rosicrucian digest, december 1949

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I hr symb ology ol the rose is well known to all p hi

losophers and mystics. It is the universa l hieroglyph

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shrin ed in the hearts ol men and women everywhere.

I ry these candles lor contacts with the Cathedral ol

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A N C I E N T A R C H I V E Sithin the sacred archives of a lamasery on the old Tibetan frontier, this abbot or chief laina reveals a centuries-old scroll,dharma or archaic laws are written in Sanskrit on parchment and then wrapped in a cloth sack and protectedwooden covers. To this is attached a label identifying the contents. It was an exceptional privile ge accorded Rosian officers to he pe rm itted lo photogra ph the abbot and lam asery archives . (Ph o t o b y AM ORC Ca mera Exp ed i t i o n )



F r o m a pa int ing , Eta Ho m o, in th» Gillen

of Modern Art, Florence, I ta ly.

I r u t l i O n I r i a l

C h r i s t on trial personified the ordeals through which truth hasalways passed. When reason fails to see the light, the eyes ofthe soul must often he opened by great emotional agitation—as

grief and suffering.Must the social consciousness—the family of humanity—ex'

perience further tribulations, as major wars, before it will realizeits weaknesses against which the spiritually enlightened havelong inveighed?

A t this season o f the year, let each be reminded o f thoseeternal truths upon which lasting happiness and good cheerdepend. —'

Highly appreciative of your good will, we, the officers andthe members of the staff of the ROSICRUCIAN ORDER,A.M.O.R.C., extend

To All Our Fr iends

H fttmp CfjnStmas



ROSICRUCIAN DIGESTCOVERS THE WORLD

THE OF FI CI AL I N TER N ATI ON AL R O S I C R U C I A N M A G A -

Z I N E OF T HE W O R L D W I D E R O S I C R U C I A N O R D E R

DECEMBER, 1949Vol. XXVII

Ancient Archives (Frontispiece)

Thought of the Month: Tibetan Trails

Dwarfs in those Days

Unity of Thought

Temple Echoes

5000 Years Behind

A Rosicrucian of the 19th Century

Cathedral Contacts: The Idealism of Christmas

New Methods in Education

Sanctum Musings: The Will to Do

Strangers within Thy Gates

Harmonized Living

Inside a Lamasery (Illustration)

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THE ROS ICRUCIAN ORDER— AM ORC

ROSICRUCIAN PARK SAN JOSE, CALIFORNIA

EDITOR: Frances VejtasaCop yright, 1949, by the Supreme Grand Lod ge of AM O RC . All rights reserved.



The Rosicrucian Digest December 1949

Tliis is ihe ninth of a series of articles by the Imperator about his observations ona journey which took him and his party around the world and into remote mysticallands.— E d i t o r .

e p a u s e d a moment. Eachstood silent, immuredwithin his own thoughts.Like craftsmen, who stopto view with pride theirhandicraft, we drank inthe beauty and import ofthe locale we had finallyattained. We stood as

though in the center of a sphere. Sloping upward from us were green pastures patched with wild flowers of brilliant hues. The rims of the pastureswere joined, at a distance, by the1Iimalayan Range which surrounded us.

Across the seemingly sheer sides ofthese mountains, slowly and majestically moved great panels of purple and blue shadows, caused by clouds passing before the sun. It was like a greatkaleidoscope, whose patterns were being continuously changed by someinvisible being. How conducive, Ithought, to imagining these mountainsas actually alive, as if animated bysome supernatural entity. After all, thereligious belief of animism, so prevalentamong primitive peoples, must seem

plausible to them in the absence of anyother explanations. In fact, one findshimself continuously obliged to callupon his reason to reject the idea ofanimism which such a visual andemotional experience as this one suggests. Strange as it may seem, thesuperstitions which our emotions attimes are wont to conjure have a

stronger appeal for us than the rectitude of our reasoning.In a matter of minutes, we were en

tering Gangtok, the capital of Sikkim,which is one of the extreme northernstates of the Federation of India. Thedesignation of capital perhaps engendersthe idea of a metropolis. Actually,however, Gangtok has but one street.It is, in fact, a continuation of theroadway which leads to the various las or mountain passes by which oneteaches the very heart of Tibet. Thelittle primitive town reminds one of the

gold-rush towns of early California.I he houses are of one or two stories,constructed mostly of weather-beatenclapboards. The second stories havesuperimposed balconies which sag precariously in the middle. The entrancesto these balconies are through a verysmall door or more often through awindow. The majority of the structuresare actually small shops or bazaars, the

proprietors living upstairs. Like theearly markets of America’s old West,the merchandise was suspended fromevery available display position. Hanging from the posts which support the balconies and from underneath theceiling of the latter, were Tibetan wool boots, saddles, harnesses, and a mixtureof metal cooking utensils imported fromEngland.

Apparently, if business was not progressive enough, vicarious methods ofappealing to prospective customers were



adopted. One of these was to set upshop in the mud roadway that constituted the “street” of Gangtok.Blankets were thrown down upon theroad and on top of them were placedlittle piles of such wares as sweetmeats,spices, handmade jewelry, and nativeshoes.

Since Gangtok is a trading center for products from Tibet, caravans of burrosmove along the roadway hourly. The lead-burro is decorated with bells andtassels commensurate with his prominent position. With care these animalshaving the lead position guide theirladen mates around the displays ofmerchandise in the roadway. Such “advertising” methods would seem to beeffective, for the Tibetans accompanying the caravan often cannot resist stop ping, as they pass these piles of merchandise in their way, and making a purchase.

There are no hotels or roominghouses in Gangtok. Its visitors are principally nomadic traders and lamas ona pilgrimage from one lamasery to another. Such persons pitch their skintents along some hill in the shade of agreat tree. Our sirdar managed to negotiate accommodations for us in thehome of one of Gangtok’s merchants.He and his family were Mohammedans. Through our sirdar, who served asinterpreter, the old merchant constantly reminded us that he was the onlyMohammedan in Gangtok which is principally Lamaistic. He thought thatsuch gave him a transcendental socialstatus. Obviously, however, it appearedto have no effect upon his relationswith his neighbors.

Our quarters were on the secondfloor of this merchant’s ramshackled

but quaint home. In occupying his entire upper floor, consisting of two small

rooms, we wondered where he and hisfamily dwelt during our sojourn.Though the fees we paid for our lodgings were exceedingly small, we wereimpressed by the fact that our hostconsidered himself a most fortunateman to have made such a deal with us.

The floors of the small but cleanrooms were teakwood planks. The bedswere actually low couches, similar toArabian ones and covered with garishtapestrylike blankets. The larger of thetwo rooms, into which we crowded to

dine, had a low table quite customaryin the Orient. We sat at the tablecross-legged on the floor, a rather difficult feat for the Westerner. If fortunate, at some meals one or two of us

would be seated on small hassocks uponwhich we could elevate our legs a littlemore comfortably and be seated a littlecloser to the tabie.

The oldest of our host’s children, alittle girl of eight, was remarkably intelligent. She possessed all the nativecuriosity of a child of her age and waswithout the slightest inhibition. Thereare no schools in Gangtok, as we knowthem; there are tutors who teach thosewho can afford their services. The littlegirl, whose radiant personality shonethrough an obscurity of an almost always dirty face and dress, had learnedsome English. She had acquired achild’s primer printed in English anddelighted in reading to us from it bythe flickering oil lamp. When encouraged, her little eyes shone with intense pride. Her father and his womanservant avoided us. This was partlydue to their inability to speak ourlanguage and to their obvious awe ofstrangers from a land which, so far astheir contact with it was concerned,might as well have been situated onMars. The father was pleased that hisyoung daughter could so freely meet usand that she in turn was so readilyaccepted.

Coal is crudely mined in the Himalayas in the vicinity of Gangtok. Themeans of transporting it from themines high on the mountain slopes toGangtok is very primitive. It is broughtin baskets on the backs of womencoolies or bearers. The Tibetan womanis small but chunkily built. Since childhood she has become accustomed tocarrying heavy loads. It is pathetic tocome across even small girls, perhapsnot over eleven or twelve years of age,walking down the steep mountain trailsalong the rim of a heavily woodedsector with head bowed and a large basket upon the back heaped high withcoal. They partly support the weight,which must be sixty or seventy pounds,with a woven belt looped about theirforeheads, the ends of which are fastened to the basket. On treks up intothe mountains with our own bearers,the sirdar was inclined to engage some




of these women to carry the heavy pieces of camera equipment. We ob jected and he remonstrated with us,stating that they needed the annas, thatis, the small coins which they would be

paid. We compromised by giving these

women a gift of part of the fee theywould have earned and insisted onmale bearers or coolies.

The Maharajah of Sikkim has his palace but a short distance from Gangtok. It is on an eminence overlookinga beautiful valley with terraced farmsand their cluster of thatch-roofed

buildings. As a customary gesture tohis subjects and to his traditional religion of Lamaism, he has built a pretentious lamasery but a few hundredfeet from his palace. There are approximately one hundred lamas who are, by

religious obligation, bound to this lamasery and pledged to a monastic life.The Maharajah has erected, almost directly across from the lamasery, thecustomary school for the lamas. Herethey spend the greater portion of theday, studying and reciting age-oldliturgies from Sanskrit writings.

O r i g i n o l

This seems an appropriate place to briefly explain the relation of Lamaismto Buddhism. Prior to the 7 th century,A. D., Tibet used to follow the Bon religion. Bdn is somewhat similar toTaoism of China. According to Buddhist accounts, in the 7th century,A. D., there appeared a powerful chieftain, named Namri Srong-Tsan, whogained some authority over the wildtribes. His son and successor desired toenlarge the empire for his dynasty. Heeventually conquered all of Tibet andthe two neighboring kings, one of Nepaland the other of China. This son, generally known as Srong, married thedaughters of the conquered kings whowere Buddhists. Subsequently, Srongwas converted to Buddhism. Influenced

by the culture of Buddhism, he desiredto introduce it into Tibet and sentemissaries to India to contact influential Buddhists.

About the 8th century, Khri-Srong, adescendant, ascended to the throne.Born of a Chinese Buddhist mother, hewas converted to the faith by a visitingmonk, Santarakshita. As yet there wereno monasteries or lamas in Tibet. Khri-

Srong sent invitations to India forBuddhists to visit his land. One Pad-masambhava responded in A. D. 747.“Padmasambhava was familiar withexorcisms and magical spells...” Thesemagical practices appealed to the super

stitious minds of the native Mongol peoples of Tibet. Padmasambhava established the first lamasery in Tibet.One by the name of San-Yas became thefirst lama. The word lama is the •Tibetan name for a Buddhist monk.

The Buddhist scholars adapted Buddhism to the indigenous customs and

beliefs of the Tibetan. This resultedin a form of corrupt Buddhism knownas Lamaism. In fact, Lamaism has been defined as “a priestly mixture ofSivaite mysticism (Siva is one of theHindu trinity) ,magic and Indo-Tibetandemonology, overlaid with a thin varnish of Mahayana Buddhism.”

Subsequently, Lamaism flourishedwith varying degrees of success. Duringthe beginning of the 11th century, hundreds of monks from all over Asia were

pouring into Tibet. One of these wasthe Bengalese monk, Atisa. With him began “the second period of TibetanBuddhism.” This period might becalled the reformation. Each of thenumerous Lamaistic sects sought thereformation of all others by insistingupon the domination of their particulardoctrines and traditions. It is said thatAtisa was outstanding among these because of his “coherence of doctrines.”He brought about a transformation anda consolidation of political and religiousfactions.

About the 15 th century, the doctrineof successive reincarnation was introduced. This doctrine, still in effect,

proclaims that a great teacher is reborn into each person who successively occupies the position of Grand Lama. Thisdoctrine was a masterful diplomaticstroke. It conferred indubitable su

premacy upon the Grand Lama—theaddition, in other words, of a spiritualgnosis as well as temporal power.

By 1640, A. D., the Ge-Lug-Pa secthad swept into power over all its rivals.Tibet at the time was divided into three

provinces, the Eastern, the Western, andthe Central. In Central Tibet, the Ge-Lug-Pa was the recognized representative of Lamaism. Envy of its powerresulted in warfare by sects from the



other provinces- The Grand Lama orAbbot appealed for help to the Mogul

prince, Gushi Khan, who was a followerof the Ge-Lug-Pa. Gushi Khan promptly responded by invading and finally

conquering the whole of Tibet. Khanthen granted full authority to theGrand Lama, Nog-Wan of the Ge-Lug-Pa sect.

The Grand Lama after this periodwas not only the supreme ecclesiasticalhead of Lamaism in Tibet but temporalruler of the country as well. The followers of Lamaism recognize him astheir pope. Gushi Khan further honored the Grand Lama by conferring thenoble title of Dalcd upon him. Thismeans vast as. The Western world

refers to him as the Dalai Lama.Tibetans, however, know him asGyalwa Rin-Po-Che, meaning theGreat Gem of Majesty.

Nog-Wan increased the power of hissect and built for himself the great

palace-temple of Potala nea r Lhasa,which to many Westerners is the sym

bol of Tibetan mystery and secrecy.The Ge-Lug-Pa sect, in modem times,is said to continue its strict observanceof celibacy and abstinence, as well as to

preside as the ruler of Tibet. It is alsoregarded to have somewhat retrogressed

from its high plane of doctrinalexactitude.Sch o o l o f t h e Lama«

The occasion was an unforgettableone. We were to film rites and ceremonies rarely witnessed by one fromthe Western world. It was with greatdifficulty that we kept our minds onthe details of our work. The rhythmiccadence of the lamas’ reciting their age-old lessons had a peculiar effect on ouremotions. It was more like the chanting of a liturgy. We strolled over tothe lama school to observe them. Thestructure itself was situated, as was thelamasery and the Maharajah’s palace,on the same high plateau. All about usat a distance were the snow-capped

peaks of the Himalayas reaching upinto the azure sky.

On either end of the school, whichwas one story in height and openon the side facing us, were two slender

poles. To the tops of these were attached what appeared as narrow whitecloths flapping in the strong breeze.

They were prayer flags! They designated this place as holy ground, as asanctuary. Upon these flags there originally were printed, from hand-carvedwooden blocks, inscriptions in the an

cient Sanskrit language which constituted prayers. The wind and rainhad long since faded out these inscriptions. As we looked about at the mountain slopes, we could see here andthere, rising above the varicolored foliage, other such flags, all designatingsome shrine.

As we approached the open side ofthe school, the lamas stopped chantingfor a moment and curiously observedus. They wore red caps and cloaks andwere seated in rows on benches facing

us. Before some on low benches, whichserved as desks, were parchment scrolls.In front of this class and with his backto us, was the preceptor. Though someof the lamas appeared shy in our presence, the preceptor retained his dignity.He rapped loudly for attention andthen he began, with the same cadenceas before, the recitation of archaic affirmations from sacred scriptures. Theywere esoteric truths which had to belearned by rote. The lamas repeatedaloud after him much in the manner ofthe responsory of Christian churches.

Two lamas quietly left their benchesand walked abreast across the groundsseparating the lamasery and the school.At the far side of this plateau—in fact,on the very edge overlooking a gully—two drums were fastened to stakes inthe ground. Slowly and rhythmically,the lamas began to beat them. The deeptones resounded throughout the area,causing a corresponding pulsation within our solar plexus. These were the

signal drums. The lamas were beingcalled from their recitations to prayer.The prayers were always held in thelamasery or temple proper. Unceremoniously, the lamas came from theschool, talking and laughing as wouldchildren during a recess. The drumshad now ceased and the lamas crowdedaround our photographic equipmentcurious as to its function. In the irTibetan dialect they joked with thedrummers who obliged us by being

photographed.The abbot or chief lama, having

been authorized by the Maharajah to(Continued on Page 418)




in tho±z

By H a r o l d P r e e c e

Am e r i c a has beencalled a temple of

lost races and an altarof living ones. The

cosmic destiny of thiscontinent has reachedits stages of fulfillmentthrough successive migrations of peoples,from the original sur

vivors of Lemuriadown to the last bandof persecuted immigrants stepping off a

boat at Ellis Island.Among the lost racesmay have been the pygmies whose skeletal remains have beenuncovered in everyo t h e r p a r t o f t h eworld, whose livingrepresentatives are to

be found not only in Africa and thePhilippines, but also in Brazil of ourown hemisphere.

I realize that I may be affrontingshallow pseudo science when I affirmthe existence of the Little People on thisarea of our planet. Materialistic science, conditioned by our soulless mechanism, breeds a shallow pragmatismin its devotees. Nothing is to be believed that cannot be immediately seen,whether it be an ancient artifact or a bag of popcorn. But the occult science

of the Rosicrucians affords us a methodfor uncovering the ancient hiddentruths of the past and collating themwith the ever-unfolding truths of the

resent to form the synthesis of man’seveloping consciousness.The narrowness of the materialistic

approach is shown very clearly by thefailure to interpret correctly the widespread “dwarf legends” of the American Indian. Three generations of anthropologists have noted these legendsamong tribes of sharply-contrasting

stocks from Maine toC alifornia. By andlarge, the traditions ofthe Little People have

been written off as“savage superstition.”

No attempt has beenmade to penetra tethrough the layers offable and reach the

solid background offact which underliesvirtually all folklore.

I may be the firstwriter to assert thatthe dwarf legends arefolk memories of alow-statured peoplewho probably retreated, as did the diminutive Piets of Britainand Ireland, beforethe invading ta l ler

tribes. Actually, the Indian folklore isso explicit that it describes in considerable detail the scope of relations between the Tall Ones and the scatteredsmaller peoples.

More than twenty years ago, CharlesFort mentioned the tradition of a dwarfrace that had once lived in the Southernmountains. It left as mementos, thousands of tiny stone crosses. Fort wasforever outside the pale of what israther dubiously called respectable sci-ence, and his pronouncement received

little credence outside that esotericcircle of his followers.Yet in 1895, the Nez Perce Indians

of Idaho found a little red-haired dwarf,dressed in odd clothing, lying dead inthe mountains. The Nez Perces toldan anthropologist, connected with theBureau of American Ethnology, thatthe corpse could be the last member ofa pygmy race once inhabiting the hills.The Indians buried the little man, butsaid or pretended to the whites thatthey had forgotten the grave site.



Two modem anthropologists, JohnWitthoft and Wendell S. Hadlock, havein their possession a Cayuga medicine bundle which contains hunting para

phernalia of the Little People. A diminutive sling and some minute slingstones are concrete evidence of thehunting habits of some ancient dwarfish people who subsisted by slaying small birds and animals with the ir curious,toylike weapons.

Legendary and O t h e r w i s e

The Cayugas believe that the LittlePeople travel in pairs and that they caninflict certain illnesses on those whooffend them. The annual Dark Danceof this once-powerful tribe is partly a

ceremony of propitiation to the dwarf folk.In much the samespirit, the peasants ofancient Europe put outofferings of food anddrink for the so-calledelves, gnomes, and ko- bolds. Convincing evidence has been offered by Arthur Machenand others that theseodd beings actuallyexisted but that theywere, in reality, nothing but surviving remnants of the ancient

pygmies, denning upunseen by dense caves at day, venturing out only at night to scour thecountryside for food. For perfectlylegitimate reasons of safety, the dwarftribes kept out of the way of their tallerneighbors, who developed a whole bodyof fearful superstitions about them. Infact, the fear they caused among thosewho had dispossessed them was theirmain protection.

The pygmy lore among the Cayugasseems to have followed a similar courseof development. It was taboo to molestthe Little People or to seek out theirhiding places. Native craftsmen flattered them by carving their figures outof fruit pits and scattering them aroundin the woods where the dwarfs wouldfind them. For the pygmies were sup-

osed to be vain little folk who spentours admiring their reflections in se

cluded creeks.

The Cayugas called them the StoneRollers, probably because the Indianswere constantly finding queer circlesof transported rocks. The circles were

believed to be the council places of theLittle Folk. At the Cayuga dream-guessing feast, the tribesmen invokedthe pygmies to help them interpretdreams—this, of course, being simply

primitive folk magic.Much research still needs to be done

into the barely-scratched dwarf-lore ofthe Cayugas and other tribes of the Six Nations in Canada and upstate NewYork. Occult science could extract thedross and integrate that which remained with anthropological findingson pygmies of other continents. For

there are yet livingmany Six Nations Indians who claim tohave viewed the LittlePeople in the flesh.And occult science atleast respects the testimony of these people.

Cornelius Owens, aTuscarora, tells of seeing two pygmies more than half a centuryago. He relates thathe passed them whilehe was driving aw a g o n — t h a t t h e ywere about two feet inh e i g h t , a n d w e r e

dressed in fine raiment. He says theyignored him.

Levi Batiste, an Onondaga, tells another legend that is reminiscent of theGerman Tannhauser or the Irish folkhero, Ossian. He relates tha t a partyof Indians once discovered a group of the Little People hidden in a hole in awall. The Indians persuaded a strong

youth of eighteen to carry a huge stoneto the wall and place it in the hole,thus sealing up the pygmies. But thedwarf folk squeezed through a nicheand escaped.

Shortly afterward, the youth disap peared. He did not return un til seventy-eight years later, after having spentthree generations in closely guardedcaptivity of the pygmies. He wasfinally readmitted to the tribe when hisaged sister recognized the feeble old manof ninety-six as her long-lost brother.

Our readers will recognize theauthor of “World Underground”(November, 1948 issue), which sointrigued many of our readers.This time he has concentrated onthe Little People. Wh ere did legends and folklore find the sourcefor pygmies and various othersmall-statured beings? W hat hassustained this interest for centuries? Some of the auth or’s presentations are supported by archaeology, some are traditional, but thereis always that live undercurrent of

person al speculation of “W hycould not much of this be true?”

— E d i t o r




Another legend tells of a hunter whoactually captured a dwarf woman. According to the story, he saw a strange-looking foot with its toes grown together, like those of a duck, protruding from the branches of a tree. Whenhe investigated further, he saw a tiny

woman, not more than three feet inheight, hiding in the branches. On her back, she carried a baby in the typicalIndian cradleboards.

The infant was the approximate sizeof the Christmas dolls that church or-

anizations still send to the Indian chil-ren. The cradleboards were covered

with ornate wrappings sewed togetherwith the hair of various animals.

According to the story, the hunter pulled the dwarf woman out of thetree and then seized her baby, threatening to keep it. As he laughed at he rfrantic shouts, he noticed that her armslacked elbow joints. Finally, so theIndians tell the story, the woman gavethe hunter her hunting charms as aransom, grabbed her child, and hurriedaway.

Any folklorist, using the occult as the basic approach to native legends, caneasily sift the element of truth from the

palpable inventions in this tale. Thehunter very possibly saw the womanand the child. But they probably lefthurriedly when the mother saw him.The rest is the braggadocio of folklore,common to the “tall tales” of all peo-

Eles, “civilized” or “uncivilized.” Theunter hoped to shine in the eyes ofhis fellows by concocting a story ofhaving actually captured one of thedread Little People and bringing herto terms.

To this day, the Indians of the Six Nations—serious and highly intelligent people—believe that the Little Folkdwell among them. Dwarfs reputedlykeep sharp eyes on the movements ofIndian hunters and scare away thegame if any Indian has mistreatedthem. Their sole occupation is hunting,according to tribal lore.

The Six Nations Indians are of theancient Iroquois who were developinga peaceful, enlightened civilization— based on a federation of the cooperatingIndian tribes stretching across the continent—when Columbus reached America. “Iroquois Little People have become religious concepts, some of which

appear to be of considerable antiquity,”Witthoft and Hadlock point out. Thiswould seem to indicate that the DwarfPeople were indigenous to America inwhat is rather inaptly called prehistoric times. They were very probably pre-Indian and certainly pre-Columbian.

Some authorities have attempted to prove that the Six Nations dwarf lorerepresents cultural borrowings fromearly white settlers bringing with themthe venerable folklore of Europe. It istrue that certain Indian tribes like theLouisiana Choctaws have borrowed theChristian cosmogony and recast theBiblical accounts of Creation and theDeluge in their own tradition. But nosubstantial evidence has been broughtto prove that the Iroquois dwarf legendsare derived from any outside source.

Witthoft and Hadlock emphasize that“European motifs seem to be largelyabsent” in the mythology of the Iro-quoian tribes. Moreover, the prevalence of dwarf legends among Indiansof all stocks, in every part of America,would seem to indicate that our native

pygmies were numerous and widespread.

Strange little people were reported ashaving been seen by many Indians onthe Allegany Reservation in New York.A hunter glimpsed a pair of them onCattaraugus Creek. According to tribalchronology, these mysterious pygmiesknown in the native tongue as djagaeo

once encountered a group of childrenwandering near the creek. They tookthe youngsters to their undergrounddwelling, gave them food, and beddedthem for the night.

S u p e r s t i t i o n , a Ba r r i e r

Would excavations in the vicinity ofCattaraugus Creek yield pygmy skeletalremains and possibly tiny weapons andimplements? Similar pygmy traceshave been unearthed by explorers inthe wilds of Peru, a region that is stillvirtually an untouched field for archaeologists. To this day, tiny furniture of

the Piets, who led a subterranean existence for centuries after their defeat by the Gaels, is uncovered in Scotlandand Ireland. Unfortunately, the tendency to regard the dwarf legends as“superstition” has thus far been a barrier to needed archaeological investigations on our continent.



The legendry of the Algonquin tribesis further confirmation of the theorythat a pygmy race once inhabitedAmerica. A noted anthropologist, FrankG. Speck, has observed that “it seems

characteristic of the Algonquin tribes in particular to believe in numerous forestelves and river elves of all kinds.”

Speck made an impressive collectionof the dwarf tales of two remnant Algonquin tribes: the Mohegans and the Niantics of Connecticut. Mrs. FideliaFielding, the last Mohegan able tospeak her native tongue, told him thatthe dwarfs “were the ones who madethe pictures and scratchings on therocks at Fort Hill.”

Tribal tradition also has it thatMartha Uncas saw a company of LittlePeople while crossing the Yantic Rivershortly before 1800. The woman, probably a descendant of the celebrated

New England Indian statesman, ChiefUncas, declared that the dwarfs wererunning along the river shore.

In a carefully-kept diary, the onlyextant document written in Mohegan,Mrs. Fielding records what she believedto be the machinations of the dwarfsagainst the Christian religion now accepted by her people. This folk beliefhas its parallel among many other peo

ples who discarded their pre-Christiancults for the dominant faith of theWest. The ancient, dwarfish races—touchy, unpredictable neighbors at best —became not only the trolls and pixieswho had to be placated; in the folkmind, they were also the imps anddemons of anti-Christ, malicious little beings who had to be fought withfetishes and exorcisms.

The Hurons of the Midwest show toinquisitive visitors tiny footprints em bedded in stone. They declare that the prints were left by an old race of

dwarfs who talked in the Huron tongue.A Huron fisherman told of having oncemet three gray-bearded dwarfs in astone canoe. They told him in thetribal language that they had left theIndian colony of Lorette, approximatelyan hour before meeting him.

“The prominence of dwarfs in Cherokee mythology” gave Witthoft andHadlock the incentive for their notablestudy undertaken in 1945 on a grantfrom the field research fund of theUniversity of Pennsylvania. “Such

Little People are so widespread inAmerica—and often so isolated from asuitable European tradition that aforeign origin seems improbable as ageneral explanation for their exist

ence,” the collaborators point out in theintroduction to their report, whichsheds brilliant new light on the whole

problem of American origins.For months, these two young scien

tists lived among the Cherokees on theQualla reservation of North Carolina.They collected a vast body of dwarftales that are unquestionably Indian inthe ir genesis. “Cherokee tradition israther conservative,” the two relate,“and has borrowed little of White Folk

belief . . . The Cherokee Little Peoplegive one the impression tha t they are anintegral part of a highly elaborated tradition in which European motifs arerare, although it may well be thatmany important modifications of thistradition have taken place.”

Some of the Cherokees believe thatthe pygmy folk are divided into sevendifferent clans, corresponding to theseven gens of this Indian tribe. Butthis may be a “projection” of the tribal political structure on the Little People.Generally, the Cherokees believe thatthe dwarfs have customs very much like

their own, and that, except for size,they resemble Indians. The pygmiesare supposed to hold councils anddances, to celebrate festivals and to-temic rites after the fashion of theirnormal-sized neighbors.

Many Qualla Cherokees, who claimto have seen the dwarfs, declare thatthey are about two feet in height andquick to take revenge on tall folk wheninsulted. Molly Sequoyah, of Big Coveon the reservation, said the Yunuvi, orLittle People, dress in white and havelong hair. Legends of long-haired

dwarfs were previously recorded amongthese Cherokees by that greatest of allauthorities on the American Indian,James Mooney.

T r i b a l H a b i t s D i i / e r

Cherokee mythology generally divides the Little People into four maingroups who vary in their temper andtheir dwelling places. Some of themlive in steep, rocky recesses of the hills, build “floors” on the “rock slides,” and

(Continued on Page 428)




Uni t y of Thought

By D r . H. Spencer Lewis , F. R. C.(From Rosicrucian Digest, December 1938)

Since thousands of readers of the Rosicrucian Digest have not read many of the

earlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial policy of publish ing each mo nth one of his ou tstan ding articles , so th at his thoughtswould continue to reside within the pages of this publication.

r t h i s t i m e of the yearthere is a very generalagreement among the peoples of the Westernworld in regard to onetimely thought. It is thisunity of thought whichmakes this holiday seasonsignificant and impor

tant. Regardless of whether we are Jewsor Gentiles, Roman Catholics or Protestants, Mohammedans, Buddhists orwhat, we view the holidays at the closeof the year with one idea, and that isthe picture and thought of peace andfriendliness.

Although the Christmas holidays are purely Christian holidays in a religiousor ecclesiastical sense, they are universal holidays in the minds of mankind, and Jews and Gentiles alike canagree upon the one idea that the Christ

mas period represents expression oflove and good fellowship, and that it issymbolical of “peace.”

By the time that most of you willread these words, you will have participated in the so-called “Thanksgiving” festivities in accordance witha very old custom of the United States.But this custom came to be establishedas a national event solelv because itwas already written in the hearts ofmen and is expressed in the hearts and

minds of people in many countries inthe fall of the year, regardless of national proclamations or official holidays.In many parts of the world the fall ofthe year is the season for harvestingand for taking account of the abundant

blessings of nature and it is naturally ,and has always been so, a time for manto give thanks and to express his ap

preciation to God and the Cosmic forall the abundant blessings he hasreceived.

And the Christmas period, too, wasreally a sacred or symbolical holidayin the minds of many millions of human beings long before Decembertwenty-fifth was established and proclaimed to be the birth date of Jesusthe Christ. In antiquity we find that onthis day it was customary to free prisoners, to give gifts freely to friends andacquaintances, to make merry, and to

rejoice and express in every possibleway the idea of good will and peace.And this year we can all be thankful

that the spirit of peace has again manifested itself, even though we may feelthat it is of short duration and is onlya temporary condition. Nevertheless,in those parts of the world where afew months ago turmoil and war wereanticipated, there will be considerable

peace, harmony, and quiet throughoutthis symbolic holiday period. And it



will afford many thousands of individuals an opportunity to express the period of peace, to give gifts and to hefriendly, and to make the world a littlehappier for a few days.

It is more than passing strange thatmankind, from the dawn of civilization,has liked to focus his spiritual and human expressions into certain concentrated periods of time, and to establishcertain holidays for the expression ofthose human emotions which are universal and humanitarian. This is morethan likely the reason for the creationof holidays and the intense expressionof the ideals of those holidays within alimited number of hours.

Certainly mankind has always loved

peace and friendliness and has preferred it to turmoil, war and unhappiness; and yet, instead of man attempting to express this love for peace, andthis spirit of friendliness and kindness,every day and in every possible way,he has permitted himself to enter into war and strife on the majority of thedays of each year and then suddenlyhas become quiet, passive and friendlyfor twenty-four hours, more or less,while he has celebrated or participatedin the celebration of some definite daydevoted exclusively to the expression of

that which should have expressed itselfthroughout the year.Therefore, while men should feel—

and the majority of men do feel—athankfulness to God and the Cosmic fortheir abundant blessings throughout theyear, by mutual agreement they focusmost of that expression upon one dayand await a national or official proclamation as to just what day in the yearsuch expression should be given moreintensified manifestation. In the Western world that one particular day iscalled “Thanksgiving Day .” In many

other countries there are similar dayswith different names, and the same istrue in regard to the expression of peaceand kindness. In the Christian world,Christmas Day is a day of celebratingthe birth of the greatest advocate of

peace and brotherly love that everlived.

Pea c e i n E a c h One

A large portion of mankind has cometo believe that the whole spirit of peaceand brotherly love was symbolized and

expressed to the greatest degree in theconsciousness of one great divine leaderwho lived at a certain period of the past. But man seems to forget that inthe consciousness of every human being, both Gentile and Jew, Protestantand Roman Catholic, and in the hearts,minds, and consciousness of others,there is resident throughout the year,as a permanent part of their natures,that same spirit of the Christ thatmakes for the ever-increasing desire for peace and brotherly friendliness andlove.

The spirit of peace was not born only in the consciousness of one great manat one time but has been born in theconsciousness of every human being

since God created the first man andwoman, and it is daily and hourly re born in the consciousness of eveprnewly-born child. Each one of us is,therefore, a potential peacemaker. Andeach one should preach and talk, thinkand advocate, peace and brothei'ly lovethroughout every day of the year. Ifthis were actually a fact in its practicalapplication, there would be no such

period of anticipated horror, suffering,and torture as was in the minds of millions of human beings but a fewmonths ago.

But since, by agreement, man hasconcentrated the spiritual and humanitarian thoughts and activities into certain days or weeks, let us make themost of those periods and try to com pensate for our lack or laxity of ex pression throughout the rest of theyear. Let each one of us try to do something of a very practical and definitenature during this coming holiday season not only to assist in making more

permanent the establishment of un iversal peace between nations, but to promote universal peace between the

peoples of each country and each community and each neighborhood. Let ustry to do for the unfortunates whatthey hope and pray will come to themat the hands of man. Let us not forgetthose who are shut in or confined or unfortunate or underprivileged. Let usnot be abundant and free solely in ourgifts to those who are relatives andfriends, and where we feel that ourfriendly actions and kindly gifts are anobligation or a duty, but let us think ofthose who may be only dreaming of the



possibility of such humanly brotherlyexpression and surprise them and encourage them in their dreams, theirhopes, and their aspirations.

T h e U n d e r p r i v i l e g ed

Millions of unfortunate, underprivi

leged children still look upon the spiritof Christmas as an ethereal, theoreticalidea that has never yet made its fullexpression in their lives, and yet theyare hopeful that some day the miracleof miracles will happen and that thethings they have dreamed about may be made manifest.

To step suddenly and unexpectedlyinto the lives of some of these unfortunate and underprivileged children, orinto the lives of some of these shut-insor elderly people who are alone in theworld, and let them see that withoutduty or obligation, without any othermotive than that of the spirit of Christmas, mankind can remember them anddo what the Greatest Peacemaker ofthe world did in antiquity, will revivetheir hopes and their ideals and makelife once again worth living. And the joy and happiness that will come toyour consciousness, for having donesomething like this, will be more likethe joy and happiness of the spirit ofChristmas than anything you may haveever experienced before.

And of the quality of gifts, or thenature of gifts, there is none that quiteequals in value, or in blessing, the kind

word, the friendly handclasp, and thesympathetic attunement or companionship which you might give of yourselfand from yourself to some of these persons in a few hours at no material costwhatsoever. It is not the material valueof a material gift that always expresses

the real spirit of the period. Many whoare shut in or isolated or separated, ormany children who are underprivileged and forgotten and neglected, haveno way or means by which to judge thetrue material value of any material giftthat may be given to them, but theirhearts and minds will always adequately evaluate the spiritual quality of theimmaterial gift that comes from yourheart and your mind. So do not forgetthis.

As an additional expression of yourappreciation and thanks for life itself,

and the many opportunities you haveof utilizing it, give something of yourheart and mind and joy to those lonely,saddened and underprivileged persons,young or old, who are close by in yourneighborhood or who can be found byyou. They may even now be trying toconvince themselves that the real spiritof Christmas is not something that isforgotten or limited, but is universallyabundant and humanly given by thosewhose expressions count the most,namely, those who are not motivatedeither by duty, obligation, or any other

idea than that of permitting the spiritual self within to expand and developthe spiritual qualities of all mankind.


. . . ROSE-CROIX UNIVERSITY . . . Make Your Plans Now

Although the summer season is associated with vacations and recreation, it also means,in the minds of many people, the opportunity for self-improvement.

To every Rosicrucian there is offered a combined period of improvement and recreation in the activities of the Rose-Croix Un iversity . Th e three-week session at the Un iversity, each year, offers recreation in the Rosicrucian Park and the Santa Clara Valley

of California, together with competent instruction and activity in many fields of studyin which all Rosicrucians are interested.The 1950 term of the Rose-Croix University will be held from June 19 to July 8,

and will offer specialized study in philosophy, science, music, art, drama, and manyother subjects, as well as special lectures by officers of the Supreme and Grand Lodgeson topics directly related to the Rosicrucian teachings.

Now is the tim e to prep are for attendance at the 1950 term of the summer session.Refore you forget, write to the Registrar of the Rose-Croix University, Rosicrucian Park,San Jose, California, and ask for your copy of the Story of Learning and complete instructions as to how to prepare for the 1950 term.



n M und o M u sica l, amonthly illustrated review published in BuenosAires, there recently ap peared notice of the bal

let El Pillan —the libretto by Carlos EnriqueCastelli, the music byAlfredo Pinto.

Alfredo Pinto, pianist and composer,received his diploma from the Conservatory of Naples in 1912, accordingto the Mundo Musical. After a briefseries of concerts in Italy, he came toSouth America and settled permanentlyin Argentina.

In 1929, Pinto began to attract attention as a composer. He won the m u

nicipal prize in Buenos Aires in 1939for his symphonic poem Rebelion andalso that of the Colon Theatre the sameyear with his opera Gualicho. In 1946his ballet El Pillan was a contest winner. What the Mundo Musical does nottell is that Alfredo Pinto has been anenthusiastic member of the RosicrucianOrder, AMORC, for many years. Sometime you’ll hear more about him.

V A V Through the latter half of October,

the new Art Gallery recently opened

in the Rosicrucian Egyptian and Oriental Museum treated the public to thework of four young moderns, three menand a woman.

Miss Fern Hazelquist is a portraitistwhose work exhibits warmth andcharm. Two studies especially were

pleasing and for very different reasons.The Brazilian and Girl Reading. Thefirst for its impression of steel behindvelvet and the other for the naturalhandling of a difficult pose. It goes backto the romantists of an earlier day in

its feeling.

The three young men present an altogether contrasting story. They might be called modernists with a difference. They are certainly experimentalistsand, with one exception, have in all

likelihood not struck their stride.Money Hickman is the exception.His tonal pattern and deftness of touchare not any less intriguing or beautifulfor being directly traceable to his sea-diving experience. His colors are subdued and on the subjective side, anddisplay discipline. He very well may

become a recognized landscapist.The other two young men, David

Johnson and Stanley Sadler, are as farapart from each other as they are from either Hickman or Miss Hazelquist.Johnson’s themes reflect his interest inmusic and display the brilliance anddash of flashy concerto passages. Theircolor chords seem unresolved. They

pose the question whether Johnson’smetier will be music or painting.Sadler, on the other hand, seems whollydecorative. His pattern is studiedlycomplex and his color sense subtle. Asyet, however, he hesitates between surrealist decor and portraiture. Perhapsone complements the other; the impression is that he is groping for a very bigthing. If he finds it, he will make

portraits as revealing as life histories.* * *The paintings of the San Jose artist,

Charles Henry Harmon, had not beenexhibited for fifteen years until recently when shown in the Rosicrucianmuseum. During his lifetime, Harmonenjoyed a reputation as a landscapist.The exhibition of the collection which belongs to his son-in-law, David Atkinson, revived considerable interest inthese Californian landscapes with their

particular moods and colors.

V A V




The Friday afternoon talks sponsored by the Museum are proving popular.During November the subjects were“The Expanding Universe,” lecture byFloyd Newman; “The Art of EricaKarawina,” Joel Disher; “The CulturalProgress of UNESCO,” Frances Vejtasa.

V A V Almost every day the world-wide

character of our Order is impressedupon those here at Rosicrucian Park.The Inquiry and Instruction departments naturally are reminded of thatfact by the letters that pour in fromall parts of the world; and the officersare reminded by those visiting memberswho, no matter where they live, takeoccasion to come to Rosicrucian Park.

Frater A. Gerdenits is an example.He lives in Basrah on the Gulf of Persia

in Iraq. Although in his native costume, Frater Gerdenits might easily pass as a native, he is not. He was bornin Vienna. While he was attendingschool in England the war broke outand instead of returning home he wentto the Middle East. He established him self in Palestine, first in Jerusalem andthen at Gaza, until difficulties theremade business uncertain. He moved toBasrah in Iraq.

Before returning to Iraq, he will visitSouthern California and Mexico. Every

thing about Rosicrucian Park delightedFra ter Gerdenits. To him, the Orderwill no longer be distant and impersonal, while many here will rememberBasrah as a friendly place because ofthis Frater who lives there.

V A V The above item recalls a story by

George Day in The New York Rosae Crucis, headed “Rosicrucian Park.” Itno doubt voices the sentiments of many;so we quote it:

“The importance of San Jose to all

Rosicrucians can be fixed only in theminds of those members who visit Rosicrucian Park. The effort to get thereonce each year recalls the ancients whotraveled many miles to visit theirShrine and prove their LOVE for it,and for the things it stands for. Rosicrucian Park deserves such reverence.

“It was well worth the effort and pain —I went by bus, which meant fivedays of steady riding. As I rode across

this great United States I visioned the pioneers of 1849 going westward insearch of gold. I too was after gold— but of a different nature. And I found it — diamonds, tool This gold demandsas much labor, as much digging andstick-to-it-iveness, as the gold the “49-

ers” were after.“I remembered those hardy soulswho fought Nature, Indians, and theunexplored, suffering intense hardshipsto blaze the trail to the Great West—and I suffered no more! I was ridingin a Parlor Car!

“Westward Ho in 1950, all ye hardyRosicrucians!”—George Day

V A V The world small as it is getting to be

is still large enough for a few surprises.A familiar figure in Rosicrucian Parkduring RCU and the Convention wasWilliam Howden, film technician fromLos Angeles. A few days ago a crypticnote came from him postmarked in NewZealand. He must be on location andmay surprise us further with a cameraversion of life among the Maoris. Atany rate, it’s a possibility!

V A V The other day a visitor to Rosicrucian

Park asked for information regardingsome of the performers during Convention. Talk ran pleasantly over severalsessions and the following were recalled. Do you remember them—orothers?

The Aszmanns (mother and daughter) who delighted us on several occasions with that uncanny musicalinstrument, the theremin; Fred Forster,the genial prankster and magician;Colombe Nancy Bissett who sang, andalso Caroline Pelt; Barbara Ream whodid a Chinese dance called “BoxingExercise.” Come, now, you must beable to remember some for yourselves!

V A V Thebes Lodge AMORC of Detroit,

Michigan, has just been the recipientof a most unusual gift: a chair made by Dr. H. Spencer Lewis, the firstImperator of the Order in this cycle ofits activity. Both the gift and the chairhave a history.

The chair was the one used by officiating Colombes in the old Supreme



Temple in San Jose. It had been madefor that puipose by Dr. Lewis.

A few months ago when the OldTemple was being dismantled, the thenSupreme Colombe, Pearl Reid-Selth,asked to have that chair, and the present Imperator, Ralph M. Lewis, graciously gave it to her.

It was in Thebes Lodge of Detroitthat Pearl was installed a Colombe of

the Order when she was but ten yearsold. Through the years she has remembered with gratitude the beautyof that experience. When she askedfor the Colombe’s chair it was with thethought of memorializing a happyevent in her own life and at the sametime saying “thank you” to ThebesLodge in a way that would always beappreciated.

V A V

5000 Year s Behi nd B y C a m p E z e l l , F.R.C.

(Reprinted from the Beev ille BeePicayune)

I

t h a s been said by someof the higher spiritualleaders of this generationthat the human race is5000 years behind on itsschedule of evolution.

I do not know whocould be the authorityfor setting the standard

of the imagined goal, nor do I knowthe bases upon which the plan for theevolvement of mankind is predicated.

But from what I have read of the progress that has been made, I am inclinedto believe that those who made thestatement did not exaggerate.

Astronomers tell us of countless solarsystems that would make our own sun,the planets, and the various satellitesof this so-called universe seem as an insignificant wart on the hand of a hugefairy-tale giant.

In view of this, it would be ridiculous for us to assume that Earth is theonly planet in all the universe that is

inhabited. This sort of deduction would be comparable to the attitude of a typical mountaineer hillbilly who recognizes no world except the village nearwhich he was reared.

Of course, this is nothing but purespeculation, but, with a limitless universe surrounding us, could it not bethat life on this particular planet is buta preparation for an existence on ahigher plane on another globe? Or perhaps life on Earth is but the primarygrade, or maybe the kindergarten, ofthe great Cosmic University!

The late Arthur Brisbane, who wasthe highest paid man in the WilliamRandolph Hearst newspaper chain, oncetold some reporters that “There is nogreat importance to anything. We are but 12,000 years removed from theearliest type of man,” the writer ex

plained. “In comparison with the estimated life of mankind, even this periodis no longer than the tip end of one’slittle finger.”

If what Mr. Brisbane said teaches us

anything, it is that the progress of manis very slow, and that many incidentsconnected with our respective lives arenot as important as some of us in ourmoments of egotism are led to believe.

Under the present educational systemof this country, mankind will continueto unfold at a snail-pace stride. However, there are indications that pointto a brighter outlook.

It is true, the discovery of the use ofatomic energy has brought not only the

prospects of an easier way of living;it also has created the possibility ofworld destruction, if it is ever employedon a large scale during future wars.But, since this world was created byan All-Wise Maker, I do not believethat man will be permitted to use theatomic power to destroy all life on thisglobe.

Since the beginning of our emergencefrom the depression, our governmenthas evinced an ever-increasing interestin the progress of the common man,and, while the plan to further the in




tellectual and spiritual progress of the people is in its infancy, the fact thatit has started gives us the right to hopethat it eventually will mature.

Within each man lie the potentialities of a great spiritual being, for each person is a segment of the Cosmic Soul,

or God. What is needed is to evolvethe personality until it is on a par withthe soul. This being true, then we needschools and universities that will cultivate an intimacy between the perfectsoul and the imperfect personality.

There is no better way to do this

than to teach youngsters from babyhood the various arts and sciences, aswell as the spiritual laws, and givethem religious instruction that will“hold water.” I believe the time willcome, perhaps shortly after the turnof the 21st century, when there will be

a world-wide compulsory movement tohave children trained in this manner.If and when this is done, we will

have reason to hope that we may overcome the 5000-year delay in the evolution of the human race on this planetwithin a reasonable length of time.

V A V

TIBETAN TRAILS(Continued from Page 407)

grant us permission to exclusive motion pictures because of our cultural andmystical affiliations, was most graciousand willing to oblige. He waited untilwe were ready before giving his signalfor the lamas’ customary processionalinto the temple to begin. Upon a nodfrom him, the great ceremonial drums began to roll their beat. The lamasassembled and marched, two abreast,

past our grinding cameras and enteredthe imposing edifice. It was indeedOriental pageantry: the treading feet,the ancient and melodious chanting ac

companied by the shrill blasts of thereed pipes of the musicians, the colorfuland exotic garb of the lamas.

I n s i d e a L a m a ser y

A lamasery is known in Sanskrit andTibetan as a gompa. As do most of theChristian churches, it follows a traditional architectural design. Likewise, itsceremonial arrangements and accoutrements adhere to a pattern. There areusually several dwellings for the lamas.The most prominent and central

building is the temple. The front ofthis temple is frequently of coloredfrescoes, murals depicting the fourkings of the quarters. They symbolically guard the universe in all directionsof the compass against the invasion ofmalevolent spirits.

Let us follow behind the lamas intotheir sacred precinct! We enter thegreat central door and are in the

pronaos of the temple. This is like a

small vestibule. There before us arethe manis or sacred prayer wheels.The smaller ones are in niches. Thelarger ones, some four feet in height,stand upon the stone flagging.

Now, thril led and excited by our exceptional privilege and conscious of thefact that we would be able to give afirsthand account of our experience tothousands of Rosicrucians, we enteredthe inner temple doors. Before us wasa fairly high nave or central aisle. Oneither side of the interior and at anextreme height were the windows which

caused a crepuscular lighting in thenave. These in effect were like theclerestory of a cathedral. On either sideof the threshold to the inner templewere two huge ceremonial drums. Beside them were vessels holding “holy”water.

Slowly and with the attitude of oneon a great exploration and not wishingto miss a single element of the experience, we walked down the nave. Atthe far end was the high altar. It wasvery ornate, consisting of filigreed gold

in symbolic design. Colored glasseswere artistically set into the filigree,forming a kind of mosaic. The colorarrangement of the glass had anesoteric meaning and was not just anartistic embellishment. Upon the altarwere several statues of entities or personalities immortalized in Lamaism. Tolamas these have the same theologicalsignificance as the saints to Christians.The figurines or statuettes appeared to

be of pure gold.



On a rack in front of these treasureswere ecclesiastical appurtenances familiar to Christians! There were theseven vessels of holy water, the incense

bowls, and the like. In ancient timesthe general arrangement was borrowedfrom the Buddhist temples in India.Was the similarity between this highaltar and the ones seen in Christiancathedrals purely coincidental? Most certainly not. Since these arrangementshad been in existence long beforeChristianity, they were but another example of the syncretic practices ofChristianity. Unfortunately, m a n yChristians blindly close their minds tothe credit due other religions for many

of the rituals and regalia which theycherish in their own faith.Paralleling the nave or central aisle

were rows of long low benches. Thelamas or monks sat upon these andwere quietly spinning their handmanis, that is, prayer wheels, or gazing with curiosity upon us. At the rightside near the altar and upon an elevatedseat, sat the chief lama or abbot. He bowed in a solemn manne r as we ap-

roached. On the floor in front of theenches were several small boys who

grinned at us as small boys will. These boys were novices and eventually would become lamas.

In honor of our visit, the abbot permitted us another exceptional privilege.He instructed the monks to recite oneof their ritualistic chants and to playtheir ceremonial musical instruments.The thumping of the drums done withthe flat of the hands, accompanied bythe shrill pipes and the melodiouschanting of tne red-robed and barefooted lamas, had the effect of our being transported behind the veil of the

centuries. It was as if we had beenreborn into another life.

To the left of the “East” or highaltar and behind the benches of the

lamas, stood a large rack containingshelves and bins. It reached almost tothe ceiling. To the casual observer itwould seem as though they contained bolts of drygoods to which price tagswere attached. In fact, however, thesewere the sacred archives of the lamasery. In each of the bins was a parchment scroll attached to two wooden poles. The scrolls were about threefeet in length. For protection againstdust and the ravages of time, they had been placed in linen sacks now yellow

with age. To the end of each sack wasaffixed, as has been the custom for centuries, a label identifying the contentsof the scroll.

These scrolls contain archaic liturgiesand the dharma (the sacred law) fromearly Buddhist writings. The scrolls,as well, contain esoteric principles andrites concerning healing, the revelationof natural laws, spiritual attainment,and the like. The chief abbot took downseveral of these and related their originand nature to me.

As a special concession, the chieflama posed with one of these rarescrolls to be photographed. I was thenreminded of that great illuminating book published by the Order, entitledUnto Thee I Grant. The contents ofthis exceptional book were originallytranslated from such scrolls as these bythe authority of the Gyalwa Rin-Po-Che or Dalai Lama himself. Here, then,on the very frontier of old Tibet we hadencountered one of the many sources ofsuch wisdom.

(To be continued)

TEMPLE INITIATIONS

The New York City Lodge, 250 West 57th Street, Suite 814, will confer the followinginitiations on Sundays, at 3:00 p. m.

Fif th Tem ple Degree, December 18, 1949Sixth Tem ple Degree, Jan ua ry 29, 1950First Temple Degree, February 26, 1950

Eligibility consists in the member’s having entered the study of the degree being presented. Candidates should register with the Secretary of the Lodge.

r u w i




A Rosicrucian o f t he 19t h Cent ur y By D r . He n r y R t o g e l y E v a n s

(Reprinted from The Linking Ring, March, 1949)

N t h e e a r l y Victorian

era of the 19th Centurythere flourished in England a Rosicrucian adeptand pioneer in the fieldof psychical research. Hewas a famous wizard,whose magic wand wasa pen, and he lived for a

ong time in an ancient manor house inHertfordshire, England, called Kneb worth, where he conjured up a numberof remarkable romances dealing withthe occult. I refer, or course, to Bulwer-Lytton, the scion of an aristocraticfamily, a darling of the gods, so tospeak, who was bom with a goldenspoon in his mouth. He was a typicaldandy, in his youthful days, whosported gaudy velvet vests, wore manyrings on his fingers, and wore his hairlong. Briefly let me capitulate his remarkable life.

Edward George Earle Bulwer-Lytton,the son of General Earle Bulwer, ofHeydon Hall and Woodalling, County Norfolk, England, was bom in London,May 25, 1803. One of his ancestors,Tuvald Bulwer, fought with Williamthe Conqueror at Hastings. His mother,Elizabeth B. W. Lytton, was the descendant and heiress of the families ofRobinson and Lytton of Knebworth, inthe County of Hertford.

In 1826 Bulwer graduated fromTrinity Hall, Cambridge University,and soon after visited France. On hisreturn to England, in 1827, he published his novel, Falkland, which was

followed by Pelham and others. In

1831 he was returned to Parliamentfor St. Ives, and from 1832 to 1841 herepresented the city of Lincoln. He wasmade a baronet in 1838. In 1844, onthe death of his mother, he came into

possession of Knebworth, and adoptedthe name of Bulwer-Lytton.

In 1858 Bulwer-Lytton held for atime the office of Secretary of State forthe Colonies. He was made a peer in1866, with the title of Baron Lytton.In 1827 he married Rosina Wheeler, ofLimerick; but they separated in 1836after a somewhat stormy matrimonialexperience. Bulwer-Lytton died at Torquay January 18, 1873. He was anextraordinarily versatile man. Hisdrama of Richelieu still holds the

boards; it was Edwin Booth’s favorite play, of course excepting Hamlet. Bulwer-Lytton wrote upwards of 50

books. At the outset of his career he poured forth a flood of romances dealing with “high life”; his heroes werelady-killers of the Byronic type. When

public taste changed to novels dealingwith “low life” scenes, the young au

thor gave his readers such productionsas Paul Clifford, the gentleman highwayman. When historical romances became the vogue, he wrote The Last Days of Pompeii, Harold, the Last of the Saxon Kings; Rienzi, etc., whose

popularity last to this day. To pleasehimself, for he was a student of theoccult, Bulwer brought out A Strange Story; Zanoni; The Coming Race; and,last but not least, The House and the Brain.



These remarkable romances of magicand mystery will live as long as loversof the supernatural and students of psychic phenomena exist, and I see no near

eclipse of such pursuits, judging fromthe enormous interest in the mystic andmarvelous manifested in this age ofours, despite the advance of materialistic science. Though published as romances, the above-mentioned works arereal treatises on the occult. They arewell worth the attention of the seriousstudent whether or not he believes inthe theories advanced. It is said thatBulwer entertained Eliphas Levi atKnebworth, and from that famousFrench Cabalist obtained much information on magic, such as the existenceof the “astral light,” etc. Some occultists declare that Bulwer-Lytton studiedmagic and mysticism under Levi, but Ihave never been able to substantiatethis statement by documentary evidence. It seems reasonable, however;Levi is known to have visited England,where he had some strange experiences

bordering on the supernatura l. It wouldseem more than probable that two suchmystics should meet—Bulwer, the Rosicrucian; and Levi, the Cabalist. Dr. J.Wynn Westcott, founder of an Order of

Masonic Rosicrucians, seems to thinkthat Lord Lytton was initiated intoRosicrucianism in the old lodge atFrankfort-on-the Main, Germany.

Sc i e n c e P u r s u e s St r a n g e M y s t e r i e s

That Bulwer-Lytton was an ardentstudent of occultism and spiritualistic

phenomena admits of no doubt, judgingfrom letters on the subject sent to hisson, to Lord Walpole, Lady Comber-mere, John Forster, and others. Perhaps he believed more in occultism than

his biographer is willing to admit. HadBulwer lived in this era he woulddoubtless have joined hands with SirOliver Lodge, Sir William Barrett,Hyslop, and other prominent investigators. Psychical research was in itsinfancy in Bulwer’s time; it has madewonderfully convincing strides duringthe last 40 years. To Lord Walpole,Bulwer wrote on June 13, 1853: “Ihave been pursuing science into strangemysteries, since we parted, and gonefar into a spiritual world which suffices

to destroy all existing metaphysics and

to startle the strongest reason. 0 poormaterialist!” . . .

Says Sir William Barrett, in his On the Threshold of the Unseen: “Physics

teaches us that light, heat, electricity,and magnetism effect the matter of aninvisible world, the all-pervading ether,more perfectly than they do the matterof the visible world. . . . May notthought be able to act in like manner?The phenomena of telepathy showeither that thought can powerfully affect an unseen material medium, orelse project particles of thought stuffthrough space, or that telepathy is thedirect operation of our transcendentalor intuitive self.” Bulwer wrote hisstory long before the advent of theSociety of Psychical Research; beforethe subject of telepathy or thoughttransference was subjected to any realscientific study. But his theories of thesupernatural are very much in accordwith those of modem investigators.

In the year 1842 Bulwer-Lytton brought out his first mystic novel, Zanoni. The character of Mejnour andthe main outlines of the romance wereinspired by a dream. Zanoni, as Iinterpret it, is an allegory of Initiation,and must be read from that point ofview, or the reader will be lost in amaze of magic and supematuralism.The hero, Zanoni, is divine philosophy;the ideal. Mejnour is science, coldlycalculating and desirous of prolongedlife on the earth plane. Glyndon, thecandidate for initiation, is art, aspiring

but sensuous; exalted one day to theseventh heaven of belief, the next daysunk in the mire of skepticism andsensuality. Viola, the heroine, represents faith, coupled with religiousorthodoxy. There are, of course, other

implications in this remarkable romance of Rosicrucianism, but space for bids my enlarging upon them. The scenes transpiring during the FrenchRevolution are powerfully drawn, culminating with the death of Zanoni onthe scaffold.

More interesting because more human is A Strange Story, the plot ofwhich is thrilling; the scenes are incomparably weird and awe-inspiring,especially the magical evocation in thelast chapter. The novel first appeared

as a serial in Charles Dickens’ All the



Year Round. Writing to Dickens aboutthe characters, Bulwer says:

“Margrave is the sensuous material principle of Nature. Ayesha, with her black veil, unknown song, and herskeleton attendant, Death, is Nature

as a materialist, like Dr. Fenwicksees her.“Fenwick is the type of the intellect

that divorces itself from the spiritualand disdaining to acknowledge the FirstCause and the beliefs that spring fromit, is cheated by the senses themselves,and falls into all kinds of visionarymistakes and illusions similar to thoseof great reasoners, like Hume, Laplaceand La March.

“Lillian is the type of the spiritualdivorcing itself from the intellectual,

and indulging in mystic ecstasies whichend in the loss of reason. Each hasneed of the other, and their union isreally brought about through the heart

—Fenwick recognizing soul and God,through love and sorrow, though henever recognized them till the mysterious prodigies which puzzled hamhad passed away.”

In a letter to his son, Bulwer remarks: “The supernatural in man isinexplicable by the natural sense ofman. They show that philosophers,

getting rid of soul and First Cause,indulge in more romance and fantasticchimera than any novels can do.”

Bulwer’s story of The Coming Race is a fantastic account of an imaginary people that inhabit the interior of theearth, with a very highly developedcivilization. They are depicted as being in possession of a life-giving and

life-destroying agency called Vril, a power akin to electricity, by which electrical science had reached at the datewhen The Coming Race was published.It must be admitted that Lord Lyttonshowed remarkable gifts of foresight inthis work.

P r a y e r , a L i n k

Bulwer’s thoughts on religion, as ex pressed in his letter to his son, datedVentnor, December 17, 1861, are illuminating. They form a splendid philo

sophical dissertation on the immortalityof the soul. (The Life of Edward Bul-wer. By the Earl of Lytton. Vol 2,

p. 401, et seq.) He bids his son to holdfast “to the conviction of soul and hereafter, and the connecting link betweenwhich is found in habitual prayer.”

Bulwer had expressed a wish to be buried quietly in the Mausoleum atKnebworth, but when the honor of a public funeral and interment in Westminster Abbey were offered, his soncould not refuse such “a national recog

nition” of his father’s greatness. Bulwerlies buried in the chapel of St. Edmund,not far from the Poet’s Comer.

The Rosicrucian Digest December

1949

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ryati rsx<>~vsri r tir gfi rg?] t?s ry^rj^rj r? i r/s rygi r>s?ir g?i rexi r?sti t sv; nry y

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fratern ity. It is the focal point of Cosmic radiations and tho ughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside whe n ma ny thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral at the tim e will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are mem bers. Th e book called Liber 777 describes the periodsfor various contacts with th e Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Friar S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether m emb er or not— this is importan t.)

THE IDEALISM OF CHRISTMAS

f a l l p e r i o d s of the year,there is no season represented by holiday orspecial observance that brings to our consciousness such strength of

idealism as does Christmas. The idealism repre- _________ sented by our usual concept of Christmas could solve many ofthe world’s social, political, and economic problems if applied all the yearround.

In almost all the countries of theworld where the Christmas season isgiven recognition, the event, on the partof the majority of individuals, seems to be a spontaneous showing of the higherideals that have been established by the

human race, even predating the timeof Christ whose birthday is then ob

served. These ideals are represented inthe expression of a wish for peace: for peace of mind of the individual, and peace among individuals. Thoughtfulness is obviously expressed since the person who has taken upon himself or

herself at least some of the spirit of this season is in a mood to overlook the usual prejudices and limited personalopinions which affect a great deal ofhis behavior at other times during theyear.

Probably the most spontaneous ex pression of these points of view, andan illustration of the idealism as represented by Christmas, is found expressed

by children. The immature mind, incountries where Christmas is observed,looks forward to that season with keenanticipation. It is true that much ofthis attitude is encouraged by the



thought of gifts and holiday festivities, but even deeper than that the socialstructure, in Christian countries, hasseemed to implant in the minds of children the happiness and lack of worryand concern that accompanies this par

ticular season. The average child’s concept of Christmas is of a time whenthere are no competing activities forhis happiness, and when peace of mindis being expressed by everyone. Unlessunfortunate experiences have provedotherwise, the average child can thinkof Christmas only as a time when true

peace on earth actually reigns and isthe fundamental social expression of allthose with whom he comes in contact.

With the adult years, the realism ofexperience in the lives of each human

being has a tendency to temper this point of view. The realistic adult comesto know that the ideals associated in hisimmature years with the Christmas season must, at some time, face the actualities of disappointment, of ill-health,and misfortune which are the lot ofevery man and every woman, regardless of their station in life or of theseason of the year. As a result, twogeneral types of reaction develop in theadult: cynicism, or the belief that allforms of idealism are merely a veneer

or false front built as a cover up foractual human behavior; and the belief,or rather the pathetic hope, that theidealism of childhood can endure aboveand beyond the physical and material

problems of everyday living.Some persons think that no form of

idealism can actually be put into continuous operation. This argument is

based upon the belief that all idealismis something that man can conceive inhis mind, while, at the same time, hecarries out activities in his life entirely

different from his philosophy. Evidences of such human behavior are meton every side. We all, at one time oranother, appreciate the viewpoint ofthe cynic when we see evidences of a person’s ideals, or, at least, what hestates as his ideals, being absolutelycontrary to his behavior. This discus-

The sion naturally raises the question of Rosicrucian w^at is man’s actual state in life. Is p.. the normal man an individual who is

given the ability to develop ideals in December theory and yet who continues a some-

1949 what animal type of behavior through

his life span? Is man after all merelya higher expression of animal life whothrough some whim of power, not understandable to him, has been grantedthe ability to glimpse at better thingsand higher ideals, but who never is able

to quite reach them?To give any kind of satisfactory answer to these questions, we must revertto the acceptance of a fundamental

principle which is found in all idealistic philosophies and in most religions; it isthat man actually is a composite of twoforces. This means that the life forceor inner self of man is related to hismaker, but that the physical body andthe physical mind is related to thematerial environment of that of whichhe is a part. The continued attempt of

man to reconcile the inner urges ofhimself with the stress of material environment is considered to be the concept for the purpose of life, because ifthese two stresses cannot be reconciled,then the cynic may be right. Man canexpress, if he wishes, the idealismwhich finds an appropriate responsewithin his own inner being. The innerself which man can conceive as beingrelated to the Cosmic, or to God, or towhatever infinite force he may wish to believe in, can be considered to be the

continuous glowing fire which feedsthose beliefs or concepts which distinguish him from the animal naturefound in his environment.

The idealism for which most menhope, and to which they give expressionat this season of the year, can be madethe predominating basis of behavior bychoice. But such a choice sometimesmeans sacrifice of material ambitionand hopes of gain, and, as history hasshown, when it comes to the point of

actually making the choice, many menrely on the material world first. Incontrast to the historic facts which seemto contradict the power and force ofman’s higher ideals, we do find evidence from the earliest records of civilization that idealism and spiritualvalue have endured through the thousands of years of man’s existence uponthe earth. To return to the study of themonotheism of ancient Egypt, of theidealistic philosophy of Plato, and ofthe traditions, writings, and activitiesof many other idealists in ancient



times is to learn that man has alwaysstrived toward these ideals.

Nature’s laws move slowly, there isstill a chance, in fact a probability that

the idealism expressed through historycan become the predominating force inman’s life, that human beings can agreeto get along with each other, and inturn nations can find points of agreement, so that in the final end, peacecan reign on earth and in the minds ofmen. Christmas represents a time of

rebirth, a time when social custom and practice helps us to bring to the frontthe ideals which are more or less buriedin our consciousness at other seasons.

If many individuals, regardless of theirvarious faiths and creeds, regardless oftheir race and nation, direct their efforts toward living the ideals expressedat this time, then there is hope for man,hope that the ideals embodied in hisinner thinking may someday predominate his overt behavior.

V A V

New M et hods in Educat i on

By Francis Kordas, F. R. C.h a v e more than fifteenyears of experience ineducation, including intensive scientific researchwork. Often I have contemplated the idea as tothe kind of educational principles that may bederived from my Rosi

crucian studies and how I could putthem into practice.

After rather interesting pedagogicalresearch throughout seven years inBrazil, South America, in the field of primary education, I came home toteach in secondary schools and to belecturer of foreign languages at theBudapest University in Hungary. However, my researches in this field werefar from being as absorbing and extensive as have the experiences gainedthis year in the seventh and eighth

forms of the so-called “general school”of Csepel-Kiralyerdo, a suburb of Buda

pest. It is of these experiments andtests that I wish to give a brief account.T h e Sc h o o l a n d t h e Pr o l e t a r i a n

En v i r o n m en t

Kiralyerdo, as Csepel, is a sort ofsettlement inhabited by proletarianworkers. There are around 5,000 ofthem, and they ride their bicycles everymorning to the Weiss Manfred Nationalized Steel Works, Hungary’s biggestindustrial center. The site of this settlement used to be royal huntinggrounds a matter of twenty years ago.

It was allotted to the workers after tne

trees had been felled, hence the sandyand barren soil. The school proper as built under the previous regime, priorto World War II, is a two-story modem building. The staff numbers thirty-six,mostly primary school teachers, manyof whom are women. Ninety-six percent of the pupils are children of working parents. The equipment is very poor; the school benches are worn and battered. There is scarcely any illus

trative material; everything perishedduring the siege.

D i s c i p l i n e

A slackening in discipline can beobserved also abroad since the war, particularly so in the Hungarian schools. Aschool system has been established here

by the present regime, with new education methods and curriculum. Thisstate of affairs can of course be ascribedto the great change in this country, where capitalism has been replaced by

socialism. The principles of “bourgeois”education are being ousted everywherefrom education and are replaced by socialist standards. Education is in astage of experimentation. Nevertheless, it must be said for the presentsocialist regime of Hungary that it hasdone more for the youth and the schools than the past regimes ever did. Socialism wants to place the sons of the

people in the key positions. Intellectuals being dismissed from offices, factories, and plants are replaced by intellectuals of worker and peasant ex

traction.

•vnrurui



The Rosicrucian Digest December

1949

The revolutionary ambition anddrive, the speed of transformation andreeducation are making their imprinton school work as well. The pupils

became less disciplined, less attentive,and more refractory. That was the situ

ation also at Csepel. I was fully awareof the fact that I could not remedy thesituation with the old tricks. I had tothink up new methods for curbingthem.

G r o u p Pl a n n i n g a n d T ea m W o r h

At the first session I tried to materialize what I call the “Rosicruciantouch.” I had to give a German lessonin this class, the eighth form. Lookingmy pupils full in the eyes, I introducedmyself, then wrote my name on the

blackboard, and told them with whataffection I came to teach them. Wellknowing that they hated the Germanlanguage, I told them about the Hungarian schools in Brazil where I taughtlanguages and literature to youngsterssuch as they.

To increase study results we formedthree teams, consisting each of ten totwelve boys who were all about fourteen years of age. The best pupils inthe class were appointed team leadersand deputy leaders. This appealed tothe boys immensely. I felt tha t theyhad been won over by my composure,humor, and affection; the appeal wasnot only to their minds, but to theirhearts. It was then tha t I experiencedsomething which the casual observerwould never believe—the children’simmense longing for understanding,friendship, love, and affection.

T h i r st f o r A t t ect i o n

The more I loved them, the more I

radiated affection, friendship, and willingness to help; the more I felt thattheir subconscious, hitherto suppressedthirst for love broke through thethreshold. And then I saw their mindsclearly. In their proletarian homesthese boys (and in other classes, thegirls) never heard a word of appreciation, never were given a friendly gesture, a caress. In many a home thefather spends his earnings on liquor,and treats the members of his familyrudely. There are many children, and

the wages are meager. No wonder the

child is thirsty for love, which it doesnot get either at home or at school.Up until now their heads had beencrammed with dead letters. They hadto reply to the teacher’s snappy questions, and if they did not reply well,

they got a bad mark. That was thereason why the boys and girls were fedup with school and learning.

To set this liberated outstreaming oflove in the right channels, I began bylooking at their books and booklets andsaw how neglected they were. I toldthem that by the next lesson I shouldlike to see everything neatly bound in paper and in order, with the teamleaders responsible. Within a few weeksthe various teams operated wonderfully. In fact, we went to the length of

even discussing the marks together. Thethree teams of my classes competedwith each other. Also, I made a pointof placing a weaker student beside a better one. Then I gave them taskswhich had to be solved in group workat home. The various groups gatherednow in this house, now in that, andsolved their more difficult tasks incommon.

W i n n i n g o v e r t h e P a r en t s

Soon in all the forms of our school

around 800 pupils were learning ingroups. At this time there was a national competition for “Better Education” in all Hungary. Now was thetime for approaching also the parentsin the collective way. Although a Decree obliged the parents to form theWorking Community of Parents, quitenaturally it was not observed becauselittle did the parents care about suchtrifles. I soon discovered that the parents were not interested in theschool. They regarded it as a necessary

evil, or at best a sort of day-home wherethey could accommodate their childrenuntil they themselves came home fromthe factory.

We presented the idea that the schoolis the second home of their children.We convened them all to a Parents’Conference each month at the school,showed them the deteriorated state ofthe school, and asked them to help tidyit up. All my colleagues volunteered towork with them. This surprised them.Eight to ten women came every day to

help the charwomen. They scrubbed



and cleaned everything while we teachers worked with them and did theheavier work. Soon the whole school- building glittered. Everything wasclean, gardens as well as windows. It

is no longer difficult to persuade the{>arents to come to the school for reguar meetings. They now realize mat

the school is not only their children’ssecond home, but a cultural center aswell.

This work in common had its results.Learning and cooperation became amatter of honor in our school. Laterthe usual tasks were not enough for the pupils; they wanted extra duties. Insix months our school, in the nationalstudy competition, was awarded a

Study Medal, and our average standardrose from mark “3” to mark “5.” Inthe Hungarian schools “7” is the highest mark for erudition.

M en t a l A l ch e m y Education is a mental, a spiritual

alchemy, destined to place the pupil’smind and soul at the service of a common aim. Rosicrucian education is asynthesis which harmonizes the pupil’sindividual, social, and cultural needswith the eternal spiritual assets of mankind, and which by arousing the Cosmic consciousness opens up large vistasof cooperation between the nations inthe service of understanding, pacification, and universal brotherhood.

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DWARFS IN THOSE DAYS

The

Rosicrucian

Diges t

December

1949

(Continued from Page 411)

are believed to keep their homes immaculately clean. Others dwell in thick jungles of broom sedge. Many take up

abode in abandoned lofts.Their drumming and singing areoften heard in the hills, and they aresupposed to have guarded the Cherokeegold mines when the majority of thetribe was exiled to Oklahoma. At onetime, they are supposed to have captured an Indian cmld. When he wasfound, weeks later, he had completelyforgotten the Cherokee tongue andfought like a little animal to keep from

being taken back to his home.Will West Long, another Cherokee,

told the two anthropologists about aman who was fishing in a remotestream. Suddenly, the man heard avoice singing. When he looked around,he saw a tiny man, dressed in blueclothes and a blue pointed cap, sittingon a high rock.

Increasing evidences connect theCherokees with the ancient Toltecs,driven out of Mexico by the conqueringAztecs. The Toltecs, in their time,ruled much of what is now LatinAmerica. Could the Cherokee legends

reflect, in part, traditions of contactwith dwarf peoples by their possibleancestors, the Toltecs?

That is the question still to be answered. But Latin America itself offersconvincing proof that dwarf tribes

played their par t in this hemisphere.As early as 1641, a Catholic mis

sionary priest, Father Acuna, heard ofa dwarf race from the Tupinamba Indians of the Amazon. The Tupinambascalled the short people Guayaziscily, meaning “little men.”

In 1830, two German travellers, Spixand Martius, were told by Indiansabout a pygmy people living on theRio Jurua. They were called Cauna, or “wild men.” The two saw one mem ber of the dwarf tribe. He was twenty-four years old and three feet, eightinches in height. Still later, a notedanthropologist, Dr. Marcano, was astonished to find pre-Columbian skeletons of near-dwarfs in the AraguaValley.

Bushy-haired dwarfs of a “brilliant

reddish-yellow color” have been seen

many times in different sections ofSurinam. They are known as the

Mahalah people. Recent reports say

that they have been largely assimilated by the bush Negroes, descendants ofrunaway slaves, living in the interiorof the country.

An American traveller is quoted inthe June, 1898, number of UAnthro

pologie (Paris) as finding “on the Rio Negro beings of remarkably small stature.” These were, in all probability,the “little men” of Spix and Martius,or people closely related. “So far as Icould learn,” the traveller wrote, “theylive near the source of the Orinoco, or

in that part of Venezuela which adjoinsthe frontier of Brazil. They are onlyfour feet, eight inches high, and thewomen still less.” These same small-statured folk are also referred to by thefamous scientist and explorer, Baronvon Humboldt.

In 1851, two young Indian dwarfscreated a sensation when they wereexhibited in Boston. Doctors and scientists visited them; an account of themwas published in one of the leadingmedical journals of the day. Their skin

was “of a dark, yellowish cast.” Theirsponsors declared that they were thedescendants of the priestly class of arace of dwarfs living in a “hithertoundiscovered city in South America.”

What a pity that more investigationwas not made of the origins of thosetwo living American pygmies. Afterthey had been vaccinated against small pox, given Christian names, and taughtEnglish, they simply disappeared fromsight. Allowing for a showman’s exaggeration about the “undiscovered city,”

it has since been proved that a dwarfrace lives to this day in Central Brazil.It is the little-known Gaiapo tribewhose villages lie hidden in dense jungles.

Research into the origins of these people, who average four and one-halffeet in height, has been impossible thusfar because of their ferocity. They wageconstant warfare against neighboringand taller tribes with their war clubscalled bordunas, described as beingtwice as heavy as a baseball bat. They

are reputed to be holding in captivity



the explorer, Colonel Percy Fawcett, “He suggested tha t the Indians hadwho disappeared in the Brazilian been in America so long, and had been jungles years ago, and forcing him to in such intimate contact with theirteach them modern methods of warfare, environment, tha t they had formed re

lationships with beings and things ofwhich Europeans had no knowledge.Thus far, they have resisted the extension of rubber plantations into theirterritory. Inordinately vain, they tattoo their generally nude bodies in brilliant colors. Some taboo against waterkeeps them from building canoes andfrom swimming.

But their natural curiosity aboutour impinging world is bringing theminevitably into the orbit of civilization.Arthur J. Burks, a contemporaryauthor, reports having seen them nearthe town of Sao Luiz gaping in “open-mouthed wonder” at trucks and motor-driven launches.

Brazil and Africa are so relativelyclose, since migration between the twocontinents seems to have taken placeeven before Columbus, that it is possible these dwarfish Brazilian Indiansare distant offshoots of the African pygmies. Further acquaintance withthe Gaiapos may establish other links between them and the Negritos of thePhilippines as well as with extinct pygmy groups.

Un f i n i s h e d C h a p t e r

The discovery of these Brazilian“Little People,” the widespread pygmylore of Indian tribes everywhere, shouldstimulate American Archaeologists tocomplete what is a fascinating, unfinished chapter in American origins.For ours is a continent whose discoveryand origin are still incomplete.

A Cayuga chief, Deskaheh, indicatedwhere to start, in a conversation withWitthoft and Hadlock.

V

“Since the whites have cleared theland, some of the relationships havechanged. . . . The Little People havewithdrawn to the westward and arenow rarely seen—although their presence is sometimes very real, and theyhave not severed their connections withthe Indian people.”

Barbeau, C. M., Hu ron and Wyand ot M y -thology, Canadian Department of Mines. Mem oir 80, Anthropologica l Ser ies II ,

Ottawa, 1915.Brinton, Daniel G., “The Dwarf Tribe ofthe Upper Amazon,” Amer ican Ant hro - pologist, Volume II (OS), September,1898. Brin ton quotes from the June, 1898,issue of L'A nthropolog ie (Paris).

Burks, Arthur J., Letter to editor referringto Gaiapo pygmy tribe, Adven ture Maga- zine (N.Y), July, 1949.

Harrington, M. R., “Some Unusual IroquoisSpecimens,” American Anthropologist , Volume II (NS), 1909.

Mooney, James, “Myths of the Cherokee,”19th Annual Report , Bureau of AmericanEthnology, Washington, 1898.

Mooney, James, “The Swimmer Manuscript,” Bu llet in 99, Bureau of American

Ethnology, Washington.Morgan, Lewis H., The League of the Ho denosaunee or Iroquois, Rochester, 1851.

Warren, J. Mason, M.D., “An Account ofTwo Remarkable Indian Dwarfs . . .reprinted by John Wilson & Son, 1851,from American Journa l of Medical Sci-ences, Boston.

Weitlauer, R. J., “Seneca Tales and Beliefs,” Journal of American Folklore, Volume16, 1915.

Witthoft, John, and Hadlock, Wendell S.,“Cherokee-Iroquois Little People,” Jour-nal of American Folklore, October—December, 1946.

A V

HOMAGE TO GOETHE

Writers from various countries contributed chapters to a volume entitledUnesco’s Homage to Goethe on the Second Centenary of his Birth. Thus a special tribute has been paid to a great man, claimed by Germany because of birth, but who belongs to the world as a poet, mystic, and thinker.

★ * *Thomas Mann, a Nobel prize winner in literature, exiled from his native Ger

many for sixteen years, returned to Frankfurt as a recipient of the GoethePrize for Literature given on the poet’s 200th birth anniversary. Thomas Mann

is now an American citizen.



THE WILL TO DO By R o d m a n R . C l a y s o n , Grand Master

ow m a n y t i m e s have youheard the admonishment,“You must learn to helpyourself. You got yourself into the difficulty;now you must find yourway out.” Perhaps during an illness you have

called your physician,and he has said to you, “I can helpyou only if you help yourself.” Sucnwell-meant directives have hurt. Youhad felt that some magical formulacould be invoked for you, and thatthereby all your troubles would be removed. It was a shock to learn tha tthere was no miraculous method to beexercised in your behalf.

Every year thousands of dollars arespent by gullible persons who visitsoothsayers and readers of one kind or

another. The hope is harbored tha tthey will be told that good fortune is just around the comer, and that successand wealth will be bestowed upon them.It is said that hope bums eternallywithin the heart, but oftentimes thehope is misplaced by expecting someone else to do away with our despair.

The Hope we should have, and faith in Rosicrucian eclual measure. These should be linked

with confidence, not in someone we5 l know and whom we expect to remove

December the obstacles from life’s road for us,1949 but in ourselves. With the above attri

butes, and will and determination, wecan create new worlds for ourselves.

You, perhaps, know or have heardof some seriously ill person who, according to his doctor, has little chancefor recovery. The doctor has said tha the has done all that he can in the lightof his professional knowledge. Then,seemingly strange, the patient takes aturn for the better, and soon recoverscomplete health. Case histories indicate that the person who had been sickdecided that he wanted, more than anything else, to get well and to live afull life.

You have heard of the young womanwho, unfortunately, was unemployedand who was desperately in need ofwork. Then she acquired a splendid,gainful position. She was a person who

knew her capabilities, and who personally contacted innumerable firmswho might use her services. She knew that she had abilities which would beof value to some employer and, ofcourse, as she systematically continuedher search, she found that employer.

Then there was the family whowanted to take a cruise to Europe.Their funds were meager, but theywere steadily employed. By systematically budgeting their home-mainte-nance affairs and getting extra employ

ment at night from time to time, they



were able to save enough money to takethe journey of their dreams.

We know of a certain man who hadreached the retirement age in business.The trouble he had was not financial,as he had saved money in his youngeryears and also now enjoyed a reasonable pension. Unfortunately, he hadno family; his wife and child had metuntimely deaths some years before. Histrouble was one of adjustment. Hecould no longer go regularly to theoffice, and there were no business affairs to occupy his mind. He would sitin his room by the hour and stare outinto space. He would not read, seefriends, nor go to the theater. Eventu

ally his health began to weaken, andhe was advised that transition might soon overtake him if he did not cultivate new interests in life. This manfinally decided that he wanted to enjoylife, and took up the hobby of woodcarving. Finding that he could easilycarve beautiful work, he turned hishand to the making of unique hand-carved picture frames. Soon there wasa ready sale for all the frames he could

produce. He made new friends, maintained contact with old friends, and

even cultivated interests other than hishandiwork.

Co n st r u c t i v e Pl a n s

The above examples reveal what can be done when hope, faith, and confidence are united with the will and determination to do. What do we expectfrom life? Do we feel that life treatsus badly? The fact is that life will giveus as much and more than we put intoit. We can draw to ourselves tne veryconditions we desire, and by the same

token we can attract the conditionswhich we fear.If we are not happy with our lot, the

time has come when we must do something about it. If we do nothing, theconditions will not improve. Life is anexperience; it must be lived here andnow. Furthermore, life cannot be livedfor ourselves alone. We cannot expectto be rewarded with happiness and

peace of mind unless our desires in clude others—our family and ourfriends. With these thoughts ever inmind, we will find that accomplishmentnot only salves our ego, but brings joy

and benefit to others. No man was evertruly happy who thought only of himself. He who would live life to itsfullest must not only work toward a

definite objective, but he must work forthose he loves or for a righteous cause.One’s life should be planned. One

should have definite, constructive thingsto do. If you are in the business world,you should not only strive for a better

position, but plan how to use your timeconstructively after working hours. Inorder to do this properly, it is necessaryto sit down in the quiet of your homeand decide upon your objective, thething, or condition you wish to attain.Then plan your life, and live your plan.

In living your plan, you will be confronted with many challenges. Theadversities of life, however, are necessary to produce the means of accom

plishment and to spur one onward toward his objective. According to theintensity of the desire, just so will beyour joy in achievement. To work, toexert ourselves in overcoming seemingodds, is and always has been the law.Without such directed endeavor, theobjective is not likely to be reached.

A c h i e v em e n t N o t b y A cc i d e n t

History records the lives of manyindividuals who have groped againstseemingly overwhelming odds, but who,ever inspired by hope, at last realizedvictory. These are the individuals whohave been irresistibly drawn by a greatdream or who visualized attainment.Every individual must have a dream orgoal in keeping with his real ability.He must consistently work toward thatgoal, in the face of all obstacles, lesthe fritter away his time in trivialitiesand become hopelessly bored with life.

Achievement does not come aboutthrough accident. Those who enjoy

eace of mind, success, and happiness,ave been imbued with the will to do,

and they have made good use of then-creative power. Why are they differentfrom other people? Because they have planned their lives, because they arefighting to realize achievement. Asound sense of values helps us to knowwhat makes life everlastingly worthwhile. A sense of values comes aboutthrough knowledge, and knowledge isthe result of experience. Experience is



The Rosicrucian

Digest

December

1949

gained by doing. There must be thewill to do, to work, to move ever toward the goal; and if there is not thiswill, this plan, there may be disaster.We cannot live today next year, norcan we live tomorrow today. We must

make the most of every day, and indoing so we will be taking care oftomorrow.

Unfortunately, freedom from responsibility, from work, and from idealsseems to be the tendency of so many

people. This brings boredom of life and possible poverty. The fact must be recognized, however, that without workand its plan of operation, nothing worthwhile was ever accomplished. Considerthe greatest structures in the modernworld, the Grand Coulee Dam, theEmpire State Building, the Golden GateBridge, the plane or train streamliner,or the best-seller novel, the symphoniesof the masters—none of these splendidworks were accomplished without planand tremendous endeavor. Each wasthe dream of one or more men andwomen and each was materialized to beof benefit to mankind. These were materialized because hope, faith, and confidence were manifested in individualsin the objective or goal to be reached,

and there were the necessary will anddetermination to surmount every obstacle and bring the objective into existence. Individually our objectives neednot be the building of ocean liners ortunneling through mountains for arailroad, but the need for planning, action, and the will to do is just the same.

We have said that there must behopes and dreams. Dreams and desireshave their place, to be sure, but wecannot build on them. Fortune favorsthose who prepare for possible or proba

ble opportunities and are ready to usethem if and when they are created. Instriving to attain an ideal or objective,

power will flow through you only whenyou have the will and determinationto do something about it.

Life must be lived actively, with pur pose and aspiration; and to these will

V

be added inspiration. What we gain isthe result of our own efforts, for wehave helped ourselves along the way.Once we have learned this valuablelesson, we will find that we are notconfronted with innumerable obstacles

—obstacles which seem insurmountable. It is a truism that we must havecourage and resolution. Courage andresolution must be fired with newconfidence.

The hardest lesson to learn is thatlittle is gained without labor and even

sacrifice. Success in life will be yourswhen you learn that when you havethe will to do you will have the powerto do. Success is not necessarily a matter of occupying a high office or doingconspicuous work; success is in makingthe most of what you are and gainingthe most from what you have. A greatman once said that it is best to do thatwhich is near at hand, and great thingswill come to your hand to be done.

In all personal activities there is theneed for self-control and a true sense ofthe values of things. Triumph over adverse conditions brings the power whichhelps us to guide our destiny. If wehave courage, discernment of perception, and patience to carry through,

achievement will be realized out ofmeaningless negation. Every day wemust create opportunities to help ourselves and to help those with whom weare intimately associated.

Revolutionary changes in our livesdo not come about through outside help.Within us is the power to bring aboutthe necessary changes which will putus on our own feet, and from withinourselves we will gain the necessarystrength.

We must never find ourselves in the position of Nefru. It is said that a longtime ago Nefru wandered, from oneforeign land to another, in quest of arare treasure of which he had heard, atreasure that would make him verywealthy; and all the while he was gonehe was being sought as the heir to afortune.

To be conscious that you are ignorant is a great step to knowledge. —Benjamin Disraeli, Sybil.



St rangers Wi t hi n Th y Gat es

By E l i z a b e t h C. W a l k e r

H E FO R E IG N S T U D E N T S w h ocome to America to studyare ten to one better educated and better bredthan the average American student.”

This challenging statement was made by Mrs.Caroline Midgley of Salt

Lake City, who may not be recognizedas a name but who possesses that specific knowledge which can come onlyfrom the close contact of personal interviews with hundreds of foreign students.

Since Americans are generally considered the best-educated people, Iwaited attentively for this tall, dark-haired, internationally-minded womanto continue her story.

“For instance, each one of these students from foreign countries is able toconverse intelligently in from three toseven languages. It offends them that

few people bother to talk to them, andthose who do invariably ‘talk down’as to a subnormal adolescent!” sheexplained.

How did our featured lady gravitateinto this work?

Caroline Leigh Midgley was born inRiverton, Alabama, a town that nolonger exists. With her family reared,she found herself so bored with idlenessthat her days became intolerable. Shetried manual creative work, such as re-upholstering her furniture, but that

wasn’t the answer. The restlessness stillcontinued. Then, she confesses shyly,“I was driven to my knees; I had to

have the answer to this gnawingemptiness.”

It seemed completely out of linewhen the answer as to her missioncame to her. She knew, however, without consciously knowing, that her worklay with the foreign students cominginto the schools and colleges of Utah.But what should she do, and how couldshe help them? She had been a bookkeeper before her marriage, and writing was a far cry from that! But to useher own words:

“I interviewed my first visiting student, wrote up the results of our talk,and presented it to the editor of a local

paper. It was accepted readily, and Icontinued on from there.” Tlia t was

practically three years ago, but herinterviews are still appearing in thissame paper.

However, Caroline didn’t stop withinterviews; she went all the way tofriendship with these strangers. Herhome was open to them at all times,and her table more often than not, has

been graced by a turbaned gentlemanor a lady in a sari.

“Then, too, we have so much funcooking their dishes,” she explained.“I’ve learned so many ways of preparing delicious, inexpensive things to eat.And I’ve learned how to use spices.Do you know that food is a medium ofinternational understanding? When we become interested in the foods of othernations, then we will understand their

people.”One thing that particularly impressedMrs. Midgley was the eagerness of



these people to learn. For instance,there is the incident of the Hindu manand his wife. Although they had alarge, independent allowance, they yetwent to work in a bakery, without pay,in order to be able to teach their people

how to produce delicious baked goods!And there was the son of a minister ofthe Pakistan government who learnedthe trade of carpentering for the samereason. This unselfishness, this givingof time and energy to an idealisticcause, is what especially intriguedCaroline. It was never just for self thatthey were learning, but to be able toshare it with their less fortunatecountrymen.

Into Caroline’s unassuming homethese racial representatives come intheir native costumes (they prefer keeping their nationality distinguished fromours)—Hindus, Mohammedans, Turks,Egyptians—and they find a sympathetic understanding, which encourages them to speak of themselves franklyand sincerely.

She assures us that to meet any oneof them is a rich experience, and thatwe, as Americans, must make a conscientious effort to understand theirways of life and accept them. Caroline

believes that we should realize thatthey, as we, have an age-old heritageof moral and spiritual wisdom, and thatwe should make just as great an effortto understand them, as we expect themto make to understand us!

Friends say to her, “But what willyour neighbors think of colored peoplecoming to your house all the time?”

Her answer is that most of thesedark-skinned people have their originin the first Caucasian race known tomankind. Climatic conditions, too, are

responsible for the coloring of the skin.As one goes deeply into racial study,one’s tendency to discriminate weakens.This attitude of international mindedness puts Caroline on the defensive attimes, but she champions her foreign friends without hesitation.

I asked her about their reaction toAmerica, especially to our kind ofChristianity. This was a leading question that could bring one of severalanswers, but I was not surprised whenshe told me that they were Christians, even though they may worship multi

The Rosicrucian

Digest December

1949

pie gods. She explained that they liveChristian lives, if by this we mean theuniversal concept of truth . And all ofthese people have told her that we lackspiritual uplift!

Caroline believes that we have spirit

ual methods to learn from these races.We preach a good Sunday sermon butforget all about it on Monday, whereasthese foreign people have an evolvedspirituality to share with us if we willonly realize it by paying attention. Weread the ir ‘bibles just as we do ourown, without trying to understand thereal, underlying meaning, and thensay, ‘heathen!’ What they need is notour spirituality, but our know-how inobjective expression; and when thesetwo qualities meet and intermingle,

mankind in general will be better off—much better off!As a characteristic revealment, Mrs.

Midgley related that when one of thewomen was to take a test, she sent atelegram to her people in India, and shecould not rest until the answer came.She had asked that they pray for hersuccess, and the telegram was herassurance that they were fasting and

praying during the time she was takingthe tests. She sailed through her examination, fortified and aided by theirmental help. This is an example ofworking as a unit, spiritually and mentally, for a greater achievement.

Quietly, Caroline inquired of me,“Does that sound as if they are heathens? I have known them to fast and pray for each other many times whenthey felt such help was an essential.”

This understanding woman is convinced that these visiting students, whocome here to learn our ways, have muchmore as an exchange than their recipesand use of brilliant costume colors. Wecan learn the gentleness of the women,not a spinelessness, but a strength ofdignity and character. We can learnthat the creation of beauty can bewrought with a pan of dough or a car

penter’s tools just as lovingly and asflawlessly as with a brush and palette.And most of all, we can learn that theGod we worship is the same—the Universal Spirit known and worshiped bythe lowest pagan or idol-worshiper as bythe most devout Christian—the nameHe is known by being the only difference.



“They’ve helped me much more thanI have helped them,” is Mrs. Midgley’sintercession. “Even if I hadn’t been rewarded by their friendship, just the

contact with them, with their cultureand their spiritual background, wouldhave been more than worth while. ButI have also been awakened to their rich

philosophy, and to the fact that otherreligions can be and are as true, basically, as our Christian faith!”

Caroline’s interest now has no limitations. She has developed a sincere

and intense curiosity in religions, andis studying Hindu philosophy, Buddhism, and the Moslem way of worship

—anything that will aid her in the

understanding of other peoples.“Caroline,” I said as I left her warmhospitality, “I came to look at yourgorgeous collection of fans, but whowants to spend an afternoon looking atstatic loveliness when he is permittedto see the living beauty of a courageous, sympathetic understanding ofthe ‘stranger within thy gates’?”

Harmonized Liv in g By F r a n k R. Goodman

Address delivered at the Sydney Chapter of AMORC, New South Wales, Australia,on November 6, 1948, by Frater Goodman, Master.

h e w o r d harmony bringsa thought of some musical composition of graceful tones which is pleasurable to most of us. To

achieve that harmony,the composer must bal-ance the musical noteswhich make up his com

position. Sometimes it is necessary touse a note, or chord, which by itselfseems discordant but when combinedwith other notes or chords finds a harmonious place in the complete master piece.

When we feel “out of tune” withthings, perhaps as the result of a tryingday in the noise and bustle of trading

and manufacturing, how soothing it isto be able to relax in a comfortablechair and listen to some favorite pieceof music quietly played. It brings one back to a balanced condition and restores harmony to both one’s materialand psychic self.

For special occasions specific stylesof music have been written to bring anattunement with the particular ceremony or function. To hear the strainsof the wedding music from Wagner’sLohengrin at once causes us to imagine

a bride, clad in beautiful bridal array,making her way gracefully to the altarwhere she will take her vows before the

God of her Heart. On the other hand,Chopin’s grand Funeral March bringsa vision of the last journey of a soulthat has passed through transition tothe Grandest Initiation of all. In other

words, the musical vibrations awakencertain cells in our brains, placing usin attunement with those events. Thesemental pictures cannot, of course, cometo us unless at some time we have actually seen such a ceremony.

To some people, jive, boogie woogie,and similar compositions are discordant.Such persons are of a more balancednature and therefore more appreciativeof the smoother flowing type of music.It must not, however, be overlookedthat jive and other “hot” music has its

place in the general plan. The worldhas only recently passed through a fiveyears’ war when man’s lowest passionswere unleashed. Swing and jive werein harmony with the then existing conditions of the world and afforded someoutlet for those affected by the stressof war.

It will be noted that this type ofmusic is gradually being modified and becoming less strident as world conditions are slowly but surely reaching aless turbulent state. In other words, a

particular type of rhythm —anotherterm for vibration —has been created tohelp bring balance back to the world.



A pendulum after being wildly agitated is extremely erratic in its swingfor a while but gradually it settlesdown to its proper even rhythm. Thewar-agitated world is now reaching aquieter and more steady rhythm, and

the “popular” type of music is becoming toned down accordingly.Everything has its place in the plan

of the Creator-of-All-Things. Eventhough a person, sound, or color may beinharmonious to some particular individual, it will be found to be in attune-ment with other persons, thus bringingto them a needed balance. The variousinstruments of a symphony orchestracan produce nothing but discord untilcoordinated under the baton of the conductor. . . . It must be remembered,however, that to achieve the true harmony each instrument must be properlytuned so that its note (or vibration)does not clash with the other instruments in the orchestra.

Symbolically, then, we also must bein proper attunement and have thenecessary balance, or harmony, withinus. We are instructed how to dothis, but it is essential that we practicethe exercises regularly, in order tomaintain that psychic and physical harmonium just as a violinist, or any otherinstrumentalist, must continually practice so that he may retain his place inthe orchestra.

The Neophyte in mystical teachingsmay be likened to one who is a beginner at the piano and being introducedto the scales to give him a groundingfor future musical development. As he

passes on to other degrees, it is like progressing from the scales to easy pieces and gradually to the compositions of the master musicians, but nomatter how good a musician he mayeventually become he must always

keep practicing the scales he learnedduring his early studies.Vibrations play a very vital part in

our lives. We see by vibrations of light;we hear by vibrations of sound; in fact,all of the five senses operate throughvibrations. We could not feel if ournerves did not vibrate to the vibrationof the thing touched. It is by varyingrates of vibration that we are able todistinguish between glass and wood,metal and brick, and so on.

As to our seeing, the different colorsare made manifest to our eyes throughthe particular vibrations set up in tnesight nerves and transmitted to the ap

propriate brain cells. According to our physical condition, we are receptive tospecific color vibrations, and there aretimes when some color seems harsh andupsetting.

It is most important that we endeavor to attain a complete harmonywithin us. In this way we become attuned to the Cosmic Consciousness andthrough it to our fellow men and there

by we radiate goodwill wherever we are.Thus the much-to-be-desired vibrationsof peace will eventually encircle theworld, just as a pebble thrown into themiddle of a pool will cause a ripplewhich in time will reach to the veryedge of the pool no matter how wideit may be.

The Rosicrucian Digest

December

1949

WE THANK YOU

Many messages have been received acknowledging the spiritual uplift which theOctober Rosicrucian Digest has imparted. This was a special issue featur ing, in words

and photographs, the new supreme temple.Since it is impossible to give these letters each an individual reply, we are using this

space to announce that to know your feelings has proved highly inspirational to us.

We have especially observed that those who have visited the temple in person are even

more warmly enthusiastic than those who still have the pleasure of personal contact

awaiting them.May all of you come often in thought or in person for meditation to this temple,

symbolizing human effort toward the attainment of life’s highest ideals.



INSIDE A LAMASERY

The high a ltar of a lamasery temple in Sikkim on the old Tibe tan frontier. The ornamenta

tion is magnificent gold filigree inlaid with colored glass. In the cente r on the altar may beseen the religious accoutrements, brass bowls containing holy water, incense burners, andsacred bells. At the lower left may be seen two of the severa l lamas seated on low benches.They were chanting in the Tibetan dialect.

Access to the interior of these temples for photographic purposes is a privilege rarelyaccorded to those of the Western world.

(Photo by AMORC Camera Expedition)



HAVE YOU A QUESTION...or a Problem?

I c a n answer questions that

m a y d e f i n i t e l y affect your life for the better or perhaps

solve a personal problem. No,1 am not an oracle or a sage. Iam the Rosicrucian For ion A r-chivist. 1 have access to thou-sands of experiences of men and women throughout the world.The things you want to knowparallel the information con-tained in these timeless, fas-

cinating disclosures below. Lookat the numerous subjects listed.

Yo u may have any Forum issue — AN Y U N IT OP FO U R M AJO R

a r t i c l e s — for the small sum of35<\ postpaid. If, however, youorder three units, the total costfor the three will be only $1.00,postpaid. Order by the unitnumber. (For Members Only.)

“ Where Are Yesterday’sGreat Souls?”

“ Does Darkness IncreasePsychic Powers?”“ Duty or Right. Which?”“ Is Individualism D angerous?”

and 8 other interesting andinstructive articles.

Unit 1.

“ Ar e Mystical ExercisesDangerous?”

“Spirit and Gravity”“ Awakening Our Talents”

“ Influence of Color”


Unit 2.

“ Does Blood Transfusion AlterPersonality?”

“ Fasting and Spirituality”“ Glands and Criminals”

“ Is Education Progressing?”

and 12 other interesting and instructive articles.

Unit 3.

“ Secret Instruction from Tibe t”

“The Oxford Group”

“ Mystical Light by a Scientist”

“ Child Prodigies"and 22 other interesting andinstructive articles.

Unit 4.

“ Is AM OR C a Religion?”“ The Mystery of the

Divining Rod”“Should Capital Punishment

be Abolished?”“Nous—The Primary Substance”


Unit 5.

“ Autocratic Rule of AM O RC ”“ Twin Souls”“ The New Psychology in

Rosicrucianism”“ Aiding World Leaders”


Unit 6.

“ Dispelling Undesired Influences”

“ Family Clannishness”

“ Evil Souls?”

“ Mental Telepathy”


Unit 7.

“ Europe and Its MysticalOrganizations”

“ The Matter of Diet”

“ Is This Faith Healing?”

“ The Mysteries of Tahiti”


Unit 8.

“The Third Eye”

“ Cosmic Transferenceof Thought”

“ The Power of Truth”

“ FortuneTelling”


LJnit 9.

The R O S I C R U C I A N S U P P L Y B U R E A UR O S I C R U C I A N P A R K . S A N J O S E , C A L I F O R N I A . U . S . A .



Member o fF U D O S I ”

(F ed e ra t i o n U n i -versel le des

O rd res e tSocietes

In i t i a t i q u es )

T H E P U R P O S E 0 1 ' '

T H E R O S I C R U C I A N O R D E R The Rosicrucian Order , ex is t ing in a l l c iv i l ized lands , i s a nonsectar ian

f r a t e rn a l b o d y o f m en an d w o m en d ev o ted t o t h e i n v es t i g a t i o n , s t u d y , an d p ra c ti c a l ap p li c a ti o n o f n a tu ra l an d s p i r i tu a l la w s. T h e p u rp o se o f (h e o rgan izat ion is to enab le a l l to l ive in harmony wi th the creat ive , const ruct ive

C o sm ic fo rces fo r t h e a t t a in m en t o f h ea l t h , h a p p in ess , an d p eace . T h e O rd e ri s i n t e rn a t i o n a l ly k n o w n as "A M O R C " ( an ab b rev i a t i o n ) , an d t h e A M O R Cin A m er i ca an d a l l o th e r l an d s co n s t i t u t e s t h e o n ly fo rm o f R o s i c ru c i anac t iv i t i e s u n i t ed i n o n e b o d y fo r a r ep resen t a t i o n i n t h e i n t e rn a t i o n a l f ed erat ion . The AMORC does no t se l l i ts teach ings . I t g ives them freely toa f f il ia t ed m em b er s to g e th e r w i th m an y o th e r b en e f i t s . F o r co m p le t e i n fo r mat ion abou t the benef i t s and advan tages o f Rosicrucian associa t ion w-r i tea le t ter to the address below, and ask fo r the f ree book The Mastery of I.ife. Address Scr ibe S . P . C . . in care o f

AMORC TKM PLK Rosicru cian Park, San J ose , Califor nia, I!. S. A.

(Cable Addr ess: “A.MORCO” )

Supreme Execu tive for the Ju risdiction of N orth, Central, and South America, Au stralasia, and AfricaKalph M. Lewis, F.R.C.—Imperator

D I RE CTORY PRIN CIP AL AMERICAN It RANCH K8 OF THE A.M.O.R.C.

T h e fo l l o w in g a re t h e p r in c ip a l ch a r t e r ed R o s i c ru c i an L o d g es an d C h ap te r s i n t h e U n i t ed S t a t e s , i t st e r r i t o r i e s an d p o sses s io n s . T h e n am es an d ad d res ses o f o th e r A m er i can B ran ch e s w il l b e giv en up o nw r i t t en r eq u es t .

CALIFORNIA Long Beach:*Abdiel Lodge, 2455 A tlantic Ave. Loren G.Rubeck . M aster ; Loren a Ch ris tophe r . Sec. Sess ions every Fr i . , 8 p. m.Los Angeles:*Hermes Lodge. 148 N. Gramercy P lace. Tel .G lad sto ne J230. Robe r t B . T . Brown, Ma sterMyrle Newman. Sec. Library open 2-5 p. m.; 7-10

p. m. R evi ew c la sses M on . th ro u g h F r i. S ess io nsevery Sun. , 3 p . m.Oakland :*Oakland Lodge. Office and Library—610 16th St. ,Tel. H Iga te 4-5996. G. W. M apes. Ma ster: V ir

g in ia O 'Connel l , Sec. L ib rary open Mon . . Wed . ,F r i . af ternoons: Mon . . Tues . , Thurs . . F r i . even ings . Sess ions 1s t and 3 rd W ed . , 8 p. m. atSciots Hall. 5117 E. 14th St.Pasadena:A k h n a to n C h ap te r . A l t ad en a M aso n ic T em p le .Aub rey G. W oode rm an, M aster, 1523 Enc ino Ave.,Monrovia. Tel. DO. 7-2311; Eloise Anderson, Sec.Sess ions 2nd and 4 th Tues . . 8 p. m.Sacramento:Clement B . LeBru n Ch ap ter . 2130 "L ” S t . Josede la Rosa. Master ; F . G . Chris t ian , Sec. Sess ions 2nd and 4 th Wed . , 8 p. m.San Diego:San Diego Chap ter . House o f Hosp i ta l i ty . BalboaPark . Ch ar les M. L indsey . M aster , 1246 Jew el l ;F lo rence Chris tensen . Sec. Sess ions 1s t , 2nd . and4 th Thurs . , 8 p . m.San Francisco:*Francis Bacon Lodge. 1957 Chestnut St. . Tel.W E -J-4778. J. O. K in zi e. M a s t e r . Loi s F. Hu t) i-eock . Sec. Sess ions fo r a l l members every Mon . ,8 p . m . : fo r rev iew classes p hone s ecre tary .

COLORADO Denver:De nve r Ch ap ter. 1009 1711) St. H ay s L. Liv ing ston, M aste r; Ann Covals. Sec. . 2928 York St.Sess ions every Fr i . , 8 p. m.

DISTRICT OF COLUMBIA W ashington:Thomas Jefferson Chap ter , 1322 Vermont Ave.Mrs. Minnie P. Stough. Master. 1437 RhodeIs land Ave., N . W . ; Georgen e R . T odd , See.Sess ions every Fr i . , 8 p . m.

FLORIDA .Miami:Miami Chapter, Biscayne Temple, 120 N. W. 15thAve. Mrs. E. H. Smith, Muster; Florence McCu lloug h, S ec., 2015 S. W. 23 rd Ave. S ess ionsevery Sun . , 8 p. m.

ILLINOIS Chicago :•

N e fe r ti ti L odge. 2539 N. K edzie Ave ., T el. E v e rglade 4-8627. Myrtle Lovell . Master: Mrs. L. E.Mantor, Sec. Library open daily . 1-5 p. m. an d7:30-10 p. m .: Sun . , 2-5:30 p. m. only. Sess ions

every Tues . and Thurs . , 6 p. m.

INDIANA

South Bend:South Bend Chap ter , 203 S . Wil l iams S t . Mrs .Lou isa W. Weaver . Master ; Amel ia Nyers , See. ,1031 W. D ubai 1 Ave. Ses sions ev ery S un. . 7:45 p.m.Ind ianapo l i s :Ind ianapo l is Chap ter , 311 Ober Bldg . , 38 N. Pennsy lvan ia S t . Ber t Kingan , M aster ; Ida E . Dora .Sec. . 236 Cecil Ave. Ses sions every T ues . , 8 ; 15 p. m .

MARYLAND Bal t imore :*John O 'Donnel l Lodge. 100 W. Saratoga S t .E . W arren Spen cer . Mas ter ; B eatr ice B. Spencer .Sec. . 102 Alleghany Ave. Sessions 1st and 3rd

W ed.. 8:15 p. m. L ibra ry . 220 N. Lib er ty St. ,open Tue s . , Th urs . . F r i . p . in.MASSACHUSETTS

Boston :•Joh an ne s K elp 1us L odge. 284 M arlboro St. FelixGreg ory , M aster ; Car l G . Sand in , Sec. Sess ionsevery Sun. a nd W ed., 7:30 p. in.

MICHIGAN Detr oit :*Thebes Lodge. 616 W. Hancock Ave. Mathew G.Ty ler . M aster , 7561 Ab ing ton ; Clar issa D icks ,Sec. Sessions every Tu es. , 8 :15 p. m.L a n s i n g :Leo nardo da Vinci Chap ter . 603 S . W ash ing ton .Cluir C. Willsey, Master: Ber tha Harmon , Sec.Sess ions 2nd and 4 th Mon . , 8 p. m.

MINNESOTA

.Minneapolis:Essene Chap ter , Span ish Room. Rad isson Hotel .45 S. 7th St. Mrs. Rober t W. S teen berg . Mus ter ; Delia Coose. Sec. . 2016 Emerson Ave. , S. Sessions2nd and 4th Sun. , 3 p. m.

.MISSOURI St. Louis:*T h u tm o se L o d g e , G eo rg e W ash in g to n H o te l, 600 N. K in g sh ig h w a y B lv d . M. K asse ll , M a ste r:Ear l T id row, Jr . . Sec. . 7918 Kingsbury Blvd . ,C lay ton . Mo. Sess ions every Tues . , 8 p. m.

NEW JERSEY N e w a r k :H. .Spencer Lew'is Chapter. 4435 Broad S t . JohnD. McCarthy . Master : Johanna Buhbe, Sec. . 30Montgomery S t . , B loomfield . N . J . Sess ions everyTues., 8:30 p. in.

NEW YORK Buffalo:Rama Chapter. 225 Delaware Ave. . Room 9.Dr . C . G . S te inhause r , M aster : C aro lyn A. Wood ,Sec. , 23 Terrace. Sessions every Wed. , 7:30 p. m.New York City:*

N ew Y ork C it y L od ge. 250 W . 57 th S t. W il li amSti i lwagon , Jr . , Master ; Ed i th M. da Rocha. Sec.

Sess ions W ed. , 8:15 p. m. and Sun. 3:00 p. m.L ib rary open w eek da ys and Sun . . 1 -8 p . m.Boo ker T. W ash ingto n Ch apte r. 69 W. 125th St. ,Room 63 . Dav id W aldron , M aster ; C larence M.Callender, Sec. Sessions every Sun., 8 p. m.

(D i rec to ry C o n t in u ed o n N ex t P ag e )



R o c h e s t e r :Roches ter Chapter , H ote l Seneca . D oro thy M.D ecker , Mas ter ; W i l li am Ra bjohn s , Sec . Ses s ions1st W ed., 3rd Su n., 8 p. m.

O H I OC i n c i n n a t i :C inc innat i Chapter , 204 H azen B ldg . , 9 th andM a i n S t . G u s t a v F . P . T h u m a n n . M a s t e r ; B e r t h aA bb ot t , Sec . Ses s ions every W ed. and F r i . ,7:30 p. m.D a y t o n :E lber t H ubbard Chapter , 56 Eas t 4 th S t . MaryC. H igh , Mas ter : Mary Turner , Sec . , 436 H ol tSt . Se ss ions ev ery W ed. , 8 p. m.T o l e d o :Michael Faraday Chapter , Roi D avi s B ldg . , 3 rdFI . , 905 J ef f er son A ve. D oro thy V an D aren ,

Master : Hazel Schramm, Sec. , 1514 Freeman St .Ses s ions every Th ur s . , 8 :30 p . m.OREGON

P o r t l a n d : •Por t l and Rose Lodge , 2712 S . E . Sa lmon. F loydK . R i l ey , M as ter ; W al te r G. A l len , Sec . Ses s ionsevery W ed. , 8 p. m. and Sun . , 7 p. m.

P E N N S Y L V A N I AP h i l a d e l p h i a : *Benjamin Frankl in Lodge , 1303 G i rard A ve.D r . S . Mi l ton Z immerman, Mas ter : F red A .Thomas. Sec. . 2706 W. Allegheny Ave. Sess ionsevery Su n . , 7:30 p . m. Tem ple and l ib rary openTu es . , T hu rs . , 7-10 p. m.P i t t s b u r g h :•T h e F i r s t P e n n s y l v a n i a L o d g e , 6 1 5 W . D i a m o n dSt .. N or th S ide . D avid S te in , M as ter : L ydia F .Wi lkes , Sec . Ses s ions Wed and Sun . . 8 p . m.

T E X A SE l F a s o :El Amarna Chapter , 519 N. Santa Fe. Ernes t G.Bo urj aily . M aste r. 523 N. Cam pbell St.; Mrs.Ro sa M. Licon a. Sec. Sess ions 1st and 3rd Sun..2 p. ni.F o r t W o r t h :Fo rt W orth C ha pter . 512 4th St . Marjorie P.Doty. M aster ; Ro be rt L. Procto r , Sec. Sess ionsevery Fr i . , 8 p. m.H o u s t o n :Houston Chapter , 1320 Rusk Ave. Robert E.M artin , M ast er; Alyce M. La Rue, Sec.. 3105Ch enev ert . S ess ions e very Fr i . . 7:30 p. m.

U TA HS a l t L a k e C i t y :

Sal t Lake City Chapter . 211 Hopper Bldg. , 23E. 1s t South. Clarence R. Parry, Master ; ClaraJ . Parker , Sec. , 243 S. 7th East . Sess ions everyT hu rs . , 8:15 p. m.

W A S H I N G T O NSea t t l e :•Michael M aier Lodg e, W inton ia Hotel , 1431 Minor.M auric e V. Bo ldrin , M aster . Tel. De. 5324; EthelJefferson. Sec., Tel. Ra. 5059. Sessions every Fri. ,8 p. m . L ib ra ry open T u e s. , T h u rs ., 1-4 p. m.;

Mo n.. W ed ., 79 p m . ; Sa t., 13 p .m . W I S C O N S I N

M i l w a u k e e :K arn ak Ch apte r . R epu blican Hotel . 907 N. 3rd St.Ge org e W. W ood. M aste r, 3934 N. 2nd St.: BessieF. Sm ith, Sec. Sess ion s every Mon. , 8:15 p.m.

Principal Canadian Branches and Foreign JurisdictionsThe add res ses of o the r fore ign G rand Lodges , o r the names and addre s ses of the i r represen ta t ives , wil l

be g iv en up on re q u e s t.

A U S T R A L I ASyd ney , N. S. Wr. :Sydney Chapter , I .O .O .F . B ldg . , 100 C larence S t .F . R . G oodman. Mas ter . 2 "G i rvan” 129 K ur rabaRd. , N eut r a l Bay: V ic tor Bel l , Sec . , 60 D enni sonSt . , Bondi Junct ion . Ses s ions 1s t . 3 rd and 5 thS a t u r d a y a f t e r n o o n s .Melbourne , V ic tor i a :Melbourne Chapter . 25 Russe l l S t . K ath leenD odds , M as ter : F re d W hi tew ay, Sec . , 37 B lackSt . , Middle Brighton S. 5.

B R A Z I LSao Paulo :Sao Paulo Chapter , Rua Tabat inguera 165 . Sylv ioE . Pola t i , Mas ter ; G eorge Cra ig Smi th , Sec . . ,Caixa Postal 4633. Sess ions 2nd and 4th Sat . ,S :30 p. m.

CANADAM o n t re a l , P . Q . :M o u n t R o y a l C h a p t e r , T h e L o d g e R o o m , V i c t o r i aH al l . W es tmou nt . Mrs . A. En gleha rd , M as ter ;J ean P ier r e Tr ickey , Sec . , 444 Sherbrooke S t . , E .Sess ion s 1s t an d 3rd Th urs . , 8 p. m.T o r o n t o , O n t a r i o :T o r o n t o C h a p t e r , S o n s o f E n g l a n d H a l l , 5 8 R i c h mond S t . , Eas t . O ron C . D akin , M as ter ; Edi thH ea rn, Sec. . 300 Kee le St. Sess ion s every Mon. .8:15 p. m.Van couv er , B . C. :*V ancouver Lodge , 878 H ornby S t . D oro thy L .Bolsover , Mas ter , Ta t low 2003: Let t i e C . F lee t ,Sec. . 1142 Harwood St . . MA-3208. Sess ions everyM o n. t h r o u g h F r i . L o d g e o p e n 7 :3 0 p . m .Vic tor ia, B. C. :*Victor ia Lodge. 725 Courtney St . Miss E. M.Bur row s , Mas ter: D or ot hy G. J ohns ton , Sec . .821 Burdet t Ave.W i n d s o r , O n t . :W indso r Chap ter , 808 Mar ion A ve. Mrs . S te l l aKuc y, M aster : G eorge H. Brook, Sec. , 2089A rgyle C t . Ses s ions every Wed. , 8:15 p. m.W i n n i p e g . M a n . :Char les D ana D ean Chapter . I .O .O .F . Temple ,293 K e nned y S t . A . G . W irdnam , M as ter ; S .E the ly n W al lace . Sec . . 851 W es tm in i s t e r A ve .Ses s ions 1s t and 3rd Thur s . , 7 :45 p . m.

D E N M A R K A N D N O R W A YC o p e n h a g e n : •T h e A M O R C G r a n d L o d g e o f D e n m a r k a n d N o r

w a y . A r t h u r S u n d s t r u p . G r. M a s t e r : K a jFalck-Rasmussen. Gr. Sec. , A. F. Beyersvej 15 A.C o p e n h a g e n F . , D e n m a r k .

E G Y P TC a i r o :

A m en hot ep Gr and Lodge. Sal im C. Saad, Grand M a s t e r , 1 K a s r - E l - N i l S t .

• ( I n i t i a t i o n s a r e p e r f o r m e d . )

E N G L A N DThe A MO RC G rand Lodge of G rea t Br i t a in .Raymund Andrea. F.R.C. . Gr . Master , 34 Bays-w a t e r A v e. , W e s t b u r y P a r k . B r i st o l 6.L o n d o n :Londo n C hapter . R ich ard L ake . M as ter, 38 Cran-

b ro o k R is e , Il fo rd . E s se x ; L aw re n c e Ew els, Sec,,26 Datchet Rd. . Catford, London. S.E. 6.

F R A N C EMille. Jeanne Guesdon, Sec. , 56 Rue Gambetta.Vil leneuve Sainte Georges (Seine & Oise) .

H O L L A N DA m s t e r d a m :*D e Rozekru i s er s O rde . G root -Loge der N eder lan-den. J . Coops , Gr . Ma ster , Hun ze straat 141.

ITA LYR o m e :I t a l i an G rand Lodge of A MO RC. O r lando T im-

p a n a ro P e r ro tt a . Se c. , c /o M rs . D e G org a, ViaG. Baglivi . 5-D. 1, Quart iere I tal ia.

MEX ICOMexico. D. F. :*Quetzalcoat l Lodge. Cal le de Colombia 24. Sr .

Ru per to B etanco ur t , M as ter : S r . Beni to de Kos le r, Sec ., Eureka No. 15, Col . Industr ial .I N D O N E S I A

S e m a r a n g , J a v a : *Mrs . M. C. Zeydel . Gr . M aster-G ene ral . Djang li 47.

N E W Z E A LA N DA u c k l a n d :Auckland Chapter , Victor ia Arcade. Room 317.Mrs . E. M. W ood. M aster . 2nd FI . . G iffords Bldg.,Vulcan Lane. C 1; John O. Andersen, Sec. Sess ions every Mon. , 8 p. m.

P U E R T O R I C OS a n J u a n :San Juan Chapter , 1655 Progreso St . , Stop 23.San turce . J . L . Casanova . Mas ter ; J esus Rodr iguez, Sec. Sess ions every Sat . , 8 p. m.

S W E D E NMalmo : •G rand Lodge "Rosenkor se t . ” A lb in Roimer , G r .Mas ter , Box 30 , Skaiderv iken . Sw eden .

S W I T Z E R L A N DL a u s a n n e : *AMORC Grand Lodge, 21 Ave. Dapples . Dr . Ed.

BerthoJet , F.R.C. . Gr. Master. 11 Ave. General G uisan .

V E N E Z U E L AC a r a c a s :A iden Chapter . Veldzquez a M iseria. 19. Sra.F . Br iceno de Perez . M as ter ; S ra . Carmen S.Salazar . Sec. , Cal le Cuarta 2. Bel lavis ta. Sess ions1st and 3rd Fr i . . 6 p. m.

Latin Amer ican Division A r m a n d o F o n t D e L a J a r a , F . R . C . , D e p u t y G r a n d M a s te r

D i rec t inqui r i es r egard ing th i s d iv i s ion to the Lat in-A mer ican D iv i s ion , Ros icruc ian Park , San Jose .California. U.S.A.

J U N I O R O R D E R O F T O R C H B E A R E R SA chi ldren’ s organiza t ion sponsored by the A MO RC.F o r c o m p l e t e i n f o r m a t i o n a s t o i t s a i m s a n d b e n e f it s , a d d r e s s S e c r e t a r y G e n e r a l , J u n i o r O r d e r , R o s i

cruc ian Park . San Jose , Cal i forn ia .



WHAT DO THEYThe fascination of numbers goes beyond their mere mathematical function. Th erefore , m an has devised various systems of numerology, hoping thereby to be able to understand and controlthe affairs of his life. W hy h ave most of these systems failed? Isthere a true method—a practical one—for wresting from num ber s th eir h id den va lues? By what essence d o nu mber s re la te to

each other, and to other laws in nature?In man , for example, we know th at nature insists on numb ers incertain obvious manifestations: one nose, two ears, two hands,two feet, fiv e senses, ten fingers, ten toes, seven important glands,etc. Why? W hy n ot one hand or three eyes or eight f ingers or

twelve toes?T he great philosopher, Pythagoras expounded (569 B.C.) manyesoteric ideas about th e function and value of numbers and theirrelation to Cosmic Law. Even th e very words mathematics and phi losophy are said to have been originated by him. Also, thereare the Kabbala and the ancient Hebraic teachings about num be rs and th e Pow er o f th e Dei ty . W h y did th e H ebra ic al phabetconsist of on ly 22 letters? W ha t is the mystical use and m eaning

of each of them?



o s i c r u c i ,

LIBRARY

tfaat S 6 ect

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SYMBOLIC PROPHECY OF THE GREAT PYRAMID

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LEMU RIA— The Lost Continent of the Pacific By W. S. CerveBeneath the rol l ing rest less seas He the mysteries ol forgot ten civi l izat ions.W here the mighly Paci fic now rol ls in a majest ic sw eep , there w as once avas t cont inent . The l and was known as Lemuri a , and i ts peopl e as Lem uri ans .If you are a lover of mystery, of the unknown, this book wi l l fascinate you.Price, postpaid, $2.40.

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MEN TAL POISO NING By H. Spen cer Lewis. Ph. D.Do poi soned t hought s l i ke myst er ious rays , reach Ihrough the e therea l rea lmsto claim innoc ent victims? Can the thoug hts of some en slave the minds ofothers? Re ad this frank exposi t ion. Price, pos tpaid, $1.35.

BEHOLD THE SIGN—Ancient Symbols and Their Mystic Meaning

rosicrucian digest, december 1949

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