Insights. A Collection of Rosicrucian Essays (AMORC)

INSIGHTS A C O L L E C T I O N OF R O S I C R U C I A N E S S A Y S I NT O M E T A P H Y S I C A L A N D N U R A L L A WS

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INSIGHTS A Collection of Rosicrucian Essays into Metaphysical and Natural Laws

THE ROSICRUCIAN ORDER

First published in Australia in 2003 by the Rosicrucian Order AMORC, Grand Lodge for Australia, Asia and New Zealand Also published (1996) bv the Grand Lodge of the English Language Jurisdiction of AMORC for the Americas in four parts as “Esoteric Essays” P.O. Box 1087 Burwood North NSW 2134 Australia ABN 95 072 728 968 ©2003 Supreme Grand Lodge of AMORC, Inc. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher in writing. National Library of Australia Cataloguing-in-Publication Data Rosicrucian Order AMORC Editor Insights: a collection of Rosicrucian essays into metaphysical and natural laws. ISBN 1 876965 061 Printed in Australia by Southwood Press Typeset by the Rosicrucian Order AMORC Cover Design by McCauley Creative Proofreading by Quillpower

Contents W hat Occurs After D eath?........

4

Cosmic Consciousness.................

12

Supersight, or the Third E y e .....

20

Colour— Its Mystical Influence

27

Psychic Phenom ena......................

34

The Art of Mental C reating......

44

What is Psychic Power?...............

51

Mystic Art of Breathing.............

57

Self H ealing....................................

63

Mystery o f N um bers...................

69

Psychology of M ysticism ...........

78

Meditation and Its Technique ....

87

Incense— Its Meaning and U se.

95

Reincarnation— Fact or Fancy ..

100

W hat is K arm a?.............................

109

The Great White Brotherhood .

118

The Ancient Mystery initiations

126

Time U nlim ited.............................

136

Seven Steps to Attainment.........

148

We liv e A g a in ...............................

158

What Occurs After Death? by H. Spencer Lewis, Ph.D., F.R. C. Humans are at all times dual in nature, but not dual in consciousness except when they are in a perfectly normal living state, in their normal physical body. The moment the brain consciousness or the physical consciousness of the physical body is inhibited, made dormant, or suspended by accident, injury, drugs, or any other cause, they are then of one consciousness—a divine, psychic consciousness. Now we have the question as to what occurs after death. Some might say when reading this, “My, what a cheerful subject,” and I say, “Yes, it is rather cheerful.” After all, the more we understand about so-called death, the more we know about what occurs at the great moment transition takes place. In 25 years of talking with individuals, who were in sorrow and grief over some transition that had just occurred, or who were sick and anticipated that transition might be close at hand, I have found that their great anxiety, their great worry, their great depression concerning transition or so-called death is due to their fear of it. To the average individual, it is one of the two great mysterious events in life. It is a fact that we know little about what occurs before birth. There is more of the greatest chemical, physiological, magnetic, pathological, scientific mystery connected with birth than there is with any other pathological process known to nature. We have delved into the mysteries of what happens after we leave this plane, but science has been able to tell us little about what occurs before life comes to this plane. The average person also seldom attempts to understand the mysteries of so-called transition and is greatly misled and misinformed. We hear, for instance, in all of the Christian churches a constant repetition of the statement that there is no death. It would seem to be a slogan of the Christian church and it would seem to be the keynote to a hopeful message that these churches and religions want to establish in the minds of the populace and individuals. It would seem to be the one silver or golden note that makes man or woman here on earth accept the situations as they come, battle on against all obstacles, and fight for all that is worthwhile—this one grand and glorious statement that “there is no death.” Yet while this very same slogan may be written in gold letters and presented on a band of ribbon in the church, and may be recited in the rituals, there are songs that are sung in the same churches that speak of death and the fear of it, and preparation for it. There is a funeral ritual that paints a picture of death as the most horrifying condition. There is everything around us and about us in these churches to remind

us of the terribleness of death—and yet we are told there is no death. To the mystic, neither of these statements, that death is terrible or there is no death, is true, nor does he speak of these things in such a manner. There is no death to some things and some parts of humans, but there is nothing terrible, nothing mysterious about it. We speak of the immortality of the soul, or hear it spoken about in rituals and doctrines as though that were the only part of the human that continued to exist after so-called death—after transition; and yet I would like to make plain to you in a few words at this time, and perhaps in more words at some other time in another discourse, the fact that the body, the physical part of us, is no more subject to death, annihilation, than is the immortal soul and spirit of us. All that humans are composed of, physically, is of the dust of the earth, from the food they eat, the water they drink, the air they breathe; the physical part of them is truly the chemical elements of the earth. At transition these elements return to earth, and whether the body is cremated and the ashes deposited in the soil, or whether the body itself is deposited in the soil, the elements of the physical part of the human condnues to live, for every test and every demonstration shows that the fundamental laws of cohesion and adhesion do exist. There is a retroactive action going on. There is a chemical action going on. There is every kind of action going on in that physical body that had ever gone on in it when alive. It may be a reverse action. These elements return to earth and tiiey become once again the simplest elements from which they came and they help to form new life—new vegetation on the earth plane. They begin again a new' cycle and we can easily, truthfully, and beautifully think of the physical elements of our body as contributing to some of the beautiful vegetation, the flowers and other forms of life that nature evolves from the simplest elements in filling the earth with life. There is no death to the physical part of the human body; but aside from this point, which is only incidental in my discussion, 1 want to speak of what occurs at the moment of transition and thereafter. First of all, from this moment on, let me say that 1 do not want to use the word death. 1 prefer to use the word transition; and hope the day will come when our newspapers and magazines will stop using the word death. W;e pick up the Sunday paper and read an editorial, perhaps a religious editorial; it may have the very subject, “There is no death,” and then we turn to the news columns and find a list of persons who died, or diat death has taken this one or that one. To be consistent, this word should be eliminated. A large proportion of people belong to a church or organisation that holds to the principle that the real part of each human is immortal; therefore, the word death should be eliminated, and I will eliminate it now during the rest of my discourse. After all, what does occur at transition? It is merely a change. I spoke in another

address of what you could observe in the unconscious body that is still living. I said if you ever looked upon a person who was in a faint, or unconscious from drugs or anaesthetic, you would find there is a normal body with all of the normal activities to maintain life, and that all that was missing was a form of brain consciousness. I said that the divine or mental consciousness, the mind consciousness, of the real inner self was intact, uninjured, unchanged by the outer change that had taken place. All the outer change had done, whether by injury, accident, anaesthetic, drugs, or temporary indisposition by fainting from weakness, was to close the eyes against seeing (although the eyelids may be open), shut the ears against hearing, the nose against smelling, the tongue against tasting, and the fingers against feeling. With these five faculties shut off from making any impressions and conveying any intelligence and being able to send forth any intelligence, the brain conscious­ ness of the individual was closed like a book, temporarily. Inwardly, however, the divine consciousness, the consciousness of God, was maintaining its state of activ­ ity. It was keeping the heart beating to the proper rhythm; it was keeping the lungs breathing; it was keeping the various other organs of the body functioning with their rhythm; in fact, so keen is that consciousness that if that unconscious body were taken from a wTarm room into a cold room, the temperature of the body would automatically change to meet the conditions in the new room, and any other distur­ bance would be met. If the arms were violently exercised by some apparatus or by someone doing it, the heart would beat faster to make up for the exercise. There is a knowledge, mind control, and consciousness guarding and protecting that uncon­ scious body despite the fact that the outer consciousness sleeps. Now I pointed out that this so-called unconscious state of the person was only temporary. At transition we have the same situation, but it remains permanent. Tran­ sition is nothing more or less, physically and pathologically, than the separation of the two forms of consciousness. In the case of transition, the divine consciousness withdraws itself from the body instead of remaining and this leaves the brain con­ sciousness incapable of any further activity. So we have the human soul, the mind consciousness, the divine, immortal consciousness, withdrawing at the time of tran­ sition. True, disease may have been responsible and we find at transition an abnor­ mal condition, an injured body; but we have found in many cases, and the physicians and coroners find every day, the bodies of those where transition has occurred without the slightest injury, with no sign of disease, where the heart just stopped and the great separation has taken place. Now after w^e look at this physical body that is left after this change, we find it is a perfectly normal creation; that is, if disease or accident has not injured it. We find it has all of its parts; it has the necessary blood; it has all of the elements necessary for a living body, but there is no life. There is no action. We find the blood standing

still and, because there is no combustion taking place in the system, no heat is being manufactured, and the temperature of the blood is lowered. The blood becomes cold and by standing still it coagulates; the physical body simply becomes inactive by degrees, moment by moment, because the great controlling intelligence has left. This brings us to the point of the very wonderful and beautiful statement in Genesis, where it is said that man was formed out of the dust of the earth; God brought together from all of the elements of the physical earth those things needed to make the physical body. The body was formed and there was breathed into it the breath of life, and man became a living soul. You see in that brief statement, the duality of humans—how the physical part may be formed perfectly, but no matter howTperfectly the body may be formed and how well propordoned, it is only a body of clay, until the breath of life, soul, enters and makes it a living soul. It is said that 66 cents can buy (1932) in a pharmacist’s shop all the chemical elements that compose the human body; but that only makes the physical body. We cannot make the real part of the human out of the chemical elements. You would not take a physical body, no matter how well preserved, even though the eyelashes were still on the eyelids, and after transition turn it into a living body by any chemical process. It takes more than electricity as some scientists have tried to figure out, and it takes more than oxygen. Look at those cases where transition is close at hand and the person’s outer consciousness has already closed its pages. W'hen a person is in a so-called state of coma, he is brought oxygen; he has oxygen added to his system, but the most it has ever done is to encourage or strengthen the weakened heart a little for one or two days more, but transition has always been inevitable. Humans have found nr) substitute for that divine substance wThen once it begins to leave or once it has gone. The materialistic schools put all the emphasis on the physical part of this dual human, that part which is largely water. For instance, after cremation and extreme heat, when all moisture is drawn out, you have only a few pounds—that which can chemically be bought for 66 cents—and which, from every point of view, is nothing more than a gathering up of the elements you may have in the garden of your home. That, the materialistic schools points out, is the great man. They study minutely every one of these little cells, and get excited over the fact that they have found that one of the little cells of the fingernail is similar to the fibrous cell of a plant in the garden. Imagine getting excited over such a discovery. A trusting child does not do that. He simply says, “Mama, Papa, if we must eat to live and eating keeps us alive, then my body must be formed by some of the meal and mush and milk and things of the kind that I eat; and if I go out in the oat field, I will find some of the things that keep me alive.” And it would be true. A little child doesn’t get excited over that discovery,

but science does. Its viewpoint instead of being broad is narrow. That is the way to look at the material part of humans and see nothing. The other side is reached by those schools of mystics, metaphysicians, and philosophers who say that the 66 cents of chemicals are not the real part of the human. The inner intelligence of the human, that which, according to the Bible, is called the living soul, is the real you. We note in that statement that the human becomes a living soul in a living body. So, at transition we find the two dualities being separated, broken down into two distinct entities— the physical body and the soul. Note through all the years of time, with all the ancient methods of burial and caring for those at transition, all sacred rituals and writings say that to dust man doth return. They expect the return of the physical part of man to its original source. There is nothing horrifying or mysterious about it—the physical body should go back to the source from whence it came. We should have no difficulty in seeing, rationally, the wisdom of that principle, as well as the great fundamental law that the invisible part of the human returns to its original source. So at transition we find the physical part and the spiritual part separated, each going to its original source from whence it came, separating from each other moment by moment, hour by hour, until the whole universe is between them. Now we are particularly interested in what occurs after this separation takes place. We have, in recent years, comparatively speaking, a number of schools to explain the possibility and probability of what occurs after transition. We have fore­ most among the schools one which attempts to claim the greatest teachings— the Spiritualistic School. This system claims that the soul or spirit of the human, being immortal, ascends into a heavenly or divine and spiritual world where it continues to live with its consciousness and personality, and that it is not only conscious of itself, but conscious of the attendance of others around it; conscious of the identity of those still remaining here. It is not only capable of communicating and talking to those around it, but can talk and communicate with those who are still on this earth plane. They go further and state that these disembodied or spiritual bodies are capa­ ble of returning here momentarily, temporarily, or upon call and request of those on the earth plane. These are the claims set forth by that school. There are other schools, which agree to the same fundamental proposition that the soul or spirit of the human ascends to a spiritual kingdom; but they claim that it waits in an unconscious state for an ultimate Judgment Day, when it will be enli­ vened with other souls, and physical bodies will be called from the graves. In this new day and new kingdom, the good and the evildoers will be judged. There are some schools, which claim that after the soul ascends to a heavenly or

spiritual world it dwells in an unconscious or semiconscious state, and that it never returns again to the earth. There are other schools of thought in the Orient—with millions of followers— that hold that after the spirit ascends to Heaven, it remains in a suspended, conscious state until some other time when it is absorbed into the consciousness of God and loses its identity entirely by again becoming a part of God. So we have these different thoughts, and you will note that most of these sys­ tems are highly speculative. One thing is certain—the average teacher or preacher who is expounding any one of these sy stem s o r philosophies has never been there and is not talking from first-hand knowledge. A great many of these systems are based on the statements in holy or sacred writings— some from the Christian Bible, some from the writings of Buddha, and Confucius, some from Zoroaster, and some from w'ritings going farther back than any of these. Even opposing schools will use the same Biblical quotations to prove their contentions by giving a different transla­ tion or interpretation to the same statement. You as a seeker, as a student, must form your own conclusions when you come face to face with the opposing, contending, and different statements of all these systems. Very few agree on any one point. You will find that with any of these systems of thought their ideals are based on speculation, and your opinion and your conclusion is just as good as anyone else’s. There are, however, some things that are known to occur after transition, or at the moment of transition, by those who have been on the borderline and yet did not cross over, and who have come back to tell us of their experiences. Those people have the most reliable information we can have. It is to be noted that the statements of those, who have been temporarily on die borderline of transition, who have been walking, let us say, the Great Path to the Great Gate, and then came back and did not pass through— the statements of these persons from various parts of the world agree, whereas statements from those who have never had such experiences are speculative and do not agree. Yes, we have a mass of information from those, who have claimed to go to the spirit world and are giving messages through mediums, automatic writing, spirit pho­ tography, and inspirational talks, etc.; but from the thousands and thousands of books written under such influence, it is interesting to note that the reports of what is going on in the spirit world do not agree. Sometimes they are quite amusing. 1 remember reading one not long ago, reported through a medium, in which the “spirit” said he was still building houses by laying bricks. He had been a bricklayer here on this earth plane and therefore could think of no other important trade. Others make reports on all sorts of things. There are statements from those who say that in Heaven one passes the time leisurely and there is no work and no effort. Others tell

us that they know each other and speak to each other. Some say they have marriages and that even children are born. Sometimes they say there are big buildings up there. I could go on and repeat the many, many statements, die contradictory statements; they all disagree. But from those who have been on the borderline, the reports are all alike. In one case an electrician was not expected to live for more than 28 hours. He had been shocked by high voltage. He was taken to the hospital in an unconscious state, believed to have passed through transition; he wras covered over with a sheet; the door was closed; the doctor notified the undertaker to take his body to the morgue, and in every way he was considered to be lifeless. Suddenly they began to feel a little wrarmth, showing indications of life that startled the nurses. Then there is the statement of a woman, believed to have passed through tran­ sition for 24 hours. She was deeply religious in an orthodox, Methodist sense, and was intolerant of any viewpoint other than that which was prescribed by her church, yet her report after she came back was like that of the electrician. Then there is the little girl in the Montreal Hospital, just able to talk and describe in a childish way what she experienced. She had never heard of such an experience before, had no idea of what Heaven was like, yet her report was identical with all the others, even that of a philosopher. And what do they report? There is first a great lightening of the body. That seems to be the first outstand­ ing thing that impresses them. Long before they are willing to let the nurse or doctor know something peculiar is going on, they begin to sense they are not lying heavily. At first they think it is imagination; then they begin to sense a warmth and the lightness begins to feel as though they could spring from bed and nothing could keep them from it. The room that w^as only a few feet away begins to look as though it were many, many feet away. It is not that their eyesight becomes blurred, as they still recognise certain persons, and witnesses show that to the last moment they were able to recognise their presence. It is not blurred eyesight, but a matter of a fourth dimension. They are beginning to sense themselves in a world that has another dimen­ sion that they have never sensed before. They begin to feel that they are existing in the fourth dimension. None of them, except die philosopher, knew anything about the, fourth dimension. Then the voices of those who are talking together begin to get further away until it sounds as though they were off at the end of the hall. This is a great moment with them because of the closing out of physical impressions. Eventually they can see nothing but themselves. They see themselves lying on the bed. They see their physi­ cal bodies, not from their own eyes, but from another sense of vision. They say they

seem to be six or seven feet away and above themselves, looking down on their own physical bodies, and between them and the physical body there seems to extend a haze. One described it as an aura, another like the silver thread spoken of in reli­ gious writing. Another described it as being similar to the umbilical cord, only not so solid. The fact is that they see something between themselves and the physical body, and they feel the separation gradually taking place. I have seen about 100 letters in the last 20 years from those who felt they did not desire to go back to the physical body to stop the separation. However, there is this one feeling of sorrow for those who are weeping, and they sense that sorrow. They feel they must go back to relieve the sorrow, but as for themselves, the lightness, the sense of great peace, and the sense of music, so intangible that they can hardly hear it, are pleasant sensations; however, the freedom from all pain is a relief and is an impelling urge to let the separation condnue. Bear in mind the man with a leg cut off, who looked down upon himself and saw the mutilated body, but the part rising above had all of its parts, and no pain. There was absolute freedom from all suffer­ ing; and that is why there is no desire to go back into the physical body again. There seems to be a dual power— one trying to hold them to the physical body and one drawing them away, and so they waver in that state. Finally, in the case of those who made the reports, they are drawn back into the physical body. They feel themselves cramped, shut in and crushed, and immediately die physical actions and powers begin to come back; they begin to feel warm instead of the cooling sensation; they begin to feel heavy and weighted down as though there were a load on their chests. It is hard for them to breathe. The eyelids are hard to open and yet they gradually do, and that is the first sign to the doctor that they are coming back; he sees die eyelids begin to quiver. He sees a struggle. Sometimes it is one, two, or three days before they are able to speak. They know all that is going on about them, but the body is heavy and cramped. They know something must be done to relieve the suffering and weeping of the beloved ones. That is their picture of the borderline condition and they not only all agree, but give us the most understandable report. Here is a great story, a great picture. What a wonderful thing life is, and yet how painless and how beautiful transition can be. Because my time is limited, I cannot go on and tell you what occurs after what their statements indicate, but 1 would have you think over these things again in the meantime, whenever you have a few moments: The lightness of the body, the ex­ panding space, and the beauty' of the haze surrounding them; the ability to see them­ selves, showing the dual consciousness, showing that the Divine Consciousness can be independent of the physical body. Sometime you will understand more about it. So with these few words to think about, I believe you will be able to build up an idea and a picture of transition.

Cosmic Consciousness by Cecil A. Poole, F.R. C. In considering Cosmic Consciousness, 1 am not going to attempt to cover the subject completely, but rather to convey the impression of the tremendous scope of this subject and to point out considerations that may stimulate your thinking. The subject is too great for the consideration of any one intellect; it cannot be confined to the interpretation of one individual or group of individuals; it ca n n o t ev en be confined to expression in words. Nevertheless, it is a subject, which we must con­ sider, and, in the light of our understanding of this subject, we are better able to prepare the path, which will constitute the way toward the ultimate aims of our existence. It is important that we consider Cosmic Consciousness from the standpoint of definition, not because it can be limited to definition, but because it gives us a work­ ing point upon which to establish our considerations. Probably that which most nearly approaches a formal definition of the subject is that given by Bucke in his book entitled Cosmic Consciousness. Among his writings the following is significant: “The prime characteristic of Cosmic Consciousness is, as its name implies, a con­ sciousness of the cosmos, that is, of the life and order of the universe. Along with the consciousness of the cosmos there occurs an intellectual enlightenment or illu­ mination which alone would place the individual on a new plane of existence— would make him almost a member of a new species. To this is added a state of moral exaltation, an indescribable feeling of elevation, elation, and joyousness, and a quick­ ening of the moral sense, which is fully as striking and more important both to the individual and to the race than is the enhanced intellectual powTer. With these come what may be called a sense of immortality, a consciousness of eternal life, not a conviction that he shall have this, but the consciousness that he has it already.” Carefully consider these comments. W'e see that Cosmic Consciousness is a power that transforms the individual. Bucke compares Cosmic Consciousness to lower forms of consciousness which he terms, first, that of simple consciousness possessed by any living creature; second, self-consciousness, which is possessed by the human being to distinguish it from that possessed by other animals. Cosmic Consciousness is something in advance of either of these states of consciousness, as stated in the definition; it is an added state, a con­ dition which goes beyond that which we can consider in the sense of our objective realisation.

We might say that consciousness itself is a composite of what we perceive through our senses and what we know from our intuitive faculties; the latter includes what may be known to us from the previous experiences of the soul. Added to this, our consciousness includes awareness of self; the ability to realise that “I am” is made possible by consciousness. Without this intuition, without this state of being, we would merely be mechanisms, which function because of reflex action and which have that type of consciousness, which Bucke refers to as simple consciousness. Consciousness, as including the perception of the objective senses together with the intuitive abilities of the awareness of self, we might state, is a distinct possession of human beings. It sets them aside from other Jiving things because the type of con­ sciousness enjoyed by them makes possible not only objective reason, but also the possibility of mentally utilising both physical and psychic phenomena, which they perceive through their senses and the extrasensory perception of their subjective mind. To consider Cosmic Consciousness, then, we must consider first of all the limi­ tations of our objective consciousness and the ordinary conception of our aware­ ness of self. This state of consciousness functions primarily in reference to the physical world. It functions and gives us consciousness. Imagine, if you will, your consciousness being aware not only of that which you perceive in this room, but imagine your consciousness reaching out beyond this room and its physical limita­ tions. Imagine it being a part of the Cosmic itself and thereby being all inclusive instead of definitely limited. This thought impresses itself upon us, indicating that Cosmic Consciousness is, first of all, something that exists beyond the limits of what we ordinarily perceive; in other words, it is the expanding of an ability to perceive not by the usual accepted way, but by cooperation with a greater force. We expand our ability to see a minute object with a microscope; we expand our ability to hear a sound at a distance by means of the telephone or radio, but no material aid will expand the range of our senses to the point where we can conceive of the cosmic scheme of things, or cause us to know the underlying laws operating in all things, nor can physical instruments bring to our perception a thing of a non­ physical nature. Just as a particular material arrangement, which we call a telescope is necessary to explore the heavens, so it is that if we are going to explore the nature of things, which are not physical, a certain mental or psychic arrangement is necessary. Cosmic Consciousness is that arrangement. Cosmic Consciousness, according to this comparison, is to the perception of the soul what a telescope is to the eye. The eye can see without the telescope, and consciousness can be an attribute of the Soul without Cosmic Consciousness, but just as the telescope extends or expands the field of vision, so the realisation of the

power that lies outside of our objective realisation by means of Cosmic Conscious­ ness extends our ability to perceive far beyond the limitations of what we usually consider the range of our conscious perception. Let us not misunderstand the ex­ pansion of this state to the point where we would, to use the common expression, live in the clouds. Let us realise that those who have attained Cosmic Consciousness have also been human beings. May we never forget that the understanding of life is not intended at any time to so lower our estimation of the physical body as to believe that it should be given no consideration. The fact that we are here in a physical body is evidence of the fact that it is necessary for our present development; therefore, the first step toward the attainment of Cosmic Consciousness must be made in this physical body, and the school of thought which would have us believe that the consideration of the body should be eliminated is not hastening the development of the state of Cosmic Con­ sciousness, but rather is postponing it. It is difficult for some people to make use of a small amount of psychic devel­ opment. They believe that they then have the right to live in the clouds; they forget that the requirements of daily life go on whether we are masters or whether we are uninitiated students. Those who fail to appreciate the necessity of daily living are doing the very opposite of that which they believe they are accomplishing. It is very true that the physical should not have first consideration, but it is also very true that the physical should have very important and careful consideration. What is demanded of the mystic is not that we eliminate consideration of the body, but that we learn to make the body intelligendy serve the purpose of suitably housing the soul. The soul personality must progress in the environment in which it is placed. The placing was not made casually or without purpose, but was definitely made to add to its experi­ ence and contribute to its growth by gaining knowledge in that state of existence. One of the first manifestations of Cosmic Consciousness in the human being is the quickening of his intuitive ability'. The first spark of Cosmic Consciousness brings to the human the realisation of the tremendous force, which exists in the universe, and of it his soul is a part. This manifestation of intuition is one of the first faculties that the student must attempt to develop, which is why, in the Rosicru­ cian course of study, the first experiments centre around this particular faculty. In­ tuition is the voice of the Cosmic within ourselves. The development of this faculty must be left to the individual. It is not my purpose here to attempt to suggest meth­ ods or procedures, other than that which is already known to you through your studies for the development of this faculty. It is important that 1 stress the fact that until you have conscientiously attempted to develop this faculty, to perform the exercises, which are for the purpose of assisting its growth, you have not begun the

proper steps, which will lead to the ultimate comprehension and attainment of Cos­ mic Consciousness. Intuition, the voice of conscience, the hunch, or whatever we wish to call it, is what may be technically termed as pertaining to the field of extrasensory percep­ tion; that is, the ability to perceive beyond the range of the physical senses. If we humans were given only the ability of physical sense perception, then ultimate knowl­ edge could easily be attained, because all that we would need to know is what we actually physically perceive. The why and purpose of things would be of no value or particular interest to us. However, as we exist to gain an understanding not only of what is about us, but what constitutes the principles and forces that have brought these things into existence, we must also have psychic perception. The same thing that created all with which we must deal in the physical world also created us. Therefore, the common unit between us and all other things of a physical nature cannot be conceived in us alone or in the things which we perceive; neither can the common unit that exists between us as individual living entities of the Creator or the Cosmic be compared with the perception of that which exists in common between these two phases. In addition, besides considering these two planes, physical and immaterial, we find that such a division is entirely imaginary, that tiiere is no point where physical manifestation ceases and non-materiai manifestation begins except in our own minds. Neither in the limitations of our mind nor in the physical world is there a defined boundary between physical and psychic vibrations underlying the manifestations of all things, and we cannot say at which certain vibratory rate a manifestation trans­ forms itself from the physical to the psychic. There exists a projection or radier a continuation of manifestation. There is no more difference between the vibration, which produces what we refer to as physical, and that which produces psychic manifestations, than there is between vibrations which, when reproduced on a very low note of an organ, produce vibrations, which we do not know whether we perceive by hearing or feeling. In other words, there is no one point, which can be defined clearly as the limit of the field of manifestation of one rate of vibration as distinguished from another. Opinions have brought about limitations of interpretations and have led us to define in our own minds that which we consider to be physical and psychic, or ordinary and miraculous, and in reality there is no line that can be drawn between these conditions except as it exists in our own conception of them. We might even go on to say that there is no line that can definitely distinguish between consciousness and Cosmic Consciousness.

Intuition, the first manifestation of Cosmic Consciousness, is not a new thing in our being, but a realisation of a factor already there. Just as adjustment takes place in the development of our physical bodies when, for example, in adolescence bodily changes also affect mental outlook, so it is that when through the proper develop­ ment of our inner selves, changes take place in our conception of things, in our ability to perceive differently. It is merely a step forward in a perfectly natural state of things in the gaining of an added ability. In order to survive as a normal, sane individual and to grow into a normal adult, the adolescent must be directed to adapt to the changing physical and mental conditions of the life. So must we, upon the attainment of a glimpse of a change within our psychic being, be directed to main­ tain our mental and physical equilibrium, and by availing ourselves of the added abilities also be able to adapt ourselves to the conditions which are apparently new, and at the same time maintain a normal, healthy existence. Intuition serves its purpose in our daily life. It can be directed and guided into a potent force, which will in turn direct us. It may be the key to those tilings, which we otherwise could not know. Closely connected with intuition is meditation. Let us consider meditation and intuition in our daily lives as a means or a step toward development of Cosmic Consciousness. True meditation, or the contemplation of those things to which we would direct our consciousness, is frequently considered the only form of meditation. There is, however, a more active form of meditation, which we can carry on practically all the time. I think possibly one of the outstand­ ing proponents of this theory of meditation was Count Herman Keyserling, who stated: “For me, personally, meditation has acquired in the course of years a new meaning. Facing reality in a positive way, and without evading it, is for my active temperament a form of meditation. If 1 do not shrink from the difficulties of life, but contemplate them, then I consider I have done my kind of meditation. Learning through direct experience, through pain and suffering, what your innermost attitude is when facing reality, is the best form of spiritual exercise.” Here we see meditation as an active, positive force for the improvement of our daily living. Intuition when properly developed can be the key, which will produce the hunch, or in other words, will be the point of departure for our acts, while the results of proper meditation upon this point will indicate a way to go and show us the path. It is very important to stress that the full importance, the complete realisation of the truth of these last few statements, is in itself an important step in the develop­ ment of Cosmic Consciousness. The lack of complete realisation is frequently a thing that retards the ability to develop further, because until we can have a realisa­ tion of what constitutes some of the fundamental steps of our progress, we are not

in a position to advance any further. Therefore, 1 wish to emphasise that it is neces­ sary for us to realise these few important adaptations, to grasp fully that only by the expanding of consciousness itself can Cosmic Consciousness be obtained, which in turn means that only by utilising the factors, which are now at our command, can we thus reach out and begin to utilise other factors which now lie outside the field of our existence. Proper consideration and use of meditation, the development of our intuitive abilities and faculties, will make it possible for us to meet the stress of everyday life. 1 have stated quite definitely that Cosmic Consciousness, as compared with our usually accepted conception of consciousness, is not a great deal different except that it reaches to a higher or rather more expansive range. It has thereby been in­ ferred that the change from one type of consciousness to another would not be a radical departure. This is true up to a certain point; and then, after certain powers have been accumulated, certa in understanding has become established in our minds, there comes a time wxhen pressure becomes so great that it is like the accumulation of water behind a dam, and the force builds itself up to a point where the influx of true realisation dawns upon us in a flash. Examples of this are not an uncommon experience in the life of any individual. Almost everyone has experienced the solving of a problem by having a solution come suddenly into his mind. This solution comes, it is true, as a result of intuition, but it comes more effectively when the intuition has been properly developed and the steps toward the solution of the problem have been properly directed through concentration and meditation. More outstanding illustrations are also available to show an awareness coming apparently as sudden inspiration. It is important to re­ member that behind all this lies training and knowledge. Many are the stories related to the actual influence of Cosmic Consciousness and its demands having changed the lives of those who have received it. Think of Paul of Tarsus, riding on an errand of persecution, and because of this sudden light, which dawned in his mind, the actual attainment of Cosmic Consciousness, his whole world was changed. All those wrho have realised such an experience tell simi­ lar facts. Other illustrations include Mohammed, and Buddha, who left family and fortune; but of far more importance to us than these outstanding cases are the individuals, who have not become recorded in history yet, who also have received that spark of illumination, which made their own lives and the lives of tiiose about them more effective. We see, therefore, that the raising of our consciousness to a higher plane is not

confining our individual existence to a particular attainment, but rather the com­ plete change of our whole being; in other words, we must bear in mind that the ultimate attainment of Cosmic Consciousness does not isolate an individual, but rather expands his scope of existence, his field of perception and comprehension, and consequently places him in a new routine of daily living. It is not a case of changing our environment, which would affect us from without, but of changing ourselves, which will affect our environment from within. As the result of the gaining of this state of consciousness by individuals, it is apparent that not only will the individual be affected, but as the human race ad­ vances in its evolutionary progress there will come a time when all humanity will attain this depth of understanding. Many of our artificial, accepted social standards will change with the coming of this universal Cosmic Consciousness and it will revolutionise the human soul personality individually and collectively. Humanity’s trials and tribulations are due mainly to our lack of cooperation in working with the forces, which made us. We cannot continually fight against those forces, which exist in and about us, and upon which the universe exists. We cannot expect to control any cosmic force or any natural force as we may call them, but humanity' has been given the intelligence to harness forces and use them. This is evident with many physical forces. The power in a waterfall is used for the providing of illumination and heat for the comfort of millions of people; likewise the power that exists in the cosmic forces can be harnessed by humanity’s intelligence, thus making us aware of these forces w'hich were created to work in unison with us and direct our development. The Cosmos is actually those laws, which have been established by the Creator. These law's w'ere established in order to complete and bring about the ultimate mani­ festation of the universe as conceived in the mind of the Creator; therefore, they are permanent, they are definite, they work toward a definite end. For them to change would be direcdy contrary to the justice of God. By supplication upon our part, we cannot expect these laws to be set aside; but we can work with these law's, and due to the fact that they will not change, it is possible for us to learn to depend upon and use them. It will appear to many that my comments are for the purpose of stating that the gaining of Cosmic Consciousness is the ultimate achievement of the individual, and for humanity' a panacea by w’hich all the ills of the world may be solved. However, this is not to deny the asking of the question, “W'hy try to achieve Cosmic Con­ sciousness?”

Many individuals have said that the process of psychic development, or the achievement of this state of consciousness, is of value only for mental recreation and satisfaction, or they might have referred to it as a psychological plaything. It is regrettable that many people, even those who claim to be more or less sincere, have this attitude toward any profound philosophy. It is found frequently by them that the study of the mvstical and of practical psychology is an interesting pastime when everything in life is running quite smoothly. These very individuals, however, who appear to study in this field of thought, would abandon such study if it were a matter of actually using and applying the principles for the betterment of them­ selves and those about them. In other words, these individuals argue that mysticism is not practical, that it is something to do merely for entertainment and to occupy leisure time. Rosicrucians have only one answer to this: A mysticism, w?hich is not practical, is not mysticism. It is simply the useless and impractical opinion of an individual or a group of individuals. It is not worthy of being called a philosophy or even a system of thought. The attainment of Cosmic Consciousness by the human race, individually and collectively, is a part of the great evolutionary process outlined and established by our Maker. It is not something, which we can choose whether we wish to do, or not. It is something that we must eventually do, and our continued lives will offer, one after the other, the opportunity of taking the initial step; and after the initial step is taken, it will offer us those opportunities, together with those temptations, which are closely linked with the attainment of anything of practical value. Cosmic Consciousness, then, is something to which we can all aspire. To con­ sider our definition again, we realise that it is a consciousness of the cosmic forces and knowledge that is beyond the range of our ordinary comprehension. It is a consciousness that extends into eternal life in contradistinction to that conscious­ ness which merely brings us awareness of the present physical existence. Through it we gain an actual, living conception of the fact that our existence is apart o f all that is; also, that all that is, is a part o f us.

Supersight, or the Third Eye by Ralph M. Lewis, F.R.C. The subject of supersight falls under three divisions: first, tradition— the stories and legends which refer to a third eye, or a supersight in humans; second, the ana­ tomical and physiological possibilities of the existence of such an organ; third, the function or purpose of the organ. We shall proceed with our explanation in this order. Of all of our sense percep­ tions or objective faculties, sight seems to be the most dominant and important to us. This is particularly so in the number of qualities, which sight assigns to objects. Sight and touch alone of the five faculties convey the idea of dimension. Sight, of course, has its forms, or the shapes and proportions it confers upon things. Touch also has its qualities, such as hard, soft, cold, hot, etc. However, sight makes possible, at the same time, through suggestion and association of ideas, the varied other quali­ ties of our objective senses, without bringing them to bear. For example, if we see a beautiful flower at some distance from us, we perceive its form and colouring, as well as, by suggestion, we recall other beautiful flowers, the fragrance of which we have experienced. We then think of this particular flower as pleasant smelling as well. If we look upon an ingeniously made wax apple, with­ out knowing it is a model, we not only see its form and its colouring, but the sight sensations recall memory experiences of the sweet taste of a similar real apple. Sight, therefore, gives the objects we perceive, directly and indirectly, more qualities than do the sensations coming to us through the medium of our other senses. likewise, we know that in human beings certain of our basic instincts are more easily aroused through sight than through any of our other peripheral faculties. On the other hand, a dog will not rely upon his sense of sight to determine whether an individual is a friend or foe, but will resort to his sense of smell, especially if there is something visually unfamiliar in the person s appearance. Since human emotions are aroused more easily through sight, the ancients considered the sight organs, or eyes, as direct channels to the soul, because the soul was thought to be the seat of emo­ tions. In fact, Democritus declared, in his doctrine of images, that our visual percep­ tions were caused by external objects casting off images or shells of themselves, which entered organs arranged to accommodate them. These images, Democritus contended, after entering the eyes, caused the soul to become shaken, and in conse­ quence humans had sensations or sense experiences. With little modification, this

doctrine of images lasted until the time of Locke. The eyes were thought to be windows of the soul, as Leonardo da Vinci said in his now classical expression. They were not only considered by the ancients to be orifices to admit external objects or influences, but permitted the exit of forces or strange powers from the soul. This appeared a verisimilitude, because the eyes, in their expressions, do reveal intense human emotions, no matter how’ immobile the facial muscles, or otherwise motion­ less is the body. In antiquity, centuries before the doctrines of Mesmer, telesthesia, or mental telepathy were known, it was held that thoughts, which engendered intense feeling or emotion, created an ethereal, invisible substance, w^hich was transmitted from the mortal. Thus certain sentiments and passions were said to be projected through the eyes. Outstanding among these transmitted passions was hatred. There is still the common phrase: “If looks could kill,” implying that the glance was malevolent. This phrase was not just a simile to the ancient Egyptians, nor is it even today to supersti­ tious peoples in various parts of the world. The eyes of a hateful or evil person were conceived to be destructive to anyone, who came within their range of vision. To have such eyes look upon you was to become accursed with ill fortune. After death, these “evil eyes” separated themselves from the body, it was believed, and continued to exist. The superstitious were in constant terror that the evil eye might look upon them. In accordance with theurgical or magical practices of the time, amulets and fet­ ishes, thought to contain supernatural properties, were worn or carried about to ward off the “evil eye.” Even a colour was selected to provide an immunity. In many of the Islamic countries, the traveller will see today upon the outer surface of the tents of the nomads, or painted upon rooftops, stripes of a particular shade of blue. This colour is the guardian against the “evil eye.” Camels of the caravans have beads of the colour suspended from their necks to protect them and their burdens from the dire effects of a chance glance from the “evil eye.” Not all of the influences of the eye were nefarious, however, for the eye could be an instrument of good, a constructive factor as well—especially the eyes of the gods or of the wise ones. According to the mythology of the ancient Egyptians, the god Horus was the son of Isis and Osiris. He had eyes, which radiated a tremendous power, it is related. The right one was especially efficacious. So respected and awe­ some became this right eye of Horus that it finally was separated from the figure of the god and apotheosised—that is, it became worshiped itself, not as a god, but as a symbol of the omniscience and omnipresence of God. The all-seeing eye, as we term it, is therefore one of our oldest symbols, still in constant use and with a meaning that has remained almost continuous for centuries. It is even included in the theo­

logical symbolism of some of the present-day Christian sects. To Rosicrucians, and to mystics, it means the everpervading consciousness, the all-embracing, encom­ passing Divine sight of God, outside of which nothing exists, and from which noth­ ing is concealed. Concomitant with these powers attributed to the eye were the tales and legends of uni-eyed and multi-eyed beings that were said to have once roamed the earth. Most of us are familiar with the Greek mythological characters, the Cyclopes. Ac­ cording to ancient Greek cosmology, Eros, the spirit of love, brought together pairs of many things when the world was being formed. Two of these brought together were Uranus (heaven) and Gaea (earth). They in turn peopled the earth with hosts of beings. Some of these were Titans and Cyclopes. Cyclopes were three in number— Brontes, with his thunder; Steropes, with his lightning; and Arges, with his stream of light. They were reported as having one eye, placed at a juncture between the nose and brow. It was, however, a large, flashing eye, as became beings wTho were personifications of the storm cloud, with its flashes of destructive lightning and peals of thunder. Early paintings depict a beam of light emanating from this sole eye. This revealed that this eye not only could perceive, but was able to radiate a power. The tales of the third eye are related as well to the ancient Lemurians. We are told that this third eye was a big knob-like protrusion, just above the bridge of the nose, by which the individual was capable of discerning the existence of things not visible to the other two eyes. The term eye would thus not really apply, if such an organ as described immedi­ ately above existed, for though the organ would have the power of perception, it would not be sight as we ordinarily understand the word. For example, suppose the faculty of imagination were confined in an organ about the size of a small hen’s egg, and protruded from the centre of the forehead. By means of it we would have the mental pictures or images associated with the imagination. It would be quite under­ standable how, through confusion, this organ could be identified as an eye, and yet in the physiological sense it would not be. That such a third organ as an actual eye, or an extra-perceptive faculty existed, there is much evidence. Let us digress for a moment to consider primitive eyes, or the eyes of simple animals or organisms. Under the term eye we include those organs or, in die sim­ plest cases, those sensory cells which are especially adapted to the perception o f light. Nevertheless, sensitiveness to light can frequendy be established for animals in which eyes are not demonstrable. In such instances, we must assume that the entire surface of the skin is either sensitive to light, or that single sensory cells, which are very inconspicuous in their structure, and are bearers of the sense of light perceptions,

are scattered in the skin. There are also what are called eye spots, wrhich exist in many species, and are perhaps the simplest form of eye. These eye spots art really photosen­ sitive cells. Nature places them in a pit-like depression, thus forming an eye cup (optic cup) for them. These simple cells are perhaps already prepared for perception of direction. By that, we mean they can direct the organism of which they are a part to the light. Medusae, starfish, and some annelid worms have these eye cups, the litde depression in which the sensitive cells are located. In other species of living things, which have more complex organs of sight, there are still vestiges of these early eye cups to be found. The photosensitive cells, which once occupied them, have been discarded by nature in the process of evolution. Likewise, in our physical development, we may have been given a special third kind of eye at one time, which specially served us, when our brain was not adequate to protect us through reason. Since this other kind of organ was commonly used, it may have protruded and could be as easily discerned as our present ears and eyes. It does not mean, however, that such an eye was sensitive to light or consisted of photosensitive cells. It was, we have reason to believe and to know, sensitive to other external and internal agencies which affect humans. Have you ever wondered why you have eyes? To see, you say. Yes, but why must you see? Only because light makes possible to our consciousness the existence of manifestations of nature essential to our existence, whether they are to be acquired or avoided. There are, however, different kinds of sights, which serve living things in various ways. Most lower animals enjoy what is known as perception o f movement only. They do not recognise or have cognition of an object unless it moves. A thing, which is motionless, is not perceived at all by some animals. A hare will display no alarm in the presence of a hunter who remains still. If the hunter moves, the hare detects the motion and is off. There are insects that have eyes so constructed as not to be affected, except by the perception of motion. A light can be switched on and off in their presence, apparently without them perceiving it. There are other ani­ mals, those living principal!}' underground, that are affected neither by forms nor by movements. A variation in the intensity of light or shadows alone produces sensa­ tions within them. Thus if the light is diminished or is partly blocked out, their eyes detect it and they are alarmed. Visual perception of direction is possible with most animals. They are able to follow in the direction of their perception and are thus able to avoid going around in circles. We know the principle of the human perception of direction. We select an object ahead, in the path of our visual perception, make toward it, and when we have reached it, select another still farther. Most lower animals, particularly many insects, do not follow objects, but paths o f light. They keep to the right or left of light,

and travel parallel to it. Some insects are positively phototactic; they are drawn to the light. For example, a bee will fly in a direct line to an open window. On the other hand, a cockroach is negatively phototactic. It will avoid light by travelling away from it. There exist in this universe many factors that are important to our welfare, as physical beings and as beings of a spiritual origin. We have not been left destitute by the Cosmic of a means to utilise these factors. The endocrine glands and psychic centres are some of the instruments, in addition to our usual sense faculties, given to us to direct and control those forces necessary to our health, mentality, and spiritual understanding. One of these is the pineal gland. It is near the centre of the brain, and on a line with the centre of the forehead, above the root of the nose. When we expand it in the ways which we are taught, we have physical sensations of the expan­ sion such as pulsation, a little throbbing, and a feeling of warmth. These sensations are often transferred to a region in the front of the head, or about between the eyes. Before humans actually knew, through the means of surgery and later the X-ray, the exact location of the pineal gland, they imagined that it w’as in the anterior portion of the cortex, about the centre of the forehead. It is a very small organ, about the size of a grain of wheat, and yet it is a most vital one. It is, shall we say, a transformer of the Cosmic Consciousness, of the intelligence of the Cosmic, into rates of vibration, into an energy, which is discernible by our objective minds. For further explanation, and as an analogy, we may say it is like a little valve that at certain times, depending upon our thinking and our meditation, and because of certain psychic exercises we perform, opens and permits cosmic inspirations and Divine Wisdom to pass through and become reduced to a means that the brain can translate into comprehensible notions and concepts. Again, we may say; it is like a radio re­ ceiver that reduces high-frequency electrical radiations to sound waves to which our ears respond and which can be conveyed to our brain where we can interpret them. It is a bridge across which the Divine Consciousness passes from the Cosmic to the mortal mind of each human being. This, then, is the third eye. It gives us vision of the Cosmic, a perception of God, and an insight into those divine realms far removed from the physical. It is the true eye of the soul. The philosopher Descartes, and the school, which followed from his thoughts (the Cartesians), declared that the pineal gland was the seat of the interaction between mind and body. Upon occasion, it was declared, the soul, through the pineal gland, affected the fine particles of the blood, which in turn caused the mechanical motions or physical actions of the body. Eye Superstition

Because a syndicated Sunday newspaper published some foolish detective sto­ ries and a motion-picture plot involved the same idea, many wondered whether it was true that the last vision to be seen and sensed by the human eye just prior to transition was permanendy photographed upon the retina of the eye and left there as an indelible picture or as a picture that might be seen momentarily before it disappeared. According to the very nice theories of some motion-picture writers, if we lift the eyelids of a person immediately after transition, and with special equip­ ment peer into the pupils of the eye, we can see upon the retina a photographed image or a registered image o f the last impression made upon it, and then within a few moments this vision disappears. According to some others the vision remains permanently, and a camera can be used to rephotograph the image that is photo­ graphed on die retina. This idea was used in a novel by a writer many, many years ago, and every scien­ tific test proved that it was fallacy, and a little reasoning on our part would make it plain that it was a fallacy. The retina o f the eye, w'hile often compared to a motion-picture screen upon which pictures are projected, is not, after all, a smooth surface like the silver screen on the stage, and the pictures are not thrown upon it in their form and brilliance as upon a screen but in light sensations and pulsations, which are picked up by the nerves of the retina and carried to the brain area of sight consciousness. If any actual picture is produced anywhere at all, it is in the part of the brain involving sight, and not upon the retina of the eye. It would be far more logical for the fiction writer to say that he opened the skull and removed a part of the brain where sight consciousness was located, and through some manipulation—perhaps pouring chemicals on that part of the brain like one does upon a film in the dark­ room—a picture developed on the brain surface. This, as 1 have said, would be more logical than claiming that a picture was found on the retina of the eye. But even if the retina were like the motion-picture screen, it must be remembered that nothing is permanently registered on the screen in the theatre, and that the moment the light behind the motion-picture film is extinguished there is no picture on the screen, and looking at the screen immediately thereafter would reveal nothing at all. Seeing Colours A word of warning must be uttered at this time. Many people when beginning the study of psychic phenomena become so enthusiastic and desirous of obtaining results that they are wont to interpret common experiences, having a purely physi­ ological foundation, as cosmic or psychic; thus any uncommon sound is a message, and unusual circumstances or conditions are a sign or an impression. Such an exaggera­ tion borders on superstitious practices, and is most certainly an error. It is unfortu­

nate that many students of mysticism and occultism have not had, as preparation, some basic instruction in psychology, physiology, and physics before attempting the higher aspects of human existence. Quite often we can see colours or images which have no actual counterpart in the outside world and which even at the moment may not be related to an external visual impression, and yet they are not psychic in the true sense of the word. For example, there are what is known as afterimages. They are the immediate recurrence of identical or similar visual sensations, after the actual stimulus has been removed. Afterimages may be divided into two kinds— negative and positive. Negative are the most common. They can be effected, for example, by staring intensely at a coloured object for a half minute, then turning the eyes away to look at a neutral background. On the neutral background will appear to be the same image, but with a different hue. These negative afterimages will remain for many seconds before disappearing entirely. Positive afterimages resemble the original visual perception in brightness and hue. Further, they retain all of the brilliance of the original for their duration. A negative afterimage of a yellow object will appear blue, but a positive afterimage will appear in the same hue; in other words, yellow. Positive afterimages last but two or the three seconds. Negative afterimages are caused by intense stimulation of the optic nerve, such as concentration on a bright light close to the eyes. This sensation is retained for several seconds after the stimu­ lus has ceased. In other words, negative afterimages are often caused by artificial stimulation, that is, not by actual visual impressions. Thus, exceptional pressure on the eyelids may produce before the eyes geometrical patterns or figures in various bright hues, such as lavender, deep red, and scintillating greens. Sudden temperature changes and bodily movements may cause an image to remain as a sensation some time after the stimulus has been removed. Now, of course, everyone who is reading this has had the following experience; if you have not, try it. Stare at a bright electric light in your room, after first pulling down all shades, closing doors, and preventing the entrance of any other light. Stare at it for at least thirty seconds, then suddenly switch it off, so that the room is absolutely dark. Notice the negative afterimage—the picture in your eyes of the electric light bulb. This picture or image will continue for several seconds. About it will be a glow o f colour that does not correspond to the actual colour which radi­ ated from the electric light bulb. All of this is quite understandable; yet persons not finding it so consider it as a token of some psychic phenomenon. However, there are colours and images that we see, or apparently see, psychically, that have no physi­ ological foundation whatsoever.

Colour—Its Mystical Influence by H. Spencer Lewis, Ph D, F.R. C. Here is an interesting question, which is often asked. If it is possible for people, through psychic development and the development of their inner powers, to attune to objective things, or, in other words, to attune themselves in harmony with objective things or change the nature of objective things around them, why is it that some people cannot, for instance, adjust to a specific colour, for example a person wTho complains that the colour grey is intolerable, a colour which annoys exceedingly in clothing, furniture, wood trimming, and so forth? It is true that there are a great many persons who are annoyed or feel uncomfortable and out of harmony with certain colours. It is also true that the developed adept can adjust the co n d itio n s around them, by changing the vibrations to harmonise with them, and they can also harmonise their own hidden, inward and psychological vibrations with external things. When wTe come to the matter of the colours that affect us inwardly, however, we are dealing with a very complex problem and with certain fundamental conditions. The reason certain colours are unpleasant and inharmonious to certain individuals is that the rates of vibrations of those colours are out of harmony or out of sympathetic attunement with the rates of vibrations of their own auras. In this particular case, the person is affected unpleasantly by the colour of grey. The reason is that the vibrations of grey set up an inharmonious effect upon the vibrations of their aura. It is obvious that a person could not go about changing the vibrations of everything that is grey. They may avoid grey clothing, and may feel unhappy that they have to avoid a colour, that is often very appropriate and pleasing in many ways; but they would not be able to avoid the colour of grey in every place they go and in all things, with which they come in contact. It would seem, therefore, that the next best thing to do would be change their own vibrations so that they would be harmonious and sympathetically attuned with grey. Here lies the great trouble. To change the vibrations of an aura would mean to change the entire constitutional health, the keynote of the vibrations of all the cells in the body, and the fundamental keynote of the psychic self within. All of these combined constitute the vibrations of the aura, and to change that aura to such a degree that its frequencies and its potential nature would be in harmony with grey— or with any other special colour with which it is inharmonious—would mean such a great and fundamental change

in the entire nature of the body and psychic self that they would have to be practically reborn and regenerated. Such changes in the aura do come about with mystics, but only gradually as they evolve and develop to the highest degree of psychic unfoldment. It takes years for the lower vibrations of the average individual’s aura to reach a higher degree, and as they reach the higher degree they become more definite in their attunement with other vibrations. This situation undoubtedly indicates a point has been reached where the aura is developing to a definite keynote, which is out of harmony with grey and may be definitely in harmony with several other colours. To change this keynote would mean to undo all the acquired development of the past and to start all over again. Is such a thing worthwhile merely because of the unpleasant sensations associated with the contacting of the colour of grey or the tones of grey? Every mystic on the Path, and every developing student of the mystical principles, becomes attuned very positively with one colour and passively with a number of others. At the same time becoming very positively out of harmony with one definite colour and passively out of harmony with a number of other colours. For this reason, all of us will find, as we progress along the Path, that there is one colour more than all others that pleases us, is beneficial to us, and gives us a sense of serenity', wholesomeness, vitality, and joy if we surround ourselves with it, and we all find that there is another colour that has the very opposite effect. We are not alike in the colour that is kind to us, and not alike in the colour that is unpleasant to us. For this reason there is a great variety in psychic auras and in attunement. To set about to change one of these, however, would be of litde benefit. By trying to come gradually into attunement with grey and changing the whole psychic and material being, in the end, although pleasandy attuned with grey, there would be a gradual disharmony created with some other colour and perhaps disharmony with a colour that is now in sympathy and harmony. None of us can be in harmony with all of the colours, for such an aura and such a rate of vibrations cannot be possessed by any living individual. Another interesting question comes from a follower of the Buddhist religion living in India. Can the Western world throwr more scientific light upon something that has been well recognised and known as a fact in India, i.e. when an individual in meditation concentrates upon a certain colour and then discontinues concentrating on that colour, in his mind’s eye another colour is seen, knowTn as the complementary colour to the original colour?

in India, in the Buddhist religion and rituals, they use round, coloured disks o f cardboard for fixing the concentration. After concentradng on a disk of deep rich blue and then taking the eyes from the disk and discontinuing the concentration, the complementary colour of yellow is seen. What law is responsible for this? I am not going to take the time just now to go into the matter of the physiology of colours, the physiology of seeing colours and the action of the vibrations of light upon the retina of the eye and the stimuli produced by these vibrations. 1 may say briefly that when you concentrate upon any one colour, you inhibit the functioning of the eye and especially of the nerves that receive colour vibrations and transmit them to the brain. The moment you relieve the retina and its nerves of the strain of receiving only one colour, they act like a pendulum and swing to the opposite direction for rest after the strain of concentrating on one colour, and that swing of the pendulum, so to speak, to the opposite direction produces the so-called complementary colour. Humans did not establish die law of colours and their complementary ones. That is a fixed law of nature. You are probably aware that every colour has its complementary colour and that every number can be reduced to decimals in order to find its complementary number. In other words, every entity or every complete unit of anything has two parts to it—a negative and positive The positive is called the colour in dealing with tints and tones, and the negative half is called the complementary colour. Now in numbers the same thing is true as far as mathematics is concerned. If we take the half of something and express it in decimals, we could express it thus: .50, which means fifty-hundredths. Now we do not need logarithmic tables or other mathematical tables to enable us to know that the other halt would also be fifty-hundredths, or also expressed with the decimal: .50. But suppose we had a fraction of something that was expressed with the decimals .0687; we would know that that is a part of a unit and not a complete unit. Now to find the complementary number to that decimal, we would take the number in decimals 1.000, or simply 1., then by subtracting the .0687 from that 1., we get an answer of .9313 which is the complementary number of .0687, because when these two decimals are added together we get a perfect unit of one. The same thing is true in colours. If we are given any one of the pure, fundamental colours such as blue, red, green, yellow, or purple, and concentrate upon it in a bright light for a littie time and then suddenly lift our eyes and look toward a space in the room, a black surface, or a piece of black cloth, we will see mentally the

complementary colour to the one upon which we have been concentrating, and that means that we are seeing a mental stimulus that is the relaxing condition of the inhibition, which we created by concentrating on the colour. To go any further into this subject would lead us very deeply into the science of colours and vibrations and the physiology of the functioning of the eye and the brain centres, and I do not think we want to take the time now to do that. What these Buddhists are seeing and doing with their concentradon on coloured disks in India is no different from what the Eskimos are doing in Alaska or what was done in Egypt a thousand years ago, and probably will be done in other parts of the world or all parts of the world a thousand years from now. It is an immutable, established law and it has no real mystical element in it, except that in concentradng on one colour and then seeing its complementary colour, the eye is exercised and stimulated, while during the original concentration on only one colour a certain degree of ocular fatigue is produced that enables the objective consciousness to go partially dormant. The subconscious mind functions most keenly when the objective mind is partially dormant, and any degree of fatigue inhibiting the functioning of one of the objective senses helps to make the objective mind more or less dormant and permits the subconscious mind to become that much more active. The Symbolism of Colour

Without attempting to become pedantic, it is necessary to point out that white is not a colour, but in reality consists of all of the colours. White is produced by a regular reflection of the rays of the solar spectrum, namely, sunlight. To put it more simply, white light is a harmonious blending of all the rays of light, which emanate from the sun and are included in its spectrum. By contrast, black is the absence of colour, because it absorbs all light waves of the solar spectrum. Colour does not exist, except as a sensation in our consciousness. Sunlight consists of a series of waves of energy w'hich, we may say, van' slightly though they all have the same velocity or speed. The optic nerves of the eyes are sensitive to some of these waves and consequently they fall within the ocular range; that is, we detect them as colour, or we are conscious of them as colour. All colour is blended harmoniously in sunlight. Not until this light falls upon a prism and is diffused are the waves separated and we see then, in sunlight, the many familiar colours. Objects themselves are colourless. All of the particulars of reality are devoid of any colour. They do have the capacity7for causing us to realise them as coloured. An object appears red to us because its atomic and molecular structure is of such a nature or density as to absorb all lightwaves that fall upon it, with the exception, for example, of the red rays which are reflected to us, and the object is realised by us

as red, whereas in actuality it is not. The same is true of any colour. Objects, we may say, are filters of light waves. A white object is one that equally reflects all of the waves of light which fall upon it, and to which the eye is sensitive. No wave predominates in white light, so no colour exists, and white is just something that the consciousness realises. Black, as said, reflects none of the waves of light. It really traps them, to use a common expression; consequendy, the object appears colourless. We might almost say that black is a hole in light. If we have a light area and in it we see a black object, the form of that object is the extent of the absence of light. There are many simple little experiments in physics that can be conducted to prove that a white surface reflects direct radiations and that black absorbs them. If two little metal vanes, about one inch square, are mounted upon a spindle in a so-called vacuum tube, one painted black and the other white, and a strong, direct beam of light is made to fall upon the black vane, it will absorb the energy, produce heat, and retract, ca u sin g the vanes to revolve or turn about o n the spindle. This phenomenon will not occur by having the same beam concentrated upon the w'hite vane alone proving that the white reflects this energy. Now we are not in possession of any knowledge, which discloses that the ancients knew that white light is a harmony of all colour, and yet their symbolism of it would seem to point to it. White was most certainly not arbitrarily selected by the ancients to symbolise spiritual qualities. Certain other causes for this conception are posited. The earliest written records appertaining to the symbolic significance of white appear in the Old Testament. To the ancient Hebrews, white symbolised purity and innocence. It represented light, w'hich not only impressed the Hebrew'' mind w7ith its brilliance and purity, but with its divine symbolism for it seemed to have a moral connotation. Priests, and those officiating in religious ceremonies, were clothed in w'hite to symbolise the purity of their functions. In fact, in Leviticus 16:32, we find, ‘And the priest, w'hom he shall anoint, and w'hom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes.” I .inen, which was superbly made by the Egyptians, and which was obtained by the Hebrew's, was principally, in its finest texture, pure white, and we know from contemporary artists that the priests were clothed in it. The relationship of light and white to purity' is expressed in Psalm 104:2: “Who coverts thyself with light as with a garment.” Conversely, black, the opposite of w'hite, the absence of light or colour, had a different meaning. Since black absorbs all colours and thus buries light, to the ancient Hebrew's, w'ho were the originators of much of the symbolism we perpetuate, it depicted death, humility, and mourning. The use of black, of course, for garments

of mourning or as a sign of death, is commonly known to us today, because of the still prevalent custom in much of the world of using it in this manner. Meanings were also associated with other colours. Blue represented the unclouded sky, and to the Hebrews it symbolised revelation. It was the first of the colours used for the curtains of their sanctuaries, and the Israelites were commanded to have a blue fringe and ribbons on the edge of their garments, in order to remind them of Jahweh. This is brought to our attention in Numbers 15:38: “Speak unto the children of Israel and bid them that they make them fringes in the borders of their garments, throughout their generations, and that they put upon the fringe of the borders a ribband of blue.” Then, again, red had its symbolical significance. It alluded to bloodshed or the running of blood. Purple was the sign of royalty” it represented dignity and honour. Green, as the colour of plants, was the symbol of those growing things to which people looked forward during the drab, dismal months of the winter. It also objectively symbolised rejuvenation, resurrection, and hope. Oddly enough, it also represented the moon. The attachment of meaning to these colours and to white and black, however, is principally an obvious or logical deduction. In other words, they appeared to identify themselves naturally with the essence of certain things or conditions. The oozing of blood from a living tiling when injured must have made a very definite impression upon the early minds—as it still does upon us today. One could hardly look upon a similar shade of red without being forcefully reminded of blood. By association of ideas, that colour would more quickly cause one to think of blood than anything else, especially in a time when colours, as paints, were either not used at all or sparsely so. We also know that the vibratory rates of certain colours affect our sympathetic nervous systems in such a manner as to engender distinct emotional responses or attitudes of mind, which we always consciously or unconsciously thereafter associate with the particular colour. In the Near East and in Egypt, where the earliest great civilisations began, the sunlight was so intense, so brilliant in its whiteness, it, too, made a profound impression upon the peoples. It appeared to bathe all things in its whiteness. Moreover it, in itself, remained unblemished. There was nothing which humans or the things of earth could do to alter it. It was a thing of splendour to behold. As the sun, for various reasons, became deified in the various religions, white consequentiy became a symbol of divine efficacy.

With respect to white, however, there are certain psychological reasons, which we must take into consideration as well. White, like sunlight itself, is searching and very revealing. It dispels all shadows. It makes any blemishes in an otherwise orderly surface or texture conspicuous and easily visible. W'e, ourselves, know how any spot of colour is strikingly contrasted on white. Thus, in the human mind, white became associated with purity and absolute perfection. Spiritual substances, such as the soul, were conceived as white. As light and white were so identified, teachers of spiritual truths w'ere therefore clothed in white, depicting the purity of their character and their doctrines. Psychically, there are colours, w’hich actually depict and truly represent our spiritual and psychic attainment. In other words, when we are pure in mind and consciousness, or have attained a degree of Cosmic Consciousness, our auras radiate colours quite different from white. Thus we can see that white is merely a symbol of mystical attunement and spiritual attainment, and not physically a result thereof. Without attempting to divulge certain mystical principles, we can say that the colours of the rainbow have a relationship to the twelve planes of our Divine Consciousness, the twelve stages or steps through which this consciousness passes. The colour corresponding to the lowest of these twelve steps, as we shall call them, is dark ultraviolet; then the colour progresses by graduation to a violet, which is found at the highest stage, or as the top of the successive stages. We also hear of white magic and of black magic. Wrhite, as a symbol of purity and because it has been associated with divine things, as explained, is also identified with that notion of our minds, which we call good. Consequently, right conduct and morals, or the notion of good from them, is symbolised by white. White magic, therefore, means the application of the laws and the phenomena of nature (which magic is) for good purposes. Conversely, black being associated with moribund things, and with obscurity and imperfection, represents evil.

Psychic Phenomena by Ralph M. Lewis, FR.C. From early childhood until late in life we are governed by two major influences: one, facts, and the other, fancies. As small children, while learning our ABCs— purely a factual matter—we were at the same time having our consciousness inculcated with legends and fairy tales. It is not unusual for a little girl to fancy herself a queen, and, while in that state of unreality, to associate with the fancy of those things, which she has read or heard about concerning a queen— her sceptre, her crown, her castle. We can well tolerate this intermingling of facts and fancies by children, but it is a dangerous practice for adults and persons of mature mind, because it confuses their world. We live in a false world if we live in a fanciful existence, and often the sudden realisation that our existence has been just a fancy is a painful one. The control of fancy is entirely within our own province. We can will ourselves to be almost anything we desire to be, in fancy. While actually in an atmosphere or environment of turmoil, strife, and confusion, in fancy we can dream ourselves to be at peace. On the other hand, fact deals with actualities, external conditions and circumstances that may not be a part of us, but have just as much of an existence as we have. Accumulated facts are the realisation of our experiences. We can deny tactual things if we want to, we can ignore them, but they persist in their existence. We can in our conduct be like the proverbial ostrich and bury our heads in holes in the sand and refuse to take cognisance of the things of the world. However, these things, whether we recognise them or not, take their toll in their influence upon us. It is necessary, as well, to distinguish between imagination and fancy; the two are not synonymous. Fancy presumes existence. Fancy presumes that something actually is, in the present or in the future, w'hen it may not have any such existence whatsoever. For example, an individual may fancy themself to be very important. They may fancy that everything they do or say attracts the attention of others, or is of great interest or concern to them. Actually and factually, no one may pay any attention to them or take cognisance of them. Imagination, on the other hand, consists of die combination of the present and of the future. Imagination works with things that have an existence now, and that can be perceived, or which have already been experienced. Imagination enlarges upon these things, projects them into the future. For example, an engineer may stand upon the banks of a great swamp overlooking its dismal extent, and observe the actual murky waters and the unpleasant reeds and grasses that grow out of it.

They may look, as well, on the hordes of insects, which hover over it, carriers of fever and other germs. While perceiving these actualities, in their mind’s eye they can imagine another condition growing out of the present, a transition taking place. The)’ can see dredges being brought in by crews. They can see drainage canals being constructed and the water being drawn away from this swamp. They can see the grasses being removed, and dams and dikes being erected to prevent a future submerging of the land. Then, in their mind’s eye, they can see in this great area beneath what now is just murky water, a black, rich, fertile soil. They can see that soil being cultivated, and they can see plots of vegetables and acres of billowy grain. They can see the area dotted by orchards and farms and little communities growing prosperous-all of this in his imagination, but linked very definitely with things that have existence and which are probable. Imagination crriploys reason, and reason combines the elements of the things we have experienced into a new form, into a new order. likewise, reason compels action. Imagination establishes the goal, and reason takes the present, puts it into an order or process by which that goal can be attained. Now it is advisable for us to consider some of the fancies of the day; shall we say, some of the conceptions and practices of people, which are a combination of facts and fancies. People, who believe many of the things they do, or practice, are disappointed with life because they do not know how to distinguish between fact and fancy. We begin with fate. There are millions of people today who are fatalists. This is their philosophy of living. They are governed entirely by it, or, shall we say, submit entirely to that belief. A fatalist is one who presumes that their whole course of life, that is, all the events of today and tomorrow, have been mapped out. Each step taken take will not be the result of a personal decision, but of an influence or direction brought to bear, and which was conceived even in advance of birth. Consequently, the fatalist looks upon life as being a sort of bowling alley, and just rolls along, motivated by powers beyond their control. The strike at the end of the alley may be high or it may be low; they are resigned to whatever it may be. The true fatalist, as a rule, is not a student, for why should they study? Why inquire into the nature of being or existence, or the phenomena of the universe? What wrould be accomplished by knowing about the laws of nature, because there is no expectation of an opportunity to change their life? There could be no expectation of the opportunity to employ these powers to alter their environment or to bring about any desired conditions; for, as a fatalist, personal wishes and desires have no

place in their life. They are but a puppet, to take what may come and be subject to the whims and fancies and caprices of a external power beyond their control. A fatalist, likewise, has no ambition. Why aspire to anything? Their aspirations may be in opposition to what has been planned for them; therefore, they cannot expect to realise them. Furthermore, a fatalist has no initiative. So much for the fanciful side of the subject. Now let us reason a litde. If fatalism is cosmically true, then God would be unjust. It would be useless for people to attempt recourse through prayer or any other means of communion with God. Why appeal, why hope for intercession? Why ask for divine wisdom? All that would be useless. We would merely have to resign ourselves to whatever occurred. All methods whereby we hoped for divine consolation, advice, and intercession, would be useless. We have, however, in opposition to the fancies of fatalism, the facts of our existence and nature. Humans have the ability to reason. We can appraise and evaluate the things of the world around us. We can name and adjudge some things as good and some things as bad. These things may be purely notions of our mind, but depending upon these notions we can make our lives either happy or miserable. Humans can—and we know they do— alter their environment. If humans are purely a product of fate, why are they given the ability to think and analyse and to perceive? WTiy do they even have consciousness at all? What value is it to them? Even more important is the fact, that humans have been given will,, volition, the right to choose a course of action. If there is but one course of action open to them— that which has been decreed in advance—why have they been given the agency of selection, of change? We know that this is possible, and we know that people have changed their lives through their own decisions. Consequently, these—the existence of will and the existence of reason—disprove an absolute fate. Divination

One of the most fantastic, and perhaps one of the oldest practices and concepts of humans, which still has a very profound influence upon them, is that of divination, prognostication, or fortune telling. When the belief in the foretelling of the future began, perhaps no one will ever know. It may have occurred when humans first had eschatological concepts; that is, when they began to consider the finality of things, what occurs after life, what happens at death, whether the world has a permanent existence or is transitory.

However, humans have always been aware, since they have had the ability to reason and think of themselves in relation to other things, of their insecurity. Their experiences were of two kinds; those that they recollected of the past, and those that they had at the present. The future, on the other hand, was always a series of surprises, and these surprises have often been disastrous. Things have occurred, which they often did not anticipate or look for, and which caught them unaware. Sometimes these were opportunities, which they grasped, and of which they made the utmost; other times these were calamities. This insecurity left humans troubled. They hoped to know the future. If they could but for a moment tear aside the veil and peer ahead, they could see what was about to come, what was impending, prepare for it, either to take advantage of it or to avoid it. For thousands of years, humans have devised means and methods to satisfy their belief in the foretelling of the future. We have records, which tell of the ancient Babylonians resorting to the crude method of reading the convolutions or folds of a sheep’s liver. The priests of Marduk, Enlil, and of Ishtar would, in all solemnity upon occasion, have a sheep slaughtered, and then the liver, while yet warm, would be seriously studied. Its natural folds wTould, to these priests, augur some sign of an event to occur in the future, either near or distant. In fact, archaeologists have recovered from the ruins of some of these temples and cities clay casts of these livers, especially those which portended some future that was favourable, and thus the liver with its omens was preserved.

Astrology

The stars then became the next and most lasting method of divining the future. What a deep impression the cosmic bodies had upon the Babylonians, Assyrians, Sumerians, and the Akkadians can easily be realised by those who today visit the great deserts of Iraq, known thousands of years ago as the plains of Shinar. As we stand in these vast silences at night, looking up at the black canopy overhead, there seems to be suspended from this vault on silver threads, shimmering, dazzling specks of light, almost unreal, so close to the earth do the heavens seem to be. With little else at night to distract their attention, these early peoples must have gazed long upon the phenomena overhead. Their fancy was uncontrolled, and in their mind’s eye these different cosmic bodies assumed forms that wrere related to humans or to animals which they knew, and some of them seemed a combination of both human and animal forms. They believed that all of these cosmic bodies were part of some great family, each with its own influence, its own weaknesses, habits, and characteristics, not unlike humans. These gods were believed to have an

influence upon the lives of the people; and, depending upon their personal temperament or virtues, they were either a good influence or an evil influence. Consequently, the conjunction of these planets and stars, and the time of the year, as well, was developed into a system of divination. We find, therefore, astronomy combined with the vagaries of astrology. Let us presume that the future is established for each of us. If we believe in divination or fortune telling, we must be fatalists as well. If we were not fatalists, we would not be concerned with looking ahead. There would be nothing to look ahead for, except what we made ourselves. So if it is true that there is a future, would it not be often disastrous to look upon it and to see in the offing tragedy, misfortune, pain, sorrow, grief. Such portending events would offset any advantages through knowing opportunities that lie ahead. It wrould be of no use to say that we could escape the things of the future, that were not favourable, if we could see ahead, because if the future is established, if it is definite, if it has an existence, we cannot escape. It is ours. W'e have to meet it. Why, then, even know about it, if we cannot escape it? W hy not wait until it comes? If, as some say, we can change the future, then it is not the future. If it lies within our power to create or to make the future, then we are the future,; and it does not exist apart from us and wThat we do today determines the tomorrow. Now there are certain systems of divination that are scientifically correct and proper. For instance, we can determine the cyclical causes of tomorrow’s phenomena. If we throw a stone into the air, having a knowledge of the existence of the law of gravity, which exists now as well as in the future, we can predict precisely that the stone will return to the surface of the earth. We can predict as wrell the coming of an eclipse, because those laws are known to us and have continual existence. They are not past, they are not present, they are not future; they are always. So it really is not prediction, it is merely the declaration of a law and its effect, which are ubiquitous. Things wiiich have no existence in the now have no existence in the future either, because whatever is to be tomorrow must have its roots in the present. Automatic Writing

Another fantastic belief and practice, and yet founded upon some very fundamental physiological and psychological laws, is that of automatic writing. Automatic writing is the practice or the phenomenon of writing by various methods without volition, without the effort of writing; in other words, without the conscious intent of putting down what is written. This craze of automatic writing—and it is such, because it has bursts of popularity' at different times— first spread to the United States in 1850, and was very prominent during the early part of the 20th century.

Automatic writing may be accomplished either in a trance state, when die person has no awareness of anything, or in a normal wakefulness. Most automatic writing is accomplished when the subject is perfectly aware of his surroundings and what he is doing. In fact, he is able to carry on a conversation, while at the same time his hand is gliding over the paper holding a pen or pencil and writing cryptic messages. He may be reading a book or looking about the room, all of which does not seem to interfere with the automatic writing, because of the fact that the subject does not control his writing. likewise, because he is not familiar with the text of his writing it seems a strange communication to him. The prevalent idea among many of the subjects is that it is external, that it is the result of some supernatural power or agency that for the moment has dominated dieir consciousness, taken possession of them. Consequently, many persons are inclined to believe automatic writing is the result of spiritualism, a disembodied or departed soul hoping to express itself in a physical form through the medium of the living person. The lowest form of automatic writing is where the subject actually knows what he is going to write; the text does not come as a surprise to him, but he has the uncontrollable urge to sit down and write, and cannot resist it, and watches the words pour from his pencil. The hand and arm of the automatic writer are almost insensible. That is, they work like a mechanism, without any sensation of feeling. True, they are not completely dormant, and pain can be sensed, but they seem apart from the individual, as though there were some mechanical attachment fastened to his body and motivated by some power beyond himself. The text of the automatic writing is, as I have said, mosdy strange to the writer—cryptic, enigmatic, sometimes almost unintelligible. At other times it reads quite rationally, and yet may still be of a nature that the subject does not recall ever having heard or read. Names may be written, of which the subject disclaims any previous knowledge. I lere may be incidents related, with which he has never had personal experience. The one thing that is of particular importance, from a psychological point of view, is that no practitioner of automatic writing, no matter how insistent he may be that other powers or beings or intelligences are working through him, has ever yet given a message that contained a scientific formula, a philosophical doctrine, or a fact that had not been disclosed to humans. In other words, if there are intelligences working through us in this method, these intelligences apparently are not possessed of any wisdom not already known to us, and not quite common. Psychologists explain the phenomena of automatic writing as being the results of half-formed impressions released from the subjective mind, and by reflex action

actuating the motor nerves of the arm and hand to the extent that the impressions are formed in written words or sentences. In other words, there are many things, which we perceive with our peripheral senses; that is, we hear them or see them without our being fully conscious of them at the time. For example, we may be carrying on a conversation with someone over the telephone, and at the same time we look out the window and observe something occurring across the street, and we half-form impressions about what we see, while at the same time we listen to the conversation over the telephone. These half-formed impressions pass through and are registered in the subconscious mind, but have no definite registry in the memory. So consequently we forget them; we never remember them. Yet, under certain conditions they may be restored and take form in the conscious mind, and they surprise us. They seem new, different. They are what psychologists call dream stuff, that is, the disorganised, unregulated, undisciplined ideas of the mind. Automatic writing, as fantastic as it may seem, has a therapeutic value. Persons possessed of hysterical convulsions and who are unable to articulate, can, through automatic writing, reveal the subjective notions in their minds, which, when analysed by psychiatrists, sometimes give a clue to the cause of the mental state of the individual. It must be realised that automatic writing does not have as followers just neurotic persons or only those inclined to superstition. Many intelligent persons and practitioners are fascinated by the phenomenon. Some are only sensationalists; others are sincere in their belief that it is a divine force working through them and make no attempt at scientific investigation of the phenomenon. Some years ago, a prominent Senator of one of our eastern states of the United States was, shall we say, quite an automatic writing addict, and would have the spell occur several times a day. He was a very intelligent individual; consequently, he attempted to analyse carefully the results of his writing. He found that most of the writings were in essay form, a page or two pages, and were usually controversial— that is, polemic in their nature—and he found himself objectively arguing with the writings before him. In fact, he said that he would become indignant at the expressions, as though someone else were writing the things on the sheet of paper before him merely to argue with him, or merely to oppose his views. He said they were on various topics and w^ere definitely opinions that he ordinarily would not hold and to which he would not accede. He kept a complete diary of his writings, and they made very interesting reading. Sometimes the continuity wras not thorough, and they would break off in the middle of a thought. Apparently the senator wras not a student of psychology, because he said the only explanation he could make for the writings,

even though he was reluctant to accept the explanation, was that they came from an agency or power, human perhaps, but beyond earth at the time. Crystal Gazing

Psychologically similar, yet different in procedure, is the practice of crystal gazing. This consists of focusing the gaze upon the depth of an object for a certain length of time, for the purpose of producing visual images in that depth. Thus one may produce these images by concentrating the gaze on a crystal, on a black mirror, or in a deep pool of water. Some have been able to accomplish results by the use of only a glass of water. Practitioners declare that it usually takes at least five minutes, and they emphasise the importance of the period of time, the reason for which we will explain later. They also state that the object used—the medium —whether a crystal or a black mirror, should be kept at about book distance from the eye. After the concentration period, about four or five minutes, gradually there forms, apparendy in the crystal—if that is what is being used—what seems like a milky mist. The mist is in motion, swirling, somewhat like a nebula that we see through a giant telescope when we scan the heavens at some great astronomical observatory. The mist continues to develop until eventually it obscures the entire crystal ball, and further, until we are not aware of anything other than this mist. If we continue the concentration at this point, pictures begin to emerge, and finally nothing remains but the scene before our eyes. Now these scenes are not just landscapes or stationary objects. They may be moving objects, they may be like wThat wre would see upon a motion-picture screen—people moving about, animals; we may even see words. They become very realistic. We do not seem to be apart from the scene, but rather in it. We have the same emotional reactions that we would have if we were participating in the event before our eyes. It is necessary, so practitioners of crystal gazing tell us, that one have solitude. They say also to avoid somnolence, because if one falls asleep, naturally one wrould have no awareness of what transpires. N ow t what is the cause of this phenomenon? Frankly, it is the result of the subjective state in which the crystal gazer places themselves. By focusing the visual attention upon one object intently for a period of time, two things are accomplished. One is that the crystal gazer permits themself to be sensitive only to visual impressions, only the things seen. By visual concentration only, all other faculties are immediately subordinated. Practically nothing is heard, tasted, felt, or smelt. There is awareness of one thing only—that upon which the visual gaze is concentrated.

Next, if that intense visual gaze is held for any length of time without the blinking

of the eyes or turning away of the head, or without varying the object upon which the individual is concentrating, there is produced what is known psychologically as ocular fatigue. The optic nerve becomes temporarily paralysed and fails to register any more impressions. In other words, the individual stop seeing, and when that happens, the mist begins to form; that is, when all things around the crystal gazer begin to disappear. There is a temporary loss of the sense of sight, and since all four other peripheral faculties have already been suppressed, practically a subjective state is created. The entire objective consciousness is nearly dormant and the impressions of the subjective then flow freely, unreleased, unorganised, without the control of will. They form various scenes, impressions, or images, and those images which the gazer thinks they see in the crystal ball, or in any other m ediu m used, are actually being formed within the gazer’s own mind and are not in the crystal itself. The subject has not placed themself into a proper psychical state for genuine psychic phenomena. The fact of the matter is that after numerous experiments conducted by psychical researchers, there are practically no cases on record of two persons simultaneously concentrating upon the crystal ball, who have seen the same image. The impressions or scenes are the result of, first, lost memories— something that we experienced years ago and that made very little impression upon us at the time, or which we recall for a few days or weeks, then forgot entirely, and have been unable to recollect or call forth. It returns from the subjective to the border of the objective consciousness and seems new or different to us. Next, there are the unconscious impressions, which we have explained above, things that we see and hear, and of which we are hardly conscious, which partly register and pass through to the subconscious and are retained there. Third, the most common causes of these visual images are telepathic projections. Quite frequently one in this borderline state of consciousness may receive a telepathic message or mental impression of another through crystal gazing. The one who transmits the impression may not be conscious of doing so. It may be merely that he has, at the moment, been quite emotionally agitated, and has, for a second or two, held in mind some word or scene, and then released it; and at the moment, the crystal gazer is the recipient of it. That this is so has been proved to be fact by psychical research. Some years ago, a woman caused considerable comment in occult and scientific circles by the remarkable accuracy of scenes and images and messages in her crystals. She was quite sincere in her practices. She offered no explanation as to how they occurred. Psychical researchers were of the opinion that her experiences were telepathic and they set about to prove it. Unbeknownst to the crystal gazer, they arranged with a woman in England, who was quite successful in telepathy, to transmit

a message at a given hour to this crystal gazer. On the prearranged date, the crystal gazer was asked to go through her usual procedure in the presence of the investigators. The crystal gazer had never been to England, and, 1 repeat, knew nothing of the experiment. At the conclusion of this seance, the crystal gazer, to the surprise of the investigators, did not receive the message of the woman, but described the woman accurately, her physical appearance, the mode of her dress, the room in which she was located, even the very chair in which she was seated. The investigators checked on the story and found that the woman was so dressed, was in a room of the nature at that hour, and was seated as had been related. The scene had been transmitted more forcefully than the message. Crystal gazing was also used as a method among aborigines for the purpose of divination. The Polynesians were wont upon occasion, when they had lost something of great importance, to go in solitude to some still, deep pool, and seated on a branch overlooking it, gaze intently into it for minutes at a time. The images that formed in the depth of the pool revealed to them by inference where the lost article might be found or where they might derive information as to where the object could be located. We have no record as to the success of the divinations, or what explanations the Polynesians made if they did not locate the article by this means.

The Art of Mental Creating by Ralph M. Lewis, RR.C. Perhaps it is best to begin by saying that the art of mental creating is not one that began by having its process inscribed upon ancient temple walls. It is not something which only chosen high initiates are given the privilege of receiving after severe test and trial. It should make plain that it is not a lost art, which has been rediscovered. It is not something, which was once common to a great civilisation and was destroyed by the ravages of time. Further, it was not later found among the artifacts of an ancient people, to be held out today to certain individuals and groups. In fact, there is nothing mysterious about mental creating, except as people may wish to make it so. The term art in this sense means that it is a technique or method which practice has developed to make accomplishment more efficient. The art of mental creating employs those powers of mind and attributes, which are inherent in every human being. It is a method of making the best of certain natural abilities. That some individuals have become masters of mental creating does not altogether signify that they have been imbued with greater powers than others. It usually means that they have been more persevering. Possibly they fully realised their potentialities and concentrated upon them with a view to mastering them. Let us first look at the advantages. An advantage, we will agree, is something, which furthers our personal ends. These advantages may consist of objects, such as a home, a car, and money in the bank. They also may be circumstances such as promotion in business, association with influential friends, the solution of a problem, or an important favourable decision. Advantages may be adventitious, such as being brought to our attention by means over which we exercise no control or exert no influence. Thus, for example, one may offer to buy a piece of your property, which you long since have thought worthless and have not even tried to sell recendy. Now, it is common experience that these “accidental” advantages occur all too infrequendy to be relied upon. Since we insist upon advantages, or consider certain things or conditions necessary to our welfare, it is apparent that to have them, we must bring them about. When you set out to do something, you are the moving factor. The result, if there is to be any, begins with you. If you are actually going to participate in the method or procedure of making whatever you wish done become a reality7, you are then its creator.

It is obvious, is it not, that there exists a definite distinction between creating and a sheer wish. This difference lies in the power of acdon, which the individual exerts. Those who merely wish are shrouding mental creadng in fancy. A wish in itself, they believe, has some kind of mysterious potency. They think that by some strange metamorphosis the reality’ will come out of the wish. A wish, after all, is a desire. It may be an objecdve, a goal, or an end that is sought. If one, however, advances no further than the wish, no matter how sincere it may be, he will never experience a realisation of it. To use an analogy, if you are at the bottom of a steep hill and you believe it to your advantage to attain the brow of that hill, no wish, no matter howintense in and by itself, is going to accomplish this. Something must follow from the desire. A wray or method of ascending the hill must be created. Consequendy, then, all advantages that are not accidental must be created. To create them, we must act. Is mental creating any different from the kind of creating or producing of an accomplishment, which comes about through physical activity’? There is no final difference. Every conscious human enterprise, that is, one where a person voluntarily participates, has its beginning in thought. It is, therefore, quite patent that if something, which you did not anticipate, and which you did not conceive, materialises in your daily affairs, you are not directly its creator. There are many things of wrhich we are the unconscious cause. We actually bring them into existence. On the other hand, you most certainly would not call a person a creator w'ho suddenly realises a result, but who had no part in directing its development. The most wre could say of such a person is that he discovered the result. Discoveries are something we should not depend upon. That is, we should not wait for discoveries to develop. Sometimes when we come suddenly upon a result that we think advantageous, we are able by deductive reasoning to trace backward from the general to the series of particulars or causes from wrhich it came about. Then we can control them and cause the effect to recur as often as we wish. However, most often, we have no knowledge of how our “discoveries” come about. Therefore, when you are the conscious cause, which is preferable, you plan, you think out the method, by which an effect is to be accomplished. You are then its true creator. When, by this reasoning, for example, you set out to build a garage for your car, you are mentally creating, even though at the same time you may be vigorously swinging a hammer and driving nails. No matter how much physical energy or force you exert, or how many material things you work with, so long as everything being done or assembled is according to your conception, you are mentally creating. After

all, in each enterprise, when we consciously and voluntarily take part, there is always before us the ideal, the thought which first motivated us to action. Just as the thought alone cannot create, neither can bodily action truly create, unless it is related to the mental action which preceded it. We should begin to realise at this point why so many persons fail o f accomplishment in life. It is because most of their bodily actions are not coordinated with their thinking, or else they merely dream and never convert their mental images into action, into material and physical activity. Since creating begins with thought, we must turn to the mind for further analysis. We do many things habitually. We knowTalmost all of our habits. If wre do not eliminate them, it infers either that we consider them beneficial, or we have not or cannot exert enough will power to alter them. Excluding habits then, all our other actions should be premeditated. We should want to do them. Further, they should be with a definite end in view. In your mind then, for mental creating, it is first necessary to assemble the mental picture of your desire, the end sought. You build this in your consciousness, just as you would a box with your hands, for example. At this point you don’t think of ways or means, you just endeavour to perceive the object or condition in its entirety. What is it you want? Can you visualise it clearly in your mind’s eye? As you see it mentally, is it as you would want it to materialise, to come about? Do you say to yourself, “It is lacking something; I don’t know what”? If such a condition exists in your mental picture, it is at fault. If you were to build a box materially, and one side of it were missing, you would not be content. Consequently, until you are quite satisfied with your mental creation, until the mind’s picture seems complete, you are not ready to proceed. When your visualisation is complete, look critically upon your handiwork. The next step is to estimate its value to you. Do not only take it into consideration as an asset, namely, the benefits you may derive from it, but also the liabilities which it may incur. Everything, which we seek to purchase or acquire, has its price. This price is to be paid in money or its equivalent, or in consequences. Do not momentarily deceive yourself by giving way to your emotions and appetites. Apply the yardstick of reason to your mental picture. In visualising it, ask yourself if in bringing this about whether you are going to incur the animosity or disrespect of many intelligent or fair-minded people. Although you may give yourself personal pleasure in the short run, will you have to endure the disesteem of neighbours and personal friends? Now, of course, many great inventors had to experience great disdain toward

their work and suffer humiliation to realise an ideal, which they had. But on the other hand that which they mentally created and later brought into material existence, they knew would in time to come benefit a far greater number of persons than themselves, and their immediate family or friends. And it was worth the sacrifices. Is your mental picture one that is apt to incur all of this disfavour on the one hand, and serve no one but yourself, on the other? If it is, proceed no further toward materialising it, because eventually you will be apt to hate the thing you will have created. It is, under such circumstances, more of a liability than an asset. If you are creating something, which as you look upon it on the screen of vour consciousness, defies the morals, conventions, and the laws of humanity7at the present time, then unless you can also visualise equally as clearly how it will later become an accepted part of society, do not proceed. Furthermore, if you must combat your own conscience to hold the mental picture in mind, it means that immanentlv you realise that the ideal does not directly represent the whole of you. It is not representing the moral as wrell as the mental self. Don’t create something half-heartedly. If it does not appeal to your entire nature, it is not truly of you. Proceed no further. Let us presume that you find your mental picture complete and quite acceptable to you, one that, insofar as the careful thought, which you have given it, is concerned, will not become a liability to you. Your next problem then is to materialise this picture. There is no kind of mental alchemy whereby, through the means of a word or a secret formula, you can at once transmute a mental picture in its entirety into a physical actuality. It is necessary to analyse the mental picture, to ascertain what elements or parts of it already exist as a reality, and of which you have knowledge, and how they may be obtained. To put it simply, if your mental picture, the objective you have in mind, is composed entirely of elements the true existence of which you are not quite certain, and you do not know where you could locate or bring them about, all then that you have in mind is an image of fancy. There exists no relation between your mental world and the physical one. For analogy, suppose you hold in mind the picture of a chest, a large cabinet, which you would like to bring into material existence. If, however, in the mental picture, it is composed of a substance of which you have no knowledge as to its source or the possibility of producing it, it stands to reason you will be thwarted in bringing it about by the very inadequacy of your own thought. Your mental image, therefore, in part at least, must have a material archetype. Let us now suppose that you hold the mental picture of a home of your own, and you want to transmute this mental picture into a realised fact. You look upon the

picture. You discover that your home is quite different in design and in its accommodadons from any other you have seen. However, you also observe that it is constructed of materials, which have existence. You recognise the brick, lumber, mortar, plumbing, and electrical fixtures. Further, you know where they can be obtained. What stands between you and bringing that picture into actual existence? It is the need of a certain action on your part to create it physically. Since you cannot do all of the labour yourself, and since you have not die materials, the only action you can exert is the power of money to purchase the materials and services. Your first link with the present, with the material world in this example, is the acquiring of the money. Next, ask yourself how you obtain your monetary income. Is that source sufficient for you immediately, or eventually, to acquire the needed sum? If too much time will need to elapse before you can secure the money through your usual channels, your course of action then lies in one of two directions. The first, you must simplify your mental picture for the present, make it one that can be created into a material reality more easily, and then later establish another and more advanced picture. The second, or alternative, is to establish in mind, for the interim, a substitute mental picture of an advancement in your position or profession, which may provide greater income. To do this, you repeat the process; you find out what is needed as the first element to make such a picture become a fact. If it means putting in more time in your work, then start to create, apply action, put in m o r e tim e. If it means yo u m u st d e v e lo p some new way of expanding your business or reducing costs, then act, start to create in that direction. It is obvious that if you realise successfully the mental picture of increased income, by action, by doing the necessary things in your business affairs, you bring into existence the first element of the greater mental picture-the home you want. Learn, then, that no mental creating is possible if the mental picture does not contain some link with the present. There must be something about it, which you are able to start on now. Mental creation includes imagination. Imagination is most valuable when it includes an actual element, some thing that now exists or is quite possible, regardless of how small a part of the whole picture it is, and projects it into the future, enlarges it, in other words. We can imagine moving a mountain. We can mentally create that event if we have knowledge of the actual factor, which we must begin with, and by action can develop it progressively into the power that will move the mountain. Thoughts, which we may have and which are in no way contiguous to our present world or circumstances, are just fancy and not true imagination. You must extend your thought from something, which is into what you want to come about.

For further analogy, no separate rung of a ladder ever raised a person to any great height. It requires number of rungs united to serve a common end, that of lifting one upward. Therefore, make your mental picture, in the process of mentally creating, as elaborate as you wish, but do not leave out the first rung, the connecting link with your present capabilities and powers and with tactual things. Can we not receive inspiration and aid from within, in mentally creating? Yes, we can. However, we must not believe that the mere holding of a mental picture in mind, p e r fe c t in detaiJ, is all that is necessary to transform it into an actuality. There is no strange power that is going to seize upon the picture and transmute it for use. The cosmic forces are not genii. When we hold the picture clearly in mind, we should, as first explained, try to discover in it that factual element which constitutes a beginning for our course of acdon. Then mentally we should ask for cosmic inspiration, for guidance, for that intuitive knowledge as to how best to start that necessary action. We should ask for the essential mental and physical power, which we will need to launch our campaign. We must not think that some Infinite Power, like the waving of a magician’s wand, is going to materialise the entire conception into a material reality, without any more effort on our part than the mere holding of the picture in mind. If, when your mental picture is complete, you cannot objectively and immediately discern within it the primary factor that constitutes the point of beginning, the first thing you need to do to bring it about, then release the picture into the subjective mind. This is done by dismissing it from your thought, with the hope or wish that you will receive the necessary inspiration as to how to begin. Such inspiration may come to you the next day o r the next week. It may c o m e in what is ordinarily called a hunch, or as an intuitive flash. The mystical aspect of mental creating comes in gaining the added advantage of a suggestion from the self within, from the Infinite Intelligence of your being, by releasing the stimulating mental picture into your subjective mind. However, mental creating, contrary to the belief of many persons, includes no mystical process whereby, we repeat, the complete mental picture will be materialised without any physical effort on our part. It is often stated that mental creating includes the drawing to one of a higher power that accomplishes the desired result. And this is true, but the power takes the form of a revealed idea, of inspired useful knowledge, of intuitively suggested helps. The individual learns from within how he may create in the material world that which he has in mind. The individual is still required to do the creating— to exert the action.

It must be apparent to many, I am certain, that many persons have used this art of mentaJ creating which 1 have sketched here without any knowiedge of mysticism or even the principles of psychology. They have developed die art by careful reasoning and by responsiveness to their own intuitive impulses. It may have taken them most of their lives to develop it. You, therefore, who have the opportunity of acquiring the knowledge of the method have a distinct advantage in the saving of valuable time. However, the art of mentally creating, whether discovered by an individual in the course of careful thinking and analysis of their acts, or whether learned by the reading of such essays as this, works for both alike. There is no secret about it.

What Is Psychic Power? By H. Spencer Lewis, Ph.D. Students o f any o n e o f th e system s that leads to psychic unfoldment and spiritual development are very apt to speak of spiritual powers, psychic powers, and divine powers, with too little concern as to the real meaning of these terms. Also, they often have too little analytical interest in the magnificent principles involved. 1 have seen artists developing in art schools and under special teachers, who attain a high degree of efficiency in the awakening and quickening of natural talents. However, 1 have realised through my conversations with them that they had given little thought to the nature of the abilities, which they were actually developing. The same is true of musicians and writers and those w’ho are dealing with other objective expressions of the emodonal side of life. We listen to an advanced psychic student describe with proper modesty and conservatism the things they have been able to accomplish as a result of their studies and exercises. Take, for instance, the experience relating to the giving of absent treatments. The results of this work may appear to the casual person as miracles. To mystics and to students on the Path they are not miracles but magnificent manifestations of divine powTer and divine law. The adept tells of momentarily concentrating upon the individual they wish to contact and sending forth thoughts of healing and a creative nature, and also visualised the curative process that should immediately enter into the body of the recipient. Knowing at once that a truly psychic treatment has been given to the unfortunate person that will produce certain definite results as surely as the sun rises and sets in accordance with divine and cosmic laws. We a g ree that what is accomplished bv this adept is accomplished through psychic power. But what is this psychic power? With what can we compare it and how can we analyse it? Viewing the matter from the mental aspect of the neophyte or the uninitiated, it would seem that the adept, in giving this marvelous treatment, is doing little more than any other person might do in attempting to send “good thoughts” to the one who is ill. It would seem that the mother or father or some other loved one in the recipient’s family would naturally send the same sort of thoughts and visualised impressions to the patient. Therefore, if the secret of die treatment process consisted only of wilfully directing one’s concentrated thoughts toward another in a constructive manner or with a constructive attitude, all of the patient’s well-wishers and loved ones would become potential healers immediately. The patient would be overwhelmed with treatments and would surely become well and normal in a very short time.

We must realise that the deep concern of a mother for her ailing child or the grave interest of the father for the unfortunate son or the prayers of the parents and the good thoughts of close friends are essentially similar to the thoughts and visualised ideas that the efficient adept sends forth to his patient. But why is it that the treatment from the efficient adept and the good thoughts and prayers of loved ones untrained in these principles do not produce the same results? W'hat is there about the work of the adept that is more efficient and more effective? Why is it that the adept proceeds with a treatment with such sureness and with such absolute confidence? What has been learned that gives such assurance that a brief mental contact with the recipient will produce certain definite reactions? If we attempt to answer these questions by saying that the mystic is applying some psychic power that the others are unacquainted with and that it is this psychic power that produces the very efficient results in the one case and not in the other, we are not answering our original question at all. We are merely resorting to terms and terminology and making the matter even more complex. In the first place, if we are to assume that the results produced are due to some psychic power transmitted by one individual to another we must admit that this psychic power is resident in all human beings of a normal type and is available to all alike. If we speak of it as a divine power that is universal and always creative and useful in the doing of good deeds, we still have left unanswered the question as to why this psychic or divine power does not manifest when loved ones, in a prayerful and deeply devoted attitude, seek to aid the one who is ill. If psychic power is truly a divine power or essence of some invisible kind that is resident and available to all of us, then certainly a divine attitude of mind and a holy purpose in our hearts should enable each and every one of us, as human beings, to exert or direct that divine power efficiently. Certainly there is no closer divine and human contact between two persons or any more divine attunement between two individuals than that which exists when a mother or father, in prayerful attitude, kneels at the side of one who is ill, especially a child or dearly beloved one. I am not unmindful of the fact that some of the most remarkable cures have been made under such circumstances. There probably is no more inspiring and soothing, helpful, and constructive thought power in the world than that which is transmitted by loving parents to a child or by one who is deeply devoted to another. But there is sufficient evidence to warrant us in realising that in a large majority of

the cases, the mystic who has been wrell-trained in their art can, as a stranger to the one who is ill, render quickly more efficient service and more effective treatments than those which are rendered by the closest of kin. Therefore, granting that the socalled psychic power is a divine power that is resident within all of us and is available to all, we still have the problem of discovering wThat this power is and why it works more efficiendy in the hands of the trained mystic than anyone else. I think the better way to understand this power is to compare it in a simple way to other abilities wThich most of us humans possess to some degree. Let us take, for example, the ability to play or produce music. If we have an instrument such as a piano we may find many individuals who can sit before this piano without any training and produce harmonious chords or simple melodies by a method that is known as “playing by ear.” The result may be pleasing and in many cases is seemingly quite excellent, but the results cannot equal those produced by the trained musician who knows precisely what he is doing when he groups certain notes beneath his fingers in composing a chord or selects certain notes in each octave to strike in certain alternate positions to produce a melody. To the untrained ear his results may not be gready different from those produced by the long experienced player who is guided only by his ear. However, if the result of the playing is to produce efficiently and correcdy some definite result, the trained musician has the advantage. From a careful examination of the results of working with the so-called psychic power, not only in the giving of treatments, but in the production of other definite results, it becomes apparent that the mystic is using the unknown creative power of the universe in an intelligent and understanding manner. Others who occasionally secure certain results are proceeding in their efforts more or less blindly and without the proper understanding. In the same way, in which we see that this divine psychic power is ever available, we can see that music, as sound produced by vibrations, is always available in a piano or other musical instrument. But it takes intelligence to control and make manifest that sound in such a manner as to produce certain definite results. The keys of the piano may be struck at random and sound produced, but it would not be music. The keys may be struck or played by one guided by his ear alone or with only a meagre knowledge of music and the result will be more or less pleasant; but, nevertheless, it would not be perfect music or an efficient demonstration of the possibilities of the musical instrument. Thus it is with the trained and developed mystic. He must study and prepare himself for the proper control and direction of the energy that is always available. The trained musician learns not only how to play upon the instrument correctly and get the utmost out of the possibilities that are in the instrument, but

through his study and development in the field of music he lifts up his own consciousness to a higher attunement with the principles of music. He thereby makes himself receptive to inspiration and cosmic direction in applying his musical knowledge. Analysing the masterful work of the greatest musicians we find a complex relationship of many fundamental principles. First, there is the piano, for instance, with all of the combinations arranged so that a multiplicity of units of vibrations may be played upon it and many groups of notes produced in any manner tiiat will cause the vibrations to produce pleasing and inspiring tones. Then there is the musician with his duality of functioning. First, there is the half, which has been objectively trained to understand and interpret the principles of music. Along with this training, through practice, the objective abilities become capable of quickly responding to the themes within the consciousness and correctly manipulating the piano kevs so as to produce through them the themes, which are in the objective mind. /Ml of this has required long study and much practice. But then there is the second half, W’hich is attuned with the Cosmic and with the fundamental laws of cosmic harmony and universal music. This half, through the development of the spiritual and divine side of the consciousness, is capable of receiving and being aware of the inspiring musical themes that are transmitted by and through the psychic consciousness. These in turn are transferred to the objective consciousness wrhere they are seized upon by the musical understanding and training and reproduced in proper manner upon the keyboard. So we see we have in this combination of conditions; first the cosmic or inner awareness of music; secondly, the objective translation of it into musical themes; and thirdly, the training and practice for mental reaction to this translation whereby the fingers automatically respond to the impulse created in the objective mind. The entire result of this combination of conditions is a beautiful piece of music produced by sound vibrations and the interpreting of an inaudible theme that has arisen in the psychic consciousness. The efficient mystic who is using psychic powers of any kind or the universal powrers of divine essence to produce certain beneficial conditions is just like the musician at the keyboard. When asked to give a treatment to some person absent or in the immediate presence, the mystic must first feel the inspiration of the contact and be inspired to administer the correct impulse. Then the training and practice enable the translation of that impulse into the right procedure so that the efficient forces and powers available may be properly used and applied to the treatment of the recipient or to produce whatever results the mystic seeks to produce.

We see, therefore, that the secret of psychic power lies in knowledge and practice. There was a time when the work of magicians was looked upon as a highly secret work because it was commonly believed that the professional magician had some secret knowledge or powers or possessed some recondite influence exclusively which he could use and which others could not. Today we understand that the only secret power, which these magicians possess, is the uncommon knowledge of certain fundamental laws. Through this knowledge of the laws the magician can use such powers as anyone and everyone possesses and may use, but which the average person does not because he does not know how to do so. To acquire such knowledge and to prepare oneself for the application of it means careful study, training, and practice. The teacher cannot give to the pupil any specific powers which he can use blindly or indifferently, nor can the teacher give to the pupil the efficiency and expertness necessary to properly apply the power that is available. The teacher can only reveal the laws and principles to the student and carefully guide the student in the process o f practicing those laws until they become not only familiar with them, but efficient in their use. To study the laws without practice is equivalent to attempting to study music and merely reading every technical book on the subject and yet never sitting before any kind of musical instrument and attempting to apply the principles and practice them. It is possible to study the laws of harmony in music and to become intellectually familiar with every fundamental principle behind the creation of harmony. The most expert in such knowledge would not be a creator nor a producer of harmony until they had used some musical instrument of some kind whereby the principles studied could be applied and certain definite results produced. Reading books on the demonstration and theories of divine and psychic power and reading and studying the lives of the great mystics and philosophers and becoming intellectually familiar with the fundamental laws of nature will not make an adept. It will not even bring about a highly developed neophyte. The study must be carefully graded so that it tends toward one objective; namely, the application of that knowledge. Along with each new phase of study must be a certain amount of practice. Each new law and principle must be tested and applied and demonstrated. This is the only way in which efficiency and confidence in the knowledge can be created. This is why the better students and the most correctly trained and developed adepts have studied and worked under eminent teachers and masters, and have associated themselves with a definite organisation and school devoted to the perfection of such knowledge and practices. Then the student, the adept, the Master, can correcdy and confidently

proceed with his knowledge in a definite manner and produce the usual results that we have been considering. We see, therefore, that psychic power is not a thing in and of itself that is efficient and demonstrable. It is dependent upon direction and control to make manifest its possibilities. The greatest demonstrator of psychic power is the one who is the best trained and best practitioner of its principles. The Rosicrucians have always possessed certain knowledge regarding the use and application of psychic power that is not commonly understood. That is why the Rosicrucian system of metaphysical, spiritual, and psychic development has always been the superior or the ne plus ultra in these fields of human research and investigation.

Mystic Art of Breathing by Ralph M. Lewis, F.R.C. The simple act of breathing suspends the human between two worlds. Breathing ushers in life. From life there issues consciousness and this results in a conception of a physical world. Further consequences of breathing are certain subjective states, such as the consciousness of an intangible self and subtle psychic inclinations. These latter, we have associated with an invisible and infinite domain, which we have des­ ignated as the divine or spiritual world. Since breath is the primary cause of the phenomena of life and the spiritual consciousness of humans, it is not strange that, for centuries, breath has been be­ lieved to be the vehicle of divine qualities. Those persons having a wholly objective point of view might contend otherwise. They might take the position that air is only the spark, which kindles the other properties of our being. They could affirm that our so-called spiritual qualities actually arise out of the organism of our being. Air, they might say, is but the impulse that sets the organic machinery in motion. It is this machinery7, the various somatic systems of physical being, which produces the func­ tions of mind, the ego, and the spiritual consciousness. The subjectivist, that is, the religionist and mystic, counters this view by pointing out that the chemical properties of air alone, such as oxygen and nitrogen, cannot sustain our normal functioning. They hold that an intelligence permeates the life force, which accounts for the involuntary functions of an organism. This intelli­ gence, is some way, has an affinity with the air we breathe. The attributing of divine qualities to breath, identifying breath with soul, is partly due to the way in which we think. All of the qualities or characteristics, which are related to our spiritual nature, the ego, conscience, and intuition, are wholly immate­ rial. They have no physical substance apart from the body. These powers seem to be resident within the body; yet they assume no visible form as do the heart and lungs. They manifest only in the human organism, which breathes and they appear to cease when breath departs. Since self and conscience appear to depend upon breath, it is reasoned by some that the air we breathe must be, or must contain, as a shell, the spiritual essence. The aborigines of Western Australia used one word, wang, to denote breath, spirit, and soul. The Greenlanders declare that there are two souls for the human, the shadow and the breath. The ancient Egyptians, following die reign of the great monotheist, Pharaoh Akhnaton, taught that breath bridged the gulf between God and the human. Air was a tenuous and invisible bond with the God beyond.

The Hebrew language likewise reveals this unity of breath with the human spirit or soul. The word nephesh meant breath, but eventually became neshamah, which meant spirit as well. The Old Testament discloses that the infusion of breath meant to the ancients more than the conferring of life upon the human. It meant also the inclusion of soul within the body. In Genesis 17, we find: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” It is to be noted in the above quotation that God is not said to have infused humans with soul, but rather with “the breath of life.” Thereupon, humans became “a living soul.” This distinction provides an opportunity for interesting metaphysical abstraction. Are we to infer from this that soul accompanies the vital life force, the breath of life, or that soul occurs as an effect of the life force acting upon the body? In other words, is human breath the cause of soul or is it the medium by which the soul enters the body? If the latter is correct— that air engenders such attributes as we identify with soul— then the ancient doctrine that the breath of life is a key to our spiritual nature can be reconciled with the theories of modern science. A further consideration of this point we have reserved until later. Soul, a Substance?

The etymologies of die Greek words psyche (“soul”) and pneuma (“air”) are related. In classical Greek philosophy, soul and spiritual qualities are often made wholly dependent upon breath. The idea was not that breath caused life and that the soul later became resident within the body, but rather that the air, which is breathed was thought to be infused with the substance of soul. The Stoic philosophy relates that “pneuma—breath or spirit—is but part of a great world soul.” Since mind or the rational principle was of the World Soul, the inhalation of breath brought to humans this Divine Intelligence which manifested within them as reason or the higher intellect. It must be admitted that it is ordinarily extremely difficult for the human mind to embrace the idea that a gross corporeal substance, such as the body, can engender such incorporeal qualities as those which are attributed to soul. It seems more prob­ able to most minds that soul is related to a more subtle substance. Air is invisible and, to the minds of the ancients, it was likewise infinite. Consequently, it paralleled those qualities conceived for die divine nature of the human. It was plausible to them that air was either a direct emanation of Divine Essence or the carrier of it. Because of the importance of air to life and because of the speculation on its rela­ tion to the soul, the Greek philosophers also sought to understand the mechanism

of respiration. Plutarch, in his essays, quotes the theories of breathing advanced by Empedocles, Asclepiades, and Herophilus. The latter’s theory shows an amazing understanding of the physical process of breathing, anticipating the explanations of modern physiology. The identification of breath with soul came to influence many religious and philosophical rituals, as well as social customs. In ancient Rome, the nearest kinsman leaned over the deathbed to inhale the last breath of the departing. The soul was believed to be issuing from the mouth when the vital spark was leaving. The kins­ man might possibly inhale some of the immanent qualities of the soul, which would infuse his own being or, at least, these qualities might be preserved within him. The breath, as the vital force and therefore permeated with soul essence, was likewise thought to possess great therapeutic qualities. Among many peoples the blowing of the breath upon infected areas of the body or upon the sick was thought to be beneficial for the afflicted. Since soul was thought to enter with breath and to depart with it, then the blowing of the breath upon others might impart the spiritual essence as well. We even find this referred to in the New Testament where Jesus is related to have breathed upon the disciples, thus imparting to them the gift of the Holy Spirit. It is in the Hermetic and esoteric doctrines of mysticism and the religions of India in particular that importance is attached to the natural act of breathing. Respi­ ration is developed into a mystic art or science by which the spiritual consciousness is said to be evolved. Breathing is held to be a mediator between the conscious, the mortal world, and the unconscious, that is, the intelligence of the soul lying dormant within most of us. Breathing, has been likened, by these Easterners to “the starting point of meditation.” In writings attributed to the legendary character Hermes Trismegistus, such as the essay “The Sermon of Isis to Horus,” it is related that all things return to their source. “Most Holy Nature hath set in living creatures the clear sign of this return. For that this breath w c breathe from above out of the air, we send up again to take it in fonce more].” In Buddhist doctrines it is said that the rhythm of breathing is but a part of the whole rhythm of the universe. This rhythm exemplifies the cosmic motion of wax­ ing, waning, expanding, contracting, absorbing, and expelling, as witnessed in the other phenomena of nature. Philo of Alexandria said: “The former, he [Moses] called the Breath of God, because it is the most life-giving thing [in the universe] and God is the cause of life.” Paracelsus, noted physician and alchemist, in his essay on the elements, says that the other three, air, fire and water, arise out of air—”air strengthens the world and

keeps it together as a dam does a marsh .... Air, again, is like a skin in which is stored up a body, the whole world, to wit.” In this idea Paracelsus—just as the ancient thinker Anaximenes did before him—practically confers upon air the nature of be­ ing the primal substance of all existence. Controlled Breathing

To the Hindus, however, recognition must be given for regarding the regulation of respiration as a science by which certain ascetic and spiritual ends are to be at­ tained. Yoga is a system ot teachings, which was derived from the Sankhva philoso­ phy. It has gradually become so divorced from the Sankhya that only the more dili­ gent students will come to learn of its former origin. The doctrines of yoga were originally intended to bring the subliminal mind of the human into a closer affinity with the forces and powers of nature. Somatic functions, the bodily or objective activities, are said to be maladroit and thus interfere with our effecting an absolute unity with nature. The body and objective consciousness must, yoga contends, be subordinated. The regulation of the breath is claimed to achieve this end. Subsequently, yoga became a method by which the individual, the inner self, was integrated with the universal self of which the former is an extension. The method of controlled breathing is called pranayama. The latter is a combi­ nation of two words: prana, inbreathing or inspiration, and a modification of the word apana, which means exhalation. The yoga sutras, or doctrines, relate that the breath is to be suspended as long as possible. Breathing is to be “over as small an area as possible.” This refers to shallow breathing. It is also advocated that the number of respirations should be gradually diminished. As the duration of suspended respi­ ration becomes longer, the breathing becomes more and more shallow: Just why the suspended breathing? Why should yoga recommend it as the objec­ tive of all spiritual aspirants? First, it is related that it is necessary to control the breath because it disturbs attention, so necessary for profound meditation. When one first begins abstract thought, the rhythmic motion of the chest does distract the concentration, but as one becomes engrossed in meditation, the dominant idea makes one unconscious of the respiration motion. In the later yoga doctrines, it is asserted that controlled breathing is necessary for a cleansing of the impurities of both mind and body to achieve the ideal state, namely, unity with the universal self. The doctrines of yoga further state that the regulation of breathing has a thera­ peutic effect on the bodily systems. They contend that it results in increased beauty and longevity, which condition, in turn, brings about poise, grace, and personal power.

The ancient Hindus, it would appear, had an excellent comprehension of both the physical and psychological effects of breathing. It is evident that they made a careful—or, what we would call, a scientific— study of respiration. They estimated the number of respirations per minute, corresponding very closely with those given by modern physiology. They were also apparently aware that there is a relation be­ tween the respiratory system and the emotions. With control of the breath, reflex actions would stimulate or depress the emotions. By inducing certain emotional states, the inner or psychic consciousness could be quickened. Subjective states could be attained with greater ease.

Respiration and the Nervous Systems

W'e have learned, through the researches of modem science, that the respiratory centre, which directs our almost involuntary act of breathing, is located in the me­ dulla oblongata, a spinal bulb at the top of the spinal cord. It is an organ, which functions for the conduction of impulses between the spinal cord and brain. Ex­ periments prove tiiis centre to be automatic. It has an inherent rhythmic activity similar to that of the heart muscles, and it is particularly sensitive to reflex stimula­ tion. The respiratory centre is connected with the cranial and spinal nerves and pathways. A stimulation of any of the sensory nerves of the body, as a dash of cold water, unusual sights, sounds or emotional states, affects the respiratory rate. That which affects the sensory nerves alters the activities o f the respiratory centre—it may increase or decrease our breathing, as we know from experience. Respiration is both active and passive. Inspiration or inhalation is active. The muscles are expanded. Exhalation is passive. The muscles, being elastic, gradually return to normal without effort. It is believed that after exhalation the increased carbon dioxide in the bloodstream acts as a stimulus in the respiratory centre. From the respiratory centre, then, nerve impulses pass via the spinal cord and nerve fib­ bers to the intercostal muscles and the muscles of the diaphragm, causing inhalation again. Pulmonary diseases, which affect the rhythmic breathing, are known to stimu­ late or depress the emotions of the affected person. The autonomic nervous system is affected, as well, by breathing. The blood is charged by deep breathing. The en­ ergy is sympathetically transmitted from the blood to the central nervous system and then by way of the autonomic, the psychic centres are affected. Thus, the psy­ chic or inner consciousness is exhilarated. W'hen we are emotionally disturbed, as when suddenly gripped by fear, if we

breathe deeply and hold the breath, it helps to suppress the emotional turbulence. The cells of the blood and the glands are revitalised by this deep breathing and the holding of the breath. Through reflex action, the respiratory centre again stabilises breathing, which aids in the control of the emotions. Holding of the breath, so long as it does not cause discomfort, assists in clearing the mind and stimulating the thought processes. The breath, we repeat, must be held only as long as it is comfort­ able to do so. Relaxation is facilitated as exhalation. The breath must be exhaled as completely as possible without experiencing stress. The duration, without inhala­ tion, must be for as long as comfortable. If tried three or four times, there is a noticeable relief in tension. From the Rosicrucian point of view, the air, which we breathe, aside from its chemical properties, contains a polarity, that is, a quality of a dual cosmic essence. This polarity of the cosmic essence is immaterial, in contrast to its opposite, which arises out of the material elements of which the body consists. This immaterial element, or polarity; is positive or more active than that arising out of the food and water, which we consume. It carries with it the rhythmic order of the Cosmic; by order of the Cosmic we mean the inherent harmony of the universe. We may even call this order, or harmony of the universe, the soul, if we desire. More appropri­ ately, however, we can say that when we breathe, we are infused with an intelligence and power, which actuates our physical body in such a way that, in a complex being as is the human, there are produced those states of consciousness, which we define as mortal and spiritual. Thus the seed of the soul is in the air we breathe.

Self-Healing By H. Spencer Lewis, Ph.D. After 25 years of experience in metaphysical healing work as an individual practitioner, I fee] that I can gready assist many of our members and their friends by outlining some of the important principles that each may apply for himself in the healing or curing of many mental and physical conditions. I suppose that each one of you who has ever had any treatment at the hands of a metaphysician realises that such a physician always insists that the patient aid in the cure or the relief of a condition if the m o s t efficient results are to be obtained. Truly it is possible to work many marvellous changes in the physical body without the knowledge of the patient, and, therefore, without the patient’s cooperation. But it is equally true that such a method takes a longer time and is surrounded with many difficulties and problems. The thing that astonishes even metaphysical practitioners is that the patient often complicates conditions by waiting or delaying too long in bringing his case before the attention of the physician. The patient might have started the treatment processes himself before coming to the physician and thereby saved time and the aforesaid complications. In the cases of those living at long distances and who write or telegraph for help, there is often a delay of several days or many hours before their case can be given proper attention. During such time the patient is doing nothing to help himself but is allowing the condition to become exaggerated, or at least so developed that a longer time and a more difficult process is required to bring about the relief desired. And, in many cases, we know that had the patient attempted to do something for himself at the very beginning of the condition, he would quickly have found that there was no necessity for asking for outside or distant help. The first point to be considered in connection with self-healing is to recognise the absolute lawr that every mental or physical manifestation of illness or disease is only a culminating outer manifestation of something that has occurred previously within. It matters little whether the condition is that of swollen tonsils or severe pain in the back, or the suspected development of a growth of some kind in some part of the body, or a so-called cold or rheumatic condition, the fact remains that these terms and symptoms are, after all, only an outer sign of something that is wrong within. The specific name given to a disease or the specific location of pain in no way indicates either the real cause for the condition or the method of treatment. We used to laugh at the little child who, when suffering from some pain, would say that he had a “stomach-ache,” and then place his hands over the lower part of the abdomen and

plainly indicate that the pain was not in the stomach but in the intestines. We smiled at the child’s lack of knowledge of physiology. The whole of the child’s abdomen was a “stomach” to him and any pain in the abdomen was a “stomach-ache.” But the average adult is not much different from such a child, inasmuch as each one tries to localise the condition or pain and to think of it as existing in just one part of the body, independent of the rest of the body. To the metaphysician there is no such thing as a case of tonsillitis, in which all of the condition is located in the tonsils and the rest of the body in free from any association with the abnormal condition. Neither is appendicitis a condition exclusively located in the appendix, nor is a goitre a condition that is located exclusively in the neck. Rheumatism is commonly classified in various ways until we are asked to believe that there can be one form of rheumatism that is exclusively in the joints of the bones, another affecting the nerves, another affecting muscles or other parts of the body. If there is any rheumatism at all in any part of the body, the real condition is throughout the entire body and it is absurd to focus the attention upon that point in which the greater manifestation is made. An analog}' would be that of seeing a factory at night burst forth in flames through one of the windows, which wTas suddenly broken by the heat and temperature from within, allowing the flames to shoot forth. Would any rational person claim that just the window was on fire, because the flames were visible only at that one part of the entire building? The reasoning person would immediately say that if the flames were shooting forth from one window with such grand display, there was probably a large amount of fire elsewhere in the building. The primary cause for all abnormal mental and physical conditions in the human body is lack of attunement with the creative, constructive, harmonious forces of nature. The Rosicrucians use a brief term to describe this condition: “out of harmony.” Perfect health they call a condition of “harmonium.” This lack of attunement with harmony is the primary physical cause, yet there is another cause even more remote than this. It is the mental cause or psychic cause. This cause will be found in the mind of the patient or, in other words, in the mental attitude or psychic attitude of the patient some time previous to the inharmonious condition. It seems to be an almost impossible thing to make the average person realise that the very moment he or she allows the mind to concentrate or think about, ponder over, or talk about anything of an envious, jealous, revengeful, critical, or destructive nature, that moment the mental attitude is out of harmony with the Divine Mind. The next result will be a lack of harmony in the physical forces of the body with the physical forces of the universe. Such a state must invariably result in the physical

forces of the body becoming somewhat destructive or inharmonious in their action. In some part of the body an outer manifestation will gradually occur. Even persons who are thoroughly convinced that losing one’s temper and going into a violent rage is disastrous to the nerves and blood of the body and is sure to produce a physical or mental reaction of some kind, do not seem to realise that when thoughts held in the mind, or expressed, are unkind, critical, or destructive in any way, they are sure to bring a reaction in the mental and physical states of the body. I have noticed in the past 25 years that whenever a man or woman spends any thought energy in occasionally venting his wrath, his criticism, or his unkind remarks or feelings toward any individual or group of individuals, that sooner or later the reaction from this inharmonious attitude produces a physical or mental condition that is more or less serious. The man who believes he has some enemy, or some person who had done him an injustice and about whom he must make critical or derogatory remarks, or who constandy finds some opportunity to tear that someone to pieces in his mind or in his expressions is sure to bring all kinds of ill health and very often ill fortune into his life. The woman who feels that she must hold or vent her bitterness or her criticisms against some person or group of persons whenever the thought of them comes into her mind is sure to suffer from many physical conditions that affect her constitution. It is a metaphysical fact that each minute of time spent by die human mind in thoughts of unfavourable impressions, unkind criticism, or hate toward any person, there will be hours of physical and mental suffering as a reaction. The first thing to do then in considering the relief of any mental or physical condition is to analyse your mental self o v e r a period o f weeks and months preceding the physical condition. You must discover what thoughts, what attitudes, what conditions of mind you have been in or held in yourself, or expressed in words, and immediately eliminate this attitude by reversing your opinions, reversing your thoughts, and holding thoughts of love and kindness instead. In other words, the poison from the mind that has been eating at the very heart of every cell in your body must be eliminated before any treatment can be given to relieve the ultimate and outer manifestations. Any other process is merely treating the outer manifestations and easing them, as though giving them a drug to nullify the senses without removing the actual cause. Therefore, after having analysed your inner self and with or without discovering what thoughts you have actually held that were destructive, purge yourself of any possible poison by immediately holding thoughts of love, goodness, kindness, and spiritual oneness witii all human beings and with every living thing on the face of the

earth. Fill yourself with the thought that all is good, everyone is loving and kind, and that none are bad, only different, and that no one is evil, for all are Children of Light and Children of the Cosmic. If you have an enemy or one toward whom you have felt otherwise, immediately send toward them good thoughts and try to undo the evil or unkind thoughts you have held in your mind. If you are dissatisfied with any condition, or any groups of persons, or any action on the part of anyone, immediately purge that from your mind by reversing your opinion and filling your being with thoughts of toleration, sympathy, kindness, and love. So much for purging yourself of the original cause, for to the same degree in which you succeed in eliminating this mental, psychic poison within your own being, to the same degree will you remove the cause for any condition from which you are suffering at the present time. The next step is to assist Nature in the physical and material purging of the bodily condition. Several fundamentals must be considered in this process. First, since all vitality and life force of a constructive, recreating nature comes through the air we breathe, the patient should at once begin to breathe deeply of good fresh air. He should go to a window or out in the open spaces a few minutes of each hour and take many deep breaths, holding them as long as possible, and exhaling as greatly as possible. This will change the air in the lungs and allow’ new vitality and new powers of the cosmic vibrations to enter the lungs and carry on Nature’s vitalising processes. Five or ten minutes of such deep breathing every hour with the chest thrown out and the lungs expanded to the utmost will be a wonderful help. If the breathing can be done in the sunshine and with the head thrown back so that the sunrays will enter the open mouth and strike against the walls of the throat for a moment or two of each hour, it will be especially helpful. The next step is to take a good drink of fresh w’ater. It need not be filtered or boiled, or purified in any special way, but just ordinary drinking water, cool enough to be enjoyable. Two glassfuls at a time are better than one if it is possible for you to drink two. Nature requires the water and the elements in it, in conjunction with the air you breathe, to carry on her reconstructive processes, and every hour one or two glasses full of water should be drunk until the physical condition is changed. You are not likely to drink too much water, even if you consume three or four quarts in a day. This water will also flush the kidneys and the bowels to some extent, as well as the bladder. It is like internal bathing. The next step is to sit down quietly, or lie down in a relaxed condition as much as possible. Give Nature every opportunity to use all of the vital forces in the body for

reconstruction, instead of expending this energy in moving your body about, or in doing other unnecessary work. Resting the body and relaxing it, with the eyes closed and with just the thought of peace and nothing else in the mind, will give Nature every opportunity to carry out the work of the Cosmic in changing your physical condition. Do not concentrate your thoughts upon the nature of your illness, its location, and its pathological or histological cause in a physiological sense, or on the diagnosis that a physician, nurse, or friend has given. All of these mean nothing to Nature and nothing to the Cosmic, and should mean nothing to While you are lying relaxed, bring your fingertips together by putting both hands in such a manner that the fingertips of both hands are touching, with the fingers partially separated. This will short-circuit the emanations of energy from the fingers and prevent the rays from going off into space; it will keep the extra amount of energy in vour body from leaving it and will cause it to recirculate through the body and help in the healing and constructive work. If the feet are bare, allow them to touch closely against each other while lying relaxed and resting. If you are inclined to fall asleep, keep in your mind the thought of peace and of the healing currents of the Cosmic passing through your body while you breathe, and with only this thought in mind, allow yourself to sleep. Do not have anyone awaken you for the drinking of water or the breathing exercises if you want to sleep more than an hour. The sleep will be just as helpful if not more so than the drinking of the water each hour or the breathing. If you are awake, do not neglect these latter things. If you go to sleep at night and have a peculiar sensation around two or three o’clock in the morning that your temperature is rising, or that you are uncomfortably warm, do not get up out of bed and attempt to make yourself cool or in any way suddenly lower your temperature. Keep yourself well covered and allow Nature’s purging process through perspiration to continue, and you will find that by sunrise, or shortly thereafter, the temperature will lower. By seven or eight o’clock in the morning you will find a marvellous change in your condition. This is apt to occur either the first, second, or third night of your healing process, according to the seriousness of the condition or its length of duration. In mild conditions, this may not occur at all for it may not be necessary. 1 am only speaking of it to warn you so that in case you notice something of this kind you will understand it and be prepared for it. When the patient has taken a drink of cold water just before retiring, as should be done by every person carrying on any healing processes of his own, this purging process during the night through an increased temperature will be very beneficial. However, it may not always occur in every case because it may not always be necessary. Remember, also, that in self-healing, one should not dismiss the services of any other

physician of any school or of any system. This method cannot possibly interfere with what anyone else is doing. Bear in mind that if you have a belief that the illness is of a contagious nature or of a very serious nature, the law requires you to have a regular physician in attendance. You may save yourself great deal of unpleasant criticism and inconvenience by having a physician in attendance in such cases.

Mystery of Numbers by Ralph M. Lewis, F.R.C. When the phenomenon of thinking in terms of numbers actually began will possibly never be known. How it began, however, is not difficult to conjecture. In fact, there is much evidence, which confirms the following speculation on how humans conceived a number system. In separateness there is confusion. The mind always seeks to synthesise, to tie together its experiences for simplicity of understanding. As for events, they are experiences existing in a period of human consciousness. A period of consciousness may be from the time a person awakens in the morning until he closes his eyes in sleep at night. Each event that occurs during such a period may be quite clear in itself to the mind. At night before losing consciousness in sleep, we are quite aware that many such events occurred during the conscious period or the day. The mind struggles to know just how many there were. In other words, it seeks to group them into a whole or an order of quantity; which we call numerical The mind also seeks to find some symbol of this unity as a guide, that is, something which appears as a whole yet actually consists of the grouping of separate things. The hand is such a symbol. It contains five fingers grouped into a unity. The first attempt at counting, therefore, must have been on the fingers, just as children do today. Quantity was determined by comparison to these ten fingers. Things or events, if they exceeded the total fingers, or ten, were determined as twice two hands or three times two hands, and so on. The actual history of mathematics begins with the Ionian Greeks about the 5th century B.C. However, the Greeks undoubtedly inherited much of mathematics from the investigations of their venerable predecessors, the ancient Egyptians and Phoenicians. In fact, Greek tradition pays homage to the Egyptians for the rudiments of geometry'. Also the science of numbers was declared by them to be an attainment of the Egyptians. For centuries, the only indication that the Greeks inherited this science of numbers was found in references made by the ancient Greek historians. Herodotus, Father of History, relates how the Heliopolitan priests told him they were the first discoverers of the solar (sun) year, and that they divided this year into a mathematical arrangement of twelve parts or months, each month having thirty days. To each year they added five day^s, so that the seasons would uniformly repeat themselves. The Egyptians accomplished this feat of the calendar approximately

4000 B.C! Then Strabo, Greek historian of the 1st century B.C., says in his geography of Egypt: “And here it was, they say, that the science of geometry originated, just as accounting and arithmetic originated with the Phoenicians, because of their commerce.” Ancient Manuscript Found

During the early part of the 20th century, the first direct information on the Egyptian knowledge of mathematics came to light with the translation of a papyrus, called “Direction for Knowing All Dark Things” found in the British Museum as part of the Rhind collection of antiquities. It was disclosed that this papyrus was written c. 100 B.C. by a scribe named Ahmes, and it was an emendation of a text still a thousand years earlier. This discourse on arithmetic and geometry contains a series of questions and their answers, or problems and their solutions. It appears that at this time the Egyptians were having some difficulty with fractions. Scribes could only operate with fractions having one as a numerator, the only exception being 2/ 3. Multiplication was accomplished by multiplying a given number by two, for example, and then doubling that total and continuing in this manner until the required sum was obtained. Strange symbolical signs were used in their calculations. A figure of a person walking forward indicated addition-backward indicated subtraction. A flight of arrows also denoted subtraction. The Egyptians applied geometry to practical needs. There is little direct evidence that they were much concerned with abstract geometry, as were the Greeks. For example, the Egyptians used the science of geometry for determining the contents of circular granaries, which they did with great accuracy. The ground plan of the Great Pyramid, that is, its square base, was accomplished with wonderful skill. Also die orientation of it according to die cardinal points of die compass displayed amazing mathematical exactitude, comparing favourably with calculations made by instruments today.

How were the signs of the numerals decided upon? Why do we calculate in units of ten, each decade beginning again and progressing through a next higher series of nine? Is it an accidental arrangement, or is there more than mathematical meaning underlying such a system? Our present numerical symbols are known as the Gobar Arabic, and were evolved by die Arabs from much earlier forms. One theory is that the numerals 5, 6,7, and 9 were derived from the first letters of the corresponding Indo-Bactrian words. The

Bactrians, an ancicnt Iranian people, came into India and brought their language with them. For example, the symbol for 5 is said to be the first letter of the Bactrian word for five. The symbols for 1, 2, and 3, respectively, are said to be derived from parallel pen strokes, cursively connected. Following this theory, the numeral 2 was written like the Z of the alphabet. The upper and lower parallel lines denoted 2. The oblique vertical line was the cursive or written manner of connecting the two parallel ones. The original figure 3 consisted of two horizontal parallel lines, and then one vertical stroke directly beneath. These were connected by little loops similar to the way in which the numeral appears today. It is said that in some languages the names for the entire first ten digits are from the fingers used to denote them. In fact, it is related that the words five and hand, in most languages, are derived from the same root. The Roman numeral X is said to be composed of two V’s with apex to apex; in other words, one V standing upon the point of the other.

0 - Z ^ z 3 i;L 7 X ^ - 0 The symbols above form the basis of a metaphysical theory of the origin of our present numbers. The author of the theory relates that “we shall find numbers to be the angular value of the circle....” For example, the circle is meant to depict the cosmos, the unity of all, which of course is a true ancient symbol of this meaning. The horizontal line or numeral 1, according to this theory, begins an extension or emanation from the God source symbolized by the circle. The Z symbol alludes to the figure 2. It is said to represent “the cross of the two equinoxes and the two solstices placed within the figure of earth’s path.” For each of the other symbols, other mystical and metaphysical reasons are presented. According to the Rosicrucian conception, the circle represents the periodicity of nature’s phenomena or is a symbol of the cycles in nature. The circle, the Rosicrucians say, is numerically expressed by the numeral 9, the square of 3, or the equilateral triangle. Consequently, in any expression of nature or cycle, we advance from 1 to 9. The second period begins with 1 again. The zero after the numeral 1, or the figure 10, means the beginning of the second period; 20 means the beginning of the third period; 30 the beginning of the fourth, and so on.

With the Greeks and ancient Hebrews, numbers had more than a utilitarian value. They became symbols for philosophical abstractions and mystical principles. The numbers were esoteric keys to truths and laws of nature. In some instances these symbols of laws were thought to have a secret, latent efficacy in themselves. In fact, it was often believed that they exerted influence on all who wore them or used them in a certain manner. To Pythagoras goes much of the credit for the esoteric meaning of numbers. He was born on the island of Samos about 569 B.C. He travelled to Egypt to study there with the learned priesthood of the Mystery Schools. Stanley, in his classical biographies of the philosophers, says of Pythagoras’ studies in Egypt: “Coming to [Pharaoh] Amosis, Amosis gave him letters to the priests, and first going to those of Heliopolis, they sent him to the priests of Memphis, as the most ancient. From Memphis, upon the same pretence, he was sent to Thebes.... They enjoined him very hard precepts, wholly different from the institutions of Greece, which he readily performed, to their great admiration, that they gave him power to sacrifice to the gods, and to acquaint himself with all of their studies which was never known to have been granted to any foreigner besides.” About 529 B.C., Pythagoras moved to Crotona, a colony in the south of Italy. He opened schools which were crowded with enthusiastic students. His teachings were expounded to two groups of students—probationers and Pythagoreans. The latter received his most profound philosophical views and were bound by oadi into a brotherhood. Though Pythagoras inherited his fundamental ideas in geometry from Egypt, he exceedingly elaborated upon them and evolved them into a philosophy. The impact of Pythagoras upon Greek philosophy was tremendous. The discoveries accredited to him, which are indubitably his, constituted a great contribution to human knowledge. Even the very words mathematics and philosophy are said to have been originated by him. Pythagoras divided numbers into odd and even. The odd numbers he termed g n o m o n s . The harmony of nature had greatly impressed itself upon him. He discovered that the division of a musical string corresponded to the octaves of music; namelv, the sound coming from a vibrating string depends upon its length. He finally conceived that all manifestations in nature are according to number or mathematical proportion. He believed that if one knew the numerical essence, the mathematical harmony of substance, he could control it at will. In fact, he believed that certain numbers corresponded to properties or substances in nature.

Plutarch says in his essay on Pythagorean arithmetic, “For Pythagoras thought number the greatest power and reduced everything to numbers—both the motions of stars and the creation of living beings, and he established two supreme principles— one finite united, and die other infinite, duality. The one, the principle of good, the other evil. For the nature of unity being innate in what surrounds the whole creation, gives order to it, to souls virtue, to bodies health, to cities and dwellings praise and harmony, for every good thing is conversant with concord.... So he demonstrates of all of the successive numbers that the even are imperfect and barren—but that the odd are full and complete—because joining to the even they preserve their own character. Nor in this way is the odd number super, but also added to itself it generates an even number. For it is creative, it keeps the original force and does not allow a division, since per se the mind is superior. But even added to itself, neither produces the other, nor is indivisible.” Pythagoras also assigned moral qualities to numbers. These meanings were not understood by the uninitiated, and, taken literally or without further qualification, they often seemed ludicrous. That the Pythagoreans had a more extensive and lucid meaning is known only to those schools of esotericism as the Rosicrucians, who are traditional affiliates of the ancient Pythagorean School at Crotona. Pythagoras regarded the numeral one as the source of all numerals. It was the point of beginning, the self-contained, the absolute. It also depicted the reason, the mind cause. Two stood for opinion. Four represented justice and stability of character. Five represented marriage, because it consisted of the unity of the odd and even numbers two and three. Five was also held to be the key to the laws of colour. The sphere was completion, that without beginning or end. Perfect numbers were those whose division add up to the number itself. For example, six is divided by one, two, and three, and these all add up to six. The animism of numbers-namely, that they were imbued with spirit is attributed also to Pythagoras. However, scholars are inclined to disclaim that Pythagoras ever taught anything which now goes under the guise of animistic numerology. In antiquity, when the development of symbols to represent numbers was in its formative stage, letters of the alphabet were often used for such a purpose. Consequently the letters of words would add up to certain sums. Words or names having greater sums were thought to possess more of the efficacy believed inherent in numbers. Since numbers had sex-that is, were male or female, or odd and even-certain words acquired a masculinity or femininity, because of their numerical total. Omens were ascribed to words having certain numerical values, just as 13 is considered unlucky by the superstitious today. To the true mystic, however, such words were but mere keys for numerical values, word symbols for numbers.

With the Qabalah, we enter the real realm of the mystical meaning of numbers. Upon the subject of the Qabalah thousands of books have been written containing extensive delineations; some are worthy, others are worthless. Here we can but touch upon the origin of the Qabalah and its significance. The original Hebraic meaning of the word Qabalah is “to receive” or “tradition,” namely, “receiving traditions.” The Qabalah came to comprise a system of esoteric mysticism and cosmology, attempting to jointly explain the nature of God and God’s relationship to the world. The age of this system is unknown, but it is recognised to be of great antiquity. It may have had its origin in the obscure philosophy of Hermes Trismegistus. The Qabalah consists, first, in a permutation of letters of the Hebrew alphabet for numbers. This system of exchange of letters as symbols for numbers was also called gematria. The Qabalah affirms that God is all in all-nothing ever existed or came into existence apart from God. It is the outpourings from the Godhead, this all-in-all as emanations, which caused all things to come into existence. One view is that these emanations consist, first, of three primal elements, namely, water, air, and fire. These, in turn, produce three other emanations-darkness, light, and wisdom. The combined six produce the world. ligh t, on the other hand, is often referred to as a direct emanation from God. Of principal importance to us here is the doctrine of the ten Sephiroth. They numerically explain the emanations from God; in other words, give creation a numerical development. The word Sephira, in the broadest sense, means numerical emanations of light. The oldest book of the Qabalah is called the Sepher Yetzirah, or Book of Creation. In the Sepher Yetzirah, it is explained that God created the universe by three Sepharim (emanations), and these are numbers, letters, and speech. The numbers are ten. The letters of the alphabet are twenty-two. In the numeral one the other nine Sephiroth, or numerals, exist, for one is the indivisible. It is the complete, the whole. However, one has a twofold nature-negative and positive qualities. It oscillates or vibrates between these two qualities of its nature. By this motion a reflection of itself is produced. This reflection of one causes a dual or two to come into existence. Thus God is manifested in the powers of speech and numbers, one complimenting the other as developments or emanations from the central source. The Rosicrucians and certain other of the traditional esoteric orders in antiquity, in accordance with the eclectic trend in the past, borrowed from the Qabalah many of its principles. In particular, they employed its symbolic number system to explain their cosmological, metaphysical, and mystical conceptions.

Esoteric Meaning of Numbers

From out of these origins have come an abundance of meanings attributed to numbers. Some are obviously mystical and philosophical allegories. Others are but rank superstitions which have been superimposed on the pristine meanings. The following few may prove interesting. 1 or MONAD: The point of beginning, the indivisible, the prime cause, the absolute-God-the first of all things. 2 or DUAD: The contraries or opposites in nature, by which realities are generated. It alludes to such universal diversities as positive and negative, rest and motion, good and evil. The extremities between wrhich the creative force in the universe operates. 3 or TRIAD: The first odd number, therefore the first perfect number. The point of unity or equilibrium of those opposites, which the duad represents. The key to the laws of material creation, as expressed in the sciences; the symbol of the Rosicrucian “Law of the Triangle.” 4 or TETRAD: The fountain of nature; the symbol of permanency or stability in nature. It also represents the four primal elements-air, earth, fire, and water. Further, it depicts the four cardinal virtues—prudence, temperance, fortitude, and justice. 5 or PENTAD: Called the spherical number, because at every multiplication it restores itself or terminates the number and begins a new cycle, as, for example: 5 x 5 = 25; 9 x 5 = 45; 5 x 2 = 10; or 5 x 4 = 20. This repetition or cyclical function causes it to become a symbol for the external motion of light through the cosmos. It is also a symbol for the unity of positive and negative qualities, because it unites the first even number, 2, and the first odd number, 3. Consequendy, it was referred to as the “Sign of Marriage.” To the alchemist, it depicted die quintessence, because it was derived from the other four elements. 6 or HEXAD: Often called the perfection of parts, because when it is multiplied into itself it always itself appears in the unit place. Thus, for example: 6, 36,216, etc. This is supposed to be reflected in the tradition that the world was created in six periods or days. Humans are likewise said to have been created on the sixth day. Jesus died on the cross on the sixth day of the week. The hexad also represents the double triangle, or hexagram. One apex or point up, and one with the point down, the combination being a symbol of the spiritual and material forces of the cosmos united in harmony.

7 or HEPTAD: Signifies abundance; it combines the four boundaries of matter-point, line, superfices, and solid, with the three intervals: length, breadth, and depth. It is also related to the various cycles and periods of human development; in other words, the ages of man, the various stages through which he passes are said to be seven in number. The body has seven obvious points-head, chest, abdomen, two legs, and two arms. Dr. Lewis, in his book Self Mastery and Fate With the Cycles ot Life, says: “....the human life cycle is divided into a progression of periods, each period lasting approximately seven complete sun years, or seven years of approximately 365 days each ..... 8 or OGDOAD: The mystical symbol of regeneration— 888 is the special number of Jesus Christ, as “He who is the resurrection and the life,” and Jesus is the opposite of 666, the number of the beast. The ogdoad also is a symbol of justice, because it consists of “even evenly numbers,” and on account of its equal divisions. 9 or ENNEAD: Said to be like the horizon “because all of the other numbers are bounded by it.” It is also called perfect, because it is generated from the Triad, likewise called perfect. It was often held to be the symbol of the indestructibility of matter, the reason being that 9 multiplied by any number always reproduces itself. For example: 9 x 2 = 18, and 8 + 1 = 9 . 10 or DECADE: The apex of numbers, as it is “the full accomplishment of numbers.” To increase the sum, one must retrograde from the decade to the monad; in other words, back to one again, and begin over. It is likewise called the cosmos or the universe, the self-contained, of which all numbers are but expressions or manifestations. The ten Sephiroth of the Hebrew Qabalah are said to be the prototype, the essence of all tilings, spiritual and material, which emanate from the Godhead. Below are a few of the meanings and uses of several larger numbers: 40: The flood lasted 40 days; for 40 days Goliath challenged David; the Jews were 40 years in the wilderness; for 40 days Moses fasted; and so forth. 608: Represents the sun. “His holy name is of 3 letters, the numbers of which are 608.” 1614: The year in which the Fama Fraternitatis Rosae Crucis was printed. 6000: The number of years the world was intended to last, according to the early

theologians. It was based on 6 periods of 100 years each. As one can see, in ancient times people began to fit numbers to those phenomena which they perceived or truths they realised. By this means and by the use of mathematical precepts, they have come to understand these better. Therefore, though some may dispute the following, I declare that mathematics has not discovered any law or phenomenon in nature, it merely extends and makes more perspicuous and demonstrable that which has already been realised, although at times to our minds it may have had an amorphous appearance. Let us realise that psychologically, we cannot escape the notion of unity. As John Locke put it; “ . . . the idea of unity is suggested by whatever we consider as one thing. . . . “ Therefore, any single thing or object, or a line may become a symbol of unity. Unity and disjunction are tremendous factors in our experience. How they interchange or replace one another is a phenomenon in nature which has awed humans. Consequently, it was natural for early humans to believe that there were certain forces magically imparted to these symbols of unity and diversity7. However, it must be further realised that one could work just as effectively with the mathematical and philosophical explanations of cosmic phenomena, by abandoning the present symbols of numbers and substituting something else having the same numerical validity'. In other words, something else could just as well represent, for example, the number values of 3, 5, and 9. This would then prove that symbols of numbers do not have innate powers, and we would thus once and for all dispel the ancient superstition of the animistic power of numbers. Many early dabblers in alchemy fell into the same rut of primitive reasoning. They conferred upon the symbols of the chemical elements such as mercury, sulphur, and so on, supernamral powers which they believed could be imparted to any wearer of them. Let us remember, a number is an instrument. Its power consists in its application, not in its form or physical appearance.

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Psychology of Mysticism by Cecil A. Poole, F.R.C. Mysticism is a misunderstood word, considering that for the past century the advancements of science and technology have caused people to emphasise, more and more in their thinking, the mechanical and objective achievements of humanity. For this reason much of the mysdcal concept of life has been made secondary; few people today have a clear view of mysticism. Usually they relate it to some fantastic idea or to some religious doctrine. Mysticism to Rosicrucians does not apply to either of these concepts. To them, it is essentially a statement of our basic relationship to the fundamental forces of the universe, or, as we prefer to designate these forces, the Cosmic, which has ordained and caused the universe and life in it to be manifest. Numerous comparatively recent scientific theories have given increasing emphasis to the concept that underlying all the energies is a fundamental force. The advancement in the study of nuclear physics has, in the minds of many scientists, particularly emphasised this principle. This does not necessarily mean that science has become more mystical in its concepts, but it does show a trend which causes us to believe or conclude that there is a point of relationship between mysticism, which we as Rosicrucians accept and the modem investigations and conclusions of scientific theory. What we call the true reality of the energy or motivating force that lies behind all manifestations is unimportant. Terminology, after all, is only what we decide to label any item to which we wish to direct attention or take under consideration. We call it Nous, but by any other name its quality, its purpose and existence, is in no way modified. Mysticism to the Rosicrucian is a simple concept. It is primarily the conclusion we have reached that life and all things are the manifestation of one fundamental force. If we choose to call this force God, Cosmic, o r Nous, we again are on ly making distinctions insofar as our terminology is concerned, and not affecting the thing itself. Insofar as Rosicrucian terminology is concerned, we usually refer to a Supreme Being, a God; and we refer to the Cosmic as God’s manifestation, and to Nous as the force or underlying energy of the universe put into operation and made to manifest by God. To relate ourselves as individuals more closely to that force and to God, which has ordained it, is the primary purpose of mysticism. Mysticism then, we might say,

is the means by which we may become aware of the cosmic laws and principles by a process other than through a complete dependence upon our objective senses. We further believe that the more closely we can relate ourselves to God, the more complete our understanding of God and the Cosmic will be; and therefore the natural conclusion is obvious: we are better able to relate ourselves to the purpose of the universe as a whole as well as to the purpose of our own life. There are two basic mental processes within the human mind: perception and conception. Perception is usually related to the objective senses; what we perceive through our objective faculties are the objects with which we come in contact in our physical environment. Conception is the formation of thought within our own mind; it is the process by which we put together all we perceive, regardless of its source, so as to arrive at certain conclusions or ideas. Concepts which are the result of our thinking process are the conclusions which we reach in our own mind, based upon our perception, realisation, or interpretation of all objective and subjective phenomena. In a sense our concepts are more important to us than what we perceive because what we will become, both in thought and behaviour, depends upon the conclusions we reach. If we are to arrive at a point where we are aware of our place in the universe and our purpose in life, we must develop a concept of our relationship to God and, at the same time, encourage in ourselves and others the high ideals of character and personality that are consistent with the conclusions which we reach. The naturalist-philosopher John Burroughs once wrote: “There is no such thing as deep insight into the mystery of creation, without integrity and simplicity of character.” We might conclude that this is a simple statement of the mystic’s viewpoint. It pictures the individual as relating themselves to God and the cosmic scheme, so that each human, as an individual expression of life, may free themselves of any bonds that would keep them from seeing beyond the immediate expression of God in the universe about them. Most of the recorded mystical concepts are extremely direct and simple. They show the working of the human mind in comparison with its immediate environment in a manner so that the concept or the relationship between human and God becomes illustrated in the simple phenomena of life found about us. From the standpoint of the world, many great mystics were extremely simple people. Jacob Boehme was a shoemaker, Jesus was a carpenter, and so we might give many other illustrations. One mystic whose words are recorded in Biblical literature was a shepherd. He was the writer of the Twenty-third Psalm and he spent his days, as many nomads did at

that time, taking care of his flocks. He was aware that the sheep were dependent upon him, the shepherd, for tiieir food and protection. One day the thought must have occurred to him in these famous words, “The Lord is my shepherd; I shall not want.” The realisation had developed in his mind that just as a good shepherd took care of his flocks, so there must be a force or power in the universe concerned with human beings. When we repeat the familiar words of the Twenty-third Psalm, we realise that this simple mystic so long ago compared step by step the same type ot care, rendered by a God, that he was familiar with in his own life wrhen caring for a flock of sheep. After the shepherd had compared the physical needs of people with those of his flock in the words, “He maketh me to lie down in green pastures; he leadeth me beside the still waters,” then a new thought was added in the words, “He restoreth my soul.” In these words was expressed the realisation that while the shepherd was limited to the care of the physical needs of his flock, God was concerned with both the physical and spiritual needs of humanity. This simple yet profound illustration of a mystical philosophy makes us realise that our mental activities and behaviour are based upon the fact that the human is dual being, composed of body and soul, and that a psychological approach to mysticism would necessarily take into consideration both of these attributes of human existence. Behaviour and Mental States

Psychology concerns itself with the study of behaviour and the mental states of the human being. To say that there is a different type of psychology for every mental state is inaccurate. In other words, the psychology that applies to a mystic is no different f r o m the psychology that applies to a materialist. Psychology is divided into many classifications, such as social psychology, abnormal psychology, industrial psychology. In fact, almost any occupation, profession, or subject matter may have its own psychology. W'hile there are certain advantages in studying the psychological applications ot certain types of behaviour, actually there is only one psychology—and that is the psychology of living things, usually of humans. The general principles of psychology apply equally to anyone regardless of what his occupation or training may be. To speak of psychology in relation to mysticism, it is better not to attempt to think of the mystic personality as an isolated or peculiar one, but rather to consider the individual influenced by a mystical concept. An individual who has been attracted to

the study and practices related to mysticism is, we will presume, a normal human being. They have the same physiological, anatomical, and psychological characteristics as any other human. The study of mysticism, as would be the case with any subject, will, of course, influence one’s mental attitudes and behaviour. Insofar as we apply to the individual an analysis or study of their mental states and behaviour, as they have been influenced by mysticism, we are actually studying the psychology of mysticism. The important thing to remember is that there is no specific form of psychology that is particularly mystical, but rather, there are individuals who are mystical; and it is due to that mental state— as would be the case with any subject matter in which one became absorbed—that certain psychological applications and consideration will relate to the individual. A thing that sets mysticism apart from other subjects, particularly in the modern world, is its insistence upon the principle that intuition and insight are at least of equal if not of more importance than physical perception. The physical organism of the mystic functions no different from that of anyone else. They use their physical sense faculties for the purposes for which they were made. They also assemble in their own mind the perceptions and sensations which come to them and exert reason to put all these varied impressions into a unified or usable form. The characteristic of the mystic that makes them different from the particularly materialistically minded individual, as has already been implied, is that they believe and, in fact, carry a conviction that the sensations and perceptions which they receive through their physical sense faculties are only a part of the total of impressions and knowledge which they can receive. The mystic believes in inspiration and places the use of inspiration on a higher plane than reason. Reason they know to be the working of their own objective mind. Inspiration is the result of insight direcdy into the Absolute, insofar as he has developed the ability to penetrate the Absolute. It is difficult for the materialist and the mystic to come to any degree of agreement or to meet on common ground. The whole philosophy of the life of each revolves around different positions. The materialist directs their attention exclusively to the manifestation of the objective world about them and to the interpretation of the perceptions and sensations received through their physical senses. To the materialist there is nothing existing except what they objectively perceive. To them the material world is the final reality. In fact, they dismiss anything else as theory. They believe, and many times conscientiously so, that there is nothing in the universe except those things capable of being actually manifested to their physical senses. To talk otherwise to the materialist who has such an attitude concerning the function of intuition and

insight is to try to bring into their consciousness something unrelated with their experience. It is almost as impossible as an attempt to explain a complicated mathematical formula to a child in the first grade. The mystic, on the other hand, is more tolerant of the viewpoint of the materialist than is the materialist of the views of the mystic. The true mystic does not deny the existence of the physical or objective world. They do not deny the importance of the five physical senses; they believe that these were given to them by their Creator to use. To the mystic, the physical world is an actuality. It is a condition that makes up their environment and with which they must deal constantly as long as they live in this world. At this point, however, the mystic and the materialist separate in their lines of thought. While the materialist agrees up to this point, the mystic goes further and, although acknowledging all of these things, states that there is still more. To the mystic there is experience and knowledge, which transcend that attached to the material world. To try to prove this to the materialist is extremely difficult since the materialist refuses to acknowledge anything outside of the physical world. Nevertheless, to the broad-minded materialist the mystic can point out that there are non-material things, which are very real. The mystic might say that the very existence of a thought or an idea are examples of non-material things with which everyone is familiar in practical experience. The fair-minded materialist will have to admit that they have thoughts and that they have ideas. The physical scientist, without thoughts or ideas, would never accomplish anything. The ideas, which they have, are the inspiration toward their material achievements—yet these thoughts and ideas cannot be perceived with the physical senses; only their results are perceptible. The thought and idea are a part of the content of the individual’s mind. They cannot be measured by any physical standard; they cannot be seen, smelled, heard, tasted, or felt. They are non-material; they are intangible insofar as the physical world is concerned. From the standpoint of the mystic, if these states of mind which everyone uses every day and with which everyone is familiar are so obviously existent, then the mystic will ask if it is not possible for us to realise, or at least believe, that in the universe there are more intangible things than the thoughts or ideas in our own consciousness. If thoughts and ideas occur to the human mind, it is quite probable that there are greater thoughts and ideas which transcend those existent in the human mind and which in themselves compose the state of the Cosmic Mind or the Mind of God. With this point of view presented as a thesis for the mystical concept, the mystic can say little more in his attempt to persuade the materialist to change his attitude of

full confidence and authority in the material world. The concept of mysticism, however, continues to exist in the mind of the mystic, and from this point of departure he attempts to indicate some of the principles which compose his beliefs and those which attempt to uphold the concept which he proposes to be the true philosophy of life. Intuition Excels Reasoning

Interesting from the standpoint of psychology are some principles that act as the basis of mysticism: some we have already considered; others may now be examined with the idea of presenting a series of mystical concepts. Among these is the comparison between reason and intuition. The materialist places great confidence in reason, and in general this is reflected in the social structure of the materialistic modern world. Reason in our present social structure is constandy stressed as the salvation of all things. People try to reason morals and ethics, as well as peace and war. Since for thousands of years the human race has been attempting to settle its more complex problems by reason, it would seem that they would soon give up, considering that few things have ever been permanently setded in this manner. People have reasoned that war is evil and should be avoided. Nations have therefore joined together, formulated pacts, treaties, and voluntary organisations for the perpetuation of peace. So far, each such conference or reasoning together has been followed by another war. We should learn that reason, while an important factor for us to use in assembling, classifying, and applying our objective knowledge, is not an ultimate or final source of knowledge. Many fair-minded people will concede the point that most new things which have come into existence have come about by insight rather than by reason. Many scientists who have worked steadily for months or years have, in a flash of insight, solved their problems. In this concept we seem to have a strong argument in favour of intuition as opposed to reason. However, many will argue that reason is the true basis; that, for instance, a scientist, after much wTork and time, gradually assembles the facts and principles as they become discovered during a long period of reasoning rather than by insight. Yet, in relatively minor filings most human beings have had the experience of finding a solution to their problems or a means of accomplishing something by a flash in their minds, apparendy from an unknown source or unaided by reflection or reason. Mystical experiences— that is, flashes of intuitive knowledge—are far more important to the mystic than their own reasoning. The mystic gains the viewpoint that reasoning is on a par with all objective and physical phenomena in the world. In

other words, we cannot reason beyond our own innate ability. I cannot, for example, reason on the subject of nuclear physics, unless 1 am trained in the subject matter that composes nuclear physics, but it is conceivably possible that through proper preparation of the mental states \ can receive insight or an intuidve urge that will throw light upon such a complicated subject. Thus, the mystic feels that reason is limited to their own understanding, training, and experience, and, in fact, is particularly limited to their own finite efforts, while any information that comes through insight and intuition is not due to themself, but rather due to his relationship with an inherent force. Through that relationship, knowledge comes to their mind from the Absolute. Such reasoning makes it quite natural for the mystic to give considerable attention to the manifestation of the universe about him. The materialistic scientist looks out upon the universe and sees a variety of many things. They exert time and effort toward understanding, classifying, and controlling the many things, which compose his environment. Their ideals may be to make them more useful, to put the many parts of the universe together in different combinations for the benefit of humanity. In other words, to the materialist with this viewpoint, the world is a plurality'; whereas, the mystic looks upon it as God’s handiwork. This concept of the world is as a medium of expression in which humans must function. Through their intuitive urges the mystic believes that God alone is the fundamental reality' underlying all things, and that regardless of how diverse or complicated the universe may objectively appear to us, there is in actuality only one absolute and fundamental reality. It is through our objective senses that we seem to behold many things. The world about us looks as if it were composed of many units, and the units themselves in turn composed of smaller units. In the apparent confusion of many things making up this world there seem to be a plurality of things. From the standpoint of the mystic, all things so perceived are manifestations of one single reality. One Versus the Many

Thus it is that nwsticism in religion turns to pantheism; and in philosophy, to monism. Knowing that his own consciousness is of God and that the universe is the garment of God, a manifestation of the Absolute, the mystic cannot help holding sacred the idea that God functions in all things— that God is not an isolated individuality removed from the earth, but the very life-giving force fluctuating and radiating throughout everything that is the earth or of the earth. In this sense the mystic is a pantheist. They believe that while God transcends all human and earthly

things, God is still immanent in the very things which are manifest. From the metaphysical standpoint, the mystic turns to monism, which is the belief opposite that of pluralism, a belief that one underlying reality is the cause and basis of all things. Monism is hard to accept by the mind, which is constantly classifying, dividing, and isolating all things with which it comes in contact. To the pluralist there are many things, and their state of constant study seems to intensify the belief in plural manifestation. The mystic, on the other hand, in the sublime manner in which they reflect upon the universe, its causes and effects, sees flowing through it all, like the stream in a mighty river, the one force, the God Force, the Cosmic Force, or whatever they may want to call it, as the means by which all things, regardless of their diversity, manifest in the existing world. To the mystic the Absolute is the final reality, and yet it is the thing which causes the blade of grass, a rock, a human, or any other manifestation. The same force is immanent in the material universe and beyond the field of human comprehension. Time, a Tool

With this viewpoint, it is quite obvious that time should be of concern to the mystic only in a rather negative sort of way. The materialist struggles with time. Much of his activity is measured in terms of time, and frequently he is racing against time. To the mystic time does not become a challenger it becomes a partner. It is realised for what is really is, merely another tool with which humanity is provided so as to deal with the material world. lik e all other physical things, time is a transitory7 manifestation when considered in terms of the Absolute. The mystic does not think of time purely in terms of past, present, and future; they think of it rather as destiny, as one of the processes with which they must work and cooperate W'hile in a physical body as a means toward the eventual achievement or understanding of the purpose of the Absolute. Time, in such a sense, is no longer something to stand in the way or to block one’s progress. Time need not be fought; neither need one have it constantly in consciousness, because as a transitory thing, it does not function in parallel with the true and final reality7. In the mind of the mystic, the world is no longer looked upon as a series of events composed of past, present, and future, but rather as a moving force or as a stream flowing through time and material. Like all else created by God, time is a part of the God Force itself, another example of God manifesting in the physical world to direct humanity toward the understanding of realities lying outside the physical world. The mystic views time as a continuous stream which flows through human history and not as the mere relating of human thoughts and actions as flowing

through time. Destiny for the mystic is related directly to the degree by which they in turn relate themself to God. The destiny of humans is to enfold the Godhead, the Absolute in their own thoughts consciously. The ecstasy in experiences, as described by mystics in history, has indicated this direction of thought and ultimate aim. To dwell upon the past, which is unalterable, or to spend the present hoping tor the future, is an idle and useless occupation to the mystic. In the words of an old Sufi mystic it is stated: “Past and future are what veiled God from our sight. Burn up both of them with fire. How long wilt thou be partitioned by these segments?” The mystic writing these words realised that past and future are s e g m e n t s o f ou r own making which, when set up in our mental concepts, prove to be barriers that separate us from God. If, as a mystic believes, God manifests and flows through all creation, then anything, including time itself, which is established mentally or physically, bars our ability to flow with the stream. Soul’s Dignity Upheld

Finally, the mystic will say that since all things are of God, this condition must embrace us and our soul as an intimate segment of God. As the soul is the most direct of God s manifestations of which we can be conscious, it should be so dignified and realised to be the most intimate manifestation of God which we can know. In this sense, mysticism is the only philosophy of life that can stand as a defence of the dignity of the individual. Most of our ideologies, most of our philosophical and sociological concepts, lower individual value. Individuality is frequently submerged with the erroneous concept that such beliefs are for the benefit of many. Materialism places individuality' on a par with transitory physical things. Only mysticism can uphold the inherent dignity of our soul and can permit us—untrammelled by science, philosophy, politics, or religion—to stand out in our own right and as being truly representative of our own relationship to the Absolute.

Meditation and Its Technique by Ralph M. Lewis, RR.C. Meditation must not be confused with concentration or contemplation. Briefly, we can say that concentration is primarily objective. It is the focusing of attention upon sense stimuli. When you are listening or reading intendy you are focusing your consciousness upon a certain set of vibrations coming to you through a particular receptive organ, such as the eyes or ears. Contemplation is by contrast subjective. The consciousness is focused in reason, recollection, imagination—in other words, on ideas already in the consciousness, or being reassembled into a new arrangement. Both in concentration and in contemplation the will is necessary. They are not pas­ sive states. True meditation is often erroneously interchanged as a word with these other mental processes, but actually it is quite different. The objective in meditation is not to focus the attention on anything in particular. In meditation you are endeavouring to change the level of consciousness. You are attempting to use another state of consciousness, but you do not anticipate what shall manifest. In meditation you hold no limited thought definitely in mind as in contemplation. Human consciousness may be likened unto a piano keyboard. It consists of a series of octaves or levels, one merging into the other. At the lowest level is that form of consciousness which we most commonly use, namely, the objective. Just above that is the subjective with its various processes-reasoning, memory, and so on—which we have mentioned. Beyond these two levels are many more. Psychol­ ogy has assigned to the whole stream of consciousness beyond these many names such as the preconscious, unconscious, and subconscious. True meditation has the purpose of reaching one or more of these other levels of awareness. We may use still another analogy for better explanation, that of a staircase. Ordi­ narily in our consciousness we alternate from the first step, the objective, to the second step, the subjective, on this staircase of consciousness. In tact, we have learned that there are many more steps above these two which we perhaps have not yet experienced. Meditation is the desire to attain and to experience these subliminal states of mind. The images, the sensations that may be had would be quite different in various ways from what we ordinarily perceive objectively and subjectively. In fact, so-called intuition, or insight, consists of flashes or realisation coming from one of these

other levels of consciousness. So, consequently, the purpose of meditation is to bring about a transition in consciousness so that through that change we can reach into the more lofty levels of the mind. No Precise Formula

How is this transition of consciousness, or meditation, to be attained? There is no precise formula of a universal nature. There are numerous methods which are advocated by various Eastern religions, mystical and metaphysical systems. Perhaps to some extent they are ail effective in inducing meditation. However, some of the practices are not true meditation. They are really a self-induced form of hypnotism. Some examples of ridding one’s self of objective consciousness so as to attain meditation are concentrating on the tip of the nose or the navel. Such are common with certain sects in India. Again, however, psychologically it is quite possible that the individual resorting to such a method has done no more than brought about self-hypnosis or a trance state rather than meditation. What comes forth in these trance states may often be that which was registered deeply in the memory of the individual and that he was never aware of originally. In other words, many impressions pass through to the subconscious mind-and into its memory-from the conscious mind without our having realisation that such has oc­ curred. Consequendy, when such impressions are recalled, they are strange and seem to be original, which they are not. Contrary to what was said above, meditation can begin by a form of concentra­ tion, that is, by first resorting to a subjective process. We may hold in mind for a time a thought, an experience, and visualise something that is particularly inspiring. It should be that which calls forth our higher emotions and sentiments. Wrhen we feel the sensations of such a visualisation, then we should let it gradually become dis­ missed from our mind. The purpose here is to try to draw an affinity between such a thought and a higher state of consciousness. By such a method we are trying to attract the deeper levels of consciousness, or the psychic self. Sometimes listening to a musical composition that is soothing and has a tranquil effect will help induce meditation. Must one lose awareness of his surroundings? Yes, one must. If one is quite aware of things in their environment, they are still objective, not meditative. You must have an inner, not an outer, awareness and this comes with true meditation. However, this does not mean that one cannot easily return to objective awrareness.

For analogy, you have often been in what is properly called “a brown study.” It meant that you were so engrossed with some thought that at the time you were not awTare of externality. Such was deep concentration, that is, concentration on some particular idea. It is similar to meditation only in that one is not conscious of his surroundings. But the difference is that in meditation, we repeat, there is no continu­ ous focusing of the consciousness on any single impression. Obviously, relaxation is necessary for successful meditation. It cannot be a suc­ cess under any form of stress. There are numerous postures that have been recom­ mended by Eastern systems for meditation. However, whatever position one can assume that will cause the body to be relaxed and allow for one to realise a sense of euphoria is quite proper. The legs should be separated and the feet and hands as well. Clothes should not be tight or binding so as to impair circulation or to cause one to be aware of them. There is a theory that the feet must always be placed on the ground so as to discharge into it certain nerve energies and vibrations from the body that would prevent meditation being attained. However, this is not substantiated as true or es­ sential to meditation. Cleansing and Relaxation Deep breathing prior to meditation is helpful. However, there is nothing myste­ rious about it. One should, if indoors, stand before an open window and breathe deeply a dozen or fifteen times. Each time the breath should be held as long as comfortable and then exhaled slowly. This cleanses the lower chamber of the lungs, vitalises the blood, and stimulates the psychic centres. It makes the mind more clear and relaxes the muscles from tension. Rosicrucians are given vowel sounds to in­ tone, in conjunction with such breathing, which are found conducive to further preparation for meditation. As said, meditation is not a forced state or condition. Consequently, no long, tiresome period of meditation would ever be successful. When one feels in a relaxed state and in a proper mood of well-being, they should hold the desired thought in mind as stated. Then remain passive, waiting for the consciousness to be taken over by whatever impression should come forth if the whole procedure is successful. Of course, the individual should not presume to know what the impression would be— you do not use will in meditation; you do not command an experience of any par­ ticular kind. As soon as one begins to feel fatigued, that, then, is the signal to discon­ tinue your meditation. We repeat, attempting to force the state defeats the purpose.

If one is successful in meditation—not a trance state— the whole period of preparation and result would be of only a few minutes’ duration. The experience will be like an intuitive influx, a flash of illumination in the consciousness. By con­ trast, a trance state o r o n e of hypnosis could last for a great length of time and could be dangerous. But then again such is not meditation. Philosophy and Religion of India

The Upanishads form a concluding portion of the ancient Vedic literature. In fact, the literal translation of this word means “sitting down near” the teacher to receive instructions. The Upanishads contain the earliest records of Indian philo­ sophical speculation and are the foundation upon which most later philosophy and religion of India rest—according to Dr. Radhakrishnan, the noted Indian scholar and world-renowned philosopher. He states that the Upanishads are not so much philosophical truths as “to bring peace and freedom to the anxious human spirit.” The Upanishads put forth metaphysical considerations as dialogues and disputa­ tions. The content is poetically delivered by authors whose minds were philosophi­ cally tempered. As Dr. Radhakrishnan further states, the Upanishads represent the striving of the human mind to grasp reality. The age of the Upanishads is a matter of speculation. However, it is generally conceded that the earliest portions are of a period from 3000 to 1999 B.C. Our brief consideration of the Upanishads is because the beginnings of the yoga system are to be found in them. It is these variations of the yoga system which are being popularly introduced as transcendental meditation. We now turn back to the Upanishads momentarily to relate the basic precepts of yoga meditation. The Upanishads state that reality’ is not righdy perceived by our imperfect understanding. The mind is said to be like a mirror in which reality is reflected. In other words, the extent to which we know reality' depends upon the state of our own mind, that is, whether it can respond to the full extent of reality7. This conception has a parallel in Greek thought, in particular in the Dialogues of Plato. The yoga meditation of the Upanishads is intended to help people overcome their mental limitations so that they might more fully experience true reality. Yoga presents instruction on how to refine the mind and improve the mirror of con­ sciousness. This is to be accomplished by keeping the mirror clean, that is, by keep­ ing out unneeded peculiarities. It is only through such a discipline, it is related, that one can rise to “the height of impersonality from which the gifted souls of the world see distant visions.”

The yoga doctrine expounds that our empirical, objective consciousness turns itself back on the external world. The consciousness becomes lost in the illusions of the unreal world of the sense impressions. When the aspirant rises above the empiri­ cal outer-self, “one gets not negation but intensification of the self.” This can be construed as meaning that one acquires a greater comprehension of the whole es­ sence of the integrated self. Mental and Spiritual Discipline

The yoga system for meditation, like that of Buddhism, requires that one go through a whole course of mental and spiritual discipline. “The mind of a man who does not know his own self goes hither and thither like water pouring down the crags in all directions. But when his mind is purified he becomes one with the great ocean of life which dwells behind all mortal forms.” Yoga insists on exercise of perfect control of our passions and emotions. A trance state may be induced by controlling breathing and concentrating. The method also includes mystical words, mantras, or symbols upon which the person concen­ trates his attention. The psychological aspect of this practice is to cultivate a steadi­ ness of mind by focusing attention for a time on one particular object and eliminat­ ing other impressions. Breathing is an essential part of the meditation process in yoga as is also the reciting of certain mantras. In the ancient Vedic writings it is said that reciting the mantra OM constitutes an offering to Brahma. Meditation on OM is the root and essence of Veda and the way, it is said, of union with Brahma (oneness is accom­ plished). An ancient phrase relates: “For him who engages in reciting OM no danger exists anywhere.” It is said that sixteen suppressions of the breath accompanied by the recitation of a liturgy and of OM repeated daily after a month will even purify the slayer of a learned Brahman! Yoga and its meditation forms have come to mean to its devotees a discipline by which they hope to train themselves to bear the shock of the world and yet leave the soul untouched. Transcendental Meditation

Transcendental meditation from the psychological point of view is a loss of personal identity with the reality of the world. It is the attempt to enter into a wholly subjective state for full realisation of reality. The sensations, which are experienced,

are not comparable to those of the physical senses. Further, transcendental medita­ tion should not be used as an escape from the world of reality" as is so commonly done by devotees popularly attracted to it. It is true that we do not actually know what reality is like. We receive only im­ pressions of it through our receptor senses. These are transformed into sensations which we interpret. However, our physical existence is dependent upon our adjust­ ment to such illusions—if that is what they are. Plato called it the Shadow World. We can and should try to know more of reality' and of ourselves through the medium of our other levels of consciousness which meditation makes possible. But to consider the body a prison of self, something to be demeaned, and to think of the appetites and passions as being that which should be completely suppressed is a false conception. We should not endeavour to escape the world and its impact on our life but rather to master our personal life in this wrorld. From the Rosicrucian point of view, to endeavour to live in a mental and psychic vacuum through any method is a negative approach to human existence. These other octaves of the subconsciousness are not sharply separated. Rather, one merges gradually into the other. Each, too, has its own unique phenomenon or experience which it provides— just as our objective conscious life is different from our subjective one. Experiences on these other octaves or planes of consciousness would be quite unlike anything we have ever realised objectively or subjectively. We cannot hope to experience them except by entering levels of consciousness wrhere they are manifested. It is for this reason that mystics who have entered these deeper levels have found them almost ineffable. They cannot find qualities or words to explain them adequately. Meditation provides the means of entering these states. In meditation, we bring about a change in our consciousness so that the self, the ego, is advanced to levels above the subjective. The self, then, takes on quite a different character from that which we knew before. We must understand that the self is not just one state; it is an integration of various states of consciousness. On each level of consciousness, the self has its own characteristics. The objective self is our physical being—our height, weight, colour, the general c o n t o u r s o f o u r body. Subjectively, the self is our senti­ ments, our emotions, our thoughts and ideals, those ordinary inner experiences which we realise. But none of these is self as realised on the other levels of consciousness. Only those who have entered these states can know what the self is like in them. Objectively, we cannot describe to others what these subconscious states are like.

The most that can be done is to teach or to guide another in the technique by which such reality is realised. When one enters meditation, he should begin with what he has been taught in order to bring about this transition of consciousness. If he is successful, certain ideas will be had on that level. Often they are transformed into objective ideas as inspiration or intuitive flashes. This, then, becomes the practical side of meditation. In other words, we gain enlightenment useful in our everyday lives from such con­ tacts. The subconscious state itself is not very explicable, but certain impressions received through it are transformed into comprehensible guidance. If this were not so, obviously meditation would have no value in this life. Meditation is also the process of the transformation of consciousness. It is the attempt to elevate the consciousness so as to acquire experience from a higher or deeper level of inner perception. Meditation is not the intention to focus the con­ sciousness upon any single idea in a dynamic manner as in concentration. In fact, in meditation the principal objective is to remain passive. It is not the attempt to direct, as by a mandate, w’hat should be known or experienced. To use another simple analogy: think of spectators seated in the audience of a large theatre. They quietly await for the curtain to rise— they do not attempt to visualise what is to transpire upon the stage. In fact, they know that they have no knowledge of the play—they have a passive, receptive attitude toward what will be revealed to them. This, then, is primarily one of the fundamental attitudes of medi­ tation. However, meditation is more than merely being passive. There is, even though in saying so we may seem to be contradicting our previous statements, the desire to have the consciousness function on another level of receptivity. An Eastern form of meditation consists of three essential stages. First is the stage of purgation. This consists of attempting to dismiss from mind all thought, to be receptive and not permit the mind to become attached to any particular idea for the moment. It means placing oneself in a state of quiescence, as free as possible from all distraction, from anything which may excite the senses. Admittedly, in our turbulent age and congested urban areas, this is not simple to attain. The mystic refers to this stage as entering the silence. It means not just physical silence—that is, the avoidance of extraneous sounds—but mental silence. This in turn means a mind which is not preoccupied.

The second stage is said to be the stage of illumination. It is when the individual senses a contact with a transcendental source of knowledge. It is a kind of Cosmic Consciousness, the ascent of awareness to an enlarged and all-embracing state of consciousness. For simple analogy, it is like having ascended a mountain so as to observe an extended vista, to perceive that which could not be seen from a lower altitude. The third and final state is the noetic stage, which means an infusion of knowl­ edge as in aspiration, ideas that are lofty and beneficial to the individual. These stages, of course, have subdivisions; that is, minor progressive stages before each is attained. Perhaps it may be said that one merges into the other so it is difficult to make a definitive distinction betw’een them. It is apparent that resorting to contemplation with the misconception that it is meditation will be fruitless as far as results from the latter are concerned. However, contemplation can be a preparatory means of successful meditation. One can sit quietly to contemplate some profound subject in which they have great interest. It should be principally something of an aesthetic and constructive nature. This is stimulating and, of course, subjective, but not true meditation, as said. Then, if one desires illumination upon this subject mystically, the first step of meditation should be followed: namely, purgation. One dismisses the idea contemplated upon and then tries to advance to the second and third stages. There are certain physical requirements of a simple nature that are essential to meditation in addition to silence. We are not referring to the extreme practices of some of the Eastern methods which are not adaptable to the West and which are not necessary. One should not try to enter into meditation after having consumed a heavy meal or while feeling very fatigued. It is obvious that such causes lethargy, and sleep is not meditation. A harmonious environment is likewise conducive to meditation. One should be in a place that is pleasant to him and one in which it is easy to relax. This is why we suggest that each Rosicrucian try to establish a Sanctum in some corner of his home. It means the creating of those conditions which have an appeal to the higher emo­ tions and our Higher Self.

Incense—Its Meaning and Use by Ralph M. Lewis, F.R.C. It is essential to divide this subject into three principal parts. The first is the primitive and physical cause and origin of incense. The second is its religio-magical use; and finally, its mystical application. We cannot treat the latter by itself, as might seem possible, for it is an outgrowth of the other two. We may never know what the divine or cosmic purpose of limiting us to five empirical senses is, but we can easily conceive why the ones, w’hich we possess have been given to us. Without them, we would be brought into greater conflict with the world around us than we now' experience. It would seem that the elements or nature of the realities of the physical world that can do us the most good or harm lie within the sphere of perception of these five senses. How much exists, which we cannot objectively discern, we are just beginning to learn. Consequently, it is incumbent upon these physical senses to acquire for us the essentials for our existence, or rather, to make it possible for us to realise them, also to compel us to ward off what might be disastrous. Each sense has its own qualities. Thus, taste qualities are sweet, sour, and salty, with various modifications of hot and cold. In addition to these qualities and modifications, the sensations of all of the senses are always either pleasurable or painful, with a variation between the two extremes. It is quite true that the things that please us may be detrimental, and conversely, that which is disagreeable may be beneficial. On the whole, however, things, which are gratifying contribute to our security and preservation. It is quite apparent why we enjoy sweet-smelling scents and dislike fetor. Most foul-smelling doors are from materials or substances, which might be injurious to the body internally or externally, and we are warned by the odour and our repugnance to be cautious of such things. Humans, therefore, find pleasure in agreeable scents and odours, as do most animals. Humans give little thought to the reason thereof; they merely react to their instincts and the inclination of their physical senses. It is quite understandable that humans should surround themselves with fragrant doors. In nature are to be found many aromatic substances— flowers, woods, herbs, even soils. It was only another step, when these could not easily be acquired in their natural state, that artificial ones should be compounded; and thus originated the use of incense and perfumes. The religio-magical adoption of incense is but a logical extension of its personal use by people. Primitive religion sprang from magic. Magic is the belief in supernatural

powers or forces, which transcend this world or are immanent in it, and which account for all of the phenomena that are inexplicable and often uncontrollable. Humans are so constituted by nature that they principally fear or are awe-inspired by such phenomena, and therefore apotheosise them. When they attribute to natural phenomena gods or deities, their magic is m e r g i n g into religion, for the latter embraces sacerdotalism, and ways and means intended to approach the gods, and to plead for their intervention and assistance. Religion has never fully departed from magic, though in the advanced or higher order of religion, the latter is subordinated. If, therefore, incense or sweet scents were agreeable to people, they would likewise, it was thought, be most acceptable to the gods. Conversely, if humans found some doors, offensive, the gods or supernatural beings would also find them obnoxious. This reasoning is borne out by historical facts, actually known practices and customs, some of which we will relate. At ceremonial banquets among primitive tribes people, the tables or grounds were strewn with flowers, as well as the roadway along which the religious processional must pass. Unctuous smoke was agreeable to the gods, and fires giving forth such smoke were kept continually burning throughout certain ceremonials. Further, since the dead were to enter the world of the gods, it seemed appropriate that they be decked with flowers and their bodies anointed with scented oils, so that they would be favourably received. It is to be noticed that in all primitive religions there is a parallel drawn between God and human. This is not only an anthropomorphism— the physical likeness of the human— but a similarity of human desires, habits, and customs attributed to the gods. In fact, the gods not only liked, but possessed pleasant odours. In one of the ancient Egyptian texts it is stated that the goddess Isis had a most pleasant scent w’hich could be, upon occasion, transferred to others. If people sought to live in or create a fragrant environment, by surrounding themselves with aromatic shrubs and grasses, then die gods, likewise, would seek a fragrant habitat. Most religions are paradisiacal; that is, they have their heaven, Elysian fields, Valhalla, or Nirvana. These regions are almost excessive in their appeal through the things, wrhich please the senses, and they are therefore said to be places of great fragrance. In fact, on medieval Christian tombstones have been found inscriptions extolling the aromas of heaven, which the departed would enjoy. It likewise was an early Christian practice to anoint the bodies with fragrant oil to repel demons, who were thought to revel only in the obnoxious scents. The earliest use o f aromatics is found in an inscription of the 11 th Dynasty of Egypt, when King Sankhkara sent an expedition for them through the desert to the Red Sea and to the land of Punt, now known as Ethiopia, and once a state conquered by Egypt.

In ancient Egypt, the deceased was prepared with the use of incense at the funerary rites. In fact, frankincense and aromatic herbs were placed in the cavities of the body created bv the removal of the organs in the process of mummification. In the Rosicrucian Egyptian Museum, for example, a large oil painting executed by Dr. H. Spencer Lewis, AMORC’s first Imperator, depicts the preparation of the bodies for embalming. It shows one of the assistants holding the cuplike censer from which rises the smoke, which permeates the linen wrappings in which the body is being swathed. In India, the Hindu sect of Siva burns sandalwood before the stone representing their god. In Buddhism, the offering of incense is one of the seven steps of worship, which also include offerings of flowers. In some Tibetan monasteries, especially in those in which are practiced certain forms of Buddhism, incense is burned or carried upon the person continuously, because it is held that it is dreaded by the evil spirits. Incense is, therefore, one of the ingredients of the Tibetan priests’ amulet boxes. The use of incense by the Semites was widespread. Its name among the Babylonians was kutrinnu. It was made from such odoriferous woods as cypress, myrtle, cedar, and herbs. Its preparation and use is mentioned in the Old Testament of the Bible. Herodotus, ancient Greek historian, said that 1000 talents of frankincense (about $1,200,000.00) were offered on the great altar at the Temple of Bel of the Babylonians at every annual feast. In our Rosicrucian Egyptian Museum, in the Babylonian and Assyrian hall, there are exhibited stone or clay contracts— tablets, in fact—made between the priests of the Temple of Bel and the people, to provide costly supplies, foods, and delicacies. So there is no doubt about the lavish expenditures for the Temple of Bel. Isaiah, Chapter 65, Verse 3, referring to the Babylonians, says: “A people that provoketh me to anger continually to my face; that sacrificeth in gardens and burneth incense upon altars of brick..... ”. Some of these Babylonian bricks from ancient temples are likewise to be seen in the Rosicrucian Egyptian Museum. The transition from this religio-magical use of incense to the mystical application was not sudden. In fact, there were indications of its existence coeval with the earliest magical practices. In ancient Egypt, among certain of the mystery schools, incense was said to have strange physical properties, each ingredient having different properties, which produced varying effects upon humans. The smoke, likewise, was held to carry upward from the individual the words of prayer offered to the souls beyond. The god Ra was said to draw the soul of the departed upward in the smoke of the incense. In many rituals, even today, the smoke of the incense has the mystical application of an offering to God as it spirals heavenward. The Malays burn incense

as an offering at shrines and saints’ tombs, and it is accompanied by invocations to the spirit of the incense. The ways and means of establishing communion with God are as numerous as the religions, which humans have invented, and as flexible as their imagination. Votary offerings to the god or the gods, or resorting to prayer or incantation, still left the mortal in doubt as to the god’s awareness of his appeal. There was no sign, no material or physical evidence of the person’s having received the attention of the supernatural forces or the deity’. Sometimes among the cruder religions, theurgic practices were entered into, by which the gods were compelled to epiphany, that is, a bodily manifestation of their powers, to give some human assurance of their presence. The dissimilitude of the two realms—the divine and the temporal—was so apparent that humans continually feared that their efforts would never bridge it. They sought some bond, some medium by which to tie themselves, at least periodically, to this other realm and to the infinite intelligence, which they conceived existed there. If gods, like humans, loved beauty and agreeable things, they most certainly would be attracted to fragrant scents. These scents, rising heavenward in the smoke of the incense, would reach a congregation of the gods, or the one Supreme Being, depending upon the religious concept. With the fragrance would go forth people’s prayers and appeals to be considered by the deity. Thus incense wras used in this elementary mystical sense to bind people to their gods. We may smile at this simplicity, and yet today in the churches of well-established and respected Christian sects, the burning of incense is symbolically used to typify prayer, as our spiritual bond with the Creator. Theologians disagree as to how it found its way into the rituals of the Christian Church. Some say it was first used merely as a fumigation of the churches to create an agreeable door. Most likely by the process of syncretism, it was borrowed from the so-called pagan rites, which we have described. It was not in the earliest Christian rituals, and one early churchman named Lactantius agreed with the Neo-Platonic writers that God neither needs nor desires incense in any form. The mystics, even centuries ago, realised that the inhalation of certain harmless burning ingredients, and particularly certain scents, affected—or rather stimulated and accelerated— the functions of the psychic glands. By psychic glands, we mean those glands that are governors of the flow of the psychic forces of the Cosmic through the nervous system. We all know how the sensations of smell will, by the association of ideas, cause us to remember incidents or events. Further, certain scents have a psychological effect upon us. They may raise our spirits, make us happy, or

they may depress us and make us melancholy—or at times irritate us. We must not think from this that incense was used as a drug or a narcotic, for it was not. The mystics and early alchemists made a careful study of scents and their effect upon our moods and temperaments, just as music or sounds affect us emotionally. It has always been the hope and aspiration of the philosophers of old to bring all the human senses— the physical ones at least— in harmony one with the other. To them, ideal physical harmony would exist when something would be equally agreeable to each of the five senses simultaneously. It is knowrn that when this is done, the resulting ecstasy would facilitate attunement with the spiritual forces in and around us. It is the distraction of the physical, which nails our soul to the earth, as Socrates said according to Plato. Certain scents, when delicate in their aroma, or relaxing and seeming to quiet the body, liberate the psychical powers. They assist in meditation and they give us a greater fortitude to meet the obstacles of the day. In churches, we know from experience, the incense seems to harmonise with the surroundings of the place, its tranquillity', its beautiful music, and its solemnity7. Most people do not know why. Mystics and Rosicrucians do. Rosicrucians also look upon the smoke wafting upward as a symbol, and a symbol only, of a spiritual essence resident within us as a silver cord extending from us and binding us to the Cosmic. It is quite true that Cosmic Attunement is not dependent upon the use of incense, nor upon the use of any material medium. To appreciate the spiritual and to make use of our bond with it, we need nothing of the beautiful. Perhaps we might succeed as well without music or the symmetry of form and a beautiful art and architecture, or without any of the aesthetic influences—but the way would be much more severe and discouraging. Since incense, like music, has proved its value to our psy^chic selves and functions, why not continue with its use, regardless of what primitive, irrational rites may have been performed with it by minds of centuries past? The most glorious customs often have primitive beginnings.

Reincarnation—Fact or Fancy by Ralph M. Lewis, F.R..C. Multitudes throughout the world cherish a belief in rebirth. This concept in its variations is perhaps one of the most universally held religious doctrines. It is undoubtedly as ancient as the belief in immortality. Certain religious sects demean reincarnation because it is not compatible with their own exegetical interpretation, or because it is condemned by their theologians. Yet reincarnation has postulations equally as plausible as other beliefs in the afterlife. Most religious doctrines are founded upon faith and personal experience. They are not in the same category as the empirical laws of science, which are demonstrable. Consequently, two doctrines, even though diametrically opposed, may have equal claim upon our beliefs, if each is to be accepted on faith alone and not upon objective evidence. The continuation of life after death has intrigued the imagination since the earliest known records. It has been the dominant mystery of life, which has challenged the human mind. The instinctive impulse to survive has caused both a fear of death and a hope of immortality. The early conception of human duality-— the association of air and breath with an intangible spirit—suggested that an element of each human survives the apparent destruction of the body. But where and how would this incorporeal, invisible entity of the duality of humans survive, since the animating force related to breath departed with death? There was no evidence that it was destroyed, however. It was simple for the primitive mind to believe that perhaps this immanent entity7soared on invisible wings like a bird to another realm high above the clouds. Or perhaps it entered a nether world beneath Earth, as the Sun seemed to do each day in the west. What constituted this other life after death? Different civilisations gave various interpretations of this future life. Some adherents presumed the next life to be a virtual paradise, as do some religious devotees today. Our entrance into this paradise, of course, was to be determined by whether or not we had observed a certain moral code on Earth. Most such beliefs required that the soul be first judged for its conduct This paradise was usually a place of ecstatic pleasures similar to those on Earth but more intense and within the moral restrictions of the religious sect. The tedious and mean Labour and suffering on Earth were excluded from this other-world paradise.

Conversely, the sinner was condemned to a region where all the tortures, which the human mind could imagine would be imposed upon him. In the Koran, the devout Moslem was promised, in the afterlife, a world where he might recline on a silken couch and be surrounded by surpassingly beautiful maidens, w’hose eyes were like “hidden pearls.” Though the Moslem was forbidden stimulating drinks in this mortal life, in this afterlife he was to have wines that would neither cause his head to ache nor confuse his mind. Along with the concepdon of the continuation of life after death was the belief in rebirth in some form on Earth. How this notion arose among primitive people, even anthropologists, ethnologists, and philosophers can only speculate. In plant life, there is every indication of resurrection or rebirth. Perhaps humans, too, are reborn to live again among mortals in some other living form. At least, nature would seem to suggest it. Psychologically, the desire to live again among one’s friends and family and continue the familiar ways of life one has enjoyed would certainly have as strong an appeal as a promise of life in another world, w'hich has never been experienced personally. A cursory examination of the history of this subject reveals that the belief in re-embodiment on Earth has been accepted by millions for centuries. Reincarnation vs. Transmigration Today, the words reincarnation, transmigration, and metamorphosis are commonly and erroneously interchanged. There is, in fact, quite a technical difference between their meanings. The doctrines of transmigration suppose the possibility of the human soul, after death, entering a plant, a bird, a reptile, or a bull—in fact, anything that is animate. Wherever it has been a religious doctrine, transmigration has been governed by certain assumed supernatural laws; the form in which the soul incarnated being dependent upon its personal development, and the experience to be gained dependent upon the form in which it is placed or the punishments imposed upon it. Usually, transmigration into an animal has been accepted as an act of regression. Primitive peoples are keen observers of animal life and behaviour, and see a certain similarity between the characteristics of animals and the behaviour of humans. There was a bond or relationship between animals and the human personality. Consequently, such people assume a particular species of living things possesses souls of humans that have passed into them at death.

Theoretically, Buddhism teaches neither the existence of reincarnation nor, in fact, the human soul. However, it does refer to a “stream of existence.” There can be a continual renewal of births. This “turning of the wheel,” or rebirth, is dependent upon people’s deeds on Earth. Rebirth is a retributive act of Karma, the consequence of certain human deeds. Therefore, Buddhism conforms in effect to the doctrine of reincarnation. Some Buddhist literature indicates that certain persons remember their former lives. Buddha, it is related, said that this recalling was one of the supernormal attainments of Buddhist sainthood. The ancient Celts had a definite belief in reincarnation, but not transmigration in the true meaning of that word. The soul after death was thought to await its reincarnation continuing to live, but in a manner unlike that on Earth. Then the soul passed into another human body. The Druids so firmly believed that humans reincarnated in human form that their burial rites required that they burn and bury with the dead the things that the deceased could use in this new life. There is a Jewish esoteric mysticism that includes references that can be construed as pertaining to reincarnation. It is believed these ideas are syncretic or borrowed from early Egyptian and Indian teachings. In this system, God does not create new souls, but ceased creation at the end of the sixth day. Souls of the dead after being in paradise return again to the lower world. However, there would appear to be, in addition, a reservoir of unborn souls. This paradise is a kind of world in which there is a realisation of the glory of the Divine. There the souls of the dead remain with the souls, which are created but have not yet been born. Herodotus says that the Greeks (Pythagoras, for example) gained their ideas of reincarnation and transmigration from the Egyptians. The Orphic school of Greece taught that the soul is imprisoned in the body as in a dungeon. It continues to return to earthly imprisonment until it finally attains perfection. Plato in his Dialogues makes reference to this notion. Myth of Persephone

The myth of Persephone, the daughter of Demeter, related that she sent souls back to Earth from the underworld when they were purified. After three such incarnations, they continued an immortal existence “in the island of the blest.” Heraclides Ponticus says that Pythagoras retained the memory of his previous incarnations. On his visit to the Heraeum at Argolis he identified as his own the shield of Euphorbus before seeing the inscription upon it, implying that he had been Euphorbus, who was killed at Troy. Pythagoras also apparently believed in

transmigration. Once he took pity on a dog being beaten. He said, “Beat him no more; for his soul is my friend’s as 1 recognised when 1 heard his voice.” Plato proclaims that those who fail to emancipate themselves from the burden of corporeal things cannot rise to the pure elements above, but live in the underworld as apparitions. Later, their souls are again imprisoned in some form. Those who lack philosophical virtue, but live respectable lives become bees or even men. Only those who devote themselves to philosophy and exalted reason—which in humans is considered divine—are entirely exempt from further incarnations. Did the Egyptians Believe in Reincarnation?

Though almost all peoples have had belief in immortality, the earliest religious doctrine of the survival of life after death was formulated by the Egyptians. This religious belief in survival after death contributed greatly to their architecture, arts, and industries. It inspired great tombs of a monumental nature, as the pyramids and the splendid mortuary temples, such as that of Queen Hatshepsut. The tombs of the feudal nobles became depositories of artifacts, and the elaborate designs on their walls revealed the life and customs of that ancient period. The building of the pyramids was an evolvement from the mastaba— flat, oblong mud-brick coverings over a shallow pit grave in which the body of the departed was placed. In the Egyptian religion the survival was not thought to be merely a shadow)7 kind of being. The body was reborn in physical substance. The soul re-entered a resurrected body The surviving personality retained all the sensations of its earthly existence provided it passed the judgment of the gods, the weighing of the soul or psvchostasia. In such a state, the deceased experienced no adversity or suffering, but an intensification of the enjoyments of this life. The soul was depicted by the Egyptians as a human-headed bird called Ba. On tombs this bird was shown fluttering from the mouth at death. Ba, as a bird, was associated with breath and wind, a common association among ancient peoples. Accompanying Ba was the Ka, a miniature replica of the deceased. It is, however, generally conceded to be a symbol of the self, the inner being or conscience. It was thus distinguished from the soul. In the chapel adjoining the sepulchral chamber of the tomb, the family of the deceased would leave quantities of food, or symbols of it, for the departed. Likewise, in the tombs were placed the treasured possessions of the embalmed body. The favourite weapons, musical instruments, furniture, and even timepieces were placed

The Egyptians had three ideas regarding the human personality after death. One was the mystical union with God; the second, transmigration into an animal; and third, metamorphosis, or the voluntary entering of the soul into another form. In mystical union, the soul was returned to merge with God. This is an ancient expression of the highest form of mystical pantheism present in many esoteric teachings today. In the Book of the Dead there are such statements as “1 am Ra (a god)” or “1 am Thoth.” It was believed that when the soul had union with God it was a complete apotheosis conferring on the soul a divine power equal to that of God. Egyptologists are in doubt as to wrhat extent the Egyptians believed in transmigration. Some inscriptions seem to imply transmigration, yet there are examples of a metamorphosis. They apparendy also believed that inanimate objects could be transformed into living ones, as the metamorphosis of a wax model into a crocodile. Prevailing conceptions during the long period of Egyptian civilisation were both primitive and representative of advanced abstraction. If this practice seems elementary and primitive, we must realise that in civilised lands today many religionists have an idea of the afterlife approaching this notion. They may not place objects in the crypts for the dead to use in the next wrorld, but they imagine that the deceased lives in a quite material realm doing and using things similar to those on Earth. The other world, to the Egyptians, was where Osiris dwelt. Osiris, a highly venerated god, was murdered by his brother Seth. From this it is conceived the story of Cain and Abel originated. The body of Osiris was dismembered and cast into the Niie. His sister-wife Isis recovered the pieces of his body and put them together. He was resurrected and was then eternal in the next world. This is the earliest evidence of the doctrine of resurrection. The whole tale of Osiris became a religio-drama of the mystery schools, the first passion play: This idea of resurrection greatiy influenced all later concepts concerning it, including that of Christianity7. The Book of the Dead states that, if the body decays, the soul may settle in one of the deceased’s portrait statues. The soul was also thought to enter the mummified body in the tomb, returning from the other world for a brief sojourn. In the next world the personality would sit on the thrones “in the circumpolar region of the sky,” where the “higher divinities dwTell.” The souls in the next world are also depicted as perching like birds “on branches of a celestial tree.” The stars

Prayers in the Book of the Dead indicate that the deceased might leave the tomb not just by night, “when all spirits are free to haunt the earth,” but by day in any form they choose. Forms in which the deceased could incarnate were animals, birds, and flowers. On many sarcophagi are painted small ladders intended to help the soul ascend to heaven. Little faience ladders, blue or green in colour, some not over two inches in length, were placed as symbols on the mummified figures. In the Rosicrucian Egyptian Museum, in Rosicrucian Park, the collections of human mummies and sarcophagi include originals of these fascinating fai enc e ladders. Among the funeral appurtenances were what are termed ushabtiu, or respondent gods. These are small figures representing the deceased who were in the next world and assuming for them all the unpleasant tasks, which the deceased had to perform here. This, then, left the deceased free for the enjoyment of his exalted existence. A most interesting collection of these is also to be seen in the Rosicrucian Egyptian Museum. One division of the next world, the “field of rushes” was a fertile area where agriculture was carried on with ease, resulting in tremendous crops. The Egyptians conceived the other world to be the habitat of those whose souls were weighed against the feather of Truth and found morally good. “The deceased is like the gods who abide there.” Animals were worshiped as early as the beginning of the feudal period of Egypt, because they symbolized some virtue or power which humans reserved. In living creatures people saw objectified the qualities, which they desired for themselves. Later, however, it was believed that these animals were “the abode of spirits of divine and other beings.” The bull Apis was worshiped at Memphis. It was thought to be an incarnation of the god Osiris, and the second life of Ptah. We have noted that, according to Egyptian religion, the popular belief was that the dead could assume different shapes at will. This is the doctrine of transmigration often confused with reincarnation. Transmigration is the belief that the soul resides in animal form instead of passing only into a human shape. This must be distinguished from the later beliefs of the Vedic teachings of India. The soul, according to the Egyptian concept, was not made to reside in animal forms (as the Indians taught) to expiate its sins. It would seem that the Egyptians were intoxicated with a belief in the afterlife, and that their earthly existence was one of joyous anticipation of this next life.

However, a spirit of scepticism entered a period of their history. It is referred to as the “Era of Pessimism.” The Egyptians became somewhat dubious of the claims of their priesthood. After all, there was no tangible evidence of the existence of an afterlife. In spite of this pessimism, the belief in transmigration and reincarnation prevailed. Herodotus, the Greek historian, who spent some time in Egypt, says: “The Egyptians were the first who asserted that the soul of man is immortal, and that when the body perishes it enters into some other animal, constantly springing into existence; and when it has passed through the different kinds of terrestrial, marine, and aerial beings, it again enters into the body of a man that is born; and that this revolution is made in three thousand years.” The soul was thought after death to incarnate upwrard in successive states through lower forms, eventually after three thousand years to again function in human form. The ritualistic names of the first two kings of the 12th Dynasty seem to bear this out. Amonemhat Is name was “He who repeats birth.” Senusert l ’s name was “He whose births live.” The Ka name of Setekhy I of the 19th Dynasty was “Repeater of births.” The 18th Dynasty left records that indicate reincarnation includes lesser folk. Orthodox Christians often abhor the belief in reincarnation, either because of their unfamiliarity with the subject or because of religious dogmatic prejudice. They wilfully or otherwise identify it with transmigration and metamorphosis. There are numerous references in the Bible, however, that can only be properly understood in terms of reincarnation. Such quotations are too numerous to consider here; however, in his excellent book Mansions of the Soul, a treatise on reincarnation. Dr. H. Spencer Lewis has cited many of them. To many intelligent persons, the doctrine of reincarnation seems to be more in accord with what they consider divine justice. To them, rebirth affords the opportunity for humans properly to expiate their mistakes— or sins, if you wish to call them that. To such thinkers, reincarnation is a compassionate principle, which allows us more than just one short span of mortal life in which to learn how to achieve a harmony with cosmic and divine laws. It is contended that, if spiritual truths are more profound and more vital than mortal knowledge, souls should be allowed a greater span for learning than that provided the moral mind. Certainly a belief in reincarnation cannot detract from the development of the moral sense or an appreciation of spiritual values; nor does it lessen our mystical

unity with whatever we consider to be the initial and infinite cause. The charge that it cannot be substantiated could likewise be laid by perverted personalities against the belief that the soul exists in a paradise or heavenly state for eternity There are traditional and sacerdotal authorities for and against all of the different human conceptions of the immortality of the soul.

Proof of Reincarnation

Proof of immortality after death or of reincarnation has been considered beyond the realm of physical science. It either scoffed at the notion of rebirth in another physical body or declared there was no empirical foundation by which science could either accept or reject the age-old belief. In the last few decades the subject of reincarnation has been placed under the category of a new science termed parapsychology. This science itself was a first under question as to the reliability of its method. Now, it enters into a serious investigation of all so-called psychic phenomena, or phenomena, which appear to be perceived by human senses, but are over and beyond those perceived by ordinary receptor senses. The popular term for such phenomena is extrasensory perception. Parapsychology is now an established department of several outstanding universities in the world and of private research institutions. Its phenomena have also evoked the serious interest of research departments of governments and their military bureaus, including those of the United States, Russia, and England. No longer is reincarnadon to be looked upon by parapsychology as just a religious topic or conjecture. It is to be thoroughly analysed and approached in an empirical manner. However, since reincarnation is concerned with immaterial factors, the scientific approach is obviously extremely difficult. How and where do you begin to look for facts, for realities in the objective sense with such a subject as reincarnation? The belief of the individual in reincarnation, the emotional or inner experience, which he has had is not sufficient proof from a scientific point of view. A basis must be found, natural laws discovered or revealed, that establish a uniformity of phenomena regardless of personal beliefs. Reincarnation must be established as a natural phenomenon from the scientific viewpoint and not just as an abstract conclusion. Certain so-called case histories relating proof of a past life form the basis for a parapsychological investigation of reincarnation. Some of the case histories, as related,

are amazing and sensational in their details— but are they true? Are they, perhaps, just a consequence of hallucinations? Are they an example of mental telepathy by which such information was merely received by the individual from the mind of another living person? Or, were the facts gained by consulting public records and memorising certain facts for publicity purposes to attract attention and perhaps acquire financial gain from them? Finally, will such case histories actually prove to be true and thus establish a scientific ground or at least a hypothesis for reincarnation? Professor H.N. Banerjee, head of Rajasthan University Parapsychology Department in India, travelled to America and England to investigate the most puzzling of such reported cases of recollection of past life. A few of the cases that received the attention of Dr. Banerjee were related in the Sunday Indian Express. Gopal Gupta, an eleven-year-old boy at Delhi, “recalls his previous life very vividly.” He relates that he w*as born in London into an Indian family. He recalls his father’s name: a Mr. Raj Coomar. He had two sisters named Prema and Veena. Young Gupta states that his death occurred due to “vomiting of blood.” At that time he was studying in the First Standard of a school in London. He recalls another incident when he fell from a roof and fractured his leg. “Professor Banerjee also narrated the story of Vishola, a Bhopal girl.” The girl at the age of thirteen began recalling incidents of her past life especially when she was in a semi-awake state. She identified herself in her previous life as a woman physician, a Dr. Jaimini, in a London hospital. At that time she was nearly twenty-three years of age. Her transition occurred in “an accident on a stormy night.” She stated her “father had left for Africa on the day of the accident.” She recalled the name of a friend (Niani) and a lover (Mr. Abraham). The father at the time, according to the girl, was a judge and about sixty years of age. She too recalled “a friend of her mother named Sairiya.” Vishola will journey to London to meet the people she claimed to be members of her family in her past life. Professor Banerjee cited two other interesting cases. One was of an uneducated weaver “who speaks pure Sanskrit in his sleep.” The utterances have been recorded in four consecutive volumes. It is admitted, however, that they are different from any previous Sanskrit work. The other case cited is of a Korean boy who speaks excellent English and who is qualified to be admitted into a very high grade in a school in America. But he is only three years of age!

What Is Karma? by H. Spencer Lewis, Ph.D. One of the subjects of mystical, metaphysical, or Oriental philosophy, which seems to puzzle the Western mind, is that of Karma. The word itself appears to be so mysterious and undetinable that it creates the impression that Karma is an indefinite something that is the cause of all of our suffering, unhappiness, and misfortune. The free manner in which misinformed students and readers use the word to explain all the personal events of life has led to a greater misunderstanding of the real law than of anv other principle in the field of mystical philosophy. Jxt me review the traditional and doctrinal meaning of Karma. The word is of Sanskrit origin and means “deed” or “to do.” As we think or act, there follow from such thought and deed certain results. Thus Karma is the law of causality7. Each motivation, acting upon our environment or upon the lives of others, or as it may invoke natural and cosmic law, will produce certain effects. There is nothing supernatural or arbitrary about it. Natural law is Karma. A stone thrown in the air is acted upon by gravitation, and the effect is the return of the stone to the earth. A harsh word is a cause. The effect upon the one to whom the word is directed and his reaction to it is likewise Karma. Kindness shown someone and his reciprocation toward the doer is another example of Karma. We must reiterate that Karma as cause and effect is not all adverse. It can be, and often is, salutary as well. Karma is the Law of Compensation, which represents that form of spiritual and worldly action by which the thoughts and deeds of human beings are balanced. This balancing may be likened to the familiar process of nature whereby one reaps what one sows. The law has efficiently demonstrated itself in the lives of millions of human beings and is a very definite principle made manifest by many experiences of every sincere student of mysticism. We bring upon ourselves the conditions which constitute our lot in life. Karma is an immutable law and will work in the distant hereafter as well as in the present cycle of time. We create for ourselves in the future life many of the circumstances with which we will have to contend. Everything that occurs in life is due to some cause, and every cause has its definite effect. We cannot do a kindness or an injury to another human being, or even to an animal, without some day in some way making just compensation or receiving just recompense for our act. In carefully watching and analysing events in the course of our lives many of us

have learned that we create for ourselves events and conditions in the future by the thoughts we hold and express, by the motives behind our acts, and the acts themselves. We have learned also that there is no way of avoiding the Law of Karma except by making compensation either before the law forces us to do so or when the demand of the law is upon us. No unkindness or kindness, no unjust or just thought or deed, unmerciful or merciful act ever escapes the karmic records or goes uncompensated. It may take months or years before the inevitable results of our acts are brought home, but the law is positive and sure in its working. The arbitrarily made laws for the civic and moral conduct of peoples may attempt to compensate individuals for their acts, but such compensation is never as just, merciful, sure, and efficacious as is the inevitable operation of the Law of Karma. We have said that the law is immutable. This means it is a divine principle or law created by God and is not contrary to the divine principles or mercy, justice, forgiveness, and love. The Law of Compensation is not a blind, mechanical thing that demands an eye for an eye as humans demand in their law. Such a process is never wholly just, is never merciful, and most of all is never constructive or beneficial to the individual and to society. The Law of Karma naturally seeks to be constructive and beneficial to the individual and society. For some strange reason-probably due to the misrepresentation of the true law and lack of understanding of it, many casual readers and students of mystical philosophies believe all suffering is karmic. This belief is undoubtedly based upon logical fallacy often stated as: “All misdeeds lead to suffering; therefore, all suffering is due to misdeeds.” If the Law of Compensation is just, merciful, and constructive, as we must consider it to be if it is a universal law o f divine origin, it must make compensation for good deeds as well as demand adjustment for evil deeds. The justice of the operation of the law appeals to our good sense and at once brings out the absurdity of the idea that the Law of Compensation is only a form of punishment for misdeeds. The word Karma is an unfortunately chosen word as a name for the Law of Compensation. To many students of Oriental philosophy the word implies only suffering, or the trials and tribulations of life. It is not a good term because, unless our good deeds were rewarded, we would not be inclined to live a noble life, to do

good to others, and to contribute freely to the constructive progress of civilisation. If we were only punished for the evil we did, we would neither be deterred in our evil actions nor motivated to do good in place of evil. Most of the arbitrarily made laws relating to our social, moral, and civic conduct provide forms of punishment for our evil acts. But a review of the history of civilisation proves convincingly that the threat of punishment for evil acts has not lessened crime nor the amount of evil done by those who are inclined toward evil doing. If we were to take out of our scheme of things all praise or compensation for the good that is done, we would soon find more evil in the world than good, despite any cosmic or man-made law of punishment for the commission of evil. The operation of the Law of Compensation alone would be sufficient reason for the individual to strive to do good. Our good acts, thoughts, and motives bring their rich rewards as surely as our evil acts and motives bring some form of suffering, chastisement, denial, or adjustment. This impresses upon us the fact that we cannot be unjust, unfair, and unkind to others and God without having the lesson or principle brought to our attention in that form and under those conditions when the correction will be the most impressive and constructive. The Cause of Suffering

It is an absurdity to think that all suffering, illness, sorrow, and so-called bad luck are a karmic result of some unkind or evil act or intent on our part, or that all blessings, rewards, joy, and so-called good luck are also the karmic result of good deeds, kind acts, and constructive thoughts on our part. There are many causes for our misfortunes that have no relation to any evil or erroneous act or thought, consciously or unconsciously performed or expressed by us, either in this life or any previous life. While it is undoubtedly true that our lot in life today is very greatly the result of what we did and did not do in previous years or times, on the other hand, life is daily fraught with unexpected and seemingly undeserved rewards and opportunities. Each day brings its incidental trials and tribulations from no cause that is remotely associated with yesterday, or any preceding year of our life, or any act or thought performed by us at any previous time. The idea, for instance, that the three little girls who wrere brutally murdered in Southern California by an individual of criminal instincts and passions were victims of a karmic action and must have committed some acts in their present or preceding

lives which brought upon them this unfortunate tragedy is an unsound idea. If we are to believe that all suffering which comes into our lives is wholly decreed by cosmic law operating as Karma, then we would have to believe that the individual who so mistreated and murdered them was acting as an instrument for the Law of Karma and was a channel through which the law operated. In other words, if we assume that what occurred to these three children was cosmicallv decreed through karmic law, then the man accused by the police is, after all, an instrument of the Cosmic through which one of the divine laws operates. Therefore, he should neither be punished by humanity for what he did, nor suffer from the Law of Karma for the crime he seems to have committed. Certainly, it would be unjust for the Law of Compensation to choose an individual to carry out a divine decree of Karma and ravage, mutilate, and then murder three young children who could not have committed any crime in this incarnation to deserve such punishment and then punish the instrument which the Cosmic chose for carrying out its divine decree. In other words, can you consistently believe that the Law of Karma is just if it selects and then causes and empowers a person to commit a horrible crime against life and society, and then punishes that person for fulfilling the divine mission that was decreed? If, on the other hand, you should want to argue, as some unthinking students do, that since the man acted as an instrument for the fulfillment of the karmic law, he should be allowed to go free of any man-made or cosmic punishment, then you would have to admit that there are crimes which an individual can commit for which the individual will never be punished and censored, and should not receive even condemnadon at the hands of society. God and the cosmic laws, working in accordance with God’s scheme of things, have the right and the prerogative of bestowing upon people certain rewards and unexpected advantages which will enable them to continue their mission in life or to help others. These advantages may come in this manner to individuals who have not earned them or deserved them through any definite act or thought in the past. There is some cause, of course, for the results that have been manifest, but that cause need not be solely of a karmic nature. What the individual does with those blessings and opportunities may be the cause of future karmic action, but they are not always the result of some karmic action. The same is true of the unfortunate things that come into our lives.

Undoubtedly God often grants to us or visits upon us blessings and awards, trials and tribulations for the sake of testing us, or giving us an opportunity to test ourselves, or contributing to the general scheme of things as a channel. Much good has come into the lives of many individuals through suffering, trials, and tribulations without the action of the Law of Karma. We grow in character and personality through the tilings we experience, both good and evil, both happy and unhappy. To make all the experiences of life a direct result of previous acts would be to put the whole of life upon a purely mechanical basis and would leave no provision for the intervention of God, or the spontaneous expression of God’s rights and privileges. It would reduce the universal scheme of things to an unintelligent system of action and reaction, with no progressive outlook, no anticipatory consideration, no evolutionary factor, and no divine element of mercy and love. Perhaps the Rosicrucian Order is the only mystical organisation operating in the world today, which has the distinct and comprehensive understanding of the Law of Compensation, but that is no reason why all Rosicrucians should not do their utmost to understand the matter thoroughly and spread a comprehension of it among those unacquainted with the facts and who do not have this correct understanding. We should all do our utmost to correct the false impression that exists in regard to the true nature and operation of the Law of Compensation. The inevitable question will be asked, “How can one tell whether a condition that has come upon an individual, either good or bad, is the result of Karma or of direct divine decree?” Let me add that the cause of any unexplained occurrence in our present lives is not so important as our realisation of the lesson to be learned from the occurrence. If we receive a reward or an advantage, let us give thanks to God and the Cosmic for it and realise that, whatever may have been the cause that brought it about, our duty now is to unselfishly, lovingly, and constructively use it. If illness or disadvantage come to us, instead of searching into the remote past for a probable cause, we should strive to learn the lesson that the situation may include and do our utmost to overcome and master the conditions. By this, we strengthen our character, add to our wisdom, and determine to so live our lives that wre shall not earn again a similar experience through karmic action, and thus be prepared to meet such a contingency in the future. In this wise wre shall be harmonising with universal cosmic law in turning all of our experiences to good advantage for the benefit of ourselves and of humanity generally.

Can We Oppose Karma?

Certain questions are commonly asked in regard to Karma, such as: If the assumption is correct that certain diseases, and especially those which are considered hereditary, may be caused by karmic conditions, would medical help interfere with the c o s m i c Law of Karma? Since Karma is not arbitrary, that is, fixed and fatalistic, there is no reason why it cannot be countered or modified by other causes. If we are, for example, aware of adverse Karma, the result of previous conduct, why should we not adopt a pattern o f behaviour w'hich would counter the Karma? If we later wants to live a charitable and impersonal life in accordance with cosmic principles, we may. We thus set up a series of benevolent effects, which may mitigate the results of some previous wrong acts in the moral sense. If this were not possible, then there would be no reason for us ever to seek to improve our lives. This does not mean that, when a series of causes has been engendered by our conduct, simply having a spirit of contriteness or new intention would stop the effects of the previous acts or thoughts. To use an analogy, we may have disregarded good judgment in our diet and have overeaten on rich foods. As a result, we acquire a digestive disturbance. Subsequently, the mere resolution to alter our eating habits is not going to relieve us of distress. W7e have actually to establish counter causes. We have to go on a rigid diet and seek various ways and means of rectifying the harm we have done to ourself. We are, in our daily life, constantly opposing and modifying Karma, as we should. We learn a lesson from misfortune in business, health, or our domestic lives. If we are intelligent, we adapt ourselves to a new course of action so as to counter the previous effects. When, for further analogy, we have a severe toothache, it is Karma. We have violated in some manner the natural health laws necessary to prevent the dental distress. Perhaps this is due to early parental neglect. Wrhen we go to the dentist for treatment, we are opposing one karmic cause by setting up, through the treatment method, a new series of benevolent causes. The principle of Karma has thus been served by familiarising ourselves with certain natural laws and making a more harmonious adjustment to life. If a man is born with a hereditary disease that causes suffering, certain lessons have already been learned by that individual. He has experienced the pain of the ill or of the physically handicapped. It should make him humble and compassionate. He can take therapeutic treatment, medical or otherwise, to alleviate his suffering and mitigate his Karma. Let us suppose that he takes such treatment and yet has no

feeling of compassion for die suffering of others. He is physically relieved of his own suffering without learning his lesson. Has the principle of Karma been defeated? 1 think not. Such an arrogant attitude will only cause that individual eventually to violate the convendons and ethics of society which, in another way, will bring him detrimental effects. War and Karma

Regardless of the extent to which wars in the world may grow, and to what extent they may affect individual human lives, war in itself is a karmic act the consequences of which are difficult to measure in their effects upon the lives of individuals and nations. If the mystic is asked to give their interpretation of what constitutes the unpardonable sin, they must say that it is that sin which violates a sacred and spiritual agreement between the individual and God. A violation of a pledge made to God, a violation of a sacred ideal held within the soul of the individual as the most holy of all holy pledges, the violation of a cosmic law voluntarily adopted constitutes the unpardonable when such violation is deliberate, knowing, and conceived with full realisation of its import. The violation of a cosmic law or a divine principle by a person who is unacquainted with it, or by one who unconsciously or unthinkingly commits some act, may be forgiven when partially compensated for by repentance and desire to make adjustment. But the violation of a law assumed voluntarily by the individual to be sacred, and knowingly proclaimed as their pledge of sincerity in religious belief and their guiding principle in their relationship to the cosmic laws and conditions, is unforgivable. It, therefore, carries with it an extreme penalty of Karma. What, then, are we to think of two nations of living souls who deliberately and knowingly cast aside the sacred principles of their religious beliefs, the ideals of their spiritual covenants, and the most important of their voluntarily adopted Ten Commandments? We are not attempting to view the conflict from any political angle, nor are we giving any consideration to the worldly, material matters that constitute the questionable issues. We are not taking any attitude of bias or prejudice toward either nation or either side of the argument. Our heart bleeds for every individual involved who must suffer during the torments of war and in the hereafter. Our prayers to God are offered for the cessation of war and not for the victory of either side. We

love the peoples of each nation involved. The most lowly of them in either country are our brothers and sisters, equal with all others in humanity. Each is in a different state of evolution. All human experience proves that war is unjustifiable at any time. We boast of the scientific achievements, which will enable a war to be more horrible and more efficient in the rapid and complete destruction of body and property. But we give little thought to the fact that science has likewise provided us with marvelous achievements, which will enable us to settle all national and international disputes quickly, efficiently, and peacefully. Certainly, our advanced state of civilisation has taught us that the differences of opinions in the minds of leaders and nations are things that can be peacefully discussed and brought out of chaotic understanding into agreeable acceptance through careful, sympathetic understanding and analysis. We have learned that victory in any disputed matter does not belong to those who demonstrate might but to those who demonstrate right, and we know that it is unsound to believe that to the victor belong the spoils when the contest is one solely of brutal force. We could use the modern scientific achievements of today to call a world council together in a few minutes. Through the use of radio and television, the leaders of all nations of the world could remain in their individual Sanctums, and through a microphone address the invisible round table and discuss with all others the problems that confront them. Through the same device, the representatives of the people and their various associations and societies could petition this invisible council and speak in behalf of humanity. Through modern scientific means, maps, documents, agreements, and other evidence could be submitted within a few minutes to all concerned. At no time in the history of civilisation is the world better prepared for the peaceful discussion of international or national problems in so peaceful and convenient a manner. Yet despite this fact, humanity illogically retrogrades and returns to the most primitive of methods of settling its differences and expressing its emotions. Also, we as the people of the nation seem to forget that the greatest power lies in our own hands, and that through our attitude and the expression of that attitude we may prevent such conflicts as now threaten a portion of the world. We may insist upon a practical application of the theoretical doctrines of culture, civil brotherhood, and sympathetic understanding which we have been preaching and teaching for the past century or more. Leaders of nations and propagandists in favour of war can

only succeed in creating war through the tolerance of such on the part of the people. Perhaps we are unmindful of the fact that in indulging in war, each nation establishes for itself a new page of Karma. Perhaps we also forget that as individuals of such nations the Karma of the nation becomes our Karma, and despite our individual efforts to live a life of advancement and achievement, the Karma of the nation is as immutable and impersonal as the Karma of the individual. If we voluntarily remain citizens of a country, or arbitrarily take ourselves away from the place of our birth and associate ourselves with the citizenry of another nation, we assume for ourselves a portion of the Karma of that country. Struggle as we may, study and master principles, make many sacrifices, strive to live according to the ideal principles of life, still we can never rise above that degree of Karma which is allotted to the individuals of a nation. We, therefore, are not only the participants in the Karma of a nation but the associate creators of that Karma through our tolerance, and through our passive or active support of the nation’s policies and activities. If such a country permits its leaders to indulge in war, tolerates a reversion to primitive instincts and a deliberate and willful violation of its religious and sacred ideals, a Karma will be created for the country that will rest heavily upon it and its people throughout the present and next incarnations. No worldly victory, no palm of military success, no glamorous acclaim of physical powers can compensate for the years of suffering that will follow such success. Whichever country may win in the conflict will still be a sad loser in the face of all cosmic principles. For this reason alone, we as mystics and lovers of humanity cannot pray for victory for one or the other nor for the defeat of any. Our sole thought, held in devoted concentration and sent forth from our minds into the cosmic space above, like a dove released from its prison, should be a thought and petition to the universal consciousness of the nations involved that they may see the greater light of peace and bring an immediate cessation to their warring actions and end the conflict.

The Great White Brotherhood by Ralph M. Lewis, F.R.C. All the sources of the wisdom, which humanity cherishes and preserves, are not known. Some still remain a challenging and intriguing mystery. The threads of much of our knowledge are lost in the obscurity of antiquity. We can rightly presume that it is time alone which conceals their beginnings from us. It is, however, more than strange that paralleling general events of the past, the causes of most of which are dearly indicated, are also certain “sudden appearances” of a new wisdom, that is, an elaborately developed system of thinking, and even sciences. Winy, for example, are kings of thousands of years ago, their dynasties, their rise and fall in power, often precisely chronicled, and a transcendental wisdom of the same era seems to have a spontaneous, unheralded, unexplained origin? Humans, as history relates, have been often so endowed cosmically with inner vision and encyclopedic minds that they as individuals have become virtual fountains of wisdom from which virgin ideas flow. Pharaoh Amcnhotep IV, Plato, and Aristotle are but a few of these geniuses of antiquity. The world is content to accept them as the authors of that which they expounded, since in comparatively modern times there have been others who as individuals have also greatly advanced learning by their singular efforts and intelligence. Such revelations may be explained physiologically by saying that the individuals had a peculiar configuration of the cortical areas of their brains, a special grouping of their brain neurones. Mystically, on the other hand, they may be heralded as recipients of an intuitive knowledge; that is, they were channels through which the consciousness of God flowed to mingle with their mortal minds. Nevertheless, revelation or intuition does not explain the mysterious initial appearance of a great wisdom had by a people. Wisdom may be said to be an applied knowledge, a knowledge, which has been refined by usage, amounting to a skill. W?isdom, therefore, is not revealed but is developed over a period of time from concepts which, in their simple form, may have originally flashed into the human consciousness. There are numerous examples of such wisdom appearing like bright stars on the horizon of those civilisations which history records. However, such learning did not drop from heaven. People somewhere at some time by the sweat of their brows unearthed it in human experience no matter how sudden its apparent appearance. It may have taken centuries or even ages to develop it to the degree of perfection it had when it first came to the attention of the masses. During such an interim, it was either secreted from most people, or else it was lost through some cataclysmic upheaval, to be rediscovered and disclosed

in its perfected whole. Obviously, profane or general history know's not the source of such wisdom, or it would be factually related. To cite a specific example, the Great Pyramid of Gizeh, generally conceded to have been erected during the reign of Pharaoh Cheops about 2900 B.C., is not alone a stupendous edifice but a monument as well to a tremendous learning possessed by its builders. It is, we may say, a symposium of numerous arts and sciences. It reveals in its engineering and its precise measurements a masterful knowledge of mathematics and of physics. Further, the location, or rather its orientadon in reladon to the land surface of the Earth, shows a knowledge of the geography of the Earth far beyond the borders of Egypt. Since it is also contended with merit that the apex of the pyramid was used for astronomical observation, this then is one more application of the wisdom its great mass represents. Any school child knows that the Egyptians were renowned in antiquity for their learning, but what is not often realised is that less than a century and a half before the Great Pyramid of Gizeh was begun many of the arts and sciences used in its construction, and which it symbolises, were unknown. There are no evidences that 150 years before that time the Egyptians had any knowledge of masonry, which permitted them to quarry the hard stone, such as that of which the Great Pyramid was constructed, nor are there any evidences of the variety of tools and instruments needed for such construction. Further, the precise exactitude exhibited in the measurements of the Great Pyramid is not to be found in any other structures previously erected. Certainly, if higher mathematics was known previously to the extent that it w'as commonly used in the construction of the Great Pyramid, it would have been employed in other enterprises. It is not explanatory to state that such knowledge could have been conceived within the period of a century and a half preceding the Great Pyramid, because we have been able to accomplish seeming miracles in a like time during our period. All that we have and are doing today is founded upon those basic principles or points of knowledge that have come down to us. Certainly we will admit that it is easier to evolve the use of fractions in arithmetic from the simple addition and multiplication than it is or must have been to conceive and develop arithmetic from the very beginning. It is far easier, for further example, to be able to expand into a beautiful literature from a simple vocabulary than to begin to relate human ideas to vocal sounds for the first time. It was, therefore, impossible for the Egyptians to have conceived and developed the knowledge and wisdom employed in the building of the Great Pyramid in 150 years.

Such wisdom must have spread to Egypt at that time from some remote land, or was released in Egypt in that period by whoever was preserving it from a distant past. If it came from some other area of the world, any achievements there which were the result of it must have been destroyed, or remnants of such a great culture would be known to us today, and it would far antedate Egyptian civilisation. That such wrisdom may have survived the complete destruction by nature of a civilisation and a land in which it prevailed, has been a persistent legend for centuries, with increasing possibilities of its becoming fact in the near future. Not only did Plato in his Dialogues refer to a land beyond the “Pillars of Hercules” that sank beneath the sea, and of which Solon was said to have been informed by Egyptian priests, but the ancient Egyptians themselves in their writings make reference to such a strange land. In a hieroglyphic inscription tiiat has come to light is a tale thousands of years old relating how an ancient mariner, upon becoming lost at sea, finally came upon a remote land far to the east and in a great sea. Upon it were a strange people possessing great wealth and marvelous achievements. However, wherever such great wisdom may have originated, it is certain that those who knew it and were accustomed to it would make every sacrifice to preserve it. Humans may be diverse in character and in many things of which they and their lives are composed, but there is usually something, some influence or interest, that will bind them into groups. Love of such wisdom, and the desire to preserve it, would be a bond. Moreover, they would revel in expounding it. They would thus be inclined to exclude themselves from the profane, disinterested world, and build themselves an environment conducive to their great love, and there work in an atmosphere of culture. Such a place for such a society or brotherhood has often been an ideal as well as a fact in history. Sir Francis Bacon in his book the New Atlantis refers to Solomon’s House in Bensalem on a remote island where thinkers congregated in secrecy to dedicate themselves to the search for truth and the furtherance of knowledge. In the Fama Fraternitatis, a great historical manifesto of the Rosicrucians, the allegorical legend relates that Christian Rosenkreuz and his associates erected a Domus Sancti Spiritus (House of the Holy Spirit) in which they could elaborate on and prepare for dissemination the knowledge which they had acquired in their journey eastward. Consequently, it is not just presumption to say that this wisdom reached Egypt in some enigmatic way and was cloistered by a brotherhood to be used when it could give the greatest impetus to humanity. The Hebrews have such a tradition and, in fact, actual literary works which they profess is of the secret wisdom. These are known as the Qabalah. Qabalah is a Hebrew word meaning “tradition.” There still are a great many among the Jews who

maintain that beside the written word, the Bible, or the spoken law, the Talmud and Midrash, the Hebrews also possessed an equally divine and secret teaching of great antiquity. Such teaching must never be written down or spoken except to those initiated. It is declared by them that the Lord told Moses, “These things shalt thou disclose, and these shalt thou hide.” The Qabalah, therefore, is to them the voice of the secret wisdom. It may strain the credulity of some to believe that God imparted such wisdom direct from Moses, but that the ancient Hebrews were a repository for such a secret wisdom is not be disputed, and the true Qabalah is excellent evidence. The Qabalah during the Middle Ages was perverted into a gibberish of symbols and words purporting to give humans some magical control of nature, the power to perform miracles, in fact. Even today much of what is issued as the Qabalah is of that nature. However, the main doctrines of the true Qabalah attempt to explain the relation of God to the world. It may be said emphatically that the authentic Qabalah is a work of philosophy trying to explain the origin of things. The oldest book of the Qabalah is the Sepher Yezirah or Book of Creation. It is said that its author, that is, its compiler really, was Abraham. There is no reason to doubt this, since so many of the Hebrew legends that have persisted have eventually been corroborated by archaeological discoveries. The Qabalistic Book of Concealed Mystery opens with the statement that it is “the book of the equilibrium of balance.” Philosophically this means that the work seeks to reconcile the contraries, to harmonise the differences between the various conditions in nature or within humans, thereby producing harmony. Equilibrium or balance is, after all, a mitigating of imposing stresses or strains, and in balance is found perfect living and understanding. There is also reason to believe that this secret wisdom of the Hebrews emanated from the same source as that possessed by the Egyptians. However, the Hebrew's emphasised certain aspects of it to those whom they initiated in their brotherhood. One of the most mystical groups which was thoroughly conversant with the concealed mysteries was the Essenes. Each member of the Essenes was also one of the great brotherhood whose consciousness was a repository for the ancient wisdom. The Essenes had their own system of degrees with mystical initiations for each, and there was a dress and symbolism peculiar to each degree, which indicated the attainment of the member. One of the degrees composing what was really a sect within the Essenes was known as the Therapeuti. The members were especially trained in the art of healing, in the care of the sick, and in the prevention of disease. In other words, these sages specialised in the application of that portion of the secret wisdom which concerned

the application of that portion of the secret wisdom which concerned the curing of disease and the maintenance of health. To Rosicrucians it is of special interest that the Essenes had an inner shrine in their homes, a Sanctum for meditation. Dr. H. Spencer Lewis, in his book The Mystical Life of Jesus, which gives a fascinating and lengthy account o f th e Essenes, relates that these perpetuators o f the secret wisdom first assumed their name at Alexandria, Egypt. He points out that the word Essene is derived from the Egyptian word kashai, which means “secret.” He also states that there is a Hebrew word chsahi which is similar in sound, the meaning of which is “secret” and silent.” He recounts how the Essenes, after receiving their initiation and passing through certain rites of enlightenment, were attired in white, signifying their attainment and illumination. So common did this pracdce become that they were often referred to as “The Brediren in White.” Thebes, the ancient capital of Egypt, had at one time been the Sacred Ark, namely, the repository for the mysteries. Since it was no longer such a repository, this brotherhood in white sought to find a new ark to preserve the wisdom and to further it. This was a trust and an obligation they must fulfil toward whomever had imparted their wisdom to them. The main body of the White Brotherhood left an indelible mark upon human society as they moved like a torch of light across the face of continents. The disciples they made and left in their wake in turn became the nucleus of other esoteric, mystical, and philosophical societies. They are well established in history and several of them are in existence today. Finally this main body of mystics entered the mountain fastness of Tibet, which they decided should become the new ark for the concealed mysteries of wThich they were the custodians. As the centuries passed, the Great White Brotherhood membership became dispersed throughout the Tibetan monasteries. By no means must this be interpreted that the members of the Great W'hite Brotherhood became Buddhist exclusively. As members of the Brotherhood, they met at various places in great assemblages to perform their own ancient mystical rites and to have their own masters and teachers orate to them upon the mysteries. They had nothing to do with the Buddhist orders, nor did they possess a great temple secluded away, an idea which appeals to the imagination. It is necessary to reiterate today that the Great Wrhite Brotherhood does not allude to race. The reference to white is not in connection with racial colour. From remote times, white has been symbolic of purity, perfection, and spirituality. Cleanliness and perfection are easily associated with white because such is, to the

eye, without blemish. Psychologically this physical cleanliness and purity was transferred to spiritual values and to morals and character. Eventually white birds (as the dove), white flags, clothing, buildings, and religious accoutrements were employed to symbolise purity of mind and spiritual perfection. Herodotus, ancient Greek historian, relates that the priests of ancient Egypt were robed in white. The Essenes of old, according to historical and mystical accounts, also were attired in white. In India most of the Brahman sages wear white and in Sikkim, Nepal, Tibet, and the Himalayas generally, the prayer flags adjoining lamaseries or sacred precincts are white. Thomas Stanley in his history of Greek philosophy describes the clothing of the students of Pythagoras at Crotona as being of white material. Many other modern religious sects as well use white for similar significance in their ritualistic attire or ornamentation. The Islamic Sufis wrear white. The Great White Brotherhood, therefore, alludes to the spiritual ideals and activities of this body and not to their clothing, and most certainly not to their race. The Brotherhood was not pledged to an ascetic existence. It was not a selfish but a selfless body. It did not wish to escape the realities of the wrorld permancndy but rather to prepare its members under ideal conditions to cope with the world when they would return to it after study and meditation in a community established for this purpose. They were truly a brotherhood. They were bound in principle by the common end of the study of cosmic and natural laws and the furtherance of human enlightenment. They pledged themselves in initiation and by solemn oath to give themselves to study and worship of the Divine and its phenomena. The knowledge acquired through mystical illumination and from such research as would today be called empirical or scientific inquiry was to be passed on to humanity. It was not to be hoarded as a forbidden wisdom for the exclusive advantage of a few. It was a firm resolve that emissaries, high initiates, masters of knowledge gleaned from nature were to return to the world with that wisdom in the future. They were to become founders of mvstical societies or to associate with orders having a true and noble purpose so as to guide and instruct them. This was done. Tradition records that some of the exalted Rosicrucian mystics and teachers were students of these masters of the Great White Brotherhood. With the passing of time and the firm establishment of initiatic mystical orders of renown throughout the world, as the Rosicrucian Order (AMORC), the Great

White Brotherhood as a select school finally dissolved. It no longer functioned as a secret retreat for those who were students of life’s mysteries. Its members either established mystical orders in the world, or they contributed their experience and wisdom to existing mystical bodies. Today the Great White Brotherhood is an association of mystical orders and brotherhoods, which have an authenticated historical and initiatic background. No individual can affiliate directly with the Great White Brotherhood and receive personal instruction from it. You must become an initiated member of one of its member-orders. In recent years there have been fraudulent groups or charlatans advertising themselves as the Great White Brotherhood inviting anyone to receive instruction directly from it. There is no such body by that name today having any authentic historical descent from the ancient Great White Brotherhood. Numerous novels contain glamorous tales about secluded monasteries in Tibet where the Great White Brotherhood functions as a strange body. These tides are misleading and the authors know it. Their descriptions of the customs of the country and even of the terrain indicate that the writers have never even visited the area. Like the masters of the Great White Brotherhood who finally went back into the world to serve it, it is also our duty to serve society. This is a time for advancement and not for retreat from the world and its problems. It is not sufficient for people just to hide away to a mountaintop and give their entire time over to study. The study must be applied as well. Our sacrifice is not to endure freezing mountain blasts nor to w’rap ourselves in coarse clothing but rather to practice self-discipline so that we may faithfully apply ourselves to the light which has been entrusted to us. The Divine Hierarchy is a group of Cosmic Masters or directors who aid in evolving the personalities of the souls on the earth plane. This Hierarchy or Holy Assembly resides on the Cosmic Plane. They once were mortals such as we, and their personalities were evolved as we are now evolving ours. Through incarnation after incarnation on Earth, they lived, learned, and strived as we do. In each incarnation they had a mission to fulfil also. After transition, when their souls were drawn into the great Universal Sou], their personalities were impressed by the Great Divine Intelligence with the significance of their earthly experiences and what would be expected of them in the next incarnation. Their personalities gradually evolved and were perfected until eventually the}’ had that same degree of perfection as the Universal Soul itself, of which their souls were a part. Eventually came the Great Illumination when the personality embraced with complete understanding and observance the universal wisdom of the great Cosmic or Divine Soul. No longer was it necessary for the soul and its personality to incarnate

in physical form again. From that time on it resided in the cosmic realm, and it was assigned the more noble tasks of inspiring other people on Earth, of giving other souls who were incarnated the incentive to heed the wisdom of the Cosmic Soul, with which theirs was imbued, and to follow their example— the example of the Cosmic Masters. There are approximately 144 such great souls constituting the Holy Assembly. They are the guides and teachers of the still evolving personalities, and they do not become incarnated again in physical form except as the Cosmic may decree. There are a number of masters according to Dr. H. Spencer Lewis: “Under their care a certain group of high Initiates are prepared in each incarnation for still higher work in a next incarnation, and some of these are assigned the duty, the service, and the real Labour, of maintaining the positions of Imperators, Magi, and Hierophants in the several branches of the Great White Brotherhood organisations, of which the Rosicrucian Order is one. These Imperators, Magi, and Hierophants in various lands, together with the Masters, compose the Holy Assembly of the Great White Lodge. “The Great White Brotherhood, on the other hand, is the school or fraternity of the Great White Lodge, and into this invisible brotherhood of visible members every true student on the Path prepares for admission. The Great White Brotherhood has no visible meeting place. Its members never physically assemble. Any physical organisation, therefore, claiming to be the Great White Brotherhood is false. “The Great Goal of the Great White Brotherhood is ever before the vision of all sincere Rosicrucians. The sublime joy of Cosmic Consciousness, Divine Illumination, can be known onlv through experience; and those who have made the contact have written in hundreds of books in the past ages such alluring descriptions as were calculated to tempt the seeker on the Path to be patient and persistent in journey toward that Goal. “You will realise, of course, that the Great White Brotherhood and the Great White Lodge have no visible organisation. They never come together in one united session; their members are never assembled in any one meeting; they have no Temple known by their names; and they have no earthly rituals, physical organisation laws, or material form as a Brotherhood or Lodge. That is why it is often said, in mystical writings, that the ‘real Rosicirucian Brotherhood is an invisible organisation.’ The Rosicrucian ORDER is truly visible, but the Great Brotherhood back of it is not visible as a body.”

The Ancient Mystery Initiations by Ralph M. Lewis, F.R.C. Initiation is the outgrowth of two intangible human qualities. The first of these is self-analysis. It is because of an intense urge to look upon ourselves, to analyse ourselves and our environment that we learn to do things; otherwise, we would contribute very litde to the advancement of humanity and the progress of society Our natural attributes are mosdy within us; therefore, we are not fully aware of them. We accomplish certain things in life with these powers, but whence we derived them we are not always quite sure. To a great extent, we are like a man lost in a great forest who in despair seats himself upon a chest, the contents of which he never troubles to investigate. With the passing of time, his need for food, drink, and pro­ tection from the elements becomes greater. If he would but open the chest upon which he is seated, he wTould most likely find these necessities. To use another anal­ ogy, the average person is like the individual who leans back against a rock on a hillside and bemoans their fate and fortune and lack of opportunity to better themself. And yet that very rock may possess a mineral content that would offer great wealth. However, due to ignorance and a lack of inquisitiveness, they know it not. Self-analysis, however, does more than disclose our attributes. It also reveals our limitations, the tilings we are not yet able to accomplish. It shows how far we are behind those ideals, which wre recognise as a state of perfection. It points out defi­ nitely where we need to improve ourselves. The process of self-analysis comes about through the experiences we have had personally and those related to us by others. We discover by their means our strengths and weaknesses, and we apply reason to diem. W'e may say, therefore, that reason is the fundamental factor underlying selfanalysis. There is still a second quality from which initiation springs, and that is aspiration. Aspiration consists of sensations and desires of the self as distinguished from the passions of the body. Aspiration finds its gratification in the realising of a need or some ideal, which we have set for ourselves. Though reason in self-analysis may dis­ close our lack of something, it is aspiration that causes us to seek the answer to the need and to lift ourselves up and bevond our present status. Any rite or ceremony, therefore, no matter what its form or how it is conducted, is, in fact, a true initiation if it does the following: causes us to resort to introspec­ tion, that is, to turn our consciousness within to look upon ourselves; engenders within us aspiration and idealism; exacts from us a sacred obligation or promise,

which we make to ourselves or to others, to seek to fulfil our aspirations. Initiation, etymologically speaking, is derived from the Latin word initium, indi­ cating a beginning, a training, or the beginning of a preparation, the beginning of instruction. This instruction of which initiation is said to consist depends upon three very important elements: First, the efficacy or the power of the teaching that is being given as instruction. A teaching can have only the influence of the authority behind it. In other words, the value of a teaching to be imparted depends upon the authority, the source, from which it comes. Second, the character of the one to receive the instructions, no matter what their efficacy, must be worthy; otherwise the teachings will obviously be wasted upon this person. Third, certain conditions must exist for die imparting of these instructions if they are to be beneficial. In other words, the time and proper place are important. Profound teachings cannot be dis­ cerned at just any time; meditation and the proper circumstances are essential for their assimilation or the seed will fall upon barren ground. There is still another important factor, which the ancients included in initiation. To them, it was necessary to keep the teachings that were to be given during initia­ tion from the profane, that is, from the masses at large. In other words, secrecy was essential. Sometimes, this was done because the average person, without imagina­ tion or aspiration, could not comprehend what was offered. They would not be ready for it and thus might defile what should be a sacred trust. At other times, it was said that the teachings of initiation were intended for a chosen few who had been selected as a repository for such knowledge. Therefore, one had to be introduced to the mysteries, as the content of initiation was called—the mysteries being the laws and precepts, which were imparted. In fact, in ancient Rome, the mysteries were called initio. Primitive Initiations

Primitive initiation, the mysteries conducted by such early societies, developed into two definite categories. Remnants of these remain today in most of the initia­ tions of many orders and fraternities, but they are not recognised by the modern candidate. The first of these categories was that kind of ceremony by which a power was conferred upon an individual for an express purpose by some other individual or by a group of people. Thus, for example, the shaman or the angakok, as the medicine men of the Eskimo tribes were known, would impart to the initiates in certain cer­ emonies magic formulas whereby they would come into possession of a power to cause rain, to grow crops, or to advance the fertility of the soil. According to the shaman, the power to do these things was transmitted in a material substance— for

instance, by means of amulets. During the course of the ceremony, the shaman would give the candidate a brilliantly polished stone or a bright coloured plume, which was said to have the necessary magical properties. The second category of primitive initiation consisted of ceremonies, which were an integral part o f the social life o f the tribes. This was by far the more important of the two categories. To explain simply, in tribal society, people of the same age and sex usually have die same interests, the same occupations, and the same tastes. Conse­ quently, there is a tendency to group particular classes according to their function, ability; or disability. The old were in one group, the young in another, those with no children, those who were single, those who were ill or deformed in still other groups, etc. It was thought by these peoples that the passage from one group to another produced certain effects upon the individual. Now, of course, the natural effects of such grouping are obvious. There were the physiological changes that took place when a boy became a man; there were also certain physiological changes when a woman entered the state of motherhood. But in addition to these, it was believed that certain supernatural effects occurred. For example, when a boy became a man, it was held that the power by which he became a man was also transmitted to him at that time. So, ceremonies were held by which die individual initiated into his new status in society1, and the new’ function and pow­ ers, which he was supposed to have acquired, were explained to him. It was not until considerably later that a distinction was made between specialised groups which consisted, on the one hand, of workers in highly developed trades, arts, and crafts and, on the other hand, of common labourers. The artisans or crafts­ men desired to protect the secrets of their trade. For this purpose, they formed what were called guilds. Those who were to share in them had to be initiated. For example, in the 13th century in northern Italy, a number of towns or cities were like sovereign states independent of each other in every respect. These cities were often hostile to each other. If they were coastal cities, they had their own navies; all their own armies. Common examples of such city-states were Venice and Florence. During this period, Venice became renowned for its manufacture of glass. It excelled all parts of the world in its exquisite workmanship. The secrets of glass blowing were passed down from father to son at first; but with the demands for more and more of their products, it became necessary that these workmen enlarge their output and that they induct others into secrets of their trade. And so the appren­ tice became a neophyte and was initiated into glass blowing. He had to take vows not to reveal these secrets to the profane.

Today, in our modern society, we have certain rites, which amount to public initiations and incorporate the principle of the transmission of power. In other words, the average citizen seeking to enjoy certain legal privileges has to pardcipate in ceremonies that amount to social initiation. Marriage is an example: The conferring of this right upon an individual is in the form of a ceremony that is equivalent to initiation. It is the same with the conferring of the privilege of adoption of an individual. Likewise, individual wishing to become a citizen must undergo a cer­ emony in which the powers of citizenship are transmitted to him. Initiation, like other things, also went through a process of evolution. With its development, people continued to obtain from it certain advantages. But the advan­ tages became different. They were no longer simply material or physical; they were moral. Through initiation, people hoped to become better acquainted with the gods. They hoped to learn how the gods might be appeased, how their influence could be acquired, what they expected of humans, and what constituted right or godly con­ duct. This knowledge was divulged to people in the form of dramas, that is, initia­ tions that were similar to passion plays, in which the candidates, for example, to assure their salvation or existence, might assume such suffering as they imagined their gods had endured. Then, again, people might assume an attitude of mind, which they presumed belonged to the exalted state of the gods. Or they might enact a part in which, by mimicry, they would suggest those virtues, w7hich they imagined the gods possessed and which they desired the gods to incorporate in their own life. To receive such initiation, the candidates had to prove themselves worthy. Of­ ten, they had to undergo a moralpreparation. In ancient Greece, for example, all perjurers and those who were traitors or criminals were excluded from the mystery initiations. Ancient Egypt had an even more expedient method. Only those who were sum­ moned could actually participate in the ceremonies. There was one called the Osirian tribunal which purported to reveal how the god Osiris in the court of his higher world weighed the human soul to determine whether or not a person was worthy to enter the life beyond. Those who were to participate in such a ceremony were sum­ moned to do so. Four Structures o f Initiation

The structure of most initiations, particularly the mystery initiations of the past and many of the esoteric initiations of the present, follows four definite forms. They all have four principal elements even though die actual activity and function may vary.

The first of these forms is called the rite o f separation. The fact that they are undergoing a transition of soul is made known to the candidates or neophytes. That is, by certain rites and symbols in the ceremony they are made to realise that they are changing their old order of living, getting away from their old thoughts, preparing for something new and different. During this rite of separation suggesting a change from the old wav of living to the new, they may be told that they will have to separate themselves from their family and former associates for a time. They may have to take an oath of celibacy, that is, promise to remain a celibate undl a certain age. They may have to promise that they will isolate themselves from the outer world for a brief period. In other words, they may have to become anchorites and live alone in the wilderness in meditation until a certain development takes place. Or they may have to mask their personality in a certain way and resort to simple living. During this rite, they may have to undergo symbolic burial; that is, they may have to lie in a chest or coffin to show that they have obliterated the past and left all old ways of living and thinking behind. The second form of this structure of initiation is the rite o f admission. The candi­ dates are made aware by the initiation that they are entering upon a higher plane of thought and consciousness. This rite may suggest to them that they are having a new birth in thought and living. This may be symbolized by having them lie upon the ground, then rise to their knees, and finally stand erect as if they were growing. They may also be obliged to come from a dark chamber into a brilliantly illuminated one, depicting the coming from the old world o f superstition and fear, which they are presumed to have left behind, into one of peace and new wisdom. Such symbolic admission into a new world sometimes took the form of what is known as the rite of circumambulation. This consisted of drawing a circle upon the floor of the temple or upon the ground where the initiation was held and placing the candidate in it. Next to this circle would be inscribed a much larger one around which would be placed lighted candles or tapers. Then the mask or blind was re­ moved from the eyes of the candidate, and he would cross or step from the smaller circle to the larger one. This represented a transition from a limited world to an unlimited or lighted one. Plato, when referring to the mystery initiations of his time, said, “To die is to be initiated.” He meant by this that death consisted merely of that change or process of initiation whereby we depart from our present living into a new realm of existence. The third form of initiation is what is known as the exhibition o f sacred effects. During this part of the initiation ceremony, there are revealed to the candidates signs which represent truths and precepts, names of the degrees through which they

The fourth and final structure is the re-entry rite; in other words, that part of the ceremony by which the candidates are made aware of the fact that they are returning to the physical, profane world from whence they came. They are instructed that, because o f the experience they have had, circu m sta n ces will n ev er be quite the same when they return to the outside. Usually they are obligated to change conditions in their daily life to some extent to parallel the idealism that has been imparted to them during the initiation. Further, during such re-entry rites, there is conferred upon them a badge of distinction, some physical effect by which it can be known that they have achieved a certain attainment. Though they live again among the profane, they are known by such a sign to have acquired certain advantages. For example, if they possibly can during the course of their life, all true Mos­ lems seek sometime to journey to Mecca to enter the sacred precincts of the Kaba and to witness there the holy rites, it is an arduous journey. The faithful must travel in a caravan or, if they are wealthy enough, they organise a private party. If they reach Mecca successfully, when they return they are permitted to wear wound about their tarbush, or fez, as it is commonly known, a white ribbon which signifies that they have made the journey and been duly initiated at the sacred See. After each such journey, they may place another ribbon upon their fez. I have seen many Arabs in the Islamic countries with two or more such ribbons. We know from arcane esoteric records that the ancient Essenes after their initia­ tions wore white robes when they returned to society. White was a symbol of the purity which they had come to know and experience as a result of their initiation, and it served as a reminder of their obligations and the transition that wyas supposed to have taken place in their consciousness. Osirian Mysteries

Let us now consider some of the ancient initiations in their entirety, or the myster­ ies, as they were called. Perhaps the oldest of all is the Osirian cycle, or Osirian Mys­ teries. They were called the Osirian cycle because they were concerned with the birth, life, death, and rebirth of Osiris. In these mysteries, the doctrine of immortality was first introduced. According to Egyptian mythology, the Egyptian goddess Nut wed the Egyptian god Geb, and they had four children: two brothers, Osiris and Set; and two sisters, Isis and Nephthys. According to legend, Osiris as a god was given sovereignty over the entire land of Egypt. His was indeed a munificent godship, for we are told that

he introduced laws whereby the people could govern themselves. 1le taught them art and agriculture, irrigation, and many of the refinements, which brought them ease and comfort. He also taught them how to worship their gods; in other words, he introduced religion. And the myth continues that he was most beloved by the people. Set is said to have become extremely envious of the affection of mortals for Osiris and, thereupon, he plotted to take Osiris’ life. He surreptitiously obtained the measurements of Osiris’ body and had made an ornate chest, which would fit only the body of Osiris. Then he gave a great banquet, which he and his seventy con­ spirators attended, and invited Osiris to be present. During the course of the merri­ ment, Set in a jocular vein remarked that he would give the elaborate chest as a gift to anyone who would lie down in it and whom it would fit perfecdy. Each of the assembly, knowing his intention, tried it, but, of course, it fitted none until Osiris himself lay down in it. It fitted him perfectly and, while he was lying in it, they pounced upon the chest and nailed the cover down. Then the god Set gave orders that the chest be thrown into a tributary of the Nile, and this was done. It finally reached the sea and eventually was washed up on the shores of Byblos in the ancicnt land of Phoenicia. The legend further relates that a great headier plant grew around the chest so that it was completely concealed, and the plant reached such propor­ tions that it looked like a great tree. One day, the king discovered the tree and had it felled to become a column to support the palace roof. Isis learned of the disposal of the body of Osiris, her husband-brother, from some children, and she set about to recover it. Going in disguise to Byblos, she finally obtained possession of the heather tree. Eventually she found an opportunity to remove the chest from the plant and returned it to Egypt. She then placed the corpse of Osiris on the sands, and one night, walking in die moonlight, Set came upon it and was extremely angry, so much so that in his hatred he completely dis­ membered the body, scattering it far and wide throughout Egypt. Isis, upon discov­ ering this, wailed loud and long. Her grief has been the source of many renowned Egyptian tales. Again she set out to recover the body, and it is said that eventually she recovered all the pieces. The important thing is that when all the pieces were brought together, she breathed into the mouth of Osiris; when he received her breath, he was resurrected and again was a living being— not a being of this world but of another and higher life. Her son Horus by Osiris later set out to avenge his fadier’s death. It is interesting to add that this tale of two brothers, Osiris and Set, is the oldest known story in the world. In fact, thousands of years ago in Egypt, this story was entitled “The Tale of Two Brothers.” It is also of historical interest to know that the Biblical story of Cain

and Abel is generally agreed by exegetical authorities to have come about as a result of the Hebrews’ being in exile in Egypt and their becoming familiar with the above Egyptian myth. This Osirian legend was enacted as a mystery drama, particularly in the ancient cities of Denderah and Abydos. As the drama unfolded, the initiates, or candidates, had related to them by the high priests the significance of each part. Sometimes these were enacted on great barges on sacred lakes in the moonlight. Often it would take several nights to witness the whole ceremony, and the candidates were not permitted to witness the later acts of the drama until they thoroughly understood the preceding ones. It was explained to them that Osiris represented the creative forces of the earth, virtue, and goodness, and his brother Set wTas the manifestation of evil. The two forces were explained to be continually in conflict in the world. Then it was shown to them that although Osiris had led a good life and tried to aid others’, when there is no earthly ju stice a person can be rewarded in an afterlife. People must not hope to receive just compensation for all of their deeds here on earth. It was shown how Osiris was resurrected and how he enjoyed an afterlife. We are further told that in preparing for such initiation the candidates had to abstain from food or water for a brief time, that they had to shave their head, and that the unfoldment or illumination of the drama took many nights. Eleusinian Mysteries

There is still anodier ancient initiation of interest to us. It is known as the Eleusinian Mysteries. It derives its name from the fact that it was performed at Eleusis in ancient Greece. It lasted for a period of about eight days at a time corresponding to Septem­ ber 15 to 23 in Western calendars. These mysteries had two principal characters-the goddesses of agriculture, Demeter and her daughter Persephone. The earliest Eleusinian mystery plays depicted the suffering which Demeter is said to have expe­ rienced when her daughter Persephone was spirited away by enemies. Later, how­ ever, they endeavoured to convey and demonstrate some knowledge of wrhat hu­ mans would experience in the afterlife and teach the lesson of immortality. This was taught by comparing humans to vegetadon. It was show'n how plants withered and died in winter but were reborn in the spring, given new life, new power; they were resurrected from the earth in all of their former strength and glory. And it was declared that when our days on this earth are over, we will whither away to be resur­ rected in Elysium, the ancient equivalent of heaven. We know from certain historical records that the candidates had to journey great distances to the place of initiation, namely, Eleusis, and they had to walk in single

file. We know, too, that during the course of the ceremonies they had inscribed on their foreheads a tau cross, that is, a cross in the shape of a capital letter T. They were also given a sprig of the acacia plant as a symbol of immortality, possibly because the acacia plant opens and closes its leaves, thereby representing birth and death. Rosicrucian Initiation

Now what shall we say is the nature and purpose of Rosicrucian initiation? First, generally speaking, Rosicrucian initiation is similar in spirit and purpose to all true esoteric or mystery initiations although its function, manner of performance, and symbolism, of course, are different. On the face of each initiation manuscript in the Rosicrucian Order there is the statement, “initiation brings into the realm of reason the purpose and into the realm of emotion the spirit of one’s introduction into the Mysteries.” That statement is really the key, as we shall see, to Rosicrucian initiation. Previous initiations, that is, those we have considered here, were nearly all con­ cerned with the realm of reason. That is, they were intended to introduce people to new knowledge, experiences that had a noetic quality. They were prepared to impart a knowledge of their various existences, the afterlife, the nature of the gods, and the content of virtue, etc. But reason is not sufficient for mastership in life, and for happiness people must not be solely and exclusively dependent upon it. If they were, humanity would become nothing but a calculating machine. Justice would be solely a matter of humanly conceived law, devoid of sympathy and understanding. That which we would do for each other would rise exclusively out of necessity or because it was the correct thing to do. Human kindness would be dormant. Today’s society' would conduct itself entirely in the manner of the ancient Spartans. Those who were weak or ill would be destroyed regardless of any feeling or love. They would be executed merely because reason dictated that it would be the practical thing to do away with them since they could no longer serve the state efficiently. Therefore, esoteric initiation seeks to acquaint individuals with the content of their own soul. It seeks to help them express it, to make it as much a part of their consciousness as the other things of their life. It endeavours to make the intelligence of soul not merely a philosophical principle or a rite in a mystery drama, but a reality to humans. Therefore, we may say conservatively that Rosicrucian initiation is that process or method of attaining inner consciousness, of experiencing Cosmic Con­ sciousness. Rosicrucian initiation has as its end the awakening of the inner con­ sciousness of our being. Each person has such a consciousness but, unfortunately, in most persons it is dormant. So that this can be accomplished, Rosicrucian initia­ tions, since their earliest inception, have been so designed in their function as to

arrest our objective consciousness and control it in such a way that the inner con­ sciousness or subliminal consciousness will be liberated and come to the fore. Thus while we are objectively going through the Rosicrucian ceremonies, inton­ ing certain vowels and burning incense, we are also stimulating our psychic centres and quickening the consciousness of the would within us. All of these things pro­ vide the mood and emotional outlet, if you wish, that permits an expression of the soul. Most certainly, conditions such as peace, humility, and order, which we experience in Rosicrucian initiation, are as gratifying to the soul as food and drink arc to the body. Rosicrucian initiation exercises the self, the real inner you, by placing it in an environment, which stimulates it just as study develops certain association areas of the brain.

Time Unlimited by Rodman R. Clay son, F.R. C. Throughout the history of philosophy, the nature of time has occupied the attention of philosophers. This subject raises questions, which are very difficult to answer. However, with the acceptance of Albert Einstein’s theory of relativity, scientists and philosophers have to a large extent reached an agreement on this enigma of time. As an abstract thing, time is most elusive and mysterious. We encounter it in everything we do and observe; yet, in our scrutiny, it seems to escape us, for what was the present is now the past. Time may be thought of as a relation between things, for our intellect requires that we conceive of things in relation to time, that is, as succeeding one another. Like the generally accepted three dimensions of space, time is a universal condition, and is often spoken of as the fourth dimension. Time and space are always found conjointly. Anything that is affected by time is also affectcd by space. Bergson defines time as duration. He tells us that we belong to the stream of duration and that we can become conscious of the pulsing of duration. Duration has a close relationship to existence. We imply the idea of existence when we conceive of duration. To say that a tiling exists for a minute, an hour, a day, or a year, is to say that it has the duration of a minute, an hour, a day, or a year. It is erroneous, however, to consider duration and existence as being identical in meaning. While duration implies existence, the reverse is not true. Existence need not imply duration. A continued existence, no matter how short, is required for duration. Thus duration is defined as continued existence. Since time is measured in instants—seconds, minutes, and hours— it necessarily involves the concept of continued existence. Duration cannot be spoken of without bringing in the concept of time. For instance, the duration of God’s existence is termed eternity. To God’s existence there seems to be no beginning nor end, past or future. God possesses being in infinite fullness, without increase or decrease in an everlasting present. The duration of God’s existence is not concerned with the measurements of time, for it is the eternal present. To us the present corresponds to every moment of time as it flows from the future to the present and into the past. Perhaps, in a strict sense, time applies to the duration of physical objects and awareness through consciousness. It is from observation that we have a concept of time. It is from conscious perception that we have awareness of our own body and other objects in their movements and changing states.

Time is a notion common to all people in all periods of history. Quite unlike space, time is not immobile or stationary. Continuously it moves onward. The march o f time is a well-known phrase in every language. If time is a movement, it moves with an ever even pace; nothing can stop, retard, or hasten it. Its movement is unchangeable in progress and speed. Seemingly to the contrary, we say that time flies, time drags, time is short, and time is long. But in the overall aspect, time is view’ed as something that embraces within its capacity universal movements and activities. When we state that the world wras created in time, we conceive time as some sort of entity preceding the creation of the world. We also think of time as extending without limit into the future irrespective of the existence of the world or its future. To time we seem to give certain attributes of infinity; yet, on the other hand, it is considered to be finite, because the time may be one second, one hour, or one day. Some classify time as being of the past, present, and future. Still the only time of which we are conscious is the present, because the future is not yet and the past is no more. A Challenge to Thought

W'hat, then, is this time which is so mysterious and contradictory? It will be noted that to a large extent the properties of time parallel those of space; therefore, it is quite natural for philosophers to relate the nature of time to space. Probably the first but unresolved controversy arose in ancient Greece when Parmenides stated that: that of which we are not conscious has no existence. Heraclitus asserted that there is no permanence in anything and that change characterises everything. Aristotle and the scholastics who followed him maintained that time is not a reality. They stated that the concept of time is based on movement and change in themselves and in other bodies. Insofar as actual movements and changes occur in nature they are concerned with real time. Epicurus viewed time as an entity in existence independent of the mind. Descartes looked upon it as a mere mode of thought, while Spinoza made it an attribute ot his pantheistic Divine Substance. It was maintained by Kant that time is a subjective, a priori sense form of internal intuition antecedent to all experience, wThich seems to make all things and experiences appear as occurring in time. To Kant, time was not an objective attribute of things in themselves and, therefore, had no reality7in nature. His view is reflected today in the beliefs of philosophers and scientists.

Newton identified time with the eternity of God. ! le stared: “Absolute time and mathematical time of itself and from its own nature flows equably without regard to anything external.” Leffiniz, on the other hand, said that there can be no time independent of events, for time is formed by events and relations among them and constitutes the universal order of succession. Bergson maintains that there is no real duration of time except in our mental concepts. We obtain the idea of time and succession by introducing spatial relations within our stares of consciousness. In the physical world, time does not exist, for it is a mental product, according to Bergson. Samuel Alexander gives an unusual meaning to space-time. He states that space-time is the stuff of which matter and all things are specifications. He said that it is the basis of the evolution of the universe. The stuff of the world, which is space-time, is referred to as motion— motion before matter has been generated in it. Space-time, to Alexander, does not exist; it is existence itself taken as a whole. Notably among those who follow the school of Einstein, space-time is interpreted, to a large measure, as being more or less a mental construction imposed on the universe; that is to say, time cannot exist independent of the mind. Time cannot be pure fiction of the mind, however, as it has a foundation in reality, inasmuch as it is an abstraction derived from actual movement and change in nature. Some thinkers state that if time were real it would be in the nature of an entity existing in itself and for itself; that is, it would be a substance, and consequently finite in nature. They say that ume cannot be a purely conceptual thing without foundation in the realities of nature.

Three Elements

Time must be based on definite occurrences of motion and changes, which take place in and among physical and organic bodies. We experience such movements and changes in our own being. We know our being is not static; it is dynamic. We actively change and develop. We move from place to place. Our bodily and mental states change from hour to hour. We can no more deny these facts than we can doubt our own existence. These realities are not instantaneous in character, but gradually successive and progressive. To us the element of time lies therein. But can we judge the nature of time externally bv what we find within ourselves? Some philosophers postulate that in order to understand the true nature of time we must understand movement, because the concept of time presupposes the concept of movement and is therefore derived from it. Movement means change. Change is

the transition of a thing from one state of being to another. In a change three elements are required. First, we have the starting point; second, the transition or passage from one to the other; and third, the concluding point. The starting and concluding points are hypothetical conditions of rest. The change consists of the transition or passage between the two points. The thing is at rest when it is at the starting point. There it has no movement, and there is no change. When it has arrived at its goal, it is again at rest. It is only during the period when the thing passes from one state to another that change or movement occurs. This, of course, is very elementary. However, we know that there is continuous change in some things; in others there are alternations; and in time there are qualities, quantities, motions, and movements. Scientifically all statements having a bearing on time contain the inference that time consists of progressive, successive movement. Actually we cannot think of time without thinking of movement. This brings the thought that we conceive time as being composed of past, present, and future. The present moves into the past as the future moves into the present, moment after moment. This indicates constant change, progression, succession, and movement. It is understood, then, that the standards of measurement, which we apply to time are all taken from movement. The fundamental units of time, as we know them, are measured by the day and the year. Both are taken from the motion of the Earth in its orbit around the Sun, and from the Earth’s rotation on its own axis. Such units of measurement have been found to be the most appropriate for the purpose of measuring and marking off time in its forward progress. But such measurements could not be used if time itself did not consist of movement or did not have its foundation in movement. Time and movement, however, are not identical. Time does not go any place. The progression of time has nothing to do with motion or with movement within itself. Time, though associated with motion, cannot travel from place to place. It is not like the vibratory waves of light, the speeding train, the revolving wheel, or the swinging pendulum, which have to do with movement. We often speak of slow time or fast time with respect to moving bodies. What we really mean is the distance covered in a given time and not die time itself. Hence time and movement are not identical. There must, however, be something in movement, which is the essence of time, without which there could be no time. Now, there is one thing that is common to all types of movement. This is succession, the before and the after of movement. It is precisely this uniform

succession of movements with its character of before and after, which constitutes the essence of duration referred to by Bergson, which we designate by the name time. If, then, the different varieties and the different rates of motion and change are removed from movement, and if we remove mass from the bodies, which have movement, so that we retain in mind nothing but abstract movement itself consisting of uniform succession whether real, possible, or absolute—we then have time. Within ourselves we feel that we have an appreciation of the passing of time, that it is related to all that we do or think. We obtain knowledge of time through the observation of movement or the succession of changes. Time for us consists of that by which we know it and can measure it, for the essence of a thing is known by its properties, and its measure must correspond to the thing measured. We are aware of the passage of time when we are conscious of movement, but we are unconscious of the passing of time when we are not conscious of movement. If we observe the movements of the second and minute hands on our watch, we are painfully conscious of the progress of dme, for it seems to move very slowly. When we are engrossed in thought or are asleep or unconscious, so that motion escapes our observation, we are unaware of the minutes and hours, and then that which we call time seems to have moved very rapidly, although we had no awareness of its passing. Measuring Eternity

To have a measurement of time it is necessary to use some unit of motion or change as a standard. For instance, we measure time by the movements of the stars, of the Earth, of clocks, etc. In our comprehension of this subject, time then consequently consists of the succession of movements or changes. However, since movements and changes are conceived in time, time can be movement only in the abstract and can be considered as the receptacle of movement. Time which is viewed as the abstract receptacle of all actual movement past, present, and future seems to be very real. Because of our concept of time, we feel that it is a movement, which goes on and on at a uniform rate without break or gap. We feel that it is a species of duration having to do with continued existence, and since time is considered to be abstract movement, we conceive it as being continuous in its progress. From the occurrence of actual movements, time is an abstraction made by the mind. As such it is a mental product, conveying to us the impression that only the present action exists, even though time is said to consist of past, present, and future. However, it must be construed that the present is an indivisible instant; it has no measurable duration.

From time to time we shall refer to the postulations of Einstein because of their universal appeal to thinking minds. According to Einstein, nature is so constituted in its phenomena and laws that it is impossible to demonstrate the existence of absolute motion. He feels that the Newtonian concept of absolute space and absolute time is meaningless, that they cannot be separated. Time and space concepts must be recast and reconstructed to fit the conditions of relativity. Although there are a large number of different systems of space and time, all are equivalent in value depending upon the particular systems in which they are found. Events, for instance, are said to occur in time. Time here involves the concepts of succession and simultaneity. When events succeed each other in time, the one is before and the other is after. When they occur at the same moment, they are said to be simultaneous. As seen from the present, past events have a fixed chronological order, and future events will fall as they eventuate from the present into the past. Regardless of what happens, time is an ever-rolling stream, which flows on and on, and in this stream events have fixed locations. It is postulated that space is a three-dimensional continuum in which all things are located and in which all things change. Objects in space must have the three dimensions of length, width, and height, and also that of time. Hermann Minkowsky said that the three dimensions have duration and movement; therefore, they must have time. Distances and lengths are fixed in time itself. Our lives are lived in time, but at great variance. Time as we live it with all of life’s experience is independent of space and it is the source of all of our views as to the direction of time’s arrow. As we have said, from one point of view, time means the succession of events, which overlap one another. Space and time are nothing in themselves; they are names for order of relations of events. In this connection philosophers for hundreds of years have meditated upon the curious statement made by St. Augustine: “If nothing went by there would be no past time, and if nothing came there would be no future time. The present, if it always remained the present, would not be time it would he eternity.” Time, according to Einstein, must be associated with relativity. Space is defined as the relationship between temporarily coexisting bodies or events. On the basis of analysis of the experience of Einstein’s school of thought, the formation of the concepts of time and space have no grounds for asserting the reality of space or the reality of time. Time and space are relative to one another and relative to real existents, to physical processes or events, and to mental events. This is relativity.

The theory o f relativity started fro m the failure to find that the movement of the Earth through the ether had any effect on the speed of light. Motion through ether is not accelerated or retarded by ether. The source of light or its motion has nothing to do with the velocity of light. By experiment it has been found impossible to detect uniform motion relative to the ether. Newton, who discovered the law of gravity, said that the apple fell toward the Earth at a uniform rate of thirty-two feet a second. Exponents of the philosophy of time and space ask the question, “Supposing a tiny human being were sitting on Newton’s apple when it fell, would the tiny human being know of the fall of the apple?” Probably he would say that the apple did not move and the Earth rose to meet it. This brings up the old question of, does the train go by the stadon or does the stadon go by the train? We shall not go into the abstract intricacies of this question, but the answer is that both are true; that is, the train goes by the station and also the station goes by the train. It is all a matter of the point of view of the observer from his position in time and space. There are few, if any, instances of inertia in Einstein’s theory of relativity. He feels that all that exists is in motion. This theory lends itself to the metaphysical c o n c e p t o f change. It also lends itself to the theory that all is en ergy, that m atter is disintegrating or integrating through energy. Relativity reduces everything to relations, that is to say, to structure, not material. The three-dimensional world, which Euclid constructed for us, is receding into the background. It is rapidly being replaced by the four-dimensional space-time universe. Newton regarded space and time as independent concepts, but this tenet is no longer acceptable. Even though space seems to be a fixed condition, we may move about in it at will. Wherever we go, we will find that the properties of space are everywhere the same and are unalterable whether we are moving or are stationary. On the other hand, time is essentially a moving condition, and we must perforce move in it. If space is dimensional it may be measured, but time is essentially one­ dimensional. Such terms as square hours or cubic minutes have no meaning to us. No connection can be recognised between time and space measures. For instance, how many feet make one hour? Recasting Ideas

If we are to follow Einstein’s postulations on relativity, we must recast our ideas on time and space in a way that seems fantastic. What has he done to the old fundamental concepts? Between what have always been supposed to be separate

and distinct ideas, he has introduced a correlation or a connecting link. He has asserted that as we move about in the geometrical properties of space, other objects in space will be altered, depending upon the rate of speed of the motion of the observer, thus linking time with space. He asserts that the flow of time, which has always been regarded as invariable, will alter with the motion of the observer, again linking time with space. Einstein gives a classical example. Suppose that we, with instruments for measuring space and time, are located on a platform, which we believe to be stationary. If there is no other physical object to he seen, we cannot be certain whether we are stationary or moving. Now suppose that we observe another platform similar to our own, and after taking careful note of the relative motion between the respective platforms we may feel that our own platform is at rest and ascribe all motion to the other. Einstein asserts that if only these two platforms existed we might notice some strange happenings. If a circle were painted on the side of the other platform, which was moving at great velocity, and the speed were great enough, it would appear to us that the circle on the moving platform was in the shape of an ellipse with its short diameter in the direction of its motion. The extent of this shortening would depend upon the speed with which the platform would be moving. As the speed of the moving platform wrould approach that of light, the circle would flatten completely into a straight line with its diameter perpendicular to the direction of motion. An observer riding on the moving platform would not be conscious of the flattening of the circle in the direction of the platform’s motion. The platform and all that it carries, including the observer, share in this shortening, says Einstein. Even the measuring stick of the rider on the moving platform would not be exempt. If the measuring stick were laid along the diameter of the circle, which is perpendicular to the line of motion, the stick would indicate perhaps ten inches. Placed along the shortened diameter, the stick, now being shortened in the same ratio, would apparendy indicate the same length as before, and the rider on the moving platform would have no suspicion of what wre on our stationary platform were observing. In fact, they might with equal right suppose themselves stationary and attribute all of the modon to our platform. And if our platform had a circle painted on its side, it would appear flattened to them but not to us. In connection with this hypothetical example, it is said that a clock on the passing platform would exhibit eccentric behaviour to us but not to the person riding on the other platform. If the other platform stopped opposite us long enough for a comparison of clock s, it w ou ld be found that they were exactly the same. With the

other platform in motion, the other clock would apparently be slow as compared to ours. On the other hand, if we were moving, and the rider on the other platform could observe a clock on our platform, they would perceive that our clock was slower than their watch. It would seem that this is a paradox: the clock of A appears to be slower than that of B, while at the same time the clock of B appears to be slower than that of A. According to Einstein, either can be right. It all depends upon the point of view. If the rate of the moving clock is altered by its motion, it has not been altered because of the motion of the moving platform. The motion does not interfere with the proper functioning of the pendulum or balance wheel of the clock. Einstein has in mind something deeper and more abstruse than that. He answers that the flow of time itself is changed by the motion of the platform and that the clock is fulfilling its normal function in keeping pace with the altered rate of time. Another imperfect illustration may help to clarify this matter. Supposing we were to travel by train from New York to San Francisco. In certain time zones along the route it would be necessary for us to set our watch back an hour. A less practical but more mathematically elegant plan would be to alter the rate of our watch before beginning our journey so that it would indicate the correct time as we passed through each time zone. Less frequent alteration would be required, of course, on a slow train. The point is that if we were endeavouring to have our timepiece compensate for the various time zones, its rate would depend on the speed of the train. Einstein asserts that similar concepts apply to all moving systems and that a clock in such system would appear to run more slowly as the system gained in speed. Such assertions of course encounter general incredulity. One may quite properly ask, “What is the evidence?” To this question Einstein replied, “Does your memory go back thirty or forty years? or have you not at least read of the serious contradiction in which theoretical physics felt itself involved at the beginning of 20th century?” His reference is to the difficulty, which arose as a consequence of the negative results of the theories of others on materiality, time and space, and reality. Let us give another illustration of this problem in abstract time. If we wrere in a stationary boat which was anchored in one position while waves of water were passing us, it would be possible to determine the speed of the waves by timing their passage over the length of our boat. If the boat were set in motion in the same direction travelled by the waves, the apparent speed of the waves in respect to the boat would be decreased. This speed would reach zero when the boat attained the same speed as that of the waves. On the other hand, if the boat were set in motion in the opposite direction, the apparent speed of the waves would be increased. If, with uniform speed, the boat would move in circular path, the apparent speed of the waves would

fluctuate periodically. The speed of the boat could be determined by the magnitude of this fluctuation. Astronomers advise us that the Earth is moving around the Sun in a nearly circular orbit with a speed of about nineteen miles a second, and that at aJl points in this orbit light waves from the stars are streaming by constantly. It has been suggested that the analogy of the boat and the water waves may possibly verify the Earth’s motion by experiments on the speed of light. The speed of the Earth in its orbit is about one ten-thousandth of the speed of light. There are methods of sufficient precision to pick up an effect of this order of magnitude. Oddly enough, with the knowledge of present-day physics, the analogy has been broken down. The results of the experiments were found to be negative. The breakdown was between mechanics and optics. It was found that while the speed of water waves varied as it should with the speed of the observer, the velocity of light from the stars seemed completely unaffected by such motion. The breakdown of analogy between mechanics and optics introduced a line of division into physical science. The Three Laws

The general trend of scientific thought since the days of Newton has been in the direction of removing sharp lines indicating differences in kind and replacing them by differences in degree. The present scientific trend seeks one ultimate explanation for all phenomena. It was Kepler who, by his study of the planets, discovered the three well-known laws, which their motion obeys. To Kepler these laws were empirically separate, and the distinct results of observation. Newton endeavoured to show that these three laws were mathematical consequences of one general law, that of gravitation. Faraday proved that electricity and magnetism were closely allied. Mayer and others revealed the equivalence of heat and work. Light was correlated with electricity and magnetism by Maxwell. Even at the beginning of the 20th century great scientific minds had reached the conclusion that physical phenomena of all kinds form one vast interrelated web governed by one far-reaching law, a law which was unknown at that time. Gravitation alone resisted all attempts to be coordinated with other phenomena. For a time Einstein centred his work on the problem of mechanics and optics, and he found it necessary to alter fundamental ideas regarding time and space. The evidence submitted by him explains known facts and removes difficulties. However, this great physicist was under no delusion. He felt that no amount of experimentation could prove that he was right, and that it was quite possible for a single revolutionary

experiment to prove him wrong at any time. His aim had been to bring order out of confusion. Einstein had endeavoured to exhibit all the laws of nature as special attributes or principles of one all-embracing law. In this regard the words of Tennyson are reminiscent, “One law, one element, and one far-off divine event to which the whole creating moves.” One school of thought has said that dme is the fourth dimension of space. Actually, however, time is not a dimension of space. Real time is continuity in succession. It is the overlapping of events; while space is the extension or coexistence of simultaneous events, which seem to have extension. The seeming largeness of space has nothing to do with its possible limitations. We do not know that space is limited and, therefore, finite. Thus far we know only o f those things which seem to exist in space. We are told that space may be a network of distances—distances between moving points of energy. Time is an infinite thing. It cannot possibly be finite. It would be self-contradictory to think of time with a beginning and ending because this would imply that there wras time before time began and that there would be time after time ceased to exist. No real meaning can be attached to the idea of timelessness since reality is a dynamic process and time is the measure or ratio of processes. If time were to cease altogether, reality would cease; nothing would exist, and eternity would have no reality in time. Starting from rigid mechanistic conceptions, modern science is progressively approaching the Rosicrucian viewpoint that all matter is in conditions of change. As Heraclitus said, “All is becoming.” Literally, matter is being born out fro m and returning to the unfathomable sea of energy, which science calls the field of force, or space. Space is looked upon as a continuum of three perpendicular dimensions, but the dimensions must be curved because light rays and all possible observational data concerning them involve only curved lines. Geometrically a straight line is an impossibility. Wre cannot relate space to an imaginary set of straight lines, a conception, which is highly artificial and mechanistic. Actually it is practical only for certain mathematical formulas. In our conclusions we find that time may be construed as the transcendent flowing framework of events, lives, and matter. Time flows past these things much as a river flows past trees on its banks. To this we may add that matter or an event is a coincidence of vibrations, which is dependent upon the vibratory positions. The positions of vibrations arc coincident with combinations of causative vibrations and are manifested as an event or a series of events. Actually time is nothing more than the result brought about by successive alterations, or vibrations, resolved into energy.

In abstract physics, we can regard matter as consisting of a series of events with an interval of recurrence, which is shorter than minimum sense perception intervals. Other than a relative standard of vibration frequency measurement, time has no existence. Scientific evidence supports the contention that vibrations are primarily responsible for the existence of manifestations of matter and energy. This principle will ultimately be embodied in mathematical formulas. In time all is relative. The only time of which we have any awareness is the present, which is our consciousness of the moment, which was the future and now is of the past.

Seven Steps to Attainment by Ralph M. Lewis, F.R.C. There is an ultimate end of life, from the physical point of view. This is apparent to all people all around the world. This end of life, this termination of our physical existence is the cessation of those attributes and those functions which we associate with living, or with those things, which we say are animate. We, each of us, are moving continually in the direction of this physical end of life, this transition from living. We are moving in this direction through no power of our own, nor is it the result of a volition of ours. The nature of this life force, with which things are animated, and the cause of it, we leave to the research scientist, to the biologist, to the biochemist, and to the physiologist, and the probable reason for our physical existence we leave to the abstractions of the philosopher. However, if it be granted that we have will and may make certain choices, what are the fundamental choices of our will? What choice should we make? A fundamental choice cannot include death, for death is inevitable. It comes to all, whether we choose it or not. Furthermore, our fundamental choices cannot include life, because if we are able to choose to live we are already living, by virtue of the fact that we can make the choice, and so it amounts to no choice. Therefore, we are really only free to choose how to use our existence here. In other words, having consciousness as we do, of what shall we be conscious? Now, there are some people whose choice consists in striving for health alone. But to make health our principal end or choice is really a negative attainment. It results merely in the removal of distress and suffering. Good health gives more substance to life, provides more longevity, but, after all, that is like reinforcing the walls of a building and continuing to add buttresses and other supports. One does not reinforce the walls of an empty house, or one in which nothing will be placed, or which has no definite purpose. Striving just for health so as to ensure longevity is like that. Then, there are people who principally seek to attain wealth. They believe that to be indicative of their choice; however, cupidity or the love of possessions is nothing else but a desire and desires are an inescapable quality of life itself. Desire is not a choice, it is a compulsion as inseparable from life as moismre is from water. Of what then should our voluntary attainment in life consist? What should be our fundamental choice? In general, the answer must be to choose complete and perfect happiness. Theologians, mystics, and philosophers, for centuries, have contended that humans are triune beings; namely, that they consist of body, mind, and soul. Therefore, the only perfect happiness which there can be, the only happiness

which can be complete is that happiness which embraces all three of these aspects of human nature. There are seven steps to this perfect happiness in life, seven steps by which it is attained. From time immemorial, seven has been referred to frequently as the necessary number of steps, which we must take for attainment in life. Since seven has been principally selected by the ancients as the number, it must obviously have some mystical significance or importance. For example, Herodotus, the ancient Greek historian, relates that the Tower of Babel, built by the ancient Babylonians, had seven ders up which the votaries ascended to reach the Temple of Enlil, the God of /Vir, upon the top. The first Egyptian pyramid, having sloping sides and built by Pharaoh Snefru in approximately 2900 B.C., consisted of seven stories. Each was a separate little structure placed upon the other, and each succeeding one was slightly smaller than the one under it, so the whole was terraced and then the sides were filled in to create the slope. The early Gnostics, who sought salvation through knowledge alone, also venerated the number seven. To them, seven represented the four points of the square added to the three points of the triangle. They symbolized this by drawing the square with the triangle resting upon it, with point upward. The three points of the triangle to them depicted the three natures of humanity, as body, mind, and soul. The four points of the square represented the fundamental expressions or manifestations of nature fire, water, earth, and air. Pythagoras, the Greek philosopher and scientist, founder of the school of mysticism in Crotona, Italy, also held that the heptad, or numeral seven, was worthy of veneration. He further declared it to be the most perfect of all numerals, possibly because he found that in the cyclical phenomena of nature, things often recurred in periods of seven. y \ s applied to humans, Pythagoras divided life into ten periods of seven years each. Further, the Rosicrucian mystics of the Middle Ages divided the functioning of will and the kinds of understanding into seven each. The Substance All Things

The first of these seven steps to the attainment of happiness is the understanding of substance, our substance and the substance of other things. All people are conscious that they are. This self-consciousness is the starting point for all else, which we conceive to exist. Things exist to us only because first we exist to ourselves. Things are said to have a place in time and to exist in space, because they revolve about us. We say that a tiling is there only because it is not of us, or does not seem to be within us. Again, we say that something is past because it is not in our immediate perception, a part of our immediate consciousness. Take humans away and you

thereby remove proof of all of the things, which exist to them, because they are the means by which such things have existence. So consciousness, we must admit, is one of the great substances in the universe. Reality, of all the myriad things of which we are aware, law and form, is mirrored within the depths of consciousness. Yet, consciousness itself is formless. There is no one thing, which represents it. There is nothing that we can single out, point out, and say “that is consciousness.” Consciousness, in fact, never realises itself as only being a single substance, as having a specific limited nature. We are always aware of self in a grosser substance which we call body. In other words, when we are aware of self, we are also aware that self exists in another substance or vehicle. Now, this body, in which consciousness is resident, has an affinity, that is, a relationship to other things. In other words, we find in other things a similarity to our own body, a certain dependence upon common conditions and a certain similar functioning as well. We know that most certainly we have not conceived all of the images, which are reflected in our consciousness, of which we are aware. Furthermore, we are quite aware that we did not conceive and create our own consciousness, our own self-consciousness. So we must conclude that the human consciousness must be part of a greater substance, of a stream or flow of something of its own kind which transcends it. We can then say that we have two great parallels existing in the universe. One is matter or being; and the other is consciousness. We must ask ourselves, can one exist without the other? Can there be consciousness without matter in the universe, or can there be matter without consciousness? And did one originate the other? Has matter come out of consciousness, or has consciousness come out of matter? Or have they both had a common creator or source? If so, what is it like? It is apparent to us that the primary being, the primary source, if you will, must be more than those energies or those forces of which matter consists. It must be, lor example, more than merely electricity-, magnetism, and light. We have said that it is only through consciousness that such things have existence. Something w'ithout a mind to realise it, whether it is a human mind or otherwise, just could not be. Furthermore, since consciousness is no one thing in itself, consciousness must have something to mirror, something, which it can reflect-or consciousness is not. Consequendy, we may reason that the primary source of all is neither merely consciousness, nor could it be just those forces and energies which we associate with matter and material things. It is, in fact, the unity of both. For every state of being, or for that which has motion, there must be a state of knowing, a state of consciousness. That which has being, and which also knows, is mind. Therefore, the first

substance, from which all things spring, is Absolute Mind. If that is so, we mortals, therefore, cannot rightly conceive God as being limited or constricted to any form. God could not be of a form made of a material nature alone. Furthermore, God is not self-conscious in any particular form, because God’s consciousness corresponds to no one form. From this conclusion, we cannot righdy conceive that matter is entirely non-spiritual, that it is devoid of all spiritual essence. We cannot believe, as so many theologians have expounded in the past, that matter is base and corrupt, and that is should be despised or deprecated, that matter has fallen away from a higher state. We must hold that for every divine expression as matter in the universe, there is a corresponding divine consciousness of it—an idea for each form. Therefore, God, as mind, as a primary substance, exists in all things that we experience. God is in that which is the grossest and most material of all things as well as in that which is said to be spiritual consciousness. How Free Are We?

The second step to this attainment in life, this perfect and complete happiness, is liberation. liberation concerns the problem of freedom. Because we choose each moment of the day, because we select this and we select that, are we actually free? Is it not possible that in making our numerous choices, we are being subdy influenced by conditions or things of which we are not aware? An absolute freedom in nature would be the greatest disaster, which we could imagine. It would mean chaos. The order, which we perceive in nature, is dependent on its own necessity. Things cannot escape their order. Everything is compelled to conform to its changes, to its motion, of which it is a part. As we look about us, things in nature seem to deviate. They seem to be at great variance with each other. There are things, which seem so far apart in their function and form that it is almost impossible, superficially, to imagine any connection between them, and yet fundamentally all things are equal, because everything in nature conforms to certain basic common laws. Is it not reasonable that tilings, which must be equal to each other in essence, are therefore not free? One mystic has said that liberty and equality contradict each other, and yet people are constandy talking about the liberty and equality, which they are simultaneously seeking. A complete freedom would, in fact, create inequality, for that which is free will not obviously be restrained by any standards. It will not be compelled to b* equal to any other thing. Conversely, a true equality, where things are actually equal to each other, does not permit any such thing as liberty. A true equality would not permit anything to deviate from that which is equal.

The question often arises, where people think separately or collectively, was nature determined as it is? In other words, was it predetermined? Was everything conceived as we know and experience it? If all were determined in advance, then obviously nothing would be free in nature, for nothing can escape that which it is and which it was determined to be. There are people who do not believe that all things were determined in advance. They prefer to conceive that the Cosmic had no beginning and everything that exists was and still remains of God. From this point of view also, there could be no freedom in nature, because this really is advancing the theory of necessity. All things are fundamentally of God; therefore, by necessity, they must follow that order of God; consequently, they ca n n o t deviate from it and therefore they are not free. Much, however, is made of human volition, o f human self-determination—the fact that people can say yes of some things, and no about others, and that they do so at all dmes. But we say that people also, like the other things in nature, cannot escape making these choices. These choices are but the very necessity of our own being, and do not represent us to be of free will. We either conform to the positive aspect of our nature and thereby are healthier and more harmonious, and possibly live longer, or we choose the negative and do not conform to our nature, and thus we experience not only suffering but an untimely death. We are continually acted upon by our emotions, by our instincts, by psychic urges, and by the forces and powers of the phvsical world. We cannot escape these urges. We cannot put ourselves apart from them, and, therefore, we are compelled to have preferences as we react to these urges. These preferences are kinds of responses, which we have from these influences of our being. These preferences are choices and the choices are an integral part of our nature, just as eating, breathing, and drinking are a necessary part of our physical nature. We actually choose what pleases our natures. We cannot escape doing so. Therefore, the will is not free. Though we must choose, and are compelled to by the necessity of our own natures, there are preferred choices, which we can and should make. We should always choose according to the best quality of our nature, in accordance with the better part of ourselves. Such choice approaches the nature of God. The nearer we are to our whole self, the integrated nature of our being, the closer we are to the Absolute, to God. The third step to the attainment of perfect happiness is self-discipline. In our functioning, we have three parts to our being. The first, as we have said, is soul. It is the highest of these three parts, because it is the more complex; that is, it is the most •all embracing. It contains more of the essence of all things, and it is the most unlimited. The second part of our being is the mind, or the rational, the conscious part. And the third part is that corporeal substance, the body, the grosser divine manifestation.

In humans these three parts have a ratio or an order of one, two, and three. At all times the direction, the command, must come from the soul as number one, to the mind as number two, and finally to the body as number three. There are certain desires which arise at times in life, which cause us to disturb and disrupt this ratio, and the disruption results in suffering and just the opposite of the happiness which we should attain. Gautama Buddha, centuries before Christ, was the first to work out a practical system of self-discipline. In fact, Buddha was the first to give to the world a system of what may be termed practical psychology. The essence of this system is expressed in the four great truths of Buddhism. To summarise these truths, all existence provides some kind of suffering, and all of the suffering, which we experience, is caused by insatiable desires, says Buddha, desires which cannot ever be completely satisfied or quieted. Suffering will cease only when we learn to suppress these insatiable desires; in other words, when we have learned to keep the elements of our triune nature obedient to their relationship of one, two, and three. The fourth step toward this attainment, this fundamental choice, which we should make in life, is morality. Of all of the steps, which we must take, this one is perhaps the most obscure. The step of morality7concerns the problem of the reality of good and evil. Is good real? And is there a real evil? Has there been established a divine standard, a fixed and definite good, like a divine dogma or creed which all of us should and must recognise, and has it as much reality as ourselves? If there has, then we would either just obliged to accept that one good of a divine nature, or reject it entirely. The fact remains, however, and human experience confirms it, that we are continually striving for divergent goods. One group of us is striving for what we hold to be good, and others are striving just as sincerely for goods, which conflict with the former. If in our hearts we want good, why must we be misled by its content? Why must we be going in different directions? It does not seem that a compassionate Divine Intelligence or God would so intentionally confuse people who sought good. But if the good has been divinely established, if it is a fixed, definite good, and if God is the creator of all things, then from whence comes evil? What is its source? So, if there is a positive good and God is the creator of it and all else, obviously, then, evil cannot have any positive content; evil cannot be real; evil can be only a negative state, the absence of good. Let us presume that good has a definite existence, that there is a fixed divine standard. The question arises, then, why should we aspire to that good? Frankly, why should we be good? Contrary to opinion, no people are truly unselfish-even those

who do great works of charity; those who are benevolent; or those who serve others than themselves are doing so because it brings satisfaction to their extended self-consciousness. There are some people whose consciousness of self has so extended that self includes many other people and things besides their immediate being. It brings them satisfaction, therefore, to do for those things or those persons, which they have included as a part of themselves. If we are to seek good, therefore, the good must satisfy some element of our nature, of our self, or we will not aspire to it. Spiritual good, as held out to us by theology, by religion, promises a reward of salvation and of immortality. However, this spiritual good can only be appreciated by those who desire immortality. Obviously, if some people do not desire immorality, they will not then seek the spiritual good, which offers it as reward. Humans are not equal, as we are each dominated by a different nature. Some are more physical; some are more intellectual; and some are more spiritual. Each has its own goods, its own rewards, and we must first realise one and then the other. That is how we climb upward in self. The greatest rewards of the body arc health and vigour. These are the goods, which come from obeying the physical part of ourselves. There are also goods, or rewards, of an intellectual nature. The exercise of our reason, the developing of the various faculties of our minds bring their good; as, for example, self-respect, confidence, and poise. Until we experience the spiritual self, until we permit the soul, the highest part of our nature, to dominate, we cannot know that its goods are best, and we cannot be compelled to seek them. Thus we must climb from one good to another good. Knowledge vs. Understanding

This brings us to the fifth step in attainment, and that is understanding. Without understanding, we are nothing more than wanderers in the dark. Meister Eckhart, the great medieval German mystic, said that understanding means seeing things clearly and in their proper light. Now, we know that perception is to perceive, to see, to hear, and to feel tilings. On the other hand, apperception goes beyond just mere perception. It gives meaning to those things, which finally arise in our minds, by giving them proper classification and co m p reh en sio n . The receptor faculties which we have that is, sight, touch, smell, etc.—are like the oesophagus and the mouth; they are but intake channels for the reception of numerous impressions from without. Conversely, the reason and the various faculties of mind function not unlike the stomach, in that they digest what has been received. No knowledge is so useless as that which has not been digested; namely, as diat

for which there is no corresponding personal idea or conclusion, which we have arrived at. Our minds are cluttered with terms, with phrases which we have inherited or which we have heard over die radio or read in newspapers. They are mere words to most of us, having no use to our understanding, because they are not words which we have adapted or fitted to original ideas of our own. We may say that knowledge is that of which we are conscious. Understanding, on the other hand, is the nature and purpose of that which we have come to know. Wisdom is acquiring experience in the application of understanding. Wisdom is knowing when and how to use that which we understand. Every minute of our conscious existence brings us knowledge, the realisation of something. However, it is only meditation and cogitation upon that which we know that brings us understanding. Also it is only the indulgence of the use of understanding, which brings us wisdom. In understanding, it is often said, there is power. It is because in the understanding mind the ideas are properly arranged; they have been properly labelled and classified. They can be used like mechanical parts to repair, to rebuild, or to meet the demands of emergencies. The sixth step to attainment is application. Marcus Aurelius, Roman emperor and Stoic philosopher, made a very effective statement in reference to application in life. He said that figs are considered fairer and riper when they have begun to shrink. He also said that grapes are thought best when they have grown to such proportions and weight that they bend the vine. So, too, the beauty and ripeness of old age is to be found in the maximum development and application of the powders of mind and the attributes of soul. Death can never surprise individuals who have used their power fully and intelligently. They cannot be like the actor upon whom the curtain descends before he has finished his play, because those who have used their power fully is ever prepared for the eventuality of death. Such a person who has lived fully has no regrets. There is nothing to smart their consciousness when death comes. The exertion of mind and body, and the extensive employment of consciousness admittedly are fatiguing; yet, those who avoid exertion because it is fatiguing never comes to experience the intense stimulation which follows rest and rejuvenation. The joy of rejuvenation, the consciousness of renewed powder and strength, comes only to those who have first exerted themselves. Life is to live. Let us not deceive ourselves. The whole purpose of life is in its utilisation. It has no other value, except as a medium by which something can be accomplished. To restrain our natural functions, to harbour them, or attempt to negate them is a restriction ot life. It opposes the very nature of life. Each of our natures (and we have said that such natures are triune-that is, three in number) is productive of some good. That being so, then the greatest evil, the most diabolical sin which we can commit is to avoid exerting those powers of our nature with which

we have been endowed. If it is conceded that we must sleep and we must eat for the maintenance of health, then also we must think, we must reason and mentally conceive daily. If we do not, we revert to the status of the lower animals. We are distinguished from the lower living tilings only by the use of all our powers. There are other living things, which can walk and can talk and can mimic many of our objective activities, but we possess powers of our triune nature, which either they do not possess or which they are not capable of using; and if we do not use them, then we have depreciated ourselves, we have wilfully submitted ourselves to degradation. The Motion of Mind

The seventh and the last step to the attainment of perfect and complete happiness, which should be our principal choice in life, is aspiration. It is an observable phenomenon in nature that things are constantly changing. The seasons have their changes, and there are various other things we can observe which are going through a transition. This change is an internal as well as an external motion of things. It is not just the change of movement in space, but a change within the essence of things. This principle of change or motion was known long before the ancient Greeks taught it. It was understood long before it was expounded in the philosophy of Heraclitus. It was privately taught in the ancient mystery schools of Egypt, particularly in the secret school of ancient Memphis, the City of the W'hite Wall, as it was once called. This doctrine of motion and change was symbolized in this mystery school by a musical instrument known as the sistrum. Horizontally placed across the open end of this Y-shaped instrument were seven rods. They were affixed loosely, so that they could be shaken like a rattle. The priests and the hierophants in these mystery school temples shook this sistrum during certain rituals and ceremonies, to emphasise die cosmic or universal motion which they proclaimed, even at that early date, as the cause of all being, of all form. Since there is unity in the universe, we know from observation that things evolve out of each other, or are evolved and generated out of certain common sources. The human body, for example, is due to the evolution and motion of a combination of two factors — matter and Vital Life Force. But what shall we say is the movement, the change that comes from within ourselves a complex being, constituted from body, mind, and soul? What is its product? Certainly mind and the spiritual quality must be productive of something. W7e can say that humans are only fully consistent with the cosmic law of motion when they aspire, when they have conceived an ideal toward which they can spiral upward, when they seek to transcend their own environment and the world as they knowr it. Those who cannot, or who will not, in some small degree, visualise improvements in the welfare of humanity that will

bring understanding, happiness, or greater power to their family or their immediate society, are really inert as humans. These people are at rest, and consequendy they are opposed to the cosmic law of motion. Aspiration exercises, or draws upon the special functions of the human mind. It compels use of our intuitive faculties. It stimulates the imagination. Aspiration keeps the human mind lofty. It helps the mind to transcend the ordinary. It keeps mind the rightful master of the body. In conclusion, it may be said that happiness, being not a thing but rather a state, is attained by the unity of the foregoing steps; namely, happiness is an aura, which emanates from the combining of the understanding of substance, liberation, self-discipline, morality, understanding, application, and aspiration.

We Live Again — The Rationalism of Reincarnation by H. Spencer Lewis, Ph.D., F.R.C. Sooner or later seekers of mystical truth and rational solutions to life’s problems come face to face with the very old doctrine of reincarnation. Usually it is at this point that they either become initiated into the secret doctrines of the mystic philosophers or end their quest and forever close the book of mystical revelation. In other words, it is the crossing of this bridge with confidence and trust, which brings illumination and convincing evidence of many higher principles. Hesitancy at the crossing, however, brings an abrupt ending to the search for greater light. It is not necessary for seekers of higher knowledge to accept the doctrine of reincarnation and make it a part of their beliefs. They may reject the doctrine in its entirety and proceed to great heights, but they must reject it with an open mind that say, “1 do not understand it and so I will pass it by and wait until 1 am convinced of its truthfulness or of its falsity'.” It is seldom that one who refuses to accept the doctrine does so with this attitude. Generally, people have a preconceived opinion and declare the doctrine false without giving it the benefit of unbiased consideration. What is there about the doctrine of reincarnation that is so difficult for the minds of the Western world to accept? We may find the answer to this question if we ask another: “What is there about the religious training and convictions of the minds of the Western world that leaves no place for the acceptance of the doctrine of reincarnation?” Nearly three quarter’s of the Earth’s population have accepted the doctrine for many centuries. An analysis of the world’s religions shows that practically the only religions whose principles do not permit the acceptance of the true doctrine of reincarnation are the modern Jewish and Christian religions. Strange to say, both originally accepted this doctrine. This is proved by their early scriptural writings. However, before touching further on this point, let us examine the rationalism of the doctrine of reincarnation. Is it inconsistent with any other manifestation in life with which we are familiar to say that nothing dies but that it simply changes and is born again in a similar though slightly higher form? Science tells us that both matter and energy are indestructible and that in spite of any changes in the nature of matter, it reveals itself progressively in other forms. If we believe that the human personality, soul, or spiritual character within each human body ceases to exist at the end of its cycle of

expression on this Earth plane and never again manifests itself in a similar physical form or earthly expression, we have then the only exception to a great universal law. To the minds of the ancient philosophers and to those of every student of natural and spiritual law, such an exception seems incongruous and impossible. 1 am mindful of the fact that there is a serious and general misunderstanding of the doctrine of reincarnation in the Western world. For some unexplainable reason, even enlightened minds in this part of the world have confused reincarnation with an ancient superstitious doctrine called transmigration. That doctrine was a misconception of the doctrine of reincarnation. It was held by the illiterate and non-inquiring minds of ancient times, which were given to all sorts of superstitious and mythological beliefs. These persons were prone to believe and, in fact, found satisfaction in believing, that not only was rebirth on Earth a law of the human soul, but that it occurred in lower forms of physical expression such as dogs, donkeys, reptiles, birds, and other animals, many of which were esteemed as holy beasts in the ancient religions. To find thinking men and women scoffing at the idea of reincarnation on the basis that they do not “believe that the human soul will be born again in a dog or a cat” is one of the astonishing things of our present-day understanding of natural and spiritual laws. The average orthodox Christian is perhaps the most strenuous objector to the doctrine of reincarnation on the basis that it contradicts the doctrines of the Christian belief. I wonder how manv who read this will be tolerant enough to examine their thoughts analytically and consider a few questions without bias. Do Christians realise that there is nothing in either the standard or revised versions of the Bible that contradicts the doctrine of reincarnation or makes it consistent with the religious principles revealed in the scriptures? I will admit that the doctrine of reincarnation appears to be inconsistent with certain creeds and theological principles sponsored by the Christian churches. May I call attention to the fact, though, that these creeds and doctrines were composed by church councils and the Church Fathers more recently than the writing of the Bible. They are, therefore, merely theological postulations and not fundamental Christian principles revealed by Jesus or taught by his disciples. From a purely orthodox and dialectical point of view, it is not the doctrine of reincarnation that stands at a disadvantage, but those creeds and doctrines, which do not have their exact counterpart in anything established by or revealed through the statements of Jesus or his disciples. In other words, if devout Christians wishes to argue their faith on a basis of strict orthodoxy, they will find that it is easier to accept the doctrine of reincarnation on the basis of scriptural authority than to reject it on the basis of

theological doctrine. This applies, also, to devout Jews in regard to die modern form of their religion. For the sake of those who may ask where one may find any intimation in the Bible to support the statement that the early Christians and Jews believed in the doctrine of reincarnation, I would call attention to a few salient points. They deserve the same consideration and analysis that are given to certain theological doctrines to disprove the doctrine of reincarnation. In other words, if Jews or Christians will be tolerant and analytical of the following scriptural references, they will find that nothing but the doctrine of reincarnation can explain them. Take, for instance, the pre-Christian writings: We find in the Book of Job, chapter 14, a number of proverbs or comments upon mankind’s life, birth, living, and passing away. In the twelfth verse of that chapter, a definite statement is made regarding the physical body. It is that at so-called death the body goes into the grave and remains there until “the heavens be no more” and that it never awakes from its sleep. But in the fourteenth verse another statement is made regarding the real person, the part that lives. There it is stated that the real person waits for their change to come at the appointed time after transition. That entire chapter of Job needs to be studied carefully in order to sense the divine messages contained within it. Most certainly, that twelfth verse does not permit any interpretation that can be considered consistent with the theological doctrine of the resurrection of the body from the grave and life on Earth again in the same body; whereas the fourteenth verse permits no other interpretation than that our soul awaits its appointed time for the change that will come. Now let us progress to the thirty-third chapter of Job. The whole chapter is extremely illuminating, especially the latter half. In verse twenty-eight, we read that God will deliver the human soul from the pit of the grave and that his or her life, the soul, will see light again. In the twenty-ninth verse, we read that God works these things with mankind often. In what sense other than in the sense of reincarnation can these verses be interpreted? If the human soul leaves the pit and comes back into the light of the living again and if this happens often, surely no more definite statement than that can be found to support the doctrine of reincarnation. Bear in mind that these passages are taken from the Jewish writings and that no elaborate emphasis is given to them in order to make them appear to be outstanding religious doctrines. They are referred to as casually as are any other of the complex incidents of life because the doctrine of reincarnation was so universally held and so well understood as a scientific, biological, natural, and physical law of the universe

that it was separate from religious creeds. To show how universal was the belief in reincarnation among the Jews even during the days of Jesus the Christ’s mission, we turn to the Christian Gospels to find one of a number of incidents that reveal a thorough understanding of and a belief in reincarnation. This is the incident where Jesus turned to his disciples and asked a question that would seem strange to us, indeed, if we knew nothing about the doctrine of reincarnation. He asked, “And whom do men say 1 am?” What was it that Jesus was asking unless it were something that would reveal a developing spiritual perception on the part of the populace? He did not ask this question to solicit compliments or praise for his majesty, healing power, wisdom, or divine mission. His disciples understood what he meant. They knew that he wanted to determine whether the populace rightly or wrongly related him to the prophets who had preceded him. He wanted to know whether they realised that he, the Christ, spirit incarnate, had been one of their former prophets, and that he had come to Earth again as had been predicted. That such was his intention is indicated by his disciples’ answers. They said that the populace believed that he was this one, that one, or another who had lived before. Then when he asked them what it was that they themselves believed, their answer revealed that they understood why he questioned them. They understood that he wished to determine whether from his intimate association with them they knew that he was not only the reincarnation of a great prophet but also the ultimate, infinite spirit of divine Sonship. By reading that one incident in the life of ]esus and associating it with the statements of John the Baptist and other prophets regarding the one who was yet to come, we realise that nothing but the doctrine of reincarnation can make these passages understandable. There is nothing in the Christian scriptures that disproves the doctrine of reincarnation. Some have argued with me that the Christian doctrines maintain that at the time of transition the soul passes into a period of suspended consciousness to await the ultimate Judgment Day when all will reach the spiritual realm and dwell eternally in the consciousness and presence of God. They maintain that this doctrine, this fundamental belief of the Christian creed, contradicts the possibility of rebirth and the doctrine of reincarnation. But does it? Is there anything about that doctrine, which, by the way, was not taught by Jesus, that precludes what changes might have taken place as mentioned in the Book of Job? The true doctrine of reincarnation assures us that we shall have many changes of birth and many incarnations on Earth, but that, ultimately, after having had many opportunities to learn the lessons of life and compensate for our evil acts and purge

ourselves of our sinful natures, we shall finally come to the Judgment Day. Then it will be determined whether we have become pure of spirit and heart, godlike, and worthy to dwell eternally in the consciousness and sight of God, or whether we shall be condemned to eternal suffering and pain-birth and transition. Each night when a day is done and we close our eyes in sleep, we close a period of life that has been filled with opportunides for good or evil, fraught with lessons that fill our spirits with sin or purge us of our evil ways. Each awakening in the morning is like being born again into light-as stated in the twenty-eight verse of the thirty-third chapter of Job-with a new period of incarnated existence before us in which to correct the evils and sins of the preceding periods and redeem ourselves before the judgment comes. If, therefore, we consider each period of incarnation on this Earth as a day in our lives, we see that an ultimate suspension of earthly life preceding the hour of judgment does not preclude the possibility of intervening incarnations and periods of preparation and purging before the ultimate Judgment Day. The doctrine of reincarnation teaches, among other things too extensive and too numerous to itemise here, that the purpose of life with its various periods of incarnation is to enable us to work out our salvation to become ready for the final Judgment Day. Then, at the sound of the trumpet which will be the clarion call to the souls of the good, if we are worthy and sinless and have made compensation for the evils we have committed, we shall be absorbed into the consciousness of God and remain there eternally, never to incarnate again. Is this inconsistent with the mystical and spiritual principles taught by Jesus and his disciples? It may appear to be inconsistent with some theological doctrines that have been added to the Christian teachings in later centuries and are now a formidable part of the rituals and creeds of the Christian religion. However, they were not what Jesus taught and revealed. Proof of Reincarnation

It is said that only in the minute study of cell life, in the principles of botany and the living examples of vegetation, and in the natural processes of reproduction do we find any substantiation of the principles of reincarnation. Those who disclaim any foundation for the belief in reincarnation state that no proofs are to be found of mankind having ever lived a previous life upon this Earth. We can discuss this critically only if we agree upon what is meant by proofs. Perhaps science is right in claiming that it cannot recognise principles that cannot be demonstrated. But if we accept this claim literally, we find ourselves in grave

difficulties, for even science is unable to prove many of the propositions and postulations which it has accepted as truth. What proof have we that we are alive? We claim that we know we are living because hewe are conscious of ourselves and of other things and persons distinct from ourselves. However, this sort of reasoning applied to other matters would be cast aside as being merely personal opinion based upon fantastic beliefs. It is purely a matter of psychological or philosophical reasoning and not of scientific demonstration. Science admits that the Sun shines; yet it cannot prove that it does so. The Sun’s shining is only a manifestation, which our objective senses accept. Science cannot prove even that there is a cosmic body such as the Sun, for there is no other evidence of it than that which may be termed an ocular interpretation. Science reminds us constantly that ocular interpretadons are not to be relied upon, for we never can know when wre are being deceived by them. What proof have we that there is a Moon? Or that we are upon a planet in space? What is space? We are reminded of the man in court who said that he did not know who he was inasmuch as the court could not accept hearsay evidence. All he knew about himself was that he had been told he was the son of his father and mother and that his name was what it was reputed to be. He said that he was supposed to have been born on a certain day but had no actual knowledge that this was so. Therefore, he said, legally, he did not know who he was. Actually, we know very little if anything at all. As for proofs of anything we believe, we are still the victims of circumstances, faith, and belief. In the scheme of things, we accept as true those things wrhich appear reasonable to us or which are explained by some kind of a manifestation of nature, which permits only one interpretation. We accept as true most things of life purely upon circumstantial evidence. This being true, we have no reason to cast aside evidence in support of the doctrine of reincarnation. Of course, it is always possible to invent a supernatural or extremely unnatural hypothesis to account for any unusual event in human affairs. But it is an axiom of science that a supernatural or unnatural law should not be invoked when a perfectly natural one will suffice. Many occurrences in so-called seance rooms and at committee meetings of psychic research have been attributed to supernatural causes when they should have been attributed logically and reasonably to natural causes. Science has refused to accept supernatural explanations as evidence of the existence or operation of divine principles. In considering the evidence for the doctrine of reincarnation, scientific doubters

refute it with explanations that incorporate more difficulties and unique conditions than are contained in its simple, logical explanation. This is so contrary to the scientific method of considering the more natural explanation that we wonder what the explanation for the following incident would be. In Elmira, thirteen miles from Waterloo, Ontario, Canada, there was child of six who presented a unique psychological problem. According to investigators, the child could read anything in the French language and pronounce all French names properly. Books, newspapers, the Bible—anything in French— could be read without difficulty. Furthermore, he could read and pronounce words in other languages. His parents claimed and neighbours testified that the ability to read and understand French had developed naturally without any cultivation from the time the child was old enough to use his eyes and voice. A thorough investigation of the child’s history and abilities lead to only one conclusion. His familiarity with the French language and other languages at such an early age can be explained only by the doctrine of reincarnation. The child carried over into this life from a previous earthly incarnation training in the French language and other languages. We cannot say that the memory of these languages was carried into this life from the spiritual or heavenly kingdom where no such artificial things as man-made languages exist. French and all other spoken languages are human creations, clumsily and arbitrarily made by people here on Earth. They belong to this Earth and nowhere else. In order to learn a language, we must live on diis Earth and study it. Even when we are old enough to talk and to understand what is said to us, we still have to go to school to learn how to read the printed language. No matter how long we may associate with those who speak a language and no matter how well we may be able to answer with words, the ability to read does not develop automatically. This is proved by the fact that there are millions in the world who are surrounded by educated persons but are still unable to write their own names or read even though they have learned how to speak fairly correctly. The ability' to speak and read any language must be practiced and developed through physical and mental effort here on the Earth. It is logical and reasonable to conclude that anyone who can speak and read a language has had earthly training and experience. How could this child manifest an ability to speak and read a language he had never heard when only six years of age unless he had learned to do so in a previous earthly existence?

The explanation of heredity is unreasonable. It is true that we may inherit traits of character and tendencies, but it has never been shown that we inherit purely artificial, mental acquirements. A child born of Spanish, French, or Italian parents must be trained to speak and read the language even though he or she may inherit from their parents a tendency for art or music. Even those who have inherited musical tendencies and abilities have inherited only an elementary appreciation of music and have to be trained in order to develop the tendencies. No musical genius whose ability was inherited solely was ever able to sit down to a musical instrument and play it correctly the first time. It has always required a period of development and practice, resulting in greater efficiency because of the inherited tendencies. If the parents of the child we are discussing had been eminent linguists, it might be said that the child had inherited his linguistic abilities. But the parents were not linguists. Even if the child had inherited linguistic tendencies, he still would have had to develop and practice under strenuous training conditions in order to develop such outstanding abilities at so early an age. If there is another explanation than that of reincarnation to account for this ability on the part of the child, we shall be glad to have any of our qualified readers present it. This case is merely one of many that might be cited as evidence substantiating the doctrine of reincarnation.

THE ROSICRUCIAN ORDER Purpose and Work of the Order Anticipating questions which may be asked by the readers of this book, the publishers take this opportunity to explain the purpose of the Order and how you may learn more about it. There is only one universal Rosicrucian Order existing in the world today, united in its various jurisdictions, and having one Supreme Council in accordance with the original plan of the ancient Rosicrucian manifestoes. The Rosicrucian Order is not a religious or sectarian society. This international organisation retains die ancient traditions, teachings, principles, and practical helpfulness of the Order as founded centuries ago. It is known as the Ancient Mystical Order Rosae Crucis, which name, for popular use, is abbreviated into AMORC. The Order is primarily a humanitarian movement, making for greater health, happiness, and peace in people’s earthly lives, for wTe are not concerned with any doctrine devoted to the interests of individuals living in an unknown, future state. The Work of Rosicrucians is to be done here and now; not that we have neither hope nor expectation of another life after this, but we know that the happiness of the future depends upon what we do today fo r others as well as for ourselves. Secondly, our purposes are to enable all people to live harmonious, productive lives, as Nature intended, enjoying all the privileges of Nature and all benefits and gifts equally with all of humanity; and to be free from the shackles of superstition, the limits of ignorance, and the sufferings of avoidable Karma. The Work of the Order, using the word “work” in an official sense, consists of teaching, studying, and testing such laws of God and Nature as make our members Masters in the Holy Temple (the physical body),and Workers in the Divine Laboratory (Nature’s domains). This is to enable our members to render more efficient help to those who do not know, and who need or require help and assistance. Therefore, the Order is a school, a college, a fraternity, with a laboratory. The members are students and workers. The graduates are unselfish servants to humanity,

efficiently educated, trained, and experienced, attuned with the mighty forces of the Cosmic Mind, and Masters of matter, space, and time. This makes them essentially Mystics, Adepts, and Magi-creators of their own destiny. There are no other benefits or rights. All members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the Self and prepare for &greater Work. The Rosicrucian Sanctum membership program offers a means of personal home study. Instructions are sent regularly in specially prepared weekly lectures and lessons, and contain a summary of the Rosicrucian principles with such a wealth of personal experiments, exercises, and tests as will make each member highly proficient in the attainment of certain degrees of mastership. These correspondence lessons and lectures comprise several Degrees. Each Degree has its own Initiation ritual, to be performed by the member at home in his or her private home sanctum. Such rituals are not the elaborate rituals used in the Lodge Temples, but are simple and of practical benefit to the student, helpful offerings of the Rosicrucians, you may receive a free copy of the introductory booklet entitled the Mastery o f IJ fe by writing to: Scribe “A A V , Rosicrucian Order, AMORC or visit our web site: www.amorc.org.au

Rosicrucian Library SELF-MASTERY AND FATE WITH THE CYCLES OF LIFE by H. Spencer Lewis, Ph.D., F.R.C. This book demonstrates how to harmonise the self with the cyclic forces of each life. Happiness, health, and prosperity are available for those who know the periods in their own life that enhance the success of varying activities. Eliminate “chance” and “luck,” cast aside “fate,” and replace these with self-mastery. Complete with diagrams and lists of cycles.

THE MYSTICAL LIFE OF JESUS by H. Spencer Lewis, Ph.D., F.R.C. A full account of Jesus’ life, containing the story of his activities in the periods not mentioned in the Gospel accounts, reveals the real Jesus at last. This book required a visit to Palestine and Egypt to secure verification of the strange facts found in Rosicrucian records. Its revelations, predating the discovery of the Dead Sea Scrolls, show aspects of the Essenes unavailable elsewhere.This volume contains many mystical symbols (fully explained) and an unusual portrait of Jesus.

COSMIC MISSION FULFILLED by Ralph M. Lewis, FRC. This illustrated biography of Harvey Spencer Lewis, Imperator of the Ancient Mysti­ cal Order Rosae Crucis, was written in response to many requests from Rosicrucians and others who sought the key to this mystic -philosopher’s life mission of rekindling the ancient flame of Wisdom in the Western world. We view his triumphs and tribula­ tions from the viewpoint of those who knew him best.

Recognise, like him, that the present is our moment in Eternity; in it wefulfil our mission

MENTAL POISONING: Thoughts That Enslave Minds ly H. Spencer Lewis, Ph.D., F.RC. Must humanity remain at the mercy of evil influences created in the minds of the vicious? Do poisoned thoughts find innocent victims? Use the knowledge this book fearlessly presents as an antidote for such superstitions and their influences. There is no need to remain helpless even though evil thoughts of envy, hate, and jealousy are aimed to destroy your self-confidence and peace of mind.

SECRET SYMBOLS OF THE ROSICRUCIANS OF THE 16TH AND 17TH CENTURIES This large book is a rare collection of full-size plates of original Rosicrucian symbols and documents. A cherished possession for students of mysticism, this collection includes the Hermetic, alchemical, and spiritual meaning of the unique Rosicrucian symbols and philosophical principles passed down through the ages.The plates are from originals and are rich in detail. The book is 12” by 18” and is bound in durable textured cover stock.

ROSICRUCIAN PRINCIPLES FOR HOME AND BUSINESS by H. Spencer Lews, Ph.D., F.R.C. This volume contains the practical application of Rosicrucian teachings to such problems as: ill health, common ailments, how to increase one’s income or promote business propositions. It shows not only what to do, but what to avoid, in using metaphysical and mystical principles in starting and bringing into realisation new plans and ideas. Both business organisations and business authorities have endorsed this book.

GREAT WOMEN INITIATES or the Feminine Mystic by Helene Bernard, F.KC. Throughout history, there have been women of exceptional courage and inspiration. Some, such as Joan of Arc, are well known; others have remained in relative obscu­ rity—until now. In this book, Helene Bernard examines from a Rosicrucian viewpoint the lives of thirteen great women mystics. Her research and insight have unveiled these unsung heroines who, even in the face of great adversity, have staunchly defended freedom of thought and the light of mysticism.

THE MYSTIC PATH by RaymundAndrea, ER.C.

This informative and inspirational work will guide you across the threshold of mystical initiation. The author provides insights into the states of consciousness and experi­ ences you may have as you travel the mystic path. It is filled with the fire and paths of the initiate’s quest. His spiritual, mental, and physical crises are fully described and pondered. Andrea’s deep understanding of the essence of Western mystical and transcendental thought makes this a book you will treasure and refer to often as you advance in your mystical studies. Among the many topics addressed are: Meditation, Contemplation, Awakening Consciousness, the Dark Night of the Soul, Mystical Participation, and Mystical Union.

“UNTO THEE I GRANT...” as revised by Sri Ramatherio

Out of the mysteries of the past comes this antique book that was written two thou­ sand years ago, but was hidden in manuscript form from the eyes of the world and given only to the Initiates of the temples in Tibet to study privately. It can be compared only with the writings attributed to Solomon in the Bible of today. It deals with human passions, weaknesses, fortitudes, and hopes. Included is the story of the expedition into Tibet that secured the manuscript and the Grand Lama’s permission to translate it. THE TECHNIQUE OF THE DISCIPLE by RaymundAndrea, F.KC.

The Technique o f the Disciple contains a modem description of the ancient esoteric path to spiritual Illumination, trod by the masters and avatars of yore. It has long been said that Christ left, as a great heritage to members of his secret council, a private method for guidance in life, which method has been preserved until today in the secret mystery schools. The author reveals the method for attaining a greater life taught in these mystery schools, which perhaps parallels the secret instructions of Christ to members of his council. The book is informative, inspiring, and splendidly written. THE TECHNIQUE OF THE MASTER or The Way o f Cosmic Preparation

by Raymund Andrea, FR C. A guide to inner unfoldment! The newest and simplest explanation for attaining the state of Cosmic Consciousness. To those who have felt the throb of a vital power within, and whose inner vision has at times glimpsed infinite peace and happiness, this book is offered. It converts the intangible whispers of self into forceful actions that bring real joys and accomplishments in life. It is a masterful work on psychic unfoldment.

SO MOTE IT BE! by Christian Bernard, FR.C

F,xplore Rosicrucian views on themes of spirituality and philosophy with lmperator Christian Bernard, whose life has been steeped in the philosophy, heritage, and tradi­ tion of AMORC. Each chapter covers a topic near and dear to the soul of students of mysticism, including: the power of universal love, the heritage of the Rose-Croix, fear of death, the obscure night, free will, reincarnation, the definition and practice of mystical initiation, and other fascinating topics.

THE SANCTUARY OF SELF by Ralph M. Lewis, F.RC. Are you living your life to your best advantage? Are you beset bv a conflict o f desires? Do you know that there are various loves and that some of them are dangerous drives? Learn which of your feelings to discard as enslaving influences and which to retain as worthy incentives. The author brings to you from his years of experience, the practical aspects of mysticism. THE UNIVERSE OF NUMBERS by Ruth Phelps, F.RC. From antiquity, the strangest of systems attempting to reveal the universe has been that of numbers. This book goes back to the mystical meaning and inherent virtue of numbers. It discusses the Qabalistic writings contained in the Scpher Yezirah, and correlates the teachings of Pythagoras, Plato, Hermes Trismegistus, Philo, Plotinus, Boehme, Bacon, Fludd, and others who have explored this fascinating subject. MENTAL ALCHEMY by Ralph M. Lewis, ERC. We can transmute our problems to workable solutions through mental alchemy. While this process is neither easy nor instantaneously effective, eventually the serious person will be rewarded. Certain aspects of our lives can be altered to make them more compatible with our goals. Use this book to alter the direction of your life through proper thought and an understanding of practical mystical philosophy. MYSTICS AT PRAYER compiled by Many Cihlar, F. R C. The first compilation of the famous prayers of the renowned mystics and adepts of all ages. The book Mystics at Prayer explains in simple language the reason for prayer, how to pray, and the cosmic laws involved. You learn the real efficacy of prayer and its full beauty’ dawns upon you. Whatever your religious beliefs, this book makes your prayers the application not of words, but of helpful, divine principles. You will learn the infinite power of prayer. Prayer, your rightful heritage, is the direct means of communion with the infinite force of divinity’. MANSIONS OF THE SOUL by H. Spencer Lewis, Ph.D., F.RC. Reincarnation—the world’s most disputed doctrine! What did }esus mean when he referred to the “mansions in my Father’s house”? This book demonstrates what Jesus and his immediate followers knew about the rebirth of the soul, as well as what has been taught by sacred works and scholarly authorities in all parts of the world. Learn about the cycles of the soul’s reincarnations and how you can become acquainted with your present self and your past lives.

THE INNER WORLD OF DREAMS by Phyllis L. Pipitone, Ph.D., EKC. Learn all about your dreams and what they can teach you about self and your world. The author takes the reader on a fascinating voyage into a mysterious world in which the dramas of the night can range from the completely outrageous to the lofty and sublime. The Inner World o f Dreams is written in an easy-to-read style for the beginning and intermediate explorer of the world of dreams. It will give you a good start towards increased insight into your dreams. THE CONSCIOUS INTERLUDE by Ralph M. Lems, F.R.C.

With clarity of expression and insightful penetration of thought, this original philoso­ pher leads us to contemplate such subjects as: the Fourth Dimension, the Mysteries of Time and Space, the Illusions of Law and Order, and many others of similar import. As you follow the author through the pages into broad universal concepts, your mind too will feel its release into an expanding consciousness. INSIGHTS AMORC’s ever popular Rosicrucian sssays presents some of the best information on subject of interest to students of mysticism. Some of the subjects included in this book are: what occurs after death, supersight, mystical influence of colour, psychic phenomena, mental creating, self healing, mystery of numbers, Great White Brother­ hood and more. THE QUEST FOR THE HOLY GRAIL By Earl de Motte, F.R.C.

Beyond the guise of an earthly search by a noble knight for a lost Grail, there is a much deeper, more profound and mystical meaning to the Grail legend, for here is a profound allegory of mystical initiation, best and most completely understood by sincere students of Rosicrucian and related philosophies. THE IMMORTALISED WORDS OF THE PAST compiled by Ralph M. Ijems, F.R.C. Take a fascinating journey of the mind and spirit as you read these inspired writings. Fifty-eight of the world’s most courageous thinkers bring you the benefit of their knowledge and experiences. Each excerpt is accompanied by a biographical sketch of its author. From Ptahotep to Albert Einstein, discover the wisdom of those who pioneered the highest avenues of human expression.

THE WAY OF THE HEART by Raymund Andrea, F.R.C.

This special edition of sixteen thought-provoking essays includes discussions concern­ ing subjects of particular importance to all people travelling the Mystic Path. The author encourages every reader to see through the illusions of the modern world so as to experience life’s true values. Among the many topics discussed in The Way o f the Heart are: intuitive vs. factual knowledge, the dark night of the soul, the value of scepticism, and group service for improvement of self and humanity. Raymund Andrea’s deep understanding of Western mystical and transcendental thought makes this book you will treasure and refer to often as you advance in your mystical studies.

WHISPERINGS OF SELF by I 'altdivar Wisdom, wit, and insight combine in these brief aphorisms that derive from the interpretation of cosmic impulses received by Validivar, whose true name was Ralph M. Lewis, former Imperator of the Rosicrucian Order. These viewpoints of all areas of human experience make an attractive gift as well as a treasured possession of your own.

MYSTICISM-THE ULTIMATE EXPERIENCE by Cecil A. Poole, F.R.C. An experience is more than just a sensation, a feeling. It is an awareness, or perception, with meaning. Our experiences are infinite in number, yet they are limited to certain types. Some are related to our objective senses; others, to dreams and inspirational ideas. But there is one that transcends them all-the mystical experience. It serves every category of our being: it stimulates, it enlightens; it is the Ultimate Experience. And this book, Mysticism— The Ultimate Experience, defines it in simple and inspiring terms.

IN SEARCH OF REALITY by Cecil A. Poole, F.R.C. This book unites metaphysics with mysticism. It shows us that the human body and its vital phenomenon—life—are of the same spectrum of energy of which all creation consists. The universe is you because you are one of its myriad forms of existence. Stripping away the mystery of this cosmic relationship increases the personal reality of the Self.

SON OF THE SUN by Savitri Devi

The amazing story of Akhnaton (Amenhotep IV), Pharaoh of Egypt, 1360 B.C. This is not just the fascinating story of one life-it is far more. It raises the curtain on humanity’s emerging from superstition and idolatry. Against the tremendous opposi­ tion of a fanatical priesthood, Akhnaton brought about the world’s first spiritual revolution. He was the first to declare that there was a “sole God.” In the words of Sir Flinders Petrie (History o f Egypt): “Were it invented to satisfy our modem scientific conceptions, his religio-philosophy could not be logically improved upon at the present day.” THE SECRET DOCTRINES OF JESUS by H. Spencer Lems, Ph.D., F.RC.

Even though the sacred writings of the Bible have had their contents scrutinised, judged, and segments removed by twenty ecclesiastical councils since the year AD 328, there still remain buried in unexplained passages and parables the Great Master’s personal doctrines. Every thinker will find bidden truths in this book. CARES THAT INFEST by Cecil A. Poole, F.RC. With a penetrating clarity, Cecil Poole presents us with the key to understanding our problems so that we may open wide the door and dismiss care from our lives. The author guides us on a search for true value so that, in the poet’s words, “the night will be filled with music,” as the cares “silently steal away.” ETERNAL FRUITS OF KNOWLEDGE Iry Cecil A. Poole, F.RC.

A stimulating presentation of philosophical insights that will provoke you into consid­ ering new aspects of such questions as: the purpose of human existence, the value of mysticism, and the true nature of good and evil. ESSAYS OF A MODERN MYSTIC by H. Spencer Lems, Ph.D., FRC.

These private writings disclose the personal confidence and enlightenment that are born of inner experience. As a true mystic philosopher, Dr. Lewis shares with his readers the results of contact with the Cosmic Intelligence residing within.

ORDER BOOKS FROM: Rosicrucian Books P.O. Box 1087 Burwood North NSW 2134 Australia Or order through our website: www.amorc.org.au E-mail: [email protected] Phone: [int612] (02) 9518 3444 Fax:[int612] (02) 9518 3433

What Occurs After Death?

Cosm ic C o n s c io u sn e s s S u p e r s i g h t , or the Th i r d Eye C o l o u r - It s M y s t i c a l I n f l u e n c e Psychic Phenomena The Art o f Mental Crea ting W h a t is P s y c h i c P o w e r ? M y s t i c Ar t o f B r e a t h i n g Self Healing Mystery of Numbers Psychology of Mysticism M e d i t a t i o n a n d Its T e c h n i q u e I n c e n s e - Its M e a n i n g a n d U s e R e i n c a r n a t i o n - Fact or F a nc y W h a t is K a r m a ? The Great White Brotherhood The Ancient Mystery Initiations Time Unlimited S e v e n S t e p s to A t t a i n m e n t We L i v e A g a i n

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