulty is looking for a helping hand;he is looking for guidance, strength,and encouragement. Often his friendscan assist him through his trial. Thetrial may be compared to a kind of

darkness; and he who experiences itis looking forward to putting it behindhim so that he may emerge into thelight of new understanding, the sunrise

The of a new day. It is said that in coming Rosicrucicm ?ut, of dark" e=s; our fY * instinctively

look upward. We are instinctively look-ing for light or illumination, if youwill. Something of the nobleness inman seeks to be manifested.

Digest June1958

We should look and reach for thehighestbe not satisfied with anythingless. There is satisfaction in expecta-tion, in anticipation, in searching forthat which we have not yet reached orachieved. Progress is always depictedas ascension, moving upward, climbinga ladder or a mountain. We seek to bewise. We seek the knowledge whichwill help us to use our wisdom proper-ly. As we grow in knowledge we be-come a part of everything we know.We seek knowledge consistent with thetimes, consistent with our needs, knowl-edge which provides a just and right-eous philosophy.

Man is capable of manifesting spir-

itual power, just as he manifests hisintellectual and physical powers. Muchof his knowledge is derived from ob-servation and experience. This is some-times referred to as relative knowledge;such knowledge comes from without,while absolute knowledge comes fromwithin. The informed person who seeks

progress knows of the value to begained from introspection, contempla-tion, and reflection. From such practice may come not only incentive and in-spiration, but inumination. The heightsto which we look are symbolical of the

knowledge and truth which we mayfind within. Symbolically man ascendsfrom darkness to light. Many have noappreciation of this idea, and the up-ward steps which everyone takes as hetravels through life sometimes seem tomean more travail and tribulation,whereas they can mean advancementor profit from the experience of the

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U p w a r d C l i m b i n g

We seek knowledge and understanding. Paracelsus termed understandingas sympathy. He did not refer to thesuperficial emotion which is generally

associated with sympathy, but ratherto a condition of attunement, or shallwe say at-one-ment. This helps one tohave an understanding of the unity ofall things. We ascend from knowledgeto understanding and wisdom. Wisdom

provides the qualities of discrimination, judiciousness, and discreetness and, inthe words of the alchemist, a kind oftransmutation. It helps us to achievemystical experience.

M ich ae l M aie r, th e Rosicrucianadept, wrote that the house of the HolySpirit, the most secret Temple of the

Rose Cross, is upon the summit of amighty mountain, higher even thanOlympus. He said that this house isalways concealed by clouds so the profane and unworthy will not be able todiscover it. The worthy, however, may

penetrate the trail which leads upwardthrough the mountain mist.

When you have been the recipientof some good fortune, when you are

pleased, overjoyed, or enthusiastic aboutsome thing or person, you probablysay that you are sitting on top of theworld. Symbolically speaking, you are sitting on top of the world because youare imbued with a wonderful new senseof upliftment. That which is closest tothe neart always raises one. Growth is

rogress. Growth means unfoldment,evelopment, evolution. Our lives must

be tempered with understanding, patience, consideration, tolerance, andcompassion. Higher realizations are notlikely to be experienced by a personwhose heart and mind is imbued withintolerance and prejudice.

The gap between ignorance and scientific and spiritual progress must beclosed. Minds must be freed from prejudice and outworn ideas. We mustclearly understand cause and effect.Rational thought and intelligent application will bring new understandingand establish new objectives in the upward climb of personal progress. Thesolution to the majority of problemswill be found within the individual. Achange in perspective will bring abouta change in attitude. We must admitour own weaknesses and our own insuf

ficiencies. In so admitting them, wemust start to correct them. As we bringabout higher ideals for ourselves, ahigher standard of justice and a bettercomprehension of cause and effect, our

relationship with others and the worldin general, we begin to enjoy a feelingor sense of goodness. These are superiorqualities to be cultivated.

Most of our difficulties and our joysare derived from our relationship withother people. To work well with peo

ple we must understand their backgrounds, their problems, and theiraspirations. Personal progress is far behind scientific progress. People for themost part are better technicians andskilled workers than they are goodcitizens. On the other hand, all are atdifferent degrees or points of progresson the stairway of life. There are degrees of development. Many have notlearned or at least not felt the needto look upward to the hills, as it were.Observe the foot traffic on the streetsof any city, and you will note the largenumber of people who, while walkingalong the sidewalk, are looking downward at the sidewalk or street. At thesame time, you will see many who are

bright-eyed and walking with headserect and a spring in their step.

In the springtime, on the hills andmountainsides we observe an abundanceof green trees and the colorful flowersamid the green grass. We love thisrustic atmosphere and feel that we arealone with God and Nature. ThomasVaughn, outstanding mystic, however,in this connection pointed out that instead of entering into fields or placeswhere we are conscious of Nature aboutus, we should endeavor to lift our consciousness to such heights beyond theconsciousness of anything in the worldthat we are able to translate ourselvesto the fields where all things aregreen with the Breath of God and freshwith the powers of heaven. In otherwords, we should become aware of thefields which are imbued with the freshness of life and the same power of theCosmic which pulses through our being.

S o l i tu d e N e c e s s a r y

From time to time we need to bealone in order to reflect upon and contemplate the finer things of life. Wedo not need to travel to a hilltop or a

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mountain for inner upliftment. Wherever we may be, we can expand ourconsciousness and symbolically seek theinspiration to be gained from spiritualheights. We can rise to the heights,

become revitalized and inspired to bringabout necessary transmutation of our

lives. When we are successful in ourattunement we feel as though we hadascended or risen. The sensation may be just a passing one or it may makea deep impression upon us.

To some people, mountains seem toapproximate God. To others they aresymbolical of the raising of ones spiritual consciousness to that which isdivine. In Asiatic countries we find thatwith the passing of time sanctuariesand temples have been built uponmountains. These are places of devotion. People wish to worship in places

that will bring them close to the highest thing which they can conceive.There is no question but that mountainfastnesses, in their solitude, contributeto introversion, contemplation, mystical meditation, and a sense of securityand tranquility.

It is not to be construed that all thosewho live on mountains are necessarilyspiritual persons. Fanaticism will flourish just as well on the mountain as itwill in the valley. What is importantis what one has in his heart ana mind,his aspirations, ambitions, and objectives. If these are sincere and of aspiritual and mystical nature, he willexperience progress.

From time to time everyone needsto experience sublime and solemn moments in order to gain a new perspective, to reorient himself to his way oflife, to his neighbors, and to the worldabout him, but he does not need totravel to the mountains to separatehimself from worldly conditions. Inlifting our eyes to the hills we seekhelp, inspiration, and guidance fromthe nobler finer self within us andfrom the divine infinite Cosmic realm.We do not climb to high places; inraising our eyes to the hills, we seekto raise our consciousness to a higherdegree of realization and awareness. Tothe mystic this means seeking to havean understanding and a realization ofGod, His works, and manifestations.This enhances his progress and develop-

(Continued on next page)

From the files of

QUEST

Rare Information on Natures RealmCompiled by R o b e r t W a t s o n

The Honey Bees ShimmyAfter years of research, Karl von Frisch, ofthe University of Munich, is able to showthat the strange little shimmy-dance performed by the honey bee has a very useful

purpose. By varying the steps of the dance,the bee points out the e x a c t d i r e c t i o n ofthe nectar which has been found, its d is -t a n c e from the hive, the k i n d o f f l o w e r s that hold it and the q u a n t i t y that is there.

Stormy Romance of the Spade Foot Toad The love making of this creature dependsentirely upon the fury of the elements. . . .The rarely seen Spade Foot Toad emergesfrom underground, for breeding purposes,during h u r r i c a n e s or s e v e r e s t o r m s o n l y . In a little while, the female deposits hereggs in a nearby puddle of rain water. Withinfinite wisdom, however, nature speeds upthe growth process so that the eggs areadul t toads just two weeks later. By thistime, of course, their puddlepond has almostdried up.

Reptile AthleteHere, undoubtedly, is one of the f o r e m o s t a t h l e t e s of the reptile world. ... This lizardcan s p r i n t on four legs, or twoon land,or on top of the water. He can s w i m , d i v e , and s u b m e r g e for 15 minutes. Transparen teyelids enable him to see under waterwith his eyes shut. In the treetops. he canwalk upside down under the branches. Hisvocal talents range from mouselike squeaksto kittenish meows. He can v a n i s h bychanging his color. The name of this 15-inch super-lizard? Deiroptyx Vermiculatus

of Cuba.

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ment, and he becomes exalted in spiritand inspired to pursue a conduct freeof error and ignorance.

To the individual who experiencesthis upliftment of consciousness willcome the inspiration for implementingthe knowledge which is his. It willhelp him to bring about self-masteryand to subordinate fear, disease, andmisfortune to their proper places inhuman nature. This also can mean thefull liberation of the higher creativefaculties of the individual by which hemay achieve all such desires that areconsistent with mystical enlightenment.Obviously a life of mystical enlightenment must and does amplify personalhappiness.

No matter how much initiative andambition the spiritual-minded personhas, no matter how he proceeds to acquire his elevation of consciousness andsubsequent enlightenment, he is obligated to do more than utilize what hehas learned for his own personal andimmediate welfare. It ultimately must

be expanded into the world of men. Itis incumbent upon him to help thespiritually starved to find fertile soilin which may be grown whatever isneeded to appease their hunger. To onewho has had an upliftment of consciousness will come the courage and

strength to force distractions from theconsciousness in order to inure oneselfagainst disturbances in a sea of tem

poral influences. The inspiration hascome in silence from within, from thehighest level of consciousness.

The acquisition of enlightenment ofthis kind permits the proper directionof life here and now in accordance withCosmic and natural laws. If a personhas vision beyond that of the immediate demands of his environment, heis going to be somewhat different. Fromtime to time he will be inspired toraise himself above the limitations ofthe physical universe in which he findshimself. He unites with the ultimate.He has a realization of true realitiesand true values, and he understa

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