Professional Documents
Culture Documents
August,
1954
Yol. XXV
No. 1
Roscrucian Forum
A
p rv a te
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THE R O S IC R U C IA N FO RUM
Greetings!
V
AUGUST, 1954
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Why am I a Rosicrucian?
Recently I was asked this direct question:
Why are you a Rosicrucian? I have
thought a great deal about my reply, and I
have not been completely satisfied with it.
In retrospect, I feel that my answer was
neither convincing or was it well organized.
The feeling that my answer was inadequate
has prompted me to make a list of some of
the more important reasons which may explain why I have been a Rosicrucian of
many years standing. While this list may
also be applicable to other individuis, I wish
to explain that I present it purely as a per
sonal expression and not as a summary of
Rosicrucian principies. The reasons which
I list express a philosophy of life. Basically,
these ideas were a part of my conscious ex
perience before I ever heard the word Rosi
crucian. During years of membership, the
Rosicrucian philosophy has reinforced the
ideas I held before, and Rosicrucianism has
become synonymous with my philosophy of
life. For whatever they may be worth to
another Rosicrucian or to an individual not
associated with the organization, the following to me are the reasons why I am a
Rosicrucian:
1. I have always believed in a philosophy
based upon idealism. This idealism I
have broadly conceived in recognizing
the actualities of the physical world as
being substantially what they seem to be
in terms of our perception and through
the limitations of our physical senses. I
also maintain that these actualities are
secondary to the true reality which exists
in a world that lies, for want of better
expression, above and beyond the level
of the physical world. I believe, as Plato
expressed his philosophy, that there is
perfection which exists outside the physi
cal world, that for everything we see
manifested on a physical plae there
exists a perfect counterpart on a plae
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/1 sterlng) A N N U A LLY FOR MEMBERS O N L Y
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to benefit himself and humanity, and to attempt to overcome the weak characteristics
that might detract from the level of character that he should exemplify. To be proud
of using our abilities in this way is not the
same type of behavior as our carrying a
sense of pride always within the conscious
ness and attempting to paint a picture of
ourselves different from our actual native
innate individuality.
The individual who honestly appraises his
total behavior pattern, who tries to develop
a degree of moral and spiritual character, is
the one who exemplifies simplicity as the
opposite of pride. We must not confuse the
word simplicity with the term simple as
sometimes used in referring to individuis
incompletely developed mentally. Simplicity
is the opposite of pride. It is the recognition of ourselves as we are, and not as we
objectively propose that we want people to
think we are. Simplicity, therefore, is the
uprightness of the soul and as such it pre
vens self-consciousness because it is a sim
ple analysis of the whole of consciousness,
to the extent that it is possible within human
behavior to become aware of all those char
acteristics that go to make up our expres
sion as individual entities. It is true that
at the core we may all be perfect souls,
but the fact that we are incarnated into a
physical body with its own nervous system,
with its own ability to reason, and its own
reactions in the face of both our nervous
and mental attributes, indicates that we have
to develop a well-rounded personality.
To be absorbed in the world and its af
fairsthat is, to devote our entire conscious
ness and our mental and physical efforts
toward the understanding, realization, and
hope of possessions of the material world,
and never to tum thought inward, is an ex
treme as opposed to simplicity. This extreme
directing of consciousness and effort toward
the realization and attainment of the glamours of the physical world is to devote our
selves exclusively to the objective mind and
its pleasures and to those of the physical
body, and in turn direct ourselves again
toward being completely absorbed in selfconsciousness rather than in simplicity. To
accomplish anything in this physical world
is to exaggerate our position and to create
the tendencies that bring about pride. There
fore, if we are to develop ourselves within
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A U SU ST , 1954
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'READING
TIMED
TO YOUR TASTE
^P^Vght, ur
Third Eye
Occurs A
Q RE the tales about a third eye true? Did ancient man, like the legendary
Cyclops, have another eye in the center of his forehead? Is the pineal
gland a rem nant of this organ? Are m an's psychic sensitivity and inner
perception dependent upon the development o this third eye?
WHAT OCCURS AFTER DEATH?
T"} OES the soul remain conscious of its surroundings after death? Is a tie
established between the loved ones who rem ain on earth and the one
who departed? What sensations are experienced as the soul passes from
the body? Here is a mystical and scientific treatment of this great phenomenon that will fascinte you.
Mak' Your (V
n>phecies
TN
PSYCHIC PHENOMENA
ALL the strange experiences which are called psychic, w hat is fact
and w hat is fancy? Learn the basic psychological principies underlying
crystal gazing, automatic writing, and different kinds of fortunetelling. Discern the true from the false. Be your own investigator.
MAKE YOUR OWN PROPHECIES
"^AniAT lies beyond the veil of the present? How can you anticipate and
preparefor the future? Learn how to see the future develop logically
and intelligently out of the presentout of the things happening today in
and around you.
COSMIC CONSCIOUSNESS
T-J OW does color affect your life? What colors irrtateor are harmonious?
How can we mentally attune with colors? How are the harmonious
complements of colors accomplished? What is the mystical law of color
attraction?
October, 1954
Vol. X X V
No.
Rosicrucian Forum
A
p rv a te
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THE R O S IC R U C IA N FO RUM
Greetings!
V
IMPERSONAL LOVE
Dear Fratres and Sorores:
gives his life to charity, who aids another
All love centers in self. Whatever one in distress, even at a sacrifice of his own
does is done for self-interest. These postula- economic and physical well-being, is serving
tions are both philosophically and psycho- self. It is obvious that the theatre of operalogically sound. What we term as self is a tions, the extent of the inclusin of these
different aspects of self, vares. Some are
composite being, or state. The self is related
to the organic, physical being as well as to more immediately related to the person.
Their satisfaction may be limited entirely
the mental and psychic or spiritual nature
of man. Self is the awareness of ones own to the individual having the desire. The will
existence. It arises as the consciousness or to quench ones thirst, for example, or to
pursue a hobby, is constricted to the intmate
realization of the urges of ones own being.
Schopenhauer said that will is the funda person; it does not in its imagery include
the thought of providing pleasure or hapmental motivation of the organism, the basic,
piness for anyone else.
striving desire that permeates every entity.
Will is dynamic because the desires of
Will is not alone, according to this concept,
associated with the intellect. The cells of which it consists move the wilful being to
the organism in striving to perform their action. Just as self has long been identified
functions exhibit will, also. Each molecule poetically with its more extensive and im
of the physical being has its will, which is personal manifestations, so, too, love has
manifest in its persistent struggle to con more often been placed in the category of
the moral and spiritual inclinations. But if
form to its specific nature. Self is then,
the dynamic stimulus of the will is desire
finally, the realization of this universal will,
this desire, as it expresses itself through the no matter how it is objectifiedthen, too,
most assuredly, all desire is love. Conse
various aspects of our whole being. The
quently, ther is a hierarchy of loves, or
appetites, our passions, are also will and
constitute a lower manifestation of self, be desires, whichever term you prefer. Man
may love to eat, love sexually, love a philoing the realization of the physical being. The
sophical doctrine, or have a love of God.
will to achieve an intellectual or conscious
end, whether it be merely to walk from one None of these loves is false, or improper.
No will or desire is morally wrong unless
side of the room to the other, or to attain
it is perverted, that is, that it in some way
some abstract goal, are expressions of the
inhibits the other loves. Since the manifes
mental or thinking self. The craving, the
tation of self is mltiple, the loves related
desire to experience some exalted ecstasy,
there to, all must be given their expression.
related to a moral or a spiritual end, is likeTo repress or to suppress any love consti
wise will. It, too, is self, but of a more
transcendent character. We can thus better tutes an intervention with the essential
understand self as being the objective of our integration of ones being.
will or desire; it is that which the desire
From the standpoint of idealism and social
seeks to serve at the moment.
pragmatism, the moralist and sociologist
We have been accustomed to identify self alike exhort the cultiva tion of the higher
with only the more exalted aspect of will.
or spiritual love. This can be understood
Poets and mystics have long defined self from the practical point of view. If man
only in terms of moral and impersonal in were to stress principally the physical and
clinations. There are not, however, various intellectual loves, a rank individualism would
slves; or is one aspect of self to receive
ensue. The object of such loves would be the
that designation alone, and others to be
single person, his own immediate welfare
known by some other term. Whatever we
and satisfaction without respect for the con
do, therefore, that brings us satisfaction is sequence of his behavior upon his fellows.
truly always serving self. The person who Morality, or the idealistic, impersonal prin-
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Through habit, we acquire the image to correspond with the appetite. The same may
be said of intellectual love; that which brings
pleasure to the mind comes to symbolize the
object of the intellectual love, whether that
be the devices of a laboratory in which one
works with sheer enjoyment, or some treasured books upon a shelf. In each society,
custom and environment soon cause us to
establish these representative images of our
lesser loves. The transcendental love, the
spiritual one, likewise, has no inherent
imagery. Unfortunately, the attempt to es
tablish one, to idealize it, more often actually
interferes with the satisfaction of the love.
This spiritual or transcendental love, this
will and its self, are so all-embracing that
any particular thing held in mind as an
attempt to symbolize it actually transforms
its nature. The status of the love is thus
changed by trying to symbolize it. It is
converted to the intellectual realm which
is relatively lower in the hierarchy. It is
for this reason that we often observe the
incongruous emotion of hatred associated
with what one professes to be his religious
love. The individual is not, in such an instance, experiencing true spiritual inclination, but rather the intellectual love for some
creed or ideal. Consequently, all that which
actually or apparently counters his ideal
arouses within him anger and hatred. The
supreme love, being incapable of limitation
to any specific idea defined in terms of the
sense qualities, cannot be opposed. Since
we cannot put into words, that is, form a
finite picture of it, obviously then, no counter-picture given to us by another as an idea
or thought can offend us. If, for analogy,
God is inexplicable, then no one can offend
us by his concept of God; he cannot add,
or subtract from, a personal idea, for we
hold no such limited view.
It must be apparent that the transcenden
tal love is feeling, or an emotional state, but
it is without the limitations of any associ
ated idea. But can we love without an ob-
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Parle, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/1 sterling) A N N U A LLY FOR MEMBERS O N LY
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does not give muscles to the individual. Instead, he develops those he already has. With
such development he is able to command
and concntrate his strength in a manner
not possible before. Every individual has
access to intuitive guidance or Cosmic in
spira tion but most persons are so objective
that they oppose much of the flow of in
spira tion which is possible from their own
subconscious.
As said, we, of course, are never objec
tively disassociated from the other levels
of our subconscious or Cosmic selves. We
do, however, at times cause the one level,
the objective, to completely dominate self.
Occasionally, though, like water reaching
the top of the dam, impressions or impulses
from the depths of our being will spill over.
These are known to most persons, as we
have said, as hunches, strange feelings
or uncanny impressions. Because the
technique by which this phenomenon occurs
is little or not at all understood by these
persons, their reaction to it is either one of
fear or confusion. Consequently, they do
little to cultvate or develop it. Yes, the
psychic powers operate for everyone, but
the student of the psychic processes of self
has the advantage of controlled operation
and, therefore, can be assured of greater
results from such direction.X
Mysticism as Human Experience
Mysticism as human experience is more
than a theory. It is a vital factor that can
be brought intimately into the life of every
individual. The tendency to look upon mys
ticism as hypothetical, ethereal, or even
evasive, causes many people to believe that
it is something to which we can tura for
inspiration at an idle moment and not some
thing that can be utilized as an actual way
of life or intimately related to human be
havior. Actually, mysticism should be uti
lized effectively, not merely as a series of
theories or beautiful ideas to be expressed
upon limited occasions. Mysticism should
be an actual philosophy of life that can be
put into practice in everyday affairs.
If mysticism is to have valu, it is obvious
that it must be used, and not set on a shelf
like a more or less seless ornament to be
looked at and admired occasionally. Mys
ticism can be likened to tools taken into a
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first requisite would probably be the necessity of man distinguishing himself in some
manner from other animals. If man, as he
contends in his religions and philosophies
and seeks to prove by his sciences, is a
superior being, these points of superiority
must be emphasized. They are the contributing factors to such dignity as man
relegates to his kind. The first and obvious
distinction is the human intelligence and
faculty of reasoning. The stupid individual,
the one who displays a paucity of intelli
gence, and the one who gives himself over
to emotional outbursts or external influences
with little exercise of thought and restraint,
would be held as not being characteristic of
the human statusthus undignified.
Man has also set certain standards of
conduct, or human relations, which he purports are prompted by a divine agency. This
means that man claims to have a unique
affinity with the divine agency which seeks
to lift him to exalted heights befitting his
status as a human. It is to be construed that
any deviation from such divinely determined
or moral motivation is conduct lacking in
human dignity. The dignity then consists of
certain actual or conceived activities of mans
nature which he is expected to live by. Falling short of them is to fall from dignity.
Among these elements of dignity which
man has established for himself are independence and freedom. However, the greatest thinkers for centuries have not agreed on
the content of freedom. Further, all must
admit that man cannot be a completely free
agentor completely independent. There
are, of course, today, many political ideologies and social institutions which offer ways
and means which purport to give man com
plete freedom and independence, but any
examination of them soon shows the fallacy
of their reasoning. Perhaps, the broadest ap
plication of this requirement of freedom is
the interpretation of it as the right to the
pursuit of happinesswithout intervention
with the rights of others to do likewise. This
right to gain happiness includes, of necessity,
the right to a livelihood and the right to
choose the particular kind of work or employment in which one wishes to engage.
It is the implication that human dignity
incorporateswithin limits, againthe exer
cise of human will. Animals are subjugated
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to them in thought or purpose. Such difference can result only in confusion. If the
member is not convinced of the advantages
of his Rosicrucian teachings when affiliating
with some other organization or studying
extraneous material, he should then make
a decisin immediately. He should either
discontinu the opposing studies or his Rosi
crucian membership. One cannot ride simul
taneously two horses going in different
directions.
There are those members who after their
interest is awakened in mysticism or related
subjects by reason of AMORC studies im
mediately join every group or society within
their means purporting to teach the same.
Thus they get mental indigestin. Often
they are not judicious in their choice of other
affiliations with contemporary movements,
for some of these movements have no authenticity or historical background. Many
such groups, large or small, are built around
a single, perhaps glamorous, personality.
The claims of such a leader cannot be verified in any history of esoteric societies to be
found in public libraries or encyclopedias.
These members who affiliate so readily with
such groups would not purchase real proper
ty, jewelry, or an automobile on such unsupported claims. Yet they affiliate with
movements professing to give metaphysical
teachings. Some of these groups and their
leaders claim that their teachings come from
lamaseries of Tibet or some other remte
and thus intriguing place. However, the
society has no original manuscripts to prove
this and the individuals claims are never
questioned by these zealous members. The
leaders never give out any actual address
or location as to where the teachings they
offer were acquired by them.
AMORC not only mentions its world-wide
connections, but members who attend the
annual International Conventions in Rosi
crucian Park meet personally officers and
members from these lodges and temples
throughout the world. In public and university libraries throughout the world may
be found numerous books on the history
and centuries-old existence of the Rosicru
cian Order. On display in our archives and
at each Convention are original works by
historically known Rosicrucians who con
tributed in some way to the teachings and
OCTOBER, 1954
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December, 1954
Yol. X X V
No. 3
Rosicrucian Forum
A p rv a te
p u b lic a tio n fo r m e m b e rs of A M O R C
Carlos Nez A., F. R. C., Grand Councilor of AMORC for Latn America,
(see page 54)
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Greetings!
V
CAUSES OF WAR
Dear Fratres and Sorores:
did inure to them later as a consequence of
The two greatest contributing factors to their Creative powers, it was evaluated by
war are poverty and power. The former is a them as very much less than their joy of
physiological cause, and the latter is a psy- accomplishment.
It is, therefore, not wrong to have a love
chological one. The gnawing, impelling urge
for food will compel a people to east aside all of power. It is in the application of the
normal judgment and restraint. The risk of power that danger arises. The man or men
life and of properties means little to the who have made their end in life the accumuhuman who is continually haunted by the lation of natural resources, or a gaining of
need of the bare necessities of living. Life the wealth of facilities, are the ones who are
without such necessities is a torture not to be really dangerous to humanity. Their spirit
endured. It is considered worth the gamble of conquest is tainted with avarice and cuof death to be free from abject poverty and pidity. They want power for possession.
all of its horrible accompaniments. It has Power for possession results in its use against
been truly said that there are many things others. The lover of power for possession is
worse than death. Slow starvation and the not content to have all that which he may
resultant disease, pain, and months or years need of something. He has also the perverted
of mental torment are such things. The desire to have more than any other may
people who intentionally or unwittingly, possess. Further, such a use of power seeks to
through stupid government regulations, cause prevent others from having to the same
a nation to be economically throttled and extent. It is, in other words, the restricted
thus starved are provoking wara war in use of power, the attempt to immure things
which no quarter will be shown by the or conditions with it. The person who uses
his powers to forc entry into a source of
enemy.
The love of conquest does not always be supplies which others may share in some
gin with military aggression, but often may manner may rightly love power, but it is
lead to it. The active mind loves domination used as a benefactor of society. The one who
over its environment, and those circum employs his power to bar the way for others
is not a real lover of power. He is not really
stances which challenge it. The student, the
philosopher, and the scientist love to exert enjojng the energy or forc he is bringing
the power of their minds over the mysteries to bear, but rather the ends which make it
of the unknown. They like to experience available to him alone.
mastery of self over the forces of nature.
Today, therefore, any nation which inSuch mastery is a satisfaction to the ego, yet terprets or proceeds to apply its economic,
it is constructive and beneficial to the whole financial, and military power, in the sense
of humanity. The philosopher who dissolves of denying or restricting equal opportunities
the superstition by revealing the mental for prosperity, freedom, and happiness to
causes which produced it, finds great satis other nations, is a provoker of war. A nation
faction in his achievement. In addition, how which because of its natural resources and
ever, he has been a benefactor to humanity.
availability to trade routes, technical skill,
The same may be said of the scientist who and monetary wealth, has acquired a power
devises a time-saving instrument. Such per of accomplishment is duty bound to exercise
sons find satisfaction in the application of a portion of such power toward assisting less
their personal power. What may later be de fortnate nations. The challenge of conquest
rived as personal gain from such power is of which compels the exertion of such power
no concern to them. Most of the great philoso- cannot be confined to the territorial requirements of a single nation alone. One cannot
phers were not rich in worldly goods. Many
of the great scientists and inventors were
consider himself, for analogy, a successful
likewise not wealthy men. Even if wealth
physician if he has just applied the power
DECEMBER, 1954
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of his therapeutic skill to his own community, when disease is rampant in an adjoining
settlement. A powerful nation in the future
must be construed in the terms of one that
accepts the challenge of world conditions.
It must be ready to use the might of its re
sources and skill to preserve for humanity
what it also enjoys for itself. The real lover
of power finds his joy in exerting it under
and in all circumstances and conditions,
whether the results inure just to his imme
diate benefit or to others as well. A true
application of political and economic power
must therefore be impersonal. It must work
for all humanity collectively. Whenever the
power is confined to national interests exclusively, it is an example of its misapplication and the danger signal of war.
If poverty is a provocative of war, then the
powerful nations, to rightly use their power,
must ever accept the challenge of poverty
where ver it exists throughout the world.
People may see eye to eye on the need of
food, security, and comforts. However, after
these physical needs are met, a succession of
different interests develops. These divergent
interests are due to tradition and endemic
customs. It may take many centuries, with
all of our technical developments, to reach
a standardization of living which will unite
people. This pursuit of often extremely dif
ferent aims makes it difficult for a people
of one nation to understand another and to
be sympathetic to their needs. Especially
is this so where ideis or intellectual aims
are had. An example of such intellectual
idealism is the various political ideologies of
today which bring the people in conflict with
each other. If it is more generally realized
that humans are still far more emotional
than intellectual, this difficulty can be
bridged.
More often the emotional nature finds its
satisfaction in certain cultural pursuits. An
audience of Russian, French, Germn, English, and Americans who are responsive to
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 o the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every o+her month) by the Department
of Publicaton of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/1 sterling) A N N U A LLY FOR MEMBERS O N LY
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Nature Cures
In some literature that carne to my desk
recently, I saw emphasized the term which
constitutes the title of this article. I have
seen it used more and more frequently, to
the extent that some people seem to have
the impression that nature cures are methods that are of comparatively recent devel
opment, as if they had just been discovered.
Oddly enough, there is only one kind of
cure for any condition that in any way im
pedes the harmony of the physical or mental
body, and that is what nature, the Cosmic,
or to enlarge further we might say, God does.
Nature cures is no more than a terminology for the fact that there are certain
energies or forces created in the universe
that tend to bring things to perfection.
The physical body was evidently created
or formulated to serve a certain purpose or
end. When we stop to analyze the attributes
of this body, we realize that it is a delicate,
highly accurate mechanism which, when
working properly, cannot be duplicated in
any other mechanical form. And there operate through it forces which tend to maintain that harmony, balance and perfection
of itself, insofar as its over-all operation is
concerned. There are at the same time con
ditions that interfere with this operation, and
anyone who has had an accident or an illness, even of a not too serious nature, knows
that when the body is not in harmony
that is, when it is not operating as it
shouldthe effects are very uncomfortable.
Pain and accompanying unpleasurable sen
sations develop, take over, and occupy all
of consciousness. And our attention is directed toward the shortcomings rather than
to the better qualities of this body which
constitutes the vehicle of the soul while we
live in this physical world.
Nature, however, if we apply the term
nature to all the constructive forces of the
universe that operate through the body, di
rects itself toward the reorientation of any
condition in the physical, mental, or spir
itual body of man which is temporarily out
of harmony. Every cure that takes place as
a result of any accident or disease is the
result of the operation of these forces. They
work constructively to bring about the reestablishment of the harmony which we
sought, or which we lost, when a condition
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DECEMBER, 1954
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THE R O S IC R U C IA N FORUM
PECEMBER, 1954
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Egyptian
Temple Lamps
A u t h e nt ic
Import ed
Solid B r a s s
Hand- blown Glass
In order to bring students authentic and distinctive items for their sanctums, the Rosicrucian
Supply Bureau imports many student accessories
from other lands. The photographs on this page
depict the special care and attention given to
one of the finest items we offer for salethe
Sanctum Lamp, made in Cairo, Egypt. The
photo at right shows factory workers preparing
lamps for shipment while officers of Cheops
Chapter, AMORC, inspect the quality and design. Belowlamps are inspected, crated, and
stand ready for shipment to the United States.
M BI
U .S .A .
ONLY
$7.50
(2/13/7sterling)
February, 1955
Vol. X X V
No. 4
Rosicrucian Forum
A p riv a te p u b lic a to n fo r m e m b e rs of A M O R C
Page 74
THE R O S IC R U C IA N FORUM
Greetings!
V
FALSE IDEALISM
FEBRUARY, 1955
Page 75
and, at the same time, come up to the expectations of these members. We have, for
example, fratres and sorores, who, by their
idealism, seek to transfer a phenomenal,
superhuman memory upon the directors of
membership correspondence. They will say
in a letteror a personal interviewYou
will remember the problem I wrote you about
four years ago last August. Of course, the
frater, the Rosicrucian correspondent, will
frankly admit he cannot recall either the
letter or the problem. The inquiring member is chagrined and disillusioned that a di
rector of correspondence must refer to the
files for the matter in question. The fact that
the latter explains that he is obliged to answer dozens of letters, sometimes in one day,
is not accepted as the plausible explanation
it should be. The idealism, though false, has
caused the member to anticipate the impossible.
We speak of class masters in our studies.
These Rosicrucians are members high in the
degrees of the Order and have an excellent
comprehension of the teachings. They are
not, however, perfect in the sense of the
erroneous idealism by which they are sur
rounded by other members living at a distance from Rosicrucian Park. They are not
perfect in the sense of having mastered every
law and principie of the teachings. They
make mistakes, they have human weaknesses, they become ill, they still must, and
do, learn and evolve. These class masters
are like all Rosicrucian students and inquirers into natural and Cosmic law. The
only true master or perfect being would be
one whose understanding embraced the absolute in all its omnipotence and omniscience.
Our very Rosicrucian teachings instruct us
that we strive for a greater evolution of these
qualifications. When any consciousness has
attained Cosmic perfection, its mortal embodiment is no longer necessaryso why
expect the impossible from our humble but
sincere members of the staff?
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
'
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thew 13:58). This reveis that there was cooperation required on the part of the afflicted,
that he must recognize a dependence upon
the ultmate source of power. The early
priests of Asklepios demanded this faith as
a prerequisite to their treatment.
In the Middle Ages there was an increasing number of cures attributed to faith healing. Particular examples are the cures credited to St. Francis of Assisi and which were
listed in the bull of his canonization. The
subsequent Cambridge Platonists and John
Wesley set forth a specific philosophy of
faith healing. Martin Luther and the Ger
mn Pietists, of whom many were Rosicrucians, practiced the art of faith healing.
The methods of faith healing were not all
pristine; that is, some employed supplemental objects as well. Spittle was often applied
to the eyes of the blind to effect the restoration of sight, the faith of the patient being
a factor in the cure. The rubbing of the
spittle on the eye has been presumed in
modem times to be a form of minor surgery
in certain cataract conditions. There was
also the practice of sympathetic magic or
the law of contagion as indicated by the
touching of articles which were said to be
sacred: To lie in the bed in which a saint
had died and to have faith in his power
would cure. Such power has been attributed
to the bed of St. Vincent Ferrer. To kiss or
touch the medal of a saint was another
means conjoined with faith healing and was
said to assure a cure. A medal of St. Francis
Xavier was reported to accomplish this
result.
The Romn, Greek, and Christian cures
made great use of the hand, particularly
the right one, as an instrument of cure. The
laying on of hands dates back to an early
period. There are Egyptian tomb inscriptions showing the priests applying the hand
to the nape of the neck and the spine of a
patient and calling forth the divine powers
of the god to pass through the priest and his
hand to vitalize the life forc (sa-ankh)
within the afflicted one. The touching and
kissing of the foot of a sacred one or his
statueif one had the faithwas still an
other method by which cures were said to
be made. This practice is still to be seen
in the Romn Catholic cathedrals of Europe
and in South and Central America.
There are various techniques of faith heal
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T h e C o n c l u s i n
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THE
SANCTIM
OF
SELF
An Amazing Revelation for
Attaining Personal Power!
Look at
These Chapters
Profound
Yet Simple
TH E
ROSICRU CIA N
PRESS,
LTD.
P R I N T E D IN U . S . A .
Aprl, 1955
Yol. X X V
No. 5
Rosicrucian Forum
A p rv a te
pu b lic atio n fo r m e m b e rs of A M O R C
110)
Page 98
THE R O S IC R U C IA N FO RUM
Greetings!
V
M AN VS. MACHINE
Dear Fratres and Sorores:
instruments and equipment for reducing
The word automation is comparatively time-consuming labor in the home. It likenew in popular usage. It generally signifies wise provides pleasurable diversions not pre
the increased mechanization of work once viously conceived or possible. Consequently,
done manually and formerly requiring the such mechanization does not just replace
employment of one or more persons. Auto men in the production of existing commodimation has made considerable strides, par- ties. It likewise crea tes new appeals. Though
ticularly in the last decade. This is due much that is so manufactured might be
principally to electronic control devices, com- termed gadgets or luxuries, their very exist
monly called brains. These devices can, for ence establishes a demand for thempeople
example, both detect characteristics of ma- want them. As an example, consider the
terials and utilize them for a specific purpose average American kitchen with its increasbeyond the capacity of the human being to ing number of appliances. These are not
do so by his own faculties. In numerous in all essential but they are desired because,
dustrial organizations throughout the world, to the average housewife, they are symbols
and especially in the United States, automa of modernity. Automation has brought most
tion has, consequently, reduced employed of these articles within the purchase range
man power. The rising scale of wages, com- of the average-income American family. It
bined with increased taxation, has made takes men off one job and employs them
automation seem economically advisable to on another.
Automation is being used more extensively
many industries.
This substitution of machines for men on at present in producing basic materials,
a large scale has obviously caused alarm rolled Steel, the cheaper production of coal
not only in labor circles but even in busi- and plastics. With the reduction of cost of
ness itself. It is one thing to produce in such substances, articles once just dreamed
greater quantity more cheaply; it is still about, or previously only in the drawinganother to have a market for the increased board stage, can now be manufactured. The
number of producs. Displaced unemployed light industries making the finished producs
persons cannot buy, no matter how much will counteract in the labor they hire the
the cost of a product may be reduced be- reduction in employment coming from auto
cause of automation. The paramount ques- mation, at least so it seems from present
tion is, Will there be a point of compensation prognostication.
This trend in automatic labor-saving de
where the persons replaced by machines
in industry now will later be absorbed by vices has still another effeet upon the popusome new gainful employment? For ex lace at large. It ultimately means that in
ample, we shall presume that one hundred each nation of advanced civilization there
men were previously needed to perform a will come about the near abolition of unservice or manufacture an object. Automa skilled labor. The assembly of all intricate
tion, a machine, disposes of ninety-eight of machines and devices cannot be done enthem. What shall these ninety-eight do to tirely by still other machines. Mechanics
are needed, men especially trained for cergain a livelihood?
Upon first consideration, the problem tain functions in integrating the intricate
seems serious and without solution. We parts that constitute the completed complex
think, however, that compensating factors machine. As further example, a modera
accounting or computing machine can per
should be taken into account before there
form a job far more rapidly and with a
is any hysteria which might obstruct further technical development. First, engineer- greater degree of accuracy on the whole
ing achievements and the progress in the than could several bookkeepers or mathemafield of electronics makes possible devices, ticians. But visit one of the industries that
APRIL, 1955
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Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
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Fallacies in Reasoning
A great injustice is committed by many
people without the realization of their guilt.
It is common for persons to presume a cause
for an adversity that befalls them when the
actual cause is unknown. In presuming the
cause, they attribute to some condition, or to
some person, circumstances which are actual
ly nonexistent. A person may suddenly ex
perience an illness and shortly thereafter be
dismissed from his employment. These are
two serious impacts upon the physical, emo
tional, and economic welfare of the individ
ual. Obviously, they create a deep concern.
He compares his present circumstances with
those of a more favorable period. He may
look back six months and recall that he
seemed then to be enjoying good health, eco
nomic security, and a fair degree of happi
ness. Now, what precipitated his present
circumstances? He can recall no thing or
condition which directly contributed to his
current misfortune. Why should he be dis
missed? Of course, his employer gave him
the reason of depressed business. But why,
he contines to ask himself, should it hap
pen to him, and all at this time?
In his thinking, the individual searches for
a direct, all-embracing cause which will mark
the turning point in his life from one of
imperturbability to his present distress. Inhis
mind he goes over the events of the last six
months. Most of these are routine affairs,
things he has done with some regularity
most of his life; nothing distressing has ever
been related to them. Therefore, he concludes
that they are not factors in his present status.
Suddenly, he remembers! It was about six
months ago that he began reading a book
on occultism that a friend had insisted he
read. He had never read or studied such
subject matter before. The thoughts therein
were startlingly new and they fascinated
him. He enjoyed them immensely. It marked
a new experience in his life, a definite departure in his mental routine, at least. The
more he thought about this activity now, the
more it seemed a definite point of change
in his life. Yes, it was about thirty days
after reading that book that he experienced
the first symptoms of his present physical
disorder. Before that he was well. There
were no health troubles that he could recall.
It was also about five months after the study
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lationship with God. It had become, instead, a political instrument that was used
by those who sought power or who sought
to preserve and hold the power which they
already had. Individuis fought each other
as a means of forcing others to conform to
the ideas which they had decided were true.
War became a common practice of subjecting people, not only physically but mentally,
to the will of someone else. If a king, bishop,
or other official decided upon a certain prin
cipie and someone else did not agree, then
the ruler would attempt through war to subjugate such people so that they would have
to accept, at least in practice, the principie
in which he believed. Throughout the 17th
century this condition existed. People be
came tired of it. Those who were poor and
uneducated, as were a mass of the people
at that time, would turn toward anything
that would offer them a little promise of
peace and security. Those who were the
true thinkers, those who were the Rosicrucians of the time, or those who took religin
seriously as a means to betterment of the
human race and of mankind strove to attain
some reasonable consideration that would
stop the constant fight between factions for
control of property and human life.
So it was that many individuis who were
inclined toward philosophy, those who were
attempting to preserve the knowledge that
was the heritage of the past and pass on a
useful knowledge that man could be benefited from in his daily life, looked away
from religin and turned their thoughts to
the natural sciences. The mpetus of war,
bloodshed, and the attempt of power to con
trol man became the factors which caused
thinking men to begin to develop an attitude
of research toward the world in which they
lived, and to attempt to explain the phenomena of nature in a way which became
the basis of the scientific method that has
pervaded Western thought since that time.
The philosophy which gradually evolved
wished to free itself from the limitations of
theology and dogma, and, while it attempted
to propose certain principies of idealism and
religin, it eventually threw them off entirely so that the naturalism which developed was merely a material philosophy, a
physical explanation of what man had observed and recorded.
The intent of many of the early philoso-
THE R O S IC R U C IA N FORUM
phers, or, we might say, of these first budding scientists, was of the highest. Early
naturalism tended to create a basis for moral
virtue; that is, since religin no longer controlled as it should the ethical and moral
practices in behavior of human beings, it
was decided that a different foundation
should be built upon which to establish these
moral principies. In other words, these first
philosophers in naturalism wanted to pro
vide a means, a foundation or a premise,
upon which man could live in conjunction
with his fellow man in a way that would
be conducive to his own and to the others
growth.
They believed in moral virtue, they be
lieved in the principie of right prevailing
over wrong. They wished to establish good
as a worthy aim of life and wherever possible combat evil. However, in attempting
to use a new philosophy, the philosophy of
natural science, as a base upon which to
build the criterion for moral virtue, they
soon were pushed aside from their aim, and
their purpose was lost in the process of development itself; that is, the purpose of these
early explorers in this field was soon ab
sorbed in scientific inquiry and application.
These early scientists became so involved
and so occupied in the process of understand
ing nature, of trying to interpret the world
in which the human being found himself a
part, that they were unable to any longer
provide out of their findings a basis that
would serve as an inspiration for man to
live an upright life. In other words, they
failed to provide from their original inquiries
those principies that would make moral vir
tues of more valu than the fruit of their
scientific inquiry and discovery.
Today the achievements of science cannot
be denied. We owe a great debt to these
early scientists. The lack of feeling for hu
man valu has left us with many material
attainments, which at the same time also
are lacking in permanent vales, an aware
ness of the true source of all being, the
world of the inner self which is the connecting link between man and God. Here we
are considering God in the sense of being
representative of those forces which are more
than material, which have vales superseding or transcending all material function.
So man today still chooses between gods.
He chooses between the God that will give
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Sometimes a moments pause and an insight into our human foibles can spare us
much cynicism and mental distress. Our
psychological reaction to strength and power
is of two kinds. The first kind is the awe
felt in the presence of physical or mental
greatness and the power of influence. This
awe, if it does not necessarily threaten our
own security, engenders our admiration of
its source. We admire the aggressive personality, the strong man or woman and the
genius. We like to bask in the light of his
or her eminence. We assume a transference
of the glamor of their qualities to ourselves
as if the quality were a substance that
would rub off on Us by association. It is
for this reason that we are aware of the
numerous celebrity worshippers, those who
thrill in the presence of those they conceive
of as being great. Small boys make heroes
of athletes. Many men idolize noted ex
plorers or political figures. Multitudes of
women, young and od, almost deify popu
lar cinema actors and actresses.
If the power or strength we perceive in
another (and which we assume exceeds our
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century when Syria principally was evacuated by the Christians, they moved their
headquarters to the Island of Rhodes and
later to Malta. The Order still exists, its
emblem being the Maltese Cross.
The other prominent order was called the
Knights Templars, or Poor Knights of Christ
and of the Temple of Solomon. This Order
was not founded for any therapeutic aid. It
was, from its inception, a military order.
Its founders were a Burgundian knight
named Hugues de Payens, and Godeffroi de
Saint-Omer, a knight from France. In the
early part of the twelfth century, they undertook the protection of pilgrims flocking
to Jerusalem. They really sought to be
an armed escort for such groups. They were
subsequently joined by six other knights.
This number formed themselves into a re
ligious community. They took a solemn
oath to the Patriarch of Jerusalem, in which
they vowed they would guard public roads
and forsake worldly chivalry; their oath included the pledge to live in chastity, abstinence, and poverty.
The function of the Templars captured
the imagination, not only of the lowly freemen but of those high in secular authority
and within the Church. Baldwin I, King of
Jerusalem, handed over a part of his royal
palace to this Order of warrior-monks. The
palace was adjacent to the Mosque of AlAksa, the so-called Temple of Solomon. Because of this location they acquired the ame
Knights Templars (Knights of the Temple).
They wore no uniforms or any distinctive
habit at first, but dressed in their customary
clothing. Eventually they wore white robes
with the double red crosses upon them. Their
first act which drew universal attention to
them was their seeking to redeem excom
municated knights. Many knights had been
tempted to vilate their high calling of chiv
alry while on expeditions to the Holy
Land and had been excommunicated by the
Church. These, the Templars sought to re
deem and have enter their Order. They
likewise undertook to prevent rogues, murderers, perjurers and adventurers from exploiting the Holy Land.
There was one act at an early date which
brought them into conflict with the ecclesiastics. They sought to grant freedom to their
number from excommunication by parish
priests and bishops.
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RE M E M B E R THE C O N V E N T IO N
v
July O through 15,1955
In the
Valley
of
Heart's
ROSE-CROIX
UNIVERSITY
lies
June, 1955
Vol. X X V
No. 6
Rosicrucian Forum
A p riva te
p u b lc a tio n fo r m e m b e rs of A M O R C
Page 122
THE R O S IC R U C IA N FO RUM
Greetings!
V
JUNE, 1955
Page 123
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every o+her month) by the Department
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SUBSCRIPTION PRICE $2.25 (16/1 sterling) A N N U A LLY FOR MEMBERS O N LY
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correct his position in relation to his environment and by which he can properly rearrange the experiences of life and the things
with which he must deal so that experience
has meaning.
There are of course requirements. There
is nothing that can be attained without paying a price. We cannot, as I stated earlier,
find a compromise between materialism and
idealism; the stand must be taken one way
or the other and to emphasize one means
to give us the other. A requirement for the
mystic life is a nonattachment to the ordinary goods of life. This does not mean a
complete disregard of the physical world.
An individual does not have to become an
ascetic, but he has to develop a proper evaluation of vales. He must be able to analyze,
as he lives within the environment of which
he is a part, which of those things can be
utilized for worth-while constructive purposes
and those which must take secondary place.
This concept is a matter of analysis, a mat
ter of drawing upon the experiences of those
who have reported their mystical experiences
to us and of drawing upon our own experi
ence and using it constructively.
The process of mystical achievement is not
all negative; that is, it is not merely the
giving up of worldly possessions and worldly
experience that will bring about the mystical
state of mind. A person can become a dreamer and accomplish nothing. There is a positive phase to the attainment of the mystic
way of life. This positive side is the practice
of certain exercises that produce efficiency
in concentration, meditation, and contemplation. These exercises make it possible for
the individual to enter into those experiences
which precede the mystical revelation. With
out that procedure, nothing is gained.
In Rosicrucianism, which is a well-rounded
philosophy directing the individual toward
the mystical life, there are step-by-step
methods by which we are taught to utilize
these exercises of the mind and of the body
which tend to create conditions conducive
to psychic development. Such exercises build
up within us the ability to be receptive to
those impressions which come essentially
through the mystical experience itself. There
fore, we are constantly developing insofar
as we are attempting to apply and become
perfect in the performance of these simple
exercises and experiments. These exercises
THE R O S IC R U C IA N FORUM
produce efficiency in being prepared to recognize the valid mystical experience when
it takes place. If, on the other hand, we
direct our effort toward always grasping for
some material thing, we will never raise our
consciousness above the level of the thing
for which we seek, the thing toward which
we reach our hand to grasp.
A persons ideis can never be higher than
his aims. The aim, if limited in scope, will
produce ideas that are limited in scope. The
unlimited aim, the desire to experience this
oneness with the consciousness with which
we can enter into an intmate relationship
with this unity is the experience which will
bring about a dedication to vales which
have more reality and more effectiveness
within our day-to-day lives than anything
of a material nature which we can possess.
Through directing our attention toward
the mystical experience, we can find our
inspiration and direct our aim toward the
same accomplishment. It is constantly a
process of exercise within our own con
sciousness and our looking upward toward
those aims that are higher than that which
we have already achieved. We must aspire
toward perfection if we expect to utilize the
message which experience can convey. The
mystical process, let me repeat, is a dynamic
process. It is the filling of life, the filling of
consciousness with a purpose and with an
aim that can become an actual expression
within our selves. It is something that we
cultivate and build up to be the most im
portant in our lives; it is the ultimate of
the breadth of human conception because
mysticism is fundamentally no more or less
than a ame applied to the process by which
we relate ourselves to God.
Whichever way we want to go, the choice
is ours. True, we are handicapped by certain
limitations of our strength, our bodies, our
environment, but man can rise above all of
them. Most of us do not do thismost of
us do not have motivation sufficient to drive
us to forsaking those things which impede
the progress which we hope to attain. We
should, however, acknowledge the progress
we have made. The fact that your mind
meets in this reading other people who have
decided to direct their attention toward
evolvement is a step which the materialist
has not yet taken. You have at least given
word support to the principie that there are
JUNE, 1955
vales greater than those which are immediately accessible within your physical
environment.
Whether we all become proficient in the
mystical process is still a choice of our own;
it is a choice which we can make if we want
to pay the price. The end of all ends, the
ecstasy of living, Plotinus said, is the mys
tical experience of the soul. He that has the
strength, let him arise and draw unto him
self, foregoing all that is known by the eyes,
turning away forever from the mortal beauty that once made his joy. All our labor is
for this, lest we be left without part in the
noblest experience, which to fail of is to fail
utterly.-A
This Issues Personality
A combination of circumstances destined
Frater Albin Roimer, F.R.C., for a prominent Rosicrucian role. His mission, it would
appear, was to serve AMORC in an inter
na tional capacity. Frater Roimer, a native
of Sweden, received his early education in a
missionary school. After subsequent educa
tion, he became a medical gymnast. In that
capacity he was greatly interested in various
phases of therapeutics or healing. This
brought him to inquire into the motives of
persons and the effects of them upon their
lives, emotionally and otherwise. His investigation into the various concepts held by
persons about their function in life led him
to a study of occultism and mysticism.
In the year 1939 he affiliated with the
Rosicrucian Order, AMORC, in Sweden. The
Grand Lodge of that Jurisdiction at the time
was located at Malmo. The teachings found
immediate response within him and he diligently and enthusiastically applied himself
to them. In 1948, he and his wife, Alice,
also a member of AMORC, journeyed to
Rosicrucian Park to attend a term of RoseCroix University and the International Convention. Hoping to be of assistance to the
Swedish Grand Lodge of AMORC, he availed
himself of the opportunity while in San Jos
to study the Orders methods of operation in
America. It was providential that he did,
for shortly thereafter, the transition of Frater
Antn Svanlund, beloved Grand Master of
Sweden, occurred. Frater Roimer was recommended for the office of Grand Master;
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JUNE, 1955
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JUNE, 1955
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JUNE, 1955
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femem&en
JUNE, 195S
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INDEX OF VOLUME XXV (Comprising the entire Six Issues of the 25th Year)
NOTEThe small letters after the page numbers refer to positon on page: a, upper half of first column; b, lower
half of first column; c, upper half of second column; d, lower half of second column. Titles of articles are italicized.
A
Causality, 7a
Causes of War, 50-52
Celestial hierarchy, 137d-138a
Chamberlain, William Henry, 109d
Chance, 58b, 59a-c
Charity, 35d-36a, 37a, b
Child Culture Institute, 66b
Child, Influencing the Unborn, 63-66
Choice of Incarnation, 32-35
Christian apologists, 136d
Christianity and angels, 135-139
Chrysostom, 136d
Church Attendance Necessary? Is, 128-129
Clement, 137b
Congenital deformities, 122a, b, 123a
Conscience: 9a, 10a, 20d, 77b, 78a
Guardian of the Threshold, 57a
Consciousness: 125d, 130c-d, 139d, 140d
Cell, 104a
Cosmic, 18b, 32c
Divine, 18b, 30b
Levels of, 42b, 44d, 129d, 140b, c
Planes of, lOd, 71c
Self-consciousness, 15c, d, 17a
State of realization, 44b-c
Universal, 55c, 118b
Consent Make Right? Does Common, 77-78
Contacting the Cathedral, 43-45
Contemplation: 17c, d
Capacity for, 110a
Convocation, first Temple in Holland, 6a
Coops, Jan, Grand Master of the Netherlands, 2, 5
Correspondence, principie of, 91c, d, 92c
Cosmic: 38d
And projection, 56-57, 102d
Attunement with, 43a-45a
Consciousness, 18b, 44d, 55c, 71a, c
Doctrine of compensation, 58c
Intelligence, 14b, 30a, 139a
Intuition, 61 d
Justice, 78b-c
Laws, 45b, 122d
Soul cycle, 42d
Cosmic Visualization, 93-94
Council of Solace, 8b
Creating, mental, 93c
Crookes, Sir William, 29b
(vacuum tube)
Crusades, 113-116
Cures, Nature, 66-67
D
Dead, Prayer For The, 118-119
Dean, Charles Dana:
Quote from, 43c
Death Advisable? Is Painless, 122-124
Demons, 137b, c, d
Depth of Memory, The, 67-69
Dignity, Human, 35-37
Dionysius, the Areopagite, 137d-138a
Diplomacy, 9c
Discovery of Self, The, 52-54
Distinctions We Should Make, 18-20
Diversity, Which? Unity or, 94-95
Do Stars Influence Us? 91-93
Does Common Consent Make Right? 77-78
Does God Evolve? 37-38
Does Luck Exist? 58-59
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E
Ehrmann, Roland, Inspector General of Union of
South Africa, 73, 76
Emanations, doctrine of, 138a
Emotion, 27b, d, 53a, 57c-d, 64b, d, 65a-d
Energy, 94d, 95a
Environment and Spiritual Progress, 90-91
Epidaurus, inscription at, 81c
Epistemology, 19a
Equinoxes, precession of, 39a, d, 40a, b, d
Escape from Reality, 22-23
Ethics, 77d-78a
Ethics or Expediency, Which? 8-10
Eugenics: 21a
Genes, 64b-c
Euthanasia, 122-124
Evolution vs. Revolution, 2-3
Evolve? Does God, 37-38
Expediency, Which? Ethics or, 8-10
Experience of the M y Stic, 69-71
Emanations, doctrine of, 138a
F
G
Glands, adrenal, 65d
Gnostic concept of aeons, 138b
God:
Choice of, 106-109
Concept of, 27d, 37d, 85c, d, 90a
Experienced, 54a, b
Primitive ideas of, 38a
Reality of, 38b-d, 41 d
Revelation of, 89d
GodefTroi de Saint-Omer, 114c
Gods, Many, 106-109
Grand Inquisitor, ll5d
Great White Brotherhood, 11c, 12b
H
Hand, cures by right, 82b
Harmony and balance, 17a, 23b, 44d, 66d
Has Every one Psychic Powers? 29-31
Healing:
Absent, 83b
Faith of patient, 81c, d
Magnetic, 82c
i
Idealism, False, 74-76
Illuminated personalities, 10b
Imagination, 61a-b, 69c
Impersonal Love, 26-28
Incamation, Choice of, 32-35
Incamation:
Evolution of, 41 d
First, 42b, c
Not predestination, 33d
Purpose of, 34a
Theory of, 33a
Indigestin, mental, 46c, d
Influencing the Unborn Child, 63-66
Information, 18c, d
Intelligence:
Cosmic, 14b, 30a
Human, 36c
In other planetary systems, 42c
Intuition, 30a, b
Is Church Attendance Necessary? 128-129
Is Deep Breathing Harmful? 103-106
Is Fatalism Logical? 6-7
Is Painless Death Advisable? 122-124
Is Sterilization Proper? 20-22
Is There Absolute Truth? 116-118
J
Jacques de Molay, 115d
James, Williams, 64d
Jerome, 137a
Justin, 137b
K
Karma: 22a, 33b, 53d, 101b, 119c, 122d, 123d
Causes of, 58c
Kichingargha, 12b
Knights Templars? What Are the, 113-116
Knowledge: 18c, 20a, 70a-d, 117c
Applied, 19d
Conceptual, 19c
Intuitive, 30a, 31a
Of comparative religin, 46b
Perceptual, 19b
Kroomata, 12b
Kut-Hu-Mi, 12a-b
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L
La Buschagne, John, director London office of
AMORC, 133c
Law:
Of averages, 59b-c
Of probability, 59a, c
Of the Triangle, 71 d
Levels of consciousness, 42b, 44d
Lewis, Dr. H. Spencer: 5d, 12b, 43b-c, 52b
Buddhist bishop, 46b
Jan Coops and, 5d, 6a
Persecution of, 62b-d
Lewis, Ralph M., 12b, 46b
Library, Rosicrucian Research, 8a
Love:
Desire, 26d
Intellectual, 27c
Transcendental, 27c, d
Spiritual ecstasy, 28d
Love, Impersonal, 26-28
Luck Exist? Does, 58-59
Lustration, 40c, 43d-44a
Luther, Martin and Pietists, 82a
M
Machine, Man v s 98-99
Magico-religious beliefs, 136a
Magnetic healing:
Bacon, Francis, 82c
Fludd, Robert, 82c
Paracelsus, 82c
Maha Bodhi Society, 46b
Man:
Development of, 32b, 33a
Duality of, 45d
Emotions, 53a, 57c-d, 64b-d, 65a, d, 66a-b
Free agent, 6d
Hampered by custom. 9d-10a
Psychic evolution, 34d
Vibratory matrix, 55a, b
Man vs. Machine, 98-99
Many Gods, 106-109
Master K. H., 12b
Masters, About the, 10-13
Masters? Are Projected Personalities, 101-103
Masters:
Appeal to, 11b
As personal guide, lia
Class, 75d-76a
Cosmic, lOb-c, 85b, lOld, 102b-d
Development of, 35b-c
K. H., 12b
Moria-El, 12c-13b
Mastership? What Price, 61-63
Materialism, 10a, 31c, d
Meaning of Religin, The, 83-90
Memory:
And individuality, 67d
Images in, 60d
Storehouse of, 67d, 68d
Memory, The Depth of, 67-69
Mental creating, 93c
Mental telepathy, 83a
Mesmer, Franz Antn, 82d
Mind:
Divine, 119d, 139a
Human, 52a
Imagination, 61a-b, 69c
Primitive, 64a
Subjective, 56d-57a, 61b, 67c
Superstition, 63d
Mind-cause, 91 d
Natural law, 7a
Nature Cures, 66-67
Nervous system, sympathetic, 30c, 65d
New Souls, World. Population and, 41-43
Nous, 65c
Nez, Carlos, Grand Councilor for Latin America,
50, 54
Pagan, 113b
Peace of mind, 4d
Persecution:
By projection, 55b
Of mystics, 62a-63b
Phobia of, 57b-d
Personality, This Issues, 5, 47, 54, 76, 110, 133
Philip IV, of France, ll5c-d
Philosophy, 28d, 31b, 32a, b
Photosynthesis (Cosmic rays), 92c, d
Piscean Age, 40c-d
Places, Strangely Familiar, 60-61
Pleasure, right or wrong, 22b-d
Plotinus, quotes from, 70c, 71b, 131b, 132a
Pope Boniface VIII, 115c
Pope Clement V, 115d
Pope Urban II, 113d
PostScript, 109-110
Power:
Awe of, 111b
Fear of, lile
For possession, 50c
Personal, 50b
Potential, 112b-c
Prayer For the Dead, 118-119
Predetermination, 6b
Prejudice, 84d, 86d
Prejudice Against Bigness, 111-113
Prenatal influence:
Clinics, 66b
Doctrine of, 66a
Greeks, 63c
Hebrews, 63d
James, Wm., 64d
Primitive mind, 64a
Pride, The Weight of, 15-18
Procreation, a Cosmic right, 21c
Projection be Wrongly Used? Can, 55-58
Psychic body, 129d, 130a-b
Psychic Powers? Has Everyone, 29-31
Psychic Self Be Retarded? Can the, 129-131
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THE R O S IC R U C IA N FORUM
R
Reality, 38b, c, d, 116d, 117a, b, 118a
Reality, Escape from, 22-23
Realization, 44b, c, 52d
Reason, 34b-c, 86d, 87a
Faculty of, 36c
Reasoning,
Primitive, lOOd-lOlc
Reasoning, Fallacies in, 100-101
Religin, Fraternalism and, 127-128
Religin, The Meaning of, 83-90
Responsibility in life, 52d, 68d-69a
Revelation, 89c-d
Revolution, Evolution vs., 2-3
Roimer, Albin, Grand Master of Sweden, Grand
Secretary of France, 133
Rosicrucian:
And the sciences, 45b
Child Culture Institute, 66b
Convention, 46d, 54d
Convocation in Holland, 6a
Digest, 42c, 103b, I lla
Exercises, 105c-d, 132b-c
Forum, 28c
Fraternalism, 127c, 128a
Museum and Art Gallery, 8b, 51 d, 79c
Order, 8b, 12b, 45b-c, 46d, 47a, d, lOOd
Philosophy, 3c-5b, 17a, 45b-d, 90b, 132b
Planetarium, 8b
Principies, 77c, 105c-d, 108b, 109b-d
Purpose of, 45d
Reason for failure, 45c
Study, 127c
Teachings, 30b, 45d-46a, 67c, 93a
Templar members, 116c
War and the, 6a
Rosicrucian? W hy am 1 a, 3-5
s
Saad, Salim Constantine, Grand Master, Amenhotep
Grand Lodge of Egypt, 25, 47
Saint Augustine, 137a, d
Science, pur and applied, 29a-b
Self-control, 36b
Self: 26a, 122d
And church obligations, 128b, 129a
Consciousness, 123a-b
Ego, 52d, 53a, 139b
Evolution of, 123b-c
Realization of, 52d, 53a, 54a, 55d
Subjective, 60b
Self-Consciousness? What is, 139-140
Self, The Discovery of, 52-54
Semantics, 18c
Service: 23c, d
To humanity, 61c, d
Simplicity, 16c-17d
Soul:
And breath, 103-106
Consciousness, 104b
Universal, 119a
Soul-personality: 123a
New ones, 41b-d
Opportunity given to, 61d
Source of, 42a
Subconscious self, 30b
Withdrawn, 41 d
T
Telechime, llOd
Telepathy, mental, 83a
Templars, Knights:
As bankers, 115b
Members of Rosicrucian Order, 116c
Torture of, 115d-116a
Tertullian, 137c, d
Theories:
Of incarnation, 33a
Quantum and relativity, 29c
Thinking, Pur and Applied, 28-29
This Issues Personality, 5, 47, 54, 76, 110, 133
Thomas Aquinas, 137a, 138b
Thutmose III, 12b
Tractatus de Angelis (quote), 137a
Triangle, Applying Law of the, 134-135
Truth? Is There Absolute, 116-118
Twain, Mark. 61c
V
Visualization, 44b-c, 45a, 93-94
Visualization, Cosmic, 93-94
Vital Life Forc, 55c, 104a
Y
Your Bequests Help, 7-8
z
Zodiac:
Ecliptic of sun, 39a
Meaning of, 39b
Other terms for, 39b, c
Rulers of, 39a, b
Signs of, 39c
August, 1955
V olu me X X V I
No. 1
Roscrucan Forum
A p rv a te
p u b lic ato n fo r m e m b e rs of A M O R C
Doctor H. Spencer Lewis, late Im pe rato r o f A M O R C , seated n his sanctum -offce a t the v e ry
d e sk a t which the frst issue of ths publicaton w a s conceived, a quarter o f a century a go .
THE R O S IC R U C IA N FO RUM
Page 2
Greetings!
V
TWENTY-FIFTH ANNIVERSARY
Dear Fratres and Sorores:
A quarter of a century ago, this publication, The Rosicrucian Forum, was bom. It
had been conceived quite some time previously by our late Imperator, Dr. H. Spencer
Lewis, but conditions did not make its issuance feasible until 1930. Since that mem
orable date, The Rosicrucian Forum has been
subscribed to by members in nearly every
part of the world. It has never missed an
issue even during the turbulence of the Second World War. The policy laid down by
Dr. Lewis, that it was to be an exclusive
magazine for members only, has always been
conformed to also. Its obviously limited circulation has made possible greater freedom
of expression in matters related to the confidential teachings of the Order.
The Rosicrucian Forum has likewise, except for its front and back covers, adhered to
its original policy of confining all its pages
to text. It has avoided interior illustrations
and advertisements. It has thus assumed a
conservative and scholarly appearance which,
we believe, is worthy of the interest of the
Rosicrucian student. To a great extent the
subscriber to The Rosicrucian Forum reveis
himself as the more intensive student. His
subscription indicates a more inquiring and
analytical mind. The reader of the Forum
wants to know more about the subjects of
his interest. All who refer to themselves as
students are not necessarily alike in the
depth of their interest or profundity of
thought. In study, as in other things, there
are levels or degrees of perseverance. The
Rosicrucian Forum reader is one who goes
beyond what is required of him in his monographs.
We think it appropriate to quote Dr. H.
Spencer Lewiss Greetings as they appeared
in the initial issue of this publication:
I am happy to have this opportunity to
greet our members through the channel of
our newest publication. I have not had an
opportunity to read through all of the matter
that is to appear in the first issue, and I
am not quite sure of how much of the interesting discourses and discussions occurring
at headquarters in my prvate class instructions have been taken down by the stenographers and prepared for this publication. I
do know, however, that it is a real joy to
realize that hundreds of other members, if
not thousands of them, will eventually have
this special information that has heretofore
been limited to those who assemble from
time to time in my study for prvate instruction.
Most of the matter discussed in these sessions could find no place in any of our
regular lectures, inasmuch as it deais with
personal problems, or with matters disconnected from the points in the graded lectures.
On the other hand, every one of the discus
sions has been filled with intense helpfulness not only to those in the class but to
me, because it is through the working out
of the problems of our members, and the
discussion of the teachings with those who
are the most advanced, that we have been
able to bring out of the shadows many important points that have heretofore seemed
insignificant. It is only through test and
application that we come to realize the true
importance and power of some of our prin
cipies.
Therefore, I greet each one of the readers
of this publication and welcome you into my
personal gathering, not as an eavesdropper,
but as one who deserves to have this infor
mation, and were it not for such a publica
tion as this, the possibility of contacting the
knowledge brought forth in these prvate dis
cussions would be meager, indeed.
May peace and power come to each of
you and bring you joy and happiness.
Those who were on our staff during the
time that Dr. Lewis prepared the text for this
publication will remember his literary method. He would be seated in his large office,
now retained as the A.M.O.R.C. Conference
Room, before a desk often piled high with
correspondence. This consisted of letters
AUGUST, 1955
Page 3
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U .S . Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/1 sterlmg) A N N U A LLY FOR MEMBERS O NLY
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THE R O S IC R U C IA N FO RUM
AUGUST, 1955
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AUGUST, 1955
dition is wholly the result of his environment or perhaps his lack of ability. There
are many persons who live a devoted, moral
life, and they are sincere in their religious
affiliation, but they may be nevertheless
stupidand often lazy. It is thus to be expected that such persons will have less
opportunity for advancement and accomplishment in any material field.
Conformity to a moral code does not carry
with it an assurance that one will be exempt
from struggles with the vicissitudes of life.
It is true that a clean-living and clean-thinking person is a more apt channel for Cosmic
inspiration and for intuitive guidancebut
he must also make the effort to achieve
success in some material endeavor. One cannot go about just wearing the mantle of
virtue and expect that the material rewards
of life will be made miraculously manifest
for him. It is likewise quite true, statistically
as a law of averages, that many spirituallyminded persons who are industrious and intelligent are yet poor. Their poverty may
be, and usually is, a combination of unfortunate economic and other circumstances
which have nought to do with their religious
convictions or moris.
There is still another aspect to this subject
upon which comment should be made. The
inventor, as well as the successful writer in
the nonfiction field, must have visin and
must be progressive. He cannt allow himself to be hampered by often obsolete con
ven tions and ethics. He is thus able, through
the flexibility of his intelligence, to see the
perfunctory actions of society and its foibles.
He will, consequently, rebel against them,
and at a time usually far in advance of the
eventual social changes. As a consequence
of his bold writing and visin, he becomes a
victim of the criticism of those who lack his
visin, or who are hypocritical in their living
and beliefs. The conduct of such an individ
ual is then condemned as being iconoclastic,
sacrilegious, or even generally immoralall
of this, of course, without any justification.
As we look back upon the life and times
of Thomas Jefferson with our now generally
broader perspective, we understand why he
was execrated and libeled as an atheist by
many of his orthodox, illiberal contemporaries. His mystical concepts far transcended
their notions. During the Victorian era,
much conduct which today is generally ac-
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AUGUST, 1955
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to m d m d w j
HAVE YOU ever looked with concern at the
language habits and customs which your child is
acquiring? Do you want to bring out the best
qualities of your child and, as well, adapt him admirably for the world of tomorrow? What is the
proper psychological attitude for the development
of a child before and after birth?
If the mothers diet, improper clothes, and insufficient sleep affect the unborn child, then what
effect does worry, fear, and anger have upon it?
What should or should not be curbed in the parent or the child to cultvate Creative abilities early
in life? The ability to develop the personality from
babyhood, to avoid harmful habits, and awaken
latent talents, impels the parent to consider seriously the important period before and after the
child is born. It is said, give me a child for the
first seven yearsbut it is also imperative that
the parent begin before the first year of the infants life!
(KKigM
/ 4 c c e fe t
'ie e
R o s ic ru c ia n P a rk
JOSE,
CALIFORNIA
October, 1955
Volume X X V I
No. 2
Rosicrucian Forum
A p rv a te
p u b lic a tio n fo r m e m b e rs of A M O R C
Page 26
THE R O S IC R U C IA N FO RUM
Greetings!
V
PROGRESS A N D REFINEMENT
Dear Fratres and Sorores:
from its environment, the object may assimilate elements which cause it to take on
Should you go ahead? Is the progress you larger proportions, or to become more comdesire advisable? It is not an exaggeration plex, without losing its identity. This de
to say that much of the dissatisfaction which velopment, then, can mean a greater func
some persons experience in life is due to the tion, or extensin of the attributes, or the
progress which they have sought and made.
size of an object. For example, the ferns of
Progress is advancement, the moving toward the steaming tropical jungles are a develop
an objective. However, one can advance ment over the same species grown in an
toward darkness as well as light. Likewise, environment less favorable to them. Evolu
one can advance in a descent, as well as in
tion can also mean that development which
an ascent. We are, for example, all progress- is a concatenation of changes. Starting at
ing toward od age, yet od age is hardly its apparent irreducible minimum something
an end to be desired. Emphasis, therefore, becomes a number of other things, eventualshould not be put upon progress as a method, ly returning to its original form. The most
but rather upon the end toward which prog complex of the changes is held to be the
ress is directed. If your ends or ideis in life highest point of that development. Such
are inconsistent with the functions of nature
cycles of development or evolution are comor the actual welfare of society, then when mon in nature. The acom becomes the oak,
you progress toward them, you are per- which in tum brings forth other acoms.
haps retrogressing from health, success, and The cell develops a complex, living form
happiness.
a human being which in turn produces
In ordinary experience, what we desire other cells to form the embryo, et cetera.
becomes to us an objective. The approach to
Environment and heredity produce mutait is progress. If we want a house, and we tions, alterations in the structural and func
acquire a lot and the funds to build, we say tional nature of living things. We are also
we are making progress. Often, though, the inclined to cali such changes evolutionary
progress in one direction may constitute ret- refinements. Thus an animals legs become
rogression in another. We may be obliged more slender and its paws or hooves smaller,
to make such sacrifices from an ethical, as the dogs, for example, by which it is able
moral, or physical point of view, that as a to attain greater speed and agility. The idea
whole we may have lost rather than gained that this process is a refinement, however,
ground.
exists entirely in our consciousness. To na
It is possible to evalate human progress, ture, one necessity has no greater valu than
that is, progress in human affairs, by com- another. The fish that becomes a reptile,
parison with progress in nature. We speak and the reptile that becomes a mammal,
of the evolutionary trends in nature. We with the change of climatic or geographical
think of such an evolutionary process as be conditions, from natures point of view, were
ing progress. What is nature moving from not progressions, they were actually only
or to? As applied to nature, evolution seems adaptations. The refinements, so-called, of
to be a development. Things have an irre their functions, the discarding of some at
ducible minimum of reality to us. Below tributes and acquiring of others was just a
that minimum, the object no longer has ex way of making each equal to the demands
istence to us. Consequently beginning with
of its existence. Only by mans conception
that minimum, the only change which is of the standards of living things is the mampossible, so far as we are aware, is the de mal an advancement from the fish. We hold
velopment of the object. This development
a diamond to be of greater valu than car
may occur as an accretion. In other words,
bn, from which it is created, merely be-
OCTOBER, 1955
Page 27
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Parle, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/1 sterling) A N N U A LL Y FOR MEMBERS O N LY
Page 28
THE R O S IC R U C IA N FO RUM
OCTOBER, 1955
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portance. If man can endure another million years, in all probability that exalted
consciousness of which he would consist
would reside in a form quite unlike his
present one.
In many circles today, it is accepted that
intelligences reside on other worlds. The flying saucer enthusiasts enter into long discussions in some of their accounts as to what
these super-intelligences are like. Some of
the descriptions relate these intelligences as
being quite different in appearance to man.
If then there are beings exalted to man in
consciousness, which gives them a more
highly evolved soul-personality, how can
man think that his physical form was spontaneously created by the will of God, as it
now is? Man in his present physical form
would then be inferior to the different species from other worlds which some men assume to be superior.
Let not our ego cloud the real valu of
our being, that is, the consciousness of the
deeper aspects of self. It is that which is
truly man.
Organically, in his simpler forms, man
was probably bisexual. There is every indication of that as we study simple organisms.
In using the term man, we are doing so in
the biological sense. We still hold, that there
is not man, mystically, until he has attained
that state of consciousness of the Divine that
makes him the lofty being he is.X
Dreams and Visions
Fully 75 percent of the dreams and vi
sions reported by our members are so per
sonal and intmate that an analysis of them
would lead us to tread upon very sensitive
ground and an interpretation would be so
personal and intmate and of so little interest
to anyone else that the matter would soon
become boresome and monotonous. Then
again, I cannot conceive of such a plan because I do not know of any individual who
could properly analyze and interpret the
dreams and visions of our members since
the second party is seldom likely to know
all of the points that constitute the background for the dream and visin or the
points that would be emphasized by the in
terpretation. I occasionally have a symbolical or mystical dream that is of intense and
OCTOBER, 1955
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THE R O S IC R U C IA N FO RUM
OCTOBER, 1955
studied and from which he has been graduated and received permission to proceed as
a practitioner.
Some of our members have attempted to
treat strangers and to almost set themselves
up in the business of healing. Because of
the great success they have with our princi
pies they find it very attractive to help many
people and build up a reputation as a successful healer. Many of these have found
themselves suddenly face to face with a
legal problem and have been heavily fined
or threatened with imprisonment. It is not
a question of whether they accept fees or a
voluntary donation or anything else. It is
merely that they are violating the law by
giving treatments without being licensed to
do so. I must warn all of our members
against attempting to establish themselves in
the healing work among strangers unless they
are licensed practitioners.
(By Dr. H. Spencer Lewis, from ForumAug. 1933)
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Jess Forgives
Here is a question of mystical interest to
all of our members and yet it involves a
fundamental of theology and Christian doc
trine. One of our members in Minneapolis
asks this question: What is meant by the
statement in the Ninth Chapter and sixth
verse of Matthew which reads: The Son of
man hath power on earth to forgive sins.
This Soror says that according to her un
derstanding the people whom Jess healed
had not sinned against Him and others who
sinned in many ways had not sinned against
Jess in any sense, then why should Jess
forgive them and why should He have the
power to forgive them or why should He
have assumed the arbitrary authority to for
give them? Since sinners had sinned against
God and against divine laws, God alone
should be the one to be able to forgive. She
wants to know if the verse in the chapter
has been correctly quoted or translated.
In the first place, we cannot rely upon
the exact translation of any particular sentence attributed to Jess. The utmost that
we can depend upon, and from a mystical
point of view that is quite sufficient, is the
spirit of the sentences and paragraphs, attrib
uted to Him. We all know that listening
to an orator, preacher, or lecturer delivering
his sermn or listening in person makes an
entirely different impression upon us than
when we read his exact words taken down
precisely by shorthand. In such a case there
is no change in the wording, but there may
be a change in punctuation, since in such
a case the punctuation is more or less arbitrarily used by the reprter, and many
pauses or breaks in the flow of speech which
give emphasis to what the lecturer is saying are overlooked. Then there is the additional shade of meaning that is often given
by the emphasis upon a carefully selected
word in a sentence. All of these are lacking
THE R O S IC R U C IA N FORUM
OCTOBER, 1955
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and who knows anything of the real teachings of those people. Nevertheless, the book
went into print and from the time it fell
into the hands of the people up to the present hour a eonstant investigation of the life
of Mr. Spalding has been made by literary
geniuses and students of human nature. We
have received newspaper clippings from all
parts of America alleging that Mr. Spald
ing has admitted that he never was in Tibet
and never made the contacts described in
his book and did not know anything about
the things he has described. Whatever his
personal life may have been, one thing is
certain, the book is not an accurate account
and is not dependable in this regard, and
our members would do well, indeed, to refrain from taking the book seriously or
recommending it to any seekers as a true
account of the lives of the Masters of the
Far East. Many of the points in the book
have been proven erroneous and so one must
hesitate to recommend and indorse such a
book. Generally speaking, the book is childisheven silly.
There are many books that we constantly
recommend and indorse highly and there are
some books that we condemn as being absolutely worthless because they are not even
good fiction but simply pur and unadulterated falsehood invented for the purpose of
deceiving and making money out of their
sales. When Mr. Spaldings book was still
being revised and prepared for printing it
was offered to us to be sold by us as a part
of the Rosicrucian Library. We knew its
title would lead to a tremendous circulation.
We knew that from a monetary point of
view it would be one of the best books some
publisher could offer for sale for a few
months. But we immediately condemned it
and refused to have anything to do with it
and today we are of the same opinion. The
San Francisco newspapers at one time were
filled with items alleging the admissions on
the part of Mr. Spalding that his book was
not reliable or even based upon reliable information. We know that the stories in that
book of the action and lives of the Masters
are not only inconsistent with the facts but
absurd and insulting to the intelligence of
any thinking person.
(By Dr. H. Spencer Lewis, from ForumJune, 1934)
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OCTOBER, 1955
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It is most certainly true in those Human relations in which love and jealousy are generally involved. When a man loves a woman
deeply enough to have the emotion truly
classified as love, there can be no jealousy,
for love is kind and harmonious and always
unselfish. If the man seeks to own and
control, possess and domnate the object of
his love and becomes jealous because he cannot hold unto himself exclusively the object
of his love, he is transmuting the goodness
of his love into the evil of his selfish desires. Any attempt to restrict love by dominating it and limiting it will be sure to
destroy it, for love is extensive and everincreasing. But it must be unselfish to remain free of the destructive elements. The
same is true of a womans love for man.
These great emotions operating within the
human body are always of two classifications: those which are harmonious with and
a part of the Cosmic laws and principies
and those which are contrary to them and
are of the worldly kingdom. Until man rises
above the one and attains glorification in the
other, he cannot be truly happy and approach a spiritual kingdom.
(By Dr. H. Spencer Lewis, from ForumJune, 1934)
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particularly mother, father, wife, or husband are responsible for the imaginary
wrongs that have been built up in the un
sound mind. The large majority of these
persons accuse persons outside of their family circles, blame all their troubles upon
someone outside of their immediate family
group, and very generally ame someone
who was either unassociated with any of the
conditions, real or imaginary, which the un
sound person constantly reviews, and very
often the individual selected as a target for
their attacks is a purely imaginary person,
or one who is so indefinitely described and
named as to be impossible of identification.
It would be a strang world, indeed, if
all of the mentally unsound, as well as the
insane, harbored resentment, hatred, envy,
and the desire to kill against a father or
mother.
In dealing, however, with the subject of
psychic suicides, the question was asked by
the scientific writer of a newspaper article
whether psychic suicide is a reality, and
whether a person can take his own life with
out shooting or without taking poison, or doing any material things to bring on so-called
death. His question was whether the purely
mental desire to die was sufficient to term
nate a healthy persons life. Now according
to this writer in the New York American of
March 4, 1934, Professor A. A. Brill of Columbia University, an eminent psychiatrist,
answered that such psychic suicide was a
possibility. Dr. Brill in arguing his point
seemed to assume the idea that all persons
desiring to commit suicide are in an abnor
mal mental state, or in other words are in
sane. I am sure we will take exception to
that fundamental assumption, for unless you
prove that having only one irrational, illogical, and unsound idea in the mind constitutes a completely unsound mentality, or a
degree of insanity, you will have to admit
that many persons apparently very rational
are moved to suicide not through any in
sane obsession or abnormal psychological
idea, but by an emotion that is to some
degree perfectly reasonable and yet Cosmically wrong. The man who believes that
by his transition his support will be taken
from the shoulders of those who cannot afford to support him, and his insurance money
or other material effeets will assist the others
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THE R O S IC R U C IA N FO RUM
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Improbable Situations
There is 110 doubt that mystery and apparently unusual or unsolvable problems ap
peal to the minds of many human beings.
This natural trait can be used to our ad
vantage. The appeal of the unknown and
the mysterious can bring us both pleasure
and knowledge. If no appeal existed, we
would not exert an effort to do anything
different from that we have done before.
In other words, we would not attempt to learn
or attempt to gain knowledge. Man simply
would not evolve. Man would still be a
cave man or some other type of aborigine
if he had not had the slightest interest in
something that was otherwise unknown and
had attracted him.
On the other hand, the sense of mystery
that man is endowed with gives him another
important faculty, that is, the ability to
reason. Man can draw upon his experience
and knowledge; and, as a result of comparing notes within his own mind, he may from
the facts that he knows and has experienced,
or that may have been explained to him,
draw upon such experiences and knowledge.
By the process of his own mind, he is able
to draw conclusions as he judges information
or situations that come to his attention in
the course of his lifes experience. It is,
therefore, important that man develop his
ability to reason and his ability of judg
ment. It is also possible that the mystery
that may appeal to him, the glamour of the
unknown, or the exaggerated statements of
someone appealing to the gullible, may place
the individual in a classification where he
will be influenced by those situations which
do not bring benefit to him.
The use of reason gives man the quality
that has frequently been called common
sense. Common sense, when used in the full
implication of its meaning, is a most valuable trait. It is very easy for one to be
swept off his feet, as it were, by claims
that are the result of those appealing strictly
to the individual who does not exercise this
use of common sense. Almost every day
one may read in a newspaper of some in
dividual who has lost property, money, or
even life as a result of following the schemes
of individuis who set out simply with the
purpose of taking advantage of some indi
THE R O S IC R U C IA N FORUM
OCTOBER, 1955
Paqe 47
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S A N JOSE, C A L IF O R N IA , U. S. A.
December, 1955
Volum e X X V I
No. 3
Rosicrucian Forum
A p r v a t e
p u b lic a t o n f o r m e m b e r s o f A M O R C
THE R O S IC R U C IA N FORUM
Page 50
Greetings!
V
DECEMBER, 1955
Page 51
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
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is detected principally by us not in a physical way, but as a psychological and emotional response. We can truly say, therefore,
that we feel an aura because the qualities
of an aura are not directly perceived in the
sense of being seen, as we shall further explain. Severe illness may temporarily weaken
the aura. Illness depletes the vitality; it
upsets the polarity balance of the aura and
causes it to become extremely negative and
limited. It will then not extend itself more
than a few inches from the body.
The auras of a number of people may,
at times, blend, or be made to produce a
mass effect, especially where a group of peo
ple are brought together to conduct an experiment. There will be a general harmony
of their auras and perhaps the effect of a
mass aura which will be very intense. Such
auras, however, are not always positive; this
depends upon the thoughts and actions of
the people. Thus, a group of people meeting
together in love and harmony will have a
positive aura; the aura will be attractive and
appealing. Those brought together under the
intense emotions of hate or fear will have
a negative aura which will be repellent or
disturbing to others.
Groups of persons who gather together for
spiritual purposes, for mystical exercises, for
philosophical discussions of a constructive
nature, will generally manifest a positive
aura as a group; the effects of such an
aura will be beneficial to all who contact
them. Such auras may extend outward at
a great distance from the people who are
so meeting. Now, this does not mean that
all persons who are gathered together conducting a similar work or discussion have an
actual unity of auras. Each persons aura
is slightly different and it is because of that
slight difference that there is that harmonious attraction between them. Actually, two
auras that are identically positive or negative
would repel each other as would two poles
of a magnet having the same polarity.
For analogy, we may compare the exten
sin of the aura from the human body to
that of the projection of a radar beam. We
know that in radar a beam of ultra high
frequency energy approaching the speed of
light, functions like light; it can be projected
in a str a ig h t line, and its angle of reflection
will be sigilar to its angle of incident. In
radar, wheri a beam is sent out and contacts
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DECEMBER, 1955
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end, and since it is a part of a plan, everything that fits into it is also an element of
that plan; and it will function in accordance with laws which have been ordained
for its operation. The concept of Karma is
that we will sow what we reap; that is,
we will make our lives, whether now or in
the future, exactly what we wish them to
be, or based upon our behavior. Immortality, then, is far greater, far bigger than
any human interpretation of good and evil.
We find it difficult to put away a con
cept that is limiting rather than expanding.
The accepted orthodox religious viewpoint
has frequently restricted the thinking of peo
ple to a point that man cannot reason beyond heaven and hell. Man finds it difficult
to conceive that immortality is a state that
exists throughout eternity. It does not begin, and it does not end. To believe that
death, to use the term by which we ordinarily refer to the end of life, is a complete
end would be to believe that birth was not
a beginning, because actually, birth and
death are the same thing. If we have con
sciousness on a plae different from that of
earth prior to birth, I believe that as the
time of birth approaches, that in conscious
ness, there might be the same concern as
we might have towards death here on earth;
that is, we would be concemed with the
future just as we are concemed with the
future now. Birth and death are both transitions. They are a change of status. They
indicate a time when we pass from the
known to the unknown. Whether the process is what we cali birth or death, it is an
identical phenomenon. It is transition. It is
growth.
It is not within the ability of man to con
ceive or describe those phases of immortality
of which we are not presently conscious.
Immortality is a condition which lies completely beyond us. We cannot describe it
because we are not aware of it. We do not
know, for it is impossible to define an un
known. You cannot describe to me, for ex
ample, a mathematical formula with which
you are not familiar. What is unknown
is impossible to put into words, to put
into any kind of objective manifestation.
Therefore, to attempt to describe an ex
perience that has not previously existed
in consciousness, that has not come into
the state of objective realization, is im
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THE R O S IC R U C IA N FORUM
Today, however, there is not much evidence that the interest in religin that seems
to be growing is doing a great deal to actual
ly change the feeling of people; that is, there
is evidence to indicate that much of the
current religious interest is not truly genuine
or permanent. I believe that there are a lot
of people who want God in the same manner
that some want a hot-water bottle during the
nightthat is, so that they can obtain con
trol or relief from temporary discomfort.
Turning to God, in a sense, brings about
such a relief. An individual who is uncertain regarding his living habits, or of his
social, business, or personal habits and practices may use religin as something to turn
to in order that he might be directed to God
long enough to get his mind away from the
things that he feels he should not be doing
in the first place.
While it is true that membership in some
churches is growing rapidly, and that the
nations population is the highest ever recorded, there is also an increase in debt,
crime, and taxes which seems to accompany
the increased population. Consequently, we
would not say that the increase in debt,
taxes, or crime is an indication of growth,
and it causes a serious-minded individual to
ask the same question as to the increase in
religious interest. However, there is a statistical increase in the number of individuis
indicating their interest in religin; there is
also an increase in criminal cases coming
before our courts. Too, it seems, from the
publicity on the front pages of newspapers,
that there is an increase in the seriousness of
criminal offenses that take place with a de
gree of regularity in many civilized countries
of the world.
It has not been my purpose to declare that
religin does not have its place or is not of
valu. The truly devout individual is an
asset to his community, and is an inspiration
to those who will look to him for guidance
and help. But a genuine revival of that
type of religin, it appears to me, is not taking place. There are no more devout people
in the world today, there just are more peo
ple claiming that they are interested in
religin. In other words, as I have already
stated, they are turning to God as a tem
porary relief from their own conscience, or
from problems that may bother them.
While religin has its purpose, and should
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DECEMBER, 1955
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THE R O S IC R U C IA N FORUM
that with which we are familiar. Consequently, at that time there is no type of
treatment, no pill or procedure of any kind,
that will change the course of events, because we are then passing on to another
level where we will attempt to apply constructively the lessons that we have learned
here in still vaster fields of existence.A
The Purpose of Soul
A frater of British Guiana asks: If the
soul dissolves back into its source after tran
sition and is fundamentally divine and can
not be corrupted by human conduct, then
why its manifestation on earth? For what
purpose has it come?
We prefer to consider soul as a function
in man, rather than an arbitrarily created
separa te entity implanted in the human.
Early primitive conceptions and medieval
theological views which still persist, conceive the soul as a substance. To them, it is
a divinely created entity quite apart from all
else, and this, they believe, has been conferred upon man. The theologians who have
sought to make man not only the greatest
of all creation, but to make him even the
very purpose of existence, thought that man,
alone, possessed a soul. This assumption was
heightened by the fact that man of all liv
ing things displayed conscience, or a moral
sense. These functions, it was declared, were
attributes of soul. Since they were not exhibited by other forms of higher life, it was
concluded that other living things were devoid of soul.
To the more philosophically and metaphysically minded, this assumption was not
logically sound. Further, the advance of
modern science, particularly in the realm
of psychology, has shown the fallacy of the
substance idea of soul. It reveis that selfconsciousness, upon which conscience and
the moral sense depend, is not exclusively
limited to human beings.
Let us think of soul as a universal intel
ligence. It is an intelligence that has a coexistence with life forc. Every liberal
biologist will readily admit that there is a
consciousness, a sensitivity and a persistence
of function in living cells that constitutes a
kind of intelligence. In fact, the word intel
ligence is most appropriate to explain these
characteristics of living matter. All life,
then, has a universal intelligence. At their
PECEMBER, 1955
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worshippers of the Hind deity Vishnu abstained. The practice is not limited to Ori
ental sects, however. The Seventh Day
Adventists abstain from flesh eating, as also
do the Dukhobors and several Catholic Orders such as the Trappists. There are numerous lesser known sects and societies who
have made vegetarianism, by ame or prac
tice, one of their fundamental requirements.
Vegetarianism does not merely exelude the
eating of meat. Some of its adherents have
included a proscription of fish and fowl.
Some persons even exelude all animal prod
ucs such as milk, eggs, and cheese. Fruitarianism is a term that applies to those who
exelude from their diet all vegetables; they
confine their diet to fruits, nuts, and grains
prepared in various ways. There are those
who refuse to eat any vegetables the roots or
tubers of which are grown underground, as
for example, potatoes and beets. The reason
is given that these are not exposed to the
sunlight and therefore lack essential, if but
intangible, nutritional elements.
The reasons for the practice of vegetarian
ism may be divided into two main classes:
the first of these is health and economy; the
second is religious, or the moral and ethical. The health reason is the idea that ani
mals have communicable diseases which may
affect the human organism in various ways.
Along with this concept is the one that
meat may contribute to our nutrition, in
part, but that it is detrimental to our gen
eral health and is not essential for our
physical well-being. These theorists have
also contended that the eating of meat deprives man of the nutritional valu of other
foods in which he would otherwise indulge
to a greater extent.
The religious, moral, and ethical concepts
have been far more influential in winning
abstinence from flesh eating than have the
reasons of health. To eat flesh, fish or fowl,
means to destroy life, to kill. The moral
principies of many religious sects throughout the ages prohibited the taking of life
for the purpose of sustaining it. In the
Hind religin, Brahma, or the Universal
Soul, permeates all living things. Man has
no right, according to this concept, to deprive the individual manifestations of that
Universal Soul from evolving by destroying
any of its earthly forms. With some other
THE R O S IC R U C IA N FO RUM
PECEMBER, 1955
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SA N JOSE,
CALIFORNIA,
U. S. A.
February, 1956
V olum e X X V I
No. 4
Rosicrucian Forum
A p r v a t e
p u b lic a t o n f o r m e m b e r s o f A M O R C
Page 74
THE R O S IC R U C IA N FORUM
Greetings!
V
MYSTICAL HUMILITY
humility, let us also state it is not ingratiation. This mistaken conception manifests
as continually going out of ones way to serve
the whims and fancies of others. A person
who runs immediately to get a chair for
another that is capable of getting his own, or
who hovers above, making minor adjustments
or arrangements so as to anticipate apparently every petty desire of another, is one who
is ingratiating himself. Such acts may not
be accepted by the other person as humility
and service, but rather as nothing more than
an attempt to win favor. Instead of winning
respect for the motive behind them, such
acts may produce just the opposite effect.
Another false interpretation of humility is
obsequiousness. This consists of assuming a
cringing, servile manner. Such persons, in
the presence of others, hang their heads, will
not speak unless spoken to, and take the atti
tude that they are to be commanded and can
not exercise a will of their own. They even
refer to themselves as inferior beings, not
worthy of the courteous attention that any
normal person will show another. Unfortunately, I have known persons who assumed
such behavior, all with the honest but erroneous belief that it constitutes mystical
humility.
Now, let us consider the positive aspect,
that is, what true mystical humility is. First,
it consists of sincere reverence for all spirit
ual or divine precepts and manifestations.
No matter how strange or different a religious
practice may be, it will be respected as the
belief of the practitioner. One will doff his
hat, kneel, bow or whatever is the custom,
when entering the temple or church of any
religin, not with the intention of endorsing
the belief or precepts, but with respect for
that which is sacred to another. The humbleness lies in keeping within bounds your per
sonal convictions, so as not to exercise them
in a manner offensive to another. True
mystical humility requires one to be always
conscious that his personal achievements in
Page 75
FEBRUARY, 1956
business or professional life are not altogether the result of his own individual efforts
or erudition. What talents we possess, or
what faculties we have been able to evolve
so as to master circumstances, are due to the
use of natural Cosmic principies. Thus we
are under obligation to such powers and
principies. We can never pay for our possessions. We are always indebted to nature
for her resources and to the Cosmic for the
privilege of living. Mystical humility requires that, for each success, we display not
egoism but a desire to help one less fortnate.
We do not criticize another or become servile
and belittle the dignity of our own personality, but try to help another in some little
way to achieve as we may have done. We
do not assist others to do what they should
be able to accomplish for themselves. Rather,
we help them to understand their problems
so that they may personally succeed.
When we succeed in anything, whether it
is a mystical demonstration or the culmination of a business enterprise, we must think
of it in an impersonal sense. We alone did
not bring about the success. We were given
knowledge, understanding, and the opportunity to serve. We are happy and can show
our joy in accomplishment; yet we must
admit that we have been aided.
No matter how aggressive you are, how
hard you study and work and drive so as
finally to succeed, you are still Cosmically
obligated. You have been permitted to have
such initiative and faculties so as to accom
plish. They are gifts that have been bestowed upon you. Show your gratitude.
Mystical humility, then, is expressed in
the attitude of reverence, gratitude, and
tolerance.
Fraternally,
RALPH M. LEWIS,
Imperator.
(From ForumFebruary 1947)
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U .S . Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
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Page 76
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FEBRUARY, 1956
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Psychic Initiations
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Mystical Money
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From the pages of one of the most fascinating and accurate accounts of the
Great Pyramid, comes a revelation of super minds whose impact upon society
has been felt for centuries. W h a t wonders lie hidden in this vast monument
of stone? W h a t does it tell us of the future?
This account contains references to Science s Iatest discovery, the hidden
subterranean passageways of the Pyramid; it explains their secret purpose.
RELIVE THE G L O R Y OF ANCIENT EG YPT
The ROSICRUCIAN
SAN JOSE, CALIFORNIA
SUPPLY
BUREAU
U. S. A.
April, 1956
Volume X X V I
No. 5
Rosicrucian Forum
A p rv a te
p u b lic a to n fo r m e m b e rs of A M O R C
W IL L IA M
G ran d
V. W H IT T IN G T O N , F. R. C
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Greetings!
V
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APRIL, 1956
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Coundl of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/1 sterling) A N N U A LL Y FOR MEMBERS O N LY
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three dimensions could be added the numerical valu of the vibrations of the color of
the red light, as found in the visible spectrum. The fourth dimensin thus would be
the number of the wave length of that color
of red as determined from an analysis of the
visible spectrum. Four sets of numeris
would thus provide four dimensions. Three
of these, as said, would relate to the space
that the object occupies. The fourth would
signify what kind of object or physical phe
nomenon it is, and by which it has reality
to our consciousness. It is apparent, then,
that the fourth dimensin is of primary
importance to us as a matter of identity.
Without the fourth dimensin there obviously could not be the other three. From the
Rosicrucian concept, the fourth dimensin
should probably be the first.
In modern physics, the fourth dimensin
has been identified with time, from this point
of view, there being a space-time factor.
That which we term space9 or the measurement of objects in it, is greatly affected by
other factors. Relativity has shown that the
measurement of objects in space depends
upon the position of the observer, that is,
principally the speed at which the observer
is traveling in relation to that which is being
measured. An object moving by us at great
speed seems to contract to our perception of
it; at a lesser speed, it relatively expands.
Time also depends upon the observers posi
tion in space. Light coming from a distant
star A, to an observer on earth would be
past when it left A, and be of now or the
present when it would arrive at the earth.
To another star B, at a greater distance from
A than the earth, the reception of light
would be of the future since it would not
have arrived there yet.
We might say that the fourth dimensin
includes a number of intangibles, or rather
relationships between those qualities which
we ordinarily conceive as abstract, such as
dimensions, space and time. In the broad
sense, the fourth dimensin is the state of
consciousness, the apperception or human
understanding of certain vales.
In some occult circles there are fantasies
associated with the subject of the fourth
dimensin which have no demonstrable basis.
These fantasies expounded by many occult
writers are highly imaginative and cannot
be proved by them even in experience. They
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Some years ago, dictionaries were prepared in such a way that when one sought
the meaning of a word, he found it defined
by the simple procedure of being given an
other wrord. If this word was understood,
the definition would be adequate, but occasionally the meaning of the synonym was
unknown to the person Consulting the dictionary. It would then be necessary to look
up the word which defined this first word,
and frequently the dictionary referred to the
original word. In this way, reference was
made back and forth between two words,
and no definition or meaning was made clear
to the individual seeking the information.
Almost any subject, even one with which
we are generally familiar, may be difficult
to put into the form of a definition. For ex
ample, would you find it easy to define
arithmetic? To say that arithmetic is the
study that includes addition, subtraction,
multiplication, and divisin of numbers and
letters is hardly a definition. We need to
know more generally what the subject involves, rather than the specific items with
which it deais. In other words, to define a
subject by merely telling what it deais with
or what it concerns is not always sufficient
to make the definition of a subject clear and
reasonable to the individual.
Psychology might easily be defined in the
same manner as arithmetic. We might say
that psychology is a subject that deais with
perception, judgment, sensation, knowledge,
thinking, soul, mind, functions, or the inner
attributes of a living being. These are all
phases of psychology, but to say that it is
a subject that deais with these things is not
an adequate statement of the scope of the
subject. Actually, psychology is defined to
day in terms of behavior.
Originally, when psychology carne to be
considered as a subject by itself, or rather,
began to become a science, it was defined as
the study or the science of the mind. While
this definition still has effective meaning
and certainly in psychology we deal with
mental attributes and mental phenomena
actually, the psychological concept today
has to do with how living entities function
and express themselves. In other words,
psychology can best be defined as the study
of those things that have to do with behavior
and conduct.
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A CHANCE TO PROVE
UNDER
COMPETENT
DIRECTION
AT THE
Rose-Croix University
RALPH WALDO EMERSON, modern philosopher, said "A man should learn to detect
and watch that gleam of light which flashes
across his mind from within. . . . Yet he dismisses without notice his thought, because
it is his.'1
How many of your own ideas which you
dismissed from your mind as too different r
newor merely because they were your
ownhave years later returned, as Emerson
said, in the alienated form of someone else's
June, 1956
Volu me X X V ! No. 6
Rosicrucian Forum
A
p rv a te
p u b lic a tio n fo r m e m b e rs of A M O R C
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Greetings!
V
SELF-DISCIPLINE IN MYSTICISM
JUNE, 1956
Page 123
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/3 s+erling) A N N U A LLY FOR MEMBERS O N LY
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acquired as a result of his personal illumination. He willas they doprepare manuscripts, write articles and lectures for the
Order of which he is an integral part. The
Rosicrucian master has no exalted ego which
causes him to believe that, after his illumination, he has transcended the Order. The
Rosicrucian Order gave him light and it is
morally incumbent upon him to reflect it
back again. He does not, therefore, isolate
himself from the Order and select a personal
idolatrous following. Like all great mystics,
he attributes his wisdom to the Cosmic and
that mdium which aided him, the Rosicru
cian Order.
The Rosicrucian master realizes the need
to encourage others so that they may pre
pare in the same manner he did. He knows
that the teachings of the Order are demonstrable laws which carne to be known as the
consequence of the personal researches, stud
ies and attainments of others who were mas
ters. There is no better thing than to be a
part of a body of persons that impersonally
presents truth, free of idolatry and individual
reverence, such as the Rosicrucian Order.
The Rosicrucian Manual, an official pub
lication of the Order, excellently expresses
an opinion on masters in relation to the
members. It indicates that what each student
must strive for is not to attain spiritual ad
vance through the mdium of another but
through personal inner development. To
quote: After preparation through study and
meditation, after deserving through service,
after attaining through practice and with
nobility of desire, there comes to all adepts
an influx of illumination and inspiration,
which maintains a continued connection
with Cosmic Consciousness. This is called
illumination by the mystics. This is one of
the gifts desired by all adepts.
As for world masters or coming world
masters, the Rosicrucian Manual has this to
say: The Rosicrucians know better than
this. They know that the next great master
to come to each will be the master within,
and not some foreign person of one tongue,
affiliated with one school and limiting his
redemption to those who are within a certain
fold. And the Rosicrucians have never solicited funds for the support of propaganda for
any such masters or the organization of
colonies or utopian places where anticipated
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tual entrance, by public demand, of government control and the establishment of Bet
ter Business Bureaus.
It takes men and women of high charac
ter to impose self-discipline in circumstances
which at times may work to their disadvantage. When, for example, one knows
that he can dispose of a surplus obsolete ob
ject by representing it as other than what
it is and he refrains from doing so on prin
cipie, he is a man of excellent character.
The instinct of preservation, the furtherance
of self, is a strong primitive drive with each
of us. It is a natural inclination to take advantage of every circumstance that will
further it. By comparison, principie, which
is also a product of reason, is a lesser im
pulse with most persons.
The political pressure and monopoly that
business ofttimes now attributes to labor
unions, even if so in fact, is to a great extent
a reaction to the behavior of industry decades
previous. Great industrialists and small
business executives alike were often, in the
past, too inclined to overlook the human
factor in employment. The employee was
a segment of their operating machine like
a lathe or a printing press. The employee
was to be exploited to the fullest, squeezed
to the utmost. When it became no longer
feasible to retain him, he was to be cast
aside. It was reasoned by employers that
men were not compelled to work for them
and, if they did, they had to accept whatever conditions were provided. The social
indifference often amounted to inhumanity
and provoked the opposite extreme of which
business complains today.
The modern businessman must be grounded
in the rudiments at least of practical psy
chology. Business, insofar as customers and
employees are concerned, is also a matter
of human relations. One is not just selling
commodities or service, but he must also
create good will for his institution. It is a
lack of perspective for one to be discourteous,
inconsiderate, or to exploit either a customer
or an employee. The creating of ill will cuts
into sales and into worker efficiency. Men
are always human beings, never machines.
The emotional aspect of these relations is a
vital factor with employers, if they intend
to remain in business for any period of time.
Aside from government regulation, Better
THE R O S IC R U C IA N FORUM
Business Bureau supervisin, and the highprincipled individuis, many executives are
otherwise conforming to ethics. They are
motivated by a realization of the psychologi
cal necessity of doing so. In other words, it
is good business to inspire confidence by a
fair attitude and practice. These employers
may not all be noble in their intent but
common sense tells them that ethics keeps
business relations on a high plae and is
good business.
Conversely, the employee must take an
ethical view of his job and his employer.
There are far too many workers who look
upon their employment just as a job. To
them it is an unpleasant duty, a drudgery
which should be shirked at every opportunity. Some employees have almost a sadistic
enjoyment in placing their employer in a
position where his operations are made more
costly. Whether they are conscious of it
or not, there is an envious resentment of
the employers proportionately greater profit.
There are employees who do nothing to
improve their minds or skills by which they
could rightly demand and expect greater
compensation. They believe it is their right
to exact from their employer, by whatever
power they can exert, increasing pay with
out giving more in return. This kind of
conduct is lack of employee ethics and is
equally as grievous as the employers abuse
of his workers.
Ethics is not a mysterious subject. It con
cerns right and wrong conduct in social rela
tions. Experience, custom, and environment
have shown that certain behavior on the
part of individuis strikes at the freedom,
welfare, and happiness of others. Such con
duct must be prohibited. It is not just a
question of morality, as the moral obligation
of treating ones fellows properly. It is expedient to do so. If each man exploited his
fellows with complete disregard of the wel
fare of others, then mutual respect and
cooperation would dissolve. Society would disintegrate. No man would trust another. Men
would function separately as best they could
and all the progress that comes from an integrated society would disappear. When in
your personal behavior you strike at the
foundation of society, you eventually destroy your own security and that of your
children.X
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other individuis are augmented by regulations and restrictions against which most of
us do not fight because most of us are not
inclined toward criminal tendencies.
Most moral responsibilities do not lie completely within this category. They are in a
rather vague area with which we have to
deal and with which we must learn to live.
We are permitted certain discretionary
measures in deciding what will be our reaction toward any particular situation. Gen
erally speaking, the concept of the moral
refers to a standard of behaviorthat is, how
we live and react. It refers to those things
that are considered either by society, by the
nation of which we are a part, or by our
religious or basic training in the family, to
be those things that are right and proper.
Morality, therefore, is the basis of conduct.
It establishes the essence of character, and
therefore anything that is moral is relative.
What may be immoral to you may not be
to me. This is even more amplified if we
compare the moral concepts of individuis
living in radically different situations; that
is, people who lived two hundred years ago
in a different society, in a different part f
the world than we do, had entirely different
moral concepts than we may have.
Even today there are different moral practices in different parts of the world, and we
must not make the mistake of believing that
the moral concept is synonymous with civili
zation. There are people today just as highly
civilized as we are but they may have an
entirely different moral concept. That does
not necessarily mean that my concepts are
immoral or that theirs are com pletely
moral. It means that the concepts of moris
insofar as what is right and proper in human
behavior may be interpreted differently. The
purpose for which man lives and the happi
ness which he may hope to achieve may not
be directly linked to moris as much as some
would have us believe.
Moral responsibility, it seems to me, concems the behavior and conduct which is ours
when considered in connection with the so
ciety in which we live and the standards to
which we subscribe. An idealist will base his
behavior and conduct upon principies which
have to do with the ideas that he holds most
sacred. The materialist may not be bound
by such standards, but, all in all, we should
live so as not to interfere with the good
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JUNE, 1956
September, 1920. Frater Sundstrup was appointed to a ritualistic office in the Temple.
After holding several lesser positions in the
Order, in March of 1932, he was elevated to
the responsible and honored office of Grand
Master of the Order for Denmark and Norway. This office was conferred directly upon
him by the late Imperator, Dr. H. Spencer
Lewis.
Frater Sundstrups attractive bachelor
quarters reflect his scholarly and aesthetic
interests. His library is a well-chosen one
containing the classics and an extensive
selection of mystical, metaphysical, and
philosophical works, many of which are now
rare. The walls are adomed with excellent
paintings and engravings. Visiting dignitaries of the Order from other lands, including
the incumbent Imperator, Ralph M. Lewis,
have had the pleasure of being guests in this
library-study of Frater Sundstrup. He is a
man of quiet and dignified appearance who
impresses all with his kindly manner and
sincerity of purpose.X
The Nature of Sacrifice
A frater from Berlin, Germany, says,
addressing our Forum: One of our mono
graphs states that monetary sacrifices would
be an insult to God. May I present my
view on the matter. When a person sacri
fices money to such an extent that he really
feels the loss of the money which would
otherwise have given him pleasure, either
directly or indirectly, why should that not
be recognized as a sacrifice? Is not the entire matter of sacrifice an inverse process,
that is, starting in the material by the act of
sacrifice, then passing through the psycho
logical by instilling a certain thought into
the sacrificethis in tum resulting in the
satisfaction sinking into the subconscious
where it comes to rest as a spiritual asset?
The rites of sacrifice have been known to
every race and civilization. The objects of
sacrifice are varied and have been both animate and inanimate. Human sacrifice has
been limited principally to barbarie and
semicivilized peoples. It is said that the
Aztecs, noted for human sacrifices, had not
begun this practice until about two hundred
years before ie conquest of their land. In
India for centuries the suttee was common.
This was the practice of immolating a widow
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a conlinuation of our good fortune is dependent upon returning a portion of our worldly
goods or services to the religious mdium
through which we conceived the deity as
functioning. It is more or less the same
motivation as when one confers a gift upon
a temporal potentate for the purpose of evoking his continuous favor. This motivation
stems from the instinct of preservation, the
desire to preserve our state of relationship
for our benefit.
One may have a sense of devotion, a deep,
spiritual love that is an ecslasy, and in his
sheer joy make some sacrifice by action or
in the giving of an object that is symbolic
of his emotion. He will perform some act
or give some object which has an intmate
relationship to his spiritual nature. He may,
for example, give of food to a religious cause
when the giving of such food or material
objects means the denial of his own needs.
The hurt, the loss, which he experiences is
the subjective aspect. It is the giving of self.
When one donates a religious or sacrosanct
object as a sacrifice, again he believes that he
has created by that act a bond between his
inner being and the ideal of his devotion. He
forfeits the cherished object but receives in
return as a compensation the greater love of
his god or gods.
The most admirable and subjective type
of sacrifice is the sincere forfeiture of a valued possession, of something that would provide the giver physical pleasure. In such
sacrifices we find the examples of an evaluation of material ends set against immaterial
or subjective vales. There is the loss of
advantage in sacrificing time or possessions
for a cause of a spiritual or moral nature.
There is, however, a subjective and subconscious satisfaction that is had which more
than compensates for the material loss. The
moral sense of righteousness, of aligning the
ego with what one conceives to be divine
purpose provides a higher and more profound happiness than can be derived from
retaining that which is offered in sacrifice.
With most pseudo types of sacrifice, still
practiced by modem, civilized peoples, there
is the offering of an object or a gesture of
service solely as a symbol of sacrifice. These
pseudo sacrificers are those who drop a few
coins in the basket as a token of sacrifice, or
who condescend to devote a few minutes
some day to some humanitarian or religious
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26th
Year)
NOTEThe small letters after the page numbers refer to position on page: a, upper half of first column; b, lower
half of first column; c, upper half of second column; d, lower half of second column. Titles of articles are italicized.
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Vegetarianism, 69d-71d
Nutrition, Food and, 56d-58a
Obelisk, 90b
On Faith and Belief, 20d-22c
Our International Affiliations, 103b-105b
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s
Sachse, Julius Friedrich, 91 d
Sacralization, 135c
Sacrifice, The Nature of, 135a-137a
Sankhya philosophy of Hindus, 92b
Sar Alden, 4d, 5b
(See: H. Spencer Lewis)
Sar Elgim (Jean M allinger), 5b
Sar Hieronymus, 4b, 5b, 6a
Schools, Religin In the, 98-99
Scope of Perception, The, 9a-13d
Seal of U. S., 90a-92b
Self: 113c-114c, 124d
Union with God, 122a-124a
See also: Consciousness: Self
Self-abnegation, 74a-d
Self-Discipline in Mysticism, 122a-124a
Senses:
Five, 9b-13d
Of blind, 130a-131b
Sepher Yezirah: 14b-15a
Quote, 14b
Seventh Day Adventists, 70a
Shekinah, pronunciation, 128c
Silence, 110b
Situations, Improbable, 40a-47d
Skutch, Dr., 132d
Slapstick, 112b-c
Scrates, 82c
Some Aspects of Projection, 19-20d
Soror, pronunciation, 128b-c
Soul, 8d, 9a, 32b, 22c-23d, 64c-66c, 83c-d, 116b-117d
Soulless Beings? Are There, 22c-23d
Soul-personality, 117b-d
Souls, Are We Individual? 116b-117d
Soul, The Purpose of, 64c-66c
South Africa, Johannesburg, 104d
Space, 19b-d, 67d-69c, llla -b
Space, Time, Motion, 67d-69c
Spalding, Baird T., 37d-38b
Spiritualism, lOd
THE R O S IC R U C IA N FORUM
Suggestion, lOla-b
Suicide Nonsense, More, 43a-44c
Sundstrup, Arthur: 134c-135a
Photograph, 121
Sunshine Circle, 35d-36a
Supernatural, 124c
Suttee, 135b-c
Symposium, The, 82c
Zohar, 14d-15c
August, 1956
Volum e X X V II
No. 1
Rosicrucian Forum
A p r v a t e
p u b lic a t io n f o r m e m b e r s o f A M O R C
Page 2
THE R O S IC R U C IA N FO RUM
Greetings!
V
AUGUST, 1956
Page 3
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Roscrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/3 sterlng) A N N U A LL Y FOR MEMBERS O N L Y
Page 4
THE R O S IC R U C IA N FORUM
AUGUST, 1956
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Within mind at this moment lie the solutions of all problems, whether they be
political, economic, social, or religious. The
problems that make it possible for the front
pages of our newspapers to have headlines
are at a point of solution within mind if
mind could be made aware of them and be
able to grasp them. Unfortunately mankind
is giving more consideration to effects than
to causes. We do this as individuis, and
so we cannot blame society. Something happens today and if that event is an important
factor in our lives, if it upsets our routine,
if it has something to do with our living in
such a manner that it affects us radically we
become very much concerned about it whereas we should have been concerned about it
a year ago or five years ago.
Because causes are subtle and gradually
accumulate, most of our problems, physical,
mental or spiritual, have causes of which
the roots lie in the background of experience
and consciousness. The same idea can be
projected into the future. The problems that
will be ours tomorrow have their solution in
events and thoughts that are taking place
now if we can be made aware of them.
May I add parenthetically here that there
is no magic formula in the Rosicrucian
philosophy or in any ism, philosophy, or
religin that will make it possible for you to
grasp those potentialities without, if I may
quote Sir Winston Churchill, blood, sweat,
and tears. That is, there is no magic key
that opens the door to our own potentiali
ties. It is something that has to be brought
into consciousness by the process of living
itself. Otherwise we wouldnt be here living.
Its that simple.
Another concept considers mind as distinct
from body, but at the same time believes it
to be something that interacts with the body.
One of the fundamental problems of philos
ophy is the mind-body problem. How does
mind, an immaterial thing, affect a material
thingthe body? The first theory I mentioned is that mind and soul are the same
and have a supematural effect over the body.
The second is that mind and body are distinctly separate. One acts upon the other in
some mysterious way. That concept is hardly tenable because it is inconsistent with the
laws of nature, as we observe them in the
universe, that two unlike things can directly
affect each other. Consequently, we cannot
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Each day of our lives, each of us is confronted with this kind of Cosmic test and
trial as a series of adversities, perplexities,
and problems. Man has been exposed to life
in such a manner as to bring about his own
refinement and developm ent, physically,
mentally, and spiritually. Only when there
is opposition to our own desires and conceived
ends are we required to cali upon the fullness of our being. No man knows his
physical strength, for example, unless he is
first taxed by some weight which he is
obliged to lift in order to accomplish an end.
It is only as he goes from one increasingly
heavy object to another that he ultimately
learns his muscular and physical capacity to
lift weights. He is thus met with a chal
lenge. Shall he exceed the present weight
by preparing himself to lift one that is still
heavier? He soon discovers and learns
whether he is determined, whether he is a
procrastinator, or whether such efforts might
be better directed.
Mystically, we speak of learning from the
book of life. This is not only a metaphor but
also a truism. However, this book of life, its
circumstances and events, have not been prepared with us mortals as the objective. Life
is the natural development of the varied ele
ments of which the Cosmic consists. In
meeting and surmounting the obstacles that
arise, we acquire experience, and experience
is knowledge. We possess the faculty of reason and will to benefit by such experiences,
or to deny them and suffer the consequences.
In fact, most of the obstacles we experience
in life are self-created. We produce them.
They follow as the result of our own
thoughts and deeds. There is none of us who
has not said with sincerity at some time:
If I only had my life to live again, I would
not do thus-and-thus.
We must avoid instituting by our thoughts
and deeds such causes as bring calamities
and misfortunes upon ourselves. As we look
back upon them now, we do not think of
such circumstances as being Cosmically ordained tests and triis. We know that we
were the causes of most of them.
Men in their ignorance, not finding or
being able to perceive the causes of their
adversity, are wont to transfer them to the
supernaturalIts Gods doing. The Cos
mic decreed it! The masters are imposing
this upon meand similar phrases are
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&
ciepice
mufSA
CU FUXISUCISM
PERSONAL INSTRUCTION
October, 1956
Volum e X X V II
No. 2
Rosicrucian Forum
A p r v a t e
p u b lic a t io n f o r m e m b e r s o f A M O R C
A R M A N D O FONT DE LA J A R A , F. R. C.
Deputy Granel M a ste r o f the Latin-A m erican Divisin
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THE R O S IC R U C IA N FO RUM
Greetings!
V
W HAT IS FAITH?
QCTOBER, 1956
PAGE 27
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
of Pubcation of the Supreme Council of A M O R C , at Rosicrucian Parle, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/9 sterling) A N N U A LL Y FOR MEMBERS O N LY
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what it is that constitutes happiness. Generally most of us will again agree that
happiness is the State of mind and body that
is conducive toward having the individual
feel at ease with himself and his environment, and at the same time, permits him to
enjoy a degree of physical and mental com
fort and pleasure. If the purpose of life is
at least in part a search for happiness, then
the life that human beings have lived during
the centuries of the existence of man on
earth has been productive of an amount of
success.
Mankind has attained a certain degree of
happiness although, of course, every indi
vidual has experienced periods of unhappiness and grief. The degree of happiness that
most human beings have attained indicates
that the purpose of life has, to some extent,
been successful. What is more important
is that in this search for happiness on the
part of man, other developments have occurred at the same time. The search for
happiness by man has given birth to all the
cultural expressions of civilization such as
the arts, religin, philosophy, and science.
These expressions are the cultural achievements that man has brought into existence
as an accompaniment to living, while at the
same time, his efforts have been directed
primarily toward the attainment of happi
ness.
Of all the cultural expressions which have
been brought into existence by man in this
process, probably religin and philosophy are
the greatest and have the most far-reaching
effect. These are mans closest allies with
true wisdom. Religin and philosophy are
what we might cali the choicest products of
mans cultural achievement. That is because
in them we find the highest expression possible both of mans feeling and his reason.
When we associate feeling and reason in
proper balance, we realize the fullest manifestation of mans potentialities. In such a
balance we have evidence of mans life leading toward a purposeful end. These two
expressions of mans cultural achievement
have supplied the strongest mpetus to the
evolution of human civilization.
It is necessary, when we mention civiliza
tion, to somewhat qualify the term. Frequently civilization, even by those who
claim it has reached a great height, is limited
by definition and restricted only to mans
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of the cross, but closer in, are four pentagrams. The circle at the top of the pentagram stands for spirit; the first triangle on
the left, with the point downward, and a
line parallel to the base, stands for earth;
the other triangle with a line parallel to the
base, but with the point upward, on the left,
stands for air. The triangle on the right of
the pentagram, with the point downward,
stands for water; and the triangle on the
right with the point upward, stands for fire.
The pentagram is very deep in mystical
meaning, being a symbolic representation of
the Rosy Cross itself.
The end of the longest arm of the cross,
or the lowest, is divided into four sections.
Each section stands for the colors of Malkuth of the Cabalistic Tree of Life. These
four colors are lemon, olive, russet, and
black. Above these four sections of the lower arm there is a six-pointed figure or hexagram, which has six planets on its points
the bottom, Moon; next to the right, Venus,
Jpiter, Saturn, Mars, Mercury, and the
Sun in the center. The hexagram was once
considered the most powerful of all symbols.
These planets are arranged in the order of
certain Cabalistic rituals which they represent. The four large rays or points projecting out from behind the cross are
symbolical of the rays of Divine or Cosmic
light. These rays have the letters I N R I ,
which, according to Frater Wittemans, stand
for Latin words meaning nature is completely renewed by fire. The other smaller
rays with letters on them represent the first
letters of resonant ames as used by the
Greeks and Egyptians in their ancient mystery schools.
The petis of the great rose on the cross
are twenty-two in number and represent the
twenty-two letters of the Hebrew Cabalistic
alphabet. The twelve outside letters repre
sent the twelve signs of the Zodiac. The
seven petis or letters in the middle rose
stand for the seven planets and the seven
double letters of the Cabalistic alphabet. The
three inner petis, or mother-letters, repre
sent air, fire, and water. The four projections behind the small Rose Cross are the
points of the Maltese Cross. It, too, is rich
in symbolic meaning. Then, of course, there
is the Rose Cross proper with its ve petis,
in the very center of the large cross. This
large Encyclopedic Rose Cross symbolizes
THE R O S IC R U C IA N FO RUM
all the majesty, power, beauty, and protection which the Rosicrucian Order has to
offer.
It is not necessary to go into a detailed
explanation of all the Rosicrucian symbols.
Various Rosicrucian and other symbols have
been extensivety explained in the monographs, the Rosicrucian Manual, and the
book, Behold the Sign. The latter books are
obtainable from the Rosicrucian Supply
Bureau and should be in the library of every
student and Rosicrucian.
Everyone, of course, is familiar with the
symbolism of mathematics, numbers, and
signs having a specific, practical power when
compiled in a certain way with other nu
meris in accordance with experience and
reason. The symbols of mathematics are
actually keys to unlock many problems. The
symbols of the Rosicrucian Order are likewise keys to natural and Cosmic laws.
Consider, for example, the ontological significance of the dot, the square, circle, triangle,
rectangle, the cross, the numeris three, four,
and nine, and a host of others.
Rosicrucian symbolism is intended to enlighten the mind by giving concrete examples that in visual form simply present
an abstract idea. The symbols are never
intended to mystify or awe-inspire anyone.
Further, never do the teachings imply that
the symbols, as composed of straight lines
and curves, contain within themselves any
potency. They do not contain any magical
property within their forms. They are but
pictures, we repeat, of concepts related to
laws and principies and they are not an
mate, or do they have a vital power within
their physical form. The triangle, for fur
ther example, has no efficacy except in conveying the idea of a doctrine or truth which
does have significance. A flag, for analogy,
is in itself valueless; it is of little intrinsic
valu. It is but a piece of colored cloth. It
does, however, represent a sovereign nation,
a people, a political system, and a way of
living.X
Strange Phenomena of Mind
A Dr. Rolf Alexander, a medical physician, recently astounded a public gathering
of the press in Britain by dispersing a cloud
above Hampstead Heath by sheer effort of
will. It is related that Dr. A lexander
OCTOBER, 1956
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OCTOBER, 1956
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THE R O S IC R U C IA N FO RUM
The secrecy referred to exists in not revealing the monographs themselves, the
rituals, the passwords, or any part of the
prvate studies and teachings, to those who
are not qualified members. C ertainly,
AMORC does not in any way conceal its
physical existence. Rosicrucian Park is
prominent in the city of San Jos. Its Museums attract over 100,000 visitors each year
mostly the public. The Orders public
lectures, radio programs, announcements,
and articles in general periodicals and newspapers throughout the world, publicly and
proudly, reveal its existence. The same may
be said concerniiig the several million pieces
of literature about AMORC distributed by
its members each year.
Let us present a hypothetical case representing the proper attitude concerning
secrecy upon the part of a member; this
situation will also illustrate a good propa
ganda approach. An acquaintance may ask
you: What is the emblem you are wearing? In answer to this query, one does not
try to be evasive or mysterious; such an
attitude would be absurd and inconsistent
with the very reason for wearing the em
blem. Rather, the member would reply:
It is a Rosicrucian emblem. I am a mem
ber of the Rosicrucian Order.
The inquirer might then ask: Is it a
religious society? The answer is: It is not.
It is a fraternal order. Or, you may explain
that it is a philosophical society. It is nonsectarian, that is, it is not affiliated with any
religious body. The questioner may then
ask: What is the purpose of the Rosicrucian
Order? The answer may be: It is like many
other fraternal orders in that it operates on
the lodge systemthat is, it has lodges and
chapters which are meeting places in many
of the principal cities throughout the world.
However, it is not primarily a social organization. It is devoted to a study of the nature
of man and his relationship to the world in
which he lives. There are forces and powers
of our mind and nature to which we have
access but which are little understood by
most of us. As a result of such understanding, ignorance and superstition are removed,
and this helps us in many practical ways in
the affairs of life.
At this point the inquirer may become
more specific. Well, what do you teach in
OCTOBER, 1956
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OCTOBER, 1956
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YOUR SOUL
UNVEILED
REINCARNATION and HYPNOSIS
...............subjects which have taken the public by
storm in recent times! YOU SHOULD KNOW
HOW to discuss intelligently the subject with
friends, neighbors, or relatives. This magnificent
book alone gives you the facts about REBIRTH.
It is a regular encyclopedia of Information regarding the soul and the spiritual part of man on
earth and in the Cosmic.
M ANSIONS
OF THE SOUL
By H. SPENCER LEWIS, Ph.D., F. R. C.
U. S. A.
PRICE
P O ST PA ID
( 1 / 2 / - S te H in g )
December, 1956
Volum e X X V II
No. 3
Rosicrucian Forum
A p rv a te
p u b lic a tio n fo r m e m b e rs of A M O R C
Jl
X
V '
H A R R Y L. G U B B IN S, F. R. C.
G ra n d Councilor o f A M O R C fo r G re a t Lakes A rea, U. 5. A.
PAGE 50
THE R O S IC R U C IA N FORUM
Greetings!
V
being that manifestation of mind that exhibits certain qualities to our finite senses.
In the course of his life, man establishes
customs and rules of behavior which are
often contrary to nature. Is man, then, in
violation of Cosmic principiesthat is, di
vine law? It is to be realized that the answer
to this question must lie in whatever rela
tionship to the Cosmic man has assumed
for himself. Is he, for example, a theist, a
deist, a pantheist, or a materialist? His re
ligious and philosophical beliefs will deter
mine his answer.
Let us presume that one is a theist. To
him nature is a system, as we have said, or
body of phenomena designed to fulfill a
divine intent. On the other hand, it is com
mon experience that the functions of natural
forces can work to mans detriment as well
as to his personal advantage. Earthquakes,
hurricanes, floods, and sim ilar natural
catastrophes are examples of the havoc that
can be worked upon humanity. The theist,
in his religious doctrines, has made nature
beneficent in its ultimate end. When natural
calamity befalls man, he endeavors to ex
plain it on either one of the two following
grounds: (a) that it is the infliction of punishment upon man for violation of a moral
or divine edict; (b) that the phenomenon is
intended to contribute to some magnificent,
transcendental divine objective that escapes
mans finite understandingall men suffer
temporarily from such natural calamities in
this life only to be rewarded hereafter, if
devout and circumspect.
There are instinctive urges and impulses
associated with mans essential physical na
ture which he is compelled to combat. There
is an inclination to gratify to the fullest
extent the natural appetites and passions.
One of these is the dominant sex appetite.
Man, however, has, through the dictates of
social convention and religious idealism,
cultivated a restraint in this regard. He
imposes this restraint to hold in abeyance
DECEMBER, 1956
PAG E 51
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/9 sterling) A N N U A LLY FOR MEMBERS O N LY
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DECEMBER, 1956
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When they did not accept God, we discovered that they disagreed only with certain
definitions which have been attached to the
word.
Let us take the word Absolute. To many
persons this conveys the same idea as does
God to others. They think of the Absolute
as the Totum Simul, that is, the total of all
existence, the essence of all being. It is to
them the noumenal world, the true reality
behind the everyday world of appearances
and change. It is a pantheistic conception,
that is, God in all things. The Absolute is
to them the efficient and final cause of all
that is. Their concept, of course, does not
allow for any dualism. There is not God
on one hand and His manifestations on the
other. To them nothing is separate from its
cause. All things particpate in the complete
all-embracing nature of which God consists.
Consequently, the word Absolute has greater
spiritual perspicuity to them than does God.
Today, you will find many persons who
shun making a definite assertion of a belief
in God. They will first ask what your con
cept of God would be so that they may know
if they are in agreement with your notion.
There are many persons who rigidly adhere
to the concept of God as a personal deity,
a kind of supernatural entity detached from
reality. We cannot question their right to
accept this God of their hearts. However,
to others such a notion is primitive and ele
mentary, and is not representative of the
evolved consciousness of many men and
women. As a result, they reject the word
God in preference to a term that conveys
a more intimate meaning to them.
The phrase, Supreme or Universal Mind,
is one very often used by students of mys
tical philosophy and metaphysics. It denotes
a teleological cause, a purposeful or mind
cause universally extant, that is, lying be
hind and expressed in all things. Further,
it is to these persons Absolute Mind or Intelligence. They do not think of it as being
embodied in any form or substance. Asso
ciated with this concept is that of Universal
Consciousness known as Cosmic Conscious
ness. This consists of the intelligence of
divinity as a directing and Creative forc
which emanates throughout the whole Cos
mic or the whole reality. It manifests in
matter as those nuclear forces of which mat
ter consists. It likewise exists in organic
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PECEMBER, 1956
terpret the dream state that many superstitions were first conceived by man. These
ideas were not evolved with the intent to
actually deceive individuis; but, rather,
they were superstitions resulting from the
attempt of an individual to explain circumstances that seemed otherwise inexplainable.
Can we imagine how early man must have
felt when he was conscious of participating
in certain experiences but awoke to find
himself just where he went to sleep? The
individual gradually evolved theories to ex
plain these sensations; and probably these
theories were the origin of the basis through
which man carne to believe that he was composed of not only body but of some other
essence that existed free and independent of
the body.
When primitive man made himself comfortable for sleep, and relaxed into that state
of restfulness, he became conscious of continuing activities more or less related to
those of his everyday life; and yet when he
awoke, he found that he was where he was
when he had retired. He, therefore, carne
to the conclusin that some element of his
being, a spirit as it was later called, could
leave the body and participate in experiences
free and independent of bodily activity; or
he may have concluded that his spirit left
the body and had independent existence of
its own. Upon this conclusin, man may
have arrived at the first crude considerations
of immortality.
Although we have advanced a great deal
in the field of psychology and understanding
of mans bodily and mental functions,
actually there is still a great deal not known
about dreams. There have been psychologists who had based the premise of many
of their conclusions upon the analysis of the
dream state, and upon consideration of what
the events in dreams may or may not mean;
but, actually, insofar as the full meaning
of dreams is concerned and the nature of
their existence, there is still much unknown.
There are, however, a few basic principies
that have been generally agreed upon that
serve as a basis for future study. It is
necessary in approaching such a study to do
so with an open mind because the early
conclusions, as I have already mentioned,
were based or rather predicated upon the
concept that a supernatural event occurred.
It should be obvious that dreams are a
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the financial or the legal ones, such as adherence to the constitutional rules of the
Order. They are, as well, moral ones. If one
has derive certain advantages from his
affiliation, whether spiritual, intellectual or
material, it is incumbent upon him to further
the cause of Rosicrucianism. He of course,
can do so by making contributions of a
financial nature to AMORC. He also can do
so by leaving a bequest to the Order in his
will, regardless of how small the amount
may be. But he must realize, however, that
AMORC is a vehicle by which we, individually and collectively, ride toward those
ends we conceive and which the Order
furthers. However, this vehicle is not selfpropelled. Each one of those who is carried
along by it is required to help propel it. The
greatest propulsin is the speaking and acting which you can do in the Orders behalf.
The light which the Order can disseminate
is not to be concealed beneath a bushel
basket. If you have found the Order it is
because others made it possible for you to
do so.
AMORC has quite a variety of literature
which has been attractively lustrated and
printed with word-and-thought appeal to
various types of inquirers and seekers. It is
your obligation, as well as that of the staff
of the Supreme and Grand Lodges, to dis
seminate this literature. There are thousands
of places, even in your community and area,
where a leaflet can be left so as to attract
attention and invite interest. Many members
make a habit of placing a few of these in
their pocket or purse, daily leaving one or so
in such places as buses and other public conveyances, telephone booths, libraries, bookstores, concert halls, doctors and dentists
reception rooms, and hotel lobbies. One
never knows when a casual conversation may
disclose the philosophical, metaphysical or
mystical inclination of anothers mind. That
then is the psychological time to place a
leaflet in the hands of the individual, with
the mere statement: I think you will find
this interesting. Each leaflet invites the in
dividual to obtain a free copy of The Mstery
of Life, which fully explains Rosicrucian
membership.
We have just prepared an entirely new
brochure entitled, The Etemal Quest. Its
simple and forceful cover-design challenges
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PECEMBER, i956
lamasery, which are seldom visited by foreigners, look like a room lined with shelves
containing assorted packages from which
labels dangle on strings (see photograph in
the December, 1949, issue of the Rosicrucian
Digest). The chief lama or abbot presides
over the archives. One of them kindly con
descended to pose for us, holding one of the
ancient scrolls, a number of which our party
personally examined. Occult fiction has done
much to misrepresent the facts as they exist
in Tibet. This occult fiction, appealing to
the popular imagination so as to stimulate
book sales, would have it appear that each
lama is a most enlightened mystic and
miracle worker. Actually, most of these
lamas are quite simple and are very much
limited in their fount of knowledge.
In 1949, the writer and a camera expedition for AMORC visited not only lamaseries
but a lama school. This was a rare privilege
afforded but a few persons from the outside
world. We observed the lamas sitting crosslegged in rows before low benches which
served as their desks. On these benches were
open scrolls. Standing in front of the lamas
was the chief lama who functioned as their
preceptor. He was leading them in their
recitations. They were obliged to learn by
rote the contents of the scrolls which were
recited in a rhythmic chant. The contents
were mostly prayers and liturgies. These
lamas were not as familiar with profound
mystical and metaphysical principies as
some of our early Temple Degree Rosicru
cians.
The abbots and preceptors are men who
are obviously quite learned. Most of them
know not only their Tibetan dialects and
ancient Sanskrit but one or more of the
Indian dialects and English. Conversation
with them revealed that they were conversant with profound philosophical and
mystical precepts. Though they were exceedingly intelligent, they were reluctant to
talk freely with a Westemer. The impression we gained was that such abbots had,
at some time in their lives, been students of,
or had access to, rare and secret manuscripts
which antedated those which they were now
expounding to the lamas of their sect.
This wisdom was undoubtedly that esoteric gnosis to which tradition refers. It was
that which a segment of the Great White
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Low
T u i ti on
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Volu me X X V II
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A p rv a te
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LESLIE A. NEAL, F. R. C.
D e p u fy Granel M a ste r fo r the London, England, area.
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Greetings!
V
EQUALITY A N D HIERARCHY
PAG E 75
FEBRUARY, 19S7
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/6 sferlng) A N N U A LL Y FOR MEMBERS O N LY
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FEBRUARY, 1957
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through the full manifestation of those powers of the inner self and of the ability of the
self to cali upon those forces which lie outside of the immediate area of realization.
The metaphysical basis of the Rosicru
cian teachings, therefore, sets forth in the
mind of the individual a purpose in life. In
other words, these principies clarify previously confused thinking. This process brings
about a new concept of vales. It causes the
student to better realize that when he places
himself in a position of being able to distinguish between the vales of the objective
world with which he has been primarily
concemed in the past, and of being able to
select those vales which endure regardless
of any impermanency of the physical world,
that he then can gain a concept of a reality
which will alter his entire thinking and be
his basis for the development of a philosophy
of life.
The third general classification of Rosicru
cian fundamentis, the mystical, might again
be questioned as to why it was listed. third in
stead of first. Someone could point out that
the Rosicrucian Order is fundamentally a
mystical organization and that the mystical
concept should be the first principie to be
considered. This is true; and therefore even
in the ame of the organization the word
mystical is used to indicate the Orders na
ture and purpose. But mysticism, as a thing
in itself, is not easily introduced or presented
to the extent of making a complete impact
upon the mind of the individual until he has
a foundation upon which to build.
The psychological phase, as I have already
pointed out, concerns the development and
the ability of the individual to utilize prin
cipies which he may not have in the past.
The metaphysical phases of AMORC teach
ings cause the student to expand his horizon,
to look for valu, and to peer into the depths
of reality that are lying outside his prior
concept of existence. The mystical phase is
a culmination of all this knowledge. Truly,
it is the crux of the Rosicrucian philosophy.
Through mysticism, you arrive at a final
point where only two elements are left, you
and God. In other words, mysticism is the
system of thought, or the discipline if you
prefer the term, wherein man can leam to
associate himself with the Divine or with
those forces which transcend those which
manifest objectively in the material world.
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PAG E 95
LEISURE HOUR
SERI ES
B iS M
ENTIRELY
N&UA .
AND TIMED
TO YOUR TASTE
(Do not
T-JOW does one establish an intimate relationship with God? What are
-* the psychological principies which mystics use to attain mystical en
lightenment and God relationship? Let this book explain
MYSTIC ART OF BREATHING
I j O E S the soul essence perm eate the air which we breathe? What psychological and mystical principies lie behind the ancient and Oriental
methods of breathing? Here is a revelation of the practices of breathing for
quickening the inner consciousness.
MYSTERY OF NUMBERS
F R IN T E D IN U . S . A .
o ^ ^ o T H E
R O SIC R U C IA N P R E S S , L T D .
Aprl, 1957
Volu m e X X V II
No. 5
Rosicrucian Forum
A p rv a te
p u b lic a tio n fo r m e m b e rs of A M O R C
ALBERT M O O R E , F. R. C.
Inspector G eneral o f A M O R C fo r Southern Califo rn ia
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Greetings!
V
PAG E 99
APR1L, 1957
Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/6 sferling) A N N U A LL Y FOR MEMBERS O NLY
PAGE 100
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APR1L, 1957
which induce feelings of reverence, of humility, and even the consciousness of some
unseen presence. It is readily admitted that
under some circumstances this feeling is
merely the result of suggestion. A sensitive
person entering a great and magnificent cathedral may sense this feeling, but principally because of the environment and the
purpose which it suggests. Others, however,
have such experiences in regions or places
where there is no indication of consecration
to divine objectives.
There is, of course, included in the Rosi
crucian teachings the doctrine that the hu
man being has an aura. The aura is an in
visible and intangible radiation which extends from the body for varying distances.
This aura we may compare to an electromagnetic field, though its qualities are un
like any energy known to science. For cen
turies, mystics have expounded this concept.
Modera science is now trying to prove it in
terms of natural phenomena. Mysticism
claims no supernatural quality for the aura.
Rosicrucians explain its relationship to the
nervous systems and mental processes.
In some way, seemingly mysterious because the theory of it and how it occurs has
not yet been proved, the human auras radiations imprgnate material substances. We
may say that these radiations are captured
by them and retained indefinitely. Consequently, these substances, in tura, radiate
this subtle energy with which they have
been infused. Human beings who are sensi
tive to these radiations detect them with
their own aura. It is like one magnetic field
being brought into contact with another. The
detection of these impulses by the nervous
systems engenders sensations which are ex
perienced as feelings of awe, reverence, and
related emotions.
It would appear that wherever persons
come together and emit these psychic radi
ations, generated by the higher emotions
which have been aroused in spiritual rites,
an effect is left upon the material substances
in the immediate vicinity. For such an effect
to be produced, the area would have to be
subject to these intense radiations for some
time. I have experienced these sensations in
tombs, shrines and temples, primitive and
otherwise, in various parts of the world.
However, each such place visited did not
result in these sensations. Rosicrucians have
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PAG E 119
ere
P R IN T E D IN U . S . A .
June, 1957
Vo lu m e X X V II
No. 6
Rosicrucian Forum
A p rv a te
p u b lic a tio n fo r m e m b e rs of A M O R C
H A R O LD P. STEVENS, F. R. C.
G ran d Councilor o f A M O R C fo r Eastern C a a d a
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Greetings!
V
IS DEVOTION TO
Dear Fratres and Sorores:
Is the individual who methodically and
meticulously devotes himself to details intellectually inferior? Which is the more commendable, doing numerous things yourself
to your own satisfaction or assigning details
to another? These are questions much discussed in the business, academic, and the
social world. An arbitrary position in regard to them, that is, a specific answer to
these questions, has at times resulted in con
siderable embarrassment to individuis. One
has often been made to seem negligent or
indifferent because he is not inclined to the
pursuit of details. Others have been caused
to feel that they have a small mentality because they like details involving minute
particulars.
There are two principal factors that must
be considered in any project assumed by an
individual. The first is efficiency; the second
is economy. The rule of efficiency is to do
the job well in a minimum of time. Even
if one is performing some duty for himself,
it is presumed that he cannot devote to it
an indefinite amount of time. The exception
to this, of course, is where the individual
particularly enjoys his activity and intentionally prolongs it for the pleasure derived.
Such, however, constitutes play rather than
work. Psychologically, it is advisable, of
course, for one to do what he likes whenever
he can. However, necessary duties, even if
they be liked, cannot usually be prolonged
for pleasure. Consequently, we will presume
that time is a factor in whatever has to be
accomplished.
An analysis of efficiency usually resolves
down to the element of avoiding waste motion or effort. For analogy, let us assume that
a person is obliged to pick up two separate
objects, of which there are a number, and
to assemble them into one piece. Efficiency
would consist of so arranging the two sep
arate kinds of objects as to form convenient
piles. Certainly no one would wish to place
DETAIL WRONG?
all the objects in one heap, thus requiring
that they be sorted before each assembly.
Next, a study of the two separate objects
would need to be made to determine their
relationship. What would be the quickest
method of engaging or uniting them? It
would not be efficient to give this consideration each time the objects were picked up.
There is also the matter of adaptability
of the individual to the task. Some persons
are more dexterous than others. There are
also those who may have, as applied to this
analogy, more mechanical aptitude. This
means that a mechanical problem and its intricacies are more quickly comprehended
and its solution reached. It is known that
many persons of an artistic temperament, as
musicians, seem very inept at even the sim
ple task of driving a nail or removing a
screw. This lack of efficiency in mechanical
things is not altogether inherent in the indi
vidual. It may be a cultivated dislike resulting in insufficient observation of even the
most simple mechanical techniques. Further,
the dislike may cause an unconscious maladroitness with tools or machinery.
The other element entering into the per
formance of any project, as we have said, is
economy. If cost enters into the final result
of any work program, then the amount of
time and labor consumed is of vital impor
tance. It is patent that if one shows slight
mechanical aptitude, for example, and is
thus inefficient, consuming unnecessary time
in his work, he should not be employed at
that type of activity. For economy as well
as efficiency, we must consider the attitude
of the mind of the worker. Does he like
what he is required to do? Has he been
assigned a task which annoys him and causes
him to fret, to make mistakes or repeat his
actions? There is an od adage that a race
horse should not be harnessed to a plow.
If he is, he will dissipate his energy and
perform unsatisfactory work. The abilities
and inclinations or temperament of a person
PAG E 123
JUNE, 1957
are like the functions of some intricate apparatus. They can be used effectively only
in connection with some project that corresponds to their nature.
Every achievement is an evolved one. It
may be conceived, that is, at first imagined,
in its entirety as a completed thing. But there
are usually several elements that must enter
into its finality. There are two types of
Creative personalities. One is deductive and
the other is inductive in his approach to the
creation. The former, the deductive, has a
tremendous faculty for visualization. In his
consciousness he perceives the final image,
the design and whatever function or pur
pose it is to serve. To conceive the final
image, he must have some conception as well
of the factors of which it is composed. One,
for further analogy, cannot very well imag
ine a door without the corresponding idea
of the manner in which it is to open or cise.
With such an idea would likewise be the
thought that hinges would be required for
the doors support and movement.
This conceptualist, however, might not
visualize in what manner the hinges were
to be constructed or installed on the door.
In fact, he might not be at all interested
in giving any thought to such detail.
The idea of the door, its ultmate pur
pose, which perhaps inspired him, might
lose its emotional stimulus for him, if he
were obliged to think about such details.
The other Creative personality, the induc
tive one, is more minutely analytical. He
finds no satisfaction in a mental picture
unless each of its parts, with its relationship,
is first understood. He is not satisfied with
the fact that a vehicle moves and transports
loads. Rather, he asks himself: Why does it
move? Why does it move in the direction
in which it does? Further, why is it as it is
instead of some other design or shape?
The detailist, this possessor of the induc
tive Creative mind, is often less an idealist
than a realist. He cannotor psychologically
will notconsider some project and its pos-
Enterad as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U .S . Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.
SUBSCRIPTION PRICE $2.25 (16/6 sterling) A N N U A LLY FOR MEMBERS O N LY
PAGE 124
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JUNE, 1957
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It is reminiscent of those who were absolutely devoid of all knowledge of simple psy
chological principies and thus in the past
have attributed all such phenomena to super
na tural entities or gods. There are still those
who hold that dreams have a correspondence
to realities and to intelligences transcending
this world.
Let us attempt an understanding of this
subject by inquiring into the nature of socalled intuitive knowledge or impressions.
The former consists of those notions or ideas
which seem to flash into the consciousness
without volition and without the process of
reasoning. The knowledge is usually selfevident, complete, satisfying. Such are popularly called hunches. The source of this
gratifying object of knowledge is usually
quite mystifying. The mystery in connection
with it arises either from the fact that its
content is not associated with any recalled
train of thought or it filis a gap which prolonged reasoning has not been able to fill.
Intuitive impressions are in the first category. They are usually random ideation,
isolated ideas, which seem to come from
nowhere into the consciousness suddenly.
They may be in the form of a single word,
a phrase, or perhaps a visual image as a
scene. In themselves the words, the sentence,
or the scene may be intelligible. Its causal
connections, its relationships, however, appear unknown. In other words, why did the
thought arise? Why should one be thinking
of that without any previous consciously
associated ideas?
However, all that is attributed to intuition,
as we have said, is not worthy of that in
the highest sense of the word. Psychologically, it is an established principie that all we
perceive is not consciously experienced. There
are things seen or heard, for example, whose
impressions pass through into the subcon
scious without any awareness on our part.
Subsequently, such ideas may be released
into the conscious mind where they assume
a new and unfamiliar experience. Many of
these unconsciously recalled experiences are,
therefore, attributed to intuition. Current
experiences may have some particular sensa
tions which have an affinity and association
with the latent experience in the subcon
scious. They, figuratively, trigger the sub
liminal ideas, draw them to the fore of the
consciousness.
JUNE, 1957
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Air - 331
Hydrogen - 1286
Oxygen - 317
Water - 1487
Steel - 4700-5200 Sea Water - 1730
In water we can see the effect of vibrations, that is, their wavelike motion. We see
a series of crests and troughs. These give
an undulating appearance. The hollows or
troughs are called nodes; the peaks or crests
are known as loops or anti-nodes. The mo
tion is an up-and-down oscillation of the
water between the nodes. The distance from
one loop or crest to another is called the
wave length. The number of such waves
that pass any given fixed point in a second
determines the frequency of the vibrations.
If we fasten one end of a flexible tube,
like a rubber hose, to a hook in the wall and
hold the other end, and then move it in a
wavelike motion, we produce what are called
longitudinal waves. The disturbed particles
of the hose move along from the end held
in our hand toward the one fastened to the
wall. Water waves are both longitudinal
and transverse. A coiled spring produces
longitudinal waves. If we depress one of the
coils and then release it, we then see that
that coil depresses the next one to it and
that in turn still another, and so on, the
disturbance traveling longitudinally along
the spring.
Vibrations travel well through many
solids. Let us suspend a small steel rod and
rub it with a cloth dusted with rosin. This
induces vibrations (a kind of motion) which
are transmitted along the steel rod. Proof
of this is had by holding against One end
of the steel rod a small ivory ball suspended
on a string like a pendulum. The vibrations
from the rod cause the ivory ball to oscillate,
to rebound from the rod.
There are what is commonly known in
the physics of sound as sympathetic vibra
tions or resonance. Let us set up two tuning
forks of the same frequency (the same num
ber of vibrations per second). The forks
may be separated by several inches. If we
then strike one fork a vigorous blow with a
small hard rubber hammer or even with a
pencil, causing it to vibrate, we will observe
in fact, hearthe other fork vibrating in
resonance or in harmony with it. This demonstrates the mystical principie of harmonious attunement between two persons who are
in the same state of consciousness.
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e m
e m
b e r
t h e
ROSICRMAN COPENTIOHI
. l u l a
t h r o u g h
1 2 ,
1 9 5 7
JUNE, 1957
PAGE 141
INDEX OF VOLUME XXVII (Comprising the entire Six Issues of the 27th Year)
NOTEThe small letters after the page numbers refer to position on page: a, upper half of first column; b,
lower half of first column; c, upper half of second column; d, lower half of second column. Titles of articles
are italicized.
Babylonians, 30b
Beauty, 135b-136b
Being, 50a, 90d-92a
Belief, Immortality and, 130b-132a
Bible, 26d, 27a, 29a, 34b, 98a
Black Stone, 100c
Blackwell, H. C., 66c
Body, Psychic, 138c-d
Booklets:
The Eternal Quest, 46a, 69b
Mastery of Life, 46a, 69b
The Listener, 53a-b
Book of Genesis, 98a
Books:
Behold the Sign, 40c
Primitive Culture, 135d
Rosicrucian Manual, 40c, 117b
The Golden Bough, 135d
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THE R O S IC R U C IA N FO RUM
Eckhart, Meister, 8b
Economy, 122a-123d
Edicts, 28d
Efficiency, 122a-123d
Ego, 3b
Egyptologists, 60c
Electromagnetism, 116d- 117c
Emerson, Ralph Waldo, 38a,
Empathy, 34c
Empedocles, 110b
Energy (see Spirit)
Enlightenment, Intuitive, 4b
Equality And Hierarchy, 74a-76a
Esoterism, 132b
Essence? Is There a Secret, 103c-105 a
Ethics, 21b, 52a
Evil? Are Persons Possessed of, 94b-95d
Evolution, 35a-38b, 54b, 59b
Ewels, Lawrence H., 79c
Experiments That Fail, 112c-113d
Extensin Department, Rosicrucian, 69a
Extroversion, 61 d
JUNE. 1957
PAG E 143
Kabalists, 39c-d
Kant, Immanuel, 4c, 38a
Karma, 34b-35c, 64c-66a, 75a, 117d, 124a-b
Karma? Does Hunting Create, 34a-35c
Kiimalehto, Thor, 43c
Knowledge, 4c, 19d
Lamaseries, 70c-71d
Law of Triangle, 88b
Laws, 52a-54b, 95d, 107b-c (See also: Cosmic)
Laws, Applying the, 107b-107d
Leibnitz, Gottfried Wilhelm, 4c
Lewis, H. Spencer, 17b, 41b-c, 43b-d, 107b, 107d,
113b, 115d, 118a
Lewis, Ralph M., 4a, 28a, 43c, 52b, 76a, 79c, 99d, 123d
Leyden Museum, 109a-b
Life, 130b-132a
Locke, John, 4c
Love, a Practical Emotion, 90c-92a
Love, Divine, 134a-135d
Loyalty, The Extent of, 77a-79a
Magic, lOOa-b
Magnetism, Adhesin, Cohesion, 116a-117c
Man:
Evolution of, 35a-38c, 98a-99d
Manual, Rosicrucian, 39d, 40c, 43d, 56a, 117b
Manuscripts, 70c-71d
Manuscripts, Tibetan, 70c-71d
Marriage? Is Childless Immoral, 22d-23d
Martinists, 39c
Masons (see Freemasons)
Master Jess, 124a
Mastery, 12b
Materialism, 37a, 87a
Materialist, 8d, 10c, 50c-51b
Meditation, 4b, 60a, 76d
Memphis, 56c
Mesmer, Friedrich Antn, 17b
Metaphysical, 85b-d, 90c
Mind, 8d-12c, 17d-18c, 41b-42d, 50b-c, 55b-d, 57d-58a,
76c, 87b-89b, 100a, 133c, 139a
Mind Power, The Development of, 8d-13b
Mind, Strange Phenomena of, 40d-42d
Mission in Life, Our, 13b-15a
Mithraism, 94c
Moore, Albert, 113b-114a
Moral, 3b, 124b
Wrong, 124b
Morality, 22d-23b, 28b-29d
Morse Code, 39b
Moslemism, 100c
Mltiple Inspiration, 52b-55b
Museum, Rosicrucian, 14d, 44c, 102a
Music Standards, 135d
Mystery Religions and Schools, 7c
Mystic Philosophy (see Philosophy)
Mystical Consciousness, 125d-126d
Mystical Enlightenment, Intelligence and, 4a-5b
Mystical States? Do Tranquilizers Produce, 125b-126d
Mysticism: 35a-38c, 86c-d, 101a, 132b
Rosicrucian Concept, 5b-8c
Mysticism, Rational, 5b-8d
Mysticism, The Unity of, 35c-38d
Neoplatonism, 112a
New Year Festival, 127d
Nous, lid , 38a-b
Pantheist, 50b-c
Parapsychology, 42b
Persecution, (see Religin)
Personality, Creative, 123a-d
Pharaoh, 60c
Phenomena of Mind, Strange, 40d-42d
Philosophers Stone? What is the, 108b-112c
Philosophy: 4c, 34b, 35c-d, 70d
Rosicrucian, 5c-d, 9a, 10a, 11b, 17c, 21b, 70b-d,
82d, 84d-86b
Photographs:
Robert Wentworth, August
Ormando Font de la Jara, October
Harry L. Gubbins, December
Leslie A. Neal, February
Albert Moore, April
Harold P. Stevens, June
Physical Reactions to Prayer, 60a-61c
Plagiarism, 54a-b
Plato, 14b, 38a
Platonic Doctrine, 54d-55a
Population Change, The 144-Year Cycle and,
118a-119d
Power of Mind, 8d-12c, 41b-42d
Prayer, Physical Reactions to, 60a-61c
Preceptors (see Abbot)
Precepts, Moral, 29a-d
Prejudice, 32c-33b
Primates, 98a, 99a
Prince, Dr. Morton, 87b-89b
Progress, 84c
Projection:
Of mental energy, 41b-42d
Pronunciamentos, 101c
Psychiatry, 87b-89b
Psychic:
Body, 138c-d
Impressions, 76b-77b
Radiations, 101b
Psychology:
Contemporary, lOd, 31 d
Habit formation, lOld
Psychosomatic, 138b-139b
Ptah-Hotep, 29a
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