The Eternal Fruitso f Knowledge

liy Cecil A. Poole, F.R.C.

T H E E T E R N A L F R U IT S

O F K N O W L E D G E

V V V

Qtt)e (Eternal JfruitS of llnotolebge

ByC e c i l A. P o o l e , F.R.C.

ROS1CRUCIAN LIBRARY

VOLUM E xxxm

SUPREME GRAND LODGE OF AMORC Printing and Publishing Department

San jose, California 95191

a

Copyright 1975 by

Supreme Grand Lodge of AMORC, Inc.

No part of this publication may he reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, record­ing, or otherwise, without prior written permission of the publisher.

F IR S T E D IT IO N , 1975 SECOND ED ITIO N , 1970 t h i r d e d i t i o n , 1978

Printed and bound in U.S.A. KINGSPORT PRESS Kingsport, Tennessee

D edicated to Rosicrucians of

Y e s t e r d a y

T o d a y

T o m o r r o w

The Rosicrucian Library

V o l u m e

I Rosicrucian Questions and Answers with Complete

IIHistory of the OrderRosicrucian Principles for the Home and Business

III The Mystical Life of JesusIV The Secret Doctrines of JesusV Unto Thee I Grant

VI(Secret Teachings of T ibet)A Thousand Years of Yesterdays

VII(A Revelation of Reincarnation)Self Mastery and Fate with the Cycles of Life

VIII(A Vocational Guide) Rosicrucian Manual

IX Mystics at PrayerX Behold the Sign

XI(A Boole of Ancient Symbolism) Mansions of the Soul

XII(A Cosmic Conception)Lemuria—The Lost Continent of the Pacific

XIII The Technique of the MasterXIV The Symbolic Prophecy of the Great PyramidXV T he Book of Jasher

XVII Mental PoisoningXVIII Glands— Our Invisible Guardians

XXI W hat to E at— And WhenXXII The Sanctuary of Self

XXIII Sepher YezirahXXVI T he Conscious Interlude

XXVII Essays of a Modern MysticXXVIII Cosmic Mission Fulfilled

XXIX Whisperings of SelfXXX Herbalism Through the Ages

XXXI Egypt’s Ancient HeritageXXXII Yesterday Has Much to Tell

XXXIII The Eternal Fruits of KnowledgeXXXIV Cares That Infest

XXXV Mental Alchemy

( Other volumes will be added from time to time. Write for complete catalogue.)

F -15-578 Printed in U.S.A.

Contents

V

PAGE

Production ................................................................ 9

AFTER

I The Occult—a Path to Understanding . . 13

II Finite and In f in i te ......................................... 32

II Knowledge ..................................................... 51

V The Nature of the A b so lu te ....................... 66

V Human and Universal Purpose ............... 79

T Body, Mind, and S o u l .................................. 91

[I Good and E v i l .............................................. 103

[I Mysticism ....................................................... 118

K Im m orta li ty ..................................................... 133

X Rosicrucian Philosophy ............................. 149

IN T R O D U C T IO N

T h e foundations of Rosicrucian know ledge are

the princip les upon w hich to bu ild a practical

system of philosophic thought, w hich m ight be

re ferred to as a Rosicrucian philosophy. M ore

im portan t, these ideas are the basis upon w hich

to build a ph ilosophy of life.

T he hum an b e in g has always ev idenced a d e ­

gree of curiosity. In fact, curiosity seems to be

an a t tr ib u te of life. M any living creatures, in

addition to hum an beings, ind icate their curiosity

ab o u t objects a n d events. T he hum an being in

particu lar seems to b e end o w ed with a desire to

learn, to know . H e has always investigated the

unknow n. H e is distinguished from other living

th ings in tha t he has carried this investigation to

th e poin t of de te rm in ing causes and purposes that

exist in his environm ent.

T h e traditional Rosicrucian know ledge has been

the result of the efforts of individuals w ho have

delved into the unknow n, w ho have searched for

the foundations upon w hich know ledge can b e

built. Today, some persons believe tha t philoso-

[ 9 ]

p h y is res tr ic ted pu re ly to th e academ ic field.

T h ey therefore h av e only a vague u n d ers tan d in g

of the scope of philosophy. In fact, some m ay ask

the question as to w hy philosophy should b e

studied. Is it n o t a w aste o f time to specula te

up o n those p ro found questions w h ich never seem

to have a satisfactory answ er? Is it w orthw hile

to develop theories th a t do no t necessarily result in

ac tual fact o r in form ation up o n w hich proof can

be bu ilt?

T hese questions are legitim ate . O n th e o th e r

h an d , o u t of philosophical specula tion have d e ­

veloped m an y of th e p ractical as well as the th eo ­

retical d isciplines an d sciences w ith w hich w e are

familiar today. E ven m ore im portan t for the in ­

d ividual is th a t possibly th e best answ er to th e

questions concern ing the value of philosophy is

th a t there are questions. Ind iv iduals in the process

of asking questions are deve lop ing th e ir po ten tia l

possibilities an d attribu tes .

As long as m an asks questions an d speculates

upon th e answers, he is concerned ab o u t th e p ro c ­

ess of living. H e is inqu iring in to th e n a tu re of

m an and try ing to reach a realization of m an ’s

re la tionsh ip to th e universe w hich he inhabits.

[101

Questions in them selves cause m an to reach out of

h im self and there fo re possibly fulfill one of his

purposes, th a t is, to evolve. T hrough philosophy,

m an is utiliz ing his ow n creative ability in an a t ­

tem p t to ad just to his own life and to his env iron ­

m ent.

W h e th e r or n o t an ind iv idual develops an ind i­

vidual ph ilosophy of life based upon an established

premise, form, doctrine , or creed, w e should realize

th a t living is an obligation as well as a necessity.

To find o u t m ore ab o u t th a t process of life and its

purpose should be an obligation of the intelligent

h u m an being.

I h av e a t te m p te d h e re to ou tline some of the

problem s of ph ilosophy and some of the principles

w hich h ave b ee n discussed and questioned by

m any individuals and w h ich in tu rn have con­

tr ib u ted to the b ack g ro u n d of know ledge th a t the

R osicrucians teach today. This is m y in terp re ta ­

tion of m an y of th e principles of Rosicrucian

philosophy, and I m u s t frankly state th a t the

conclusions reached here are m y own personal

opinions and do not necessarily reflect the official

ph ilosophy of th e Rosicrucian O rder, AM O RC,

w ith w hich I have been associated for almost half

a century.

Nevertheless, I believe m y conclusions are b as ­

ically in accord with the Rosicrucian philosophy.

I have found th e s tudy of Rosicrucian principles

w orthw hile , and I hope that those w ho share w ha t

I have p re p a re d will also find, if not the answers

to all the profound questions of living, at least

some stim ulation for their ow n th inking th a t will

aid them in d irec ting the ir ow n deve lopm ent to a

w orthw hile p u rpose and the form ulation of a use ­

ful philosophy of life.

I acknow ledge m y d eb t to various Rosicrucian

publications for w hich I have w ritten over a

period of m any years. Parts of some of the chap ters

of this book are taken from articles tha t have b ee n

previously published. I also wish to acknow ledge

m y obligation to Mr. R alph M. Lewis, the Im pera-

tor and ch ief executive o f th e Rosicrucian O rder,

A M O RC, w ho encouraged m e to w rite this book,

also to Mrs. L ouise V ernon, w ho for m any years

has ty p ed and ed ited m anuscrip ts for me, includ ­

ing th e m aterial con ta ined in this publication.

C e c i l A. P o o l e

Sunnyvale, California

February 3, J975

T H E O C C U L T -A PA T H T O U N D E R S T A N D IN G

"And God hath spread the earth as a carpet that you may walk thereon along spacious paths.”

—The Koran (Sura LXXI)

H E hum an be ing is a un ique en ti ty in the

universe. O n e of the factors th a t makes

him u n iq u e is the ability to realize that

he is un ique. As far as we know, the

h u m an b e in g is the only en tity in the universe

with a w ell-developed aw areness bo th of himself

an d of his environm ent.

In all p robability some of the first th ink ing the

earliest hum an en tity ever d id w as to reflect upon

the impressions tha t cam e th rough his sense facul­

ties, an d a t th e sam e time to reason or a t tem p t to

d ra w conclusions in regard to his own reaction to

th e sense stimulations. In o ther words, m an was

s tim ula ted by events and conditions. W hile at

[ 13]

first he m ay not have b een concerned b y his abil­

ity to con tem pla te the physical world abou t him

an d his reactions to it, h e nevertheless gradually

a tta in ed a type of realization th a t enab led him to

s tore in his ow n m ind, in th e area w e know as

m em ory, an aw areness of the existence th a t he

h a d becom e familiar w ith in the physical world.

In this w ay th e h u m an b e in g was able to a c ­

co m m o d ate or ad just h im self g radually to the

physical env ironm ent in w hich he lived. T he fact

th a t fire b u rn e d and could cause p a in m ight only

have h ad to b e learned once, because m em ory im ­

m ediate ly cam e to his aid, m ak ing him p rep a red

to cope w ith the h e a t of fire u p o n its second p e r ­

ception. T h e sam e is true of m any o th e r experi­

ences, such as dea ling w ith all physical forces,

which included those s teps o u r early ancestors

took for physical com fort, to p rov ide himself with

food, or to gain some d eg ree of en joym ent in the

course of his living process. All the steps th a t led

to these ends b ecam e n o t only physical accom ­

p lishm ents b u t m en ta l concepts , that, stored

w ith in the m ind, began to bu ild a group of m ental

[14]

ideas th a t he lped the individual to cope w ith th e

physical situations abou t him.

O nce a deg ree of know ledge is assim ilated

th ro u g h th e experience of th e individual it is very

difficult to conceive of a tim e w hen th a t know l­

edge did not exist. W e w ould h ave great difficulty

in p lac ing ourselves in the position of ou r ancient

ancestors, w ho lived in caves an d w h o w andered

abou t the surface of the ea r th w ith a lim ited range

of know ledge an d experience try in g to gain a liv­

ing for himself, because he o p era ted prim arily

up o n the instinctive drive to p ro tec t h im self from

harm and to satisfy his physical appetites. These

w ere th e necessities of ad jus tm en t if the individual

was to survive.

W hen w e look back at such a stage in the p roc ­

ess of h u m an evolution, w e can n o t dismiss the

know ledge an d experience th a t is ours th rough our

personal experiences an d th rough the know ledge

w h ich w e have gained in all of m an ’s accum ulated

learning. T herefo re the a t t i tu d e of m o d ern m an

looking at his env ironm en t p roduces a com pletely

d ifferent concept from th a t of the aborigine, the

[15]

ancient, m anlike crea tu re w ho first began to con ­

tem pla te the physical world an d in hours of d a rk ­

ness by him self began to relive his experience with

the physical w orld th rough the process of rev iew ­

ing his memories. T hese in tu rn led from e lem en ­

tary con tem pla tion to the consideration o f con ­

cep ts w hich he had stored in m em ory and of the

experiences th a t led to them.

In the b eg inn ing o f his experience as a th ink ing

being , m an faced a vast unknow n. E very th ing

was unknow n until it w as experienced, an d even

then its function or, w e m ight say, its cause and

effect con tinued to b e unknow n. M an m igh t b e

able to reach a satisfactory explanation in his own

mind, at least in his o w n thinking, to th e fact th a t

fire w as ho t and w a te r w as w et. Experience m ade

these accep ted facts. H e could not, how ever, ex­

plain change in seasons, th e change be tw een day ­

light and dark , the changes th a t took p lace in h im ­

self physically as h e grew th rough the various life

cycles, nor could h e reach satisfactory explanation

in regard to n a tu re ’s phenom ena, such as electrical

storms, th e sound of th u n d er , the flash of ligh t­

ning, th e eclipse of th e sun or m oon, or o ther

[ 16]

changes in his environm ent. In this sense, m an

then faced m ore unknow ns than he does today,

and yet even afte r m any m illennium s of existence

m an still lives in a universe m uch of which remains

unexplained.

To m any individuals the w ord occu lt raises

im ages of s trange an d m ysterious practices and

ideas. Actually, the occult is no th ing m ore than

the m eanings th a t lie beyond the range of ordinary

day-to-day know ledge. T ha t w h ich m an canno t

explain or is beyond his com prehension he classi­

fies as unknow n. For example, anc ien t m an, w ho

could not u n ders tand th u n d er and lightning, d e ­

c ided th a t they w ere actions or the resu lt of ac ­

tions carried on by a being w h ich he was unable

to see, a be ing th a t was b eyond the range of all

his physical senses.

This idea m ay have con tr ibu ted one of the

bu ild ing blocks th a t caused m an to develop super­

stitions and religion. To assign the cause of con­

ditions th a t w ere beyond his im m ediate ap p re ­

hension, b eyond his im m edia te grasp of his

environm ent, to a factor outside him self and o u t­

side his env ironm ent led to the estab lishm ent

[17]

w ith in the h u m an m ind of the concep t th a t there

a re forces and pow ers th a t lie b eyond the o rd inary

range of m an ’s com prehension . T herefore , all th a t

existed outside of m a n ’s experience or of the results

o f th a t experience w hich h e h ad accum ula ted in

m em ory an d in his m enta l concepts was in th e area

of the g reat unknow n . These concep ts w ere the

beg inn ing o f occultism.

T h e occult, or w h a t w e w ou ld classify to d ay as

h id d en know ledge, m ay h ave b een one of m an ’s

first ab s trac t conceptions. T o d ay an individual

m igh t th ink of occultism as being a system of

s trange p rac tices th a t are n o t to b e exposed to the

public eye, o r th a t occultism includes m ethods b y

w hich individuals m igh t b e able to a tta in unusual

pow ers w hich h e w o u ld use in dea ling w ith the

circum stances o f his environm ent.

This belief leads to a p o p u la r concep tion th a t

th e ind iv idual w ho is familiar w ith th e occult is

able to deal w ith p h en o m en a direc tly in a m anner

th a t the average ind iv idual is not able to co n tem ­

pla te o r unders tand . T herefo re , m an y individuals

classify such subjects as m agic, miracles, or u n ­

usual events as b e in g a p a r t o f th e occult. W e

[18]

m ust realize th a t w h a t m an considers in this p o p u ­

lar sense to b e th e range of th e occu lt is less

lim ited today than it was in the time of early man,

b ecause a t th a t tim e w e m igh t say th a t every th ing

was occult, in th a t the m ean ing and the basis of

m anifesta tion w ere h id d en or w ere unknow n.

As m an progressed in his th ink ing and rolled

back the boundaries of the unknow n into the

know n, he w as deve lop ing w h a t w e now call

science. T h a t is, m an s tud ied the phenom ena

w ith w hich he had to cope and g radually found

answ ers to some of th e questions th a t previously

h ad b een h idden . Therefore, th e concep t th a t the

occult has to do with s trange or weird practices, a

concep t p revalen t today , is n o t w ith o u t some

basis. Science, as w e know it today , has taken

over the boundaries o f m u ch th a t w'as the occult

in the past. W h a t was previously unknow n has

becom e know n and is no longer hidden.

Occultism still confirms, how ever, th a t there are

functions w ith in h u m an experience th a t are no t

com ple te ly understood . W e are n o t able to ex­

p la in m an y o f the problem s th a t have occupied

the m inds of ou ts tan d in g thinkers th ro u g h o u t all

[19 1

th e ages. F o r exam ple, th e re has never been a

satisfactory solution to m any of w h a t are com ­

monly called th e problem s of philosophy. T hese

problem s include the question of reality, the q ues ­

tion of know ledge, the na tu re of the Absolute, and

w h e th e r there is p u rpose in th e universe. F u n d a ­

m entally , w e are not able to explain life or the

soul, or the perennial problem s of th e n a tu re of

evil or the re la tion of the m ind to th e body. T he

question of im m orta lity still lies outside th e area

of m an ’s positive know ledge.

T h e lack of answers to these problem s seems to

ind ica te th a t w e are deficient in our know ledge

of philosophy. Actually, philosophy, in a sense,

m ig h t have grow n ou t o f the occult, because as

m an co n tem p la ted an d dw elt upon the subjects of

his own b e in g and his own environm ent, he bu ilt

a vast accum ulation of opinions and ideas and

conclusions th a t led to the b o d y of m odern philo ­

sophic thought.

Some individuals h av e criticized philosophy for

never reach ing a final conclusion. It is a valid

criticism, because w hen a final conclusion is

reached , th e subject is no longer one of philosophy

120]

b u t one of science. T he idea or problem th a t is

solved passes from the realm of specula tion to the

labora to ry w here the problem can be dealt w ith

on a concrete basis. This does not m ean th a t all

such problem s in the area of science have reached

final conclusions and final solutions, b u t the trend

is in th a t direction.

T he electrical storm w hich ou r ancestors expe­

rienced is no longer a question of philosophical

specula tion. Science has explained this p henom e­

non. So m uch is know n ab o u t it th a t the m ystery

concern ing the p h en o m en a of th u n d er and l igh t­

n ing no longer appalls the individual or forces

h im to explain th e p h en o m en a in term s of occult

know ledge.

Philosophy leads m an to unders tand ing . U n ­

d ers tan d in g leads to experim entation. E xperim en ­

tation leads to the accum ulation of laws and

principles that becom e the basis of science. M an

applies this know ledge to his benefit or his d e tr i ­

m ent, d ep e n d in g upon h ow he directs his activi­

ties and his response to such information.

W e will then accept, I believe, th a t philosophy,

m a n ’s con tem pla tion of him self and the universe

[21 ]

m ig h t be considered a p rerequis ite to science, b u t

there is still an area of the occult. T h e re are p h e ­

nom ena w h ich are no t expla inable in term s of

physical science, as far as w e know today. N either

are th ey explainable in term s of p resen t-day psy­

chology. T he realm of th e h u m an m ind is p ro b ­

ab ly less explored than the realm of th e entire

physical universe.

T o con tem pla te m an an d his p lace in th e u n i­

verse, w e need to th ink in term s of philosophy, not

as a rigid discipline, such as m athem atics, physics,

o r chem istry , b u t as a specula tive discipline,

w h ich leads m an to consider h im self and his sur­

round ings an d the m ethods and procedures by

w hich he fits h im self to his env ironm ent and tries

to explain th e circum stances in w h ich he lives.

M any peop le consider philosophy as being d e ­

tached from actual day-to -day experience, and

there fo re academ ic o r visionary. T he opposite

should b e the p opu la r concep t of philosophy. It

should b e a reflection of m an ’s ow n th o u g h t and

the conclusions w h ich he reaches. Anyone w ho

has considered an even t a f te r it has h ap p e n e d has

philosophized. E very ind iv idual has developed

[22]

beliefs th a t gu ide his actions. T hese actions lead

tow ard certain ends and purposes. O ur beliefs

and aspirations assist us in selecting a course of

plan in life. This process of selecting a course of

action or se tting aims for ourselves is in itself a

philosophical function.

A still m ore com plete conception of philosophy

takes us beyond everyday experience, Philoso­

p h y makes a critical exam ination of the fo u n d a ­

tions or the reasons for an ind iv idua l’s beliefs or

goals. I t is not enough to accep t beliefs or to set

goals for ourselves. A nalyzing w hy those steps

have been taken leads m an into philosophical con­

tem plation. Critical philosophy examines the va ­

lidity of the results of such an exam ination of the

beliefs and aims of th e h u m a n mind.

In the final analysis, w e m ight conclude that

life is a process of thinking. M an is a th inking

animal, and as a th inker, this th ink ing process is as

im p o rtan t as the steps th a t lead to experience. H e

direc ts m uch th o u g h t to w ard his p lace in the

physical universe. T h o u g h t of this n a tu re directs

us an d constitu tes philosophy.

All m en are to a certa in extent philosophers.

[23]

E very individual w ho has considered his own

m ind, his ow n experiences and his reaction to

those experiences has b een philosophizing. His

desire to gain an d respect w isdom and know ledge

will h e lp him realize the aims th a t he has set for

him self and to develop the procedures th a t will

lead to those even tua l goals.

In spite of m an ’s ability to philosophize, and in

spite of the volum inous know ledge th a t w e have

availab le today th rough our ow n and o thers’ ex­

perience , there are m any unansw ered questions.

So i t is th a t the occult, b e in g the range of know l­

ed g e th a t lies just beyond our im m ediate p ercep ­

tion, is still an existing fact. T here are still m any

w h y ’s asked today.

T h ere are gaps of know ledge in regard to h u ­

m an behavior, in regard to social questions, in

regard to an y th in g th a t has to do w ith m an’s liv­

ing as an individual en ti ty or in association with

o th e r h u m an minds. T here are reports of events

and conditions that have no t always b een a n ­

sw ered b y the logic and reasoning of e ither p h i­

losophy or science. W e h ea r almost daily of events

th a t have no t been com plete ly clarified. T hey are

[24]

mysterious. T h ey lie in the area of the unknown.

In this area occultism still exists. M an is in a posi­

tion to con tinue in his evolu tionary process to r e ­

spect the boundaries of these unknow n factors

an d explore them in term s of reason. Eventually

w e hope to be able to assign them to a scientific

basis and reveal some of th e laws th a t have to do

w ith w h a t now m ay seem to b e s trange or unusual

manifestations.

M an is always in trigued b y w h a t he does not

unders tand . In the daily press w e re ad of events

that a re m ysterious or unexplained. T hey always

a t tra c t a ttention. T h e report of an unknow n o b ­

ject m oving in the sky, the report of an individual

w ho seems to gain know ledge o ther th an th rough

the usual physical perception , the reports that in­

dividuals have com m unica ted w ith those w ho

have passed th rough th e shadow of d e a th —these,

th e cynics will say, have never b een verified.

T h ey sta te th a t miracles canno t take p lace in a

universe appa ren tly controlled b y established

laws. Possibly these cynics are right, b u t also pos­

sible is th e fact th a t there are events an d condi­

tions th a t do no t respond to the existing limitations

[ 2SJ

of h u m an analysis. T h ere are forces p lay ing in the

universe w h ich in term s of m an ’s advancem en t a t

this pa r ticu la r t im e seem to have no basis for valid

explanation.

To explore som e of the areas of ph ilosophy is to

rev iew the age-old problem s th a t h ave to d o w ith

m a n ’s th ink ing of h im self an d of his environm ent.

E ven th ough w e m ay n o t reach the conclusions

th a t will solve the problem s, it is th rough analysis,

con tem pla tion , and th ink ing th a t m an has m oved

from the specula tive to th e practical. H e has p ro ­

d u c e d answ ers to questions an d b ro u g h t th em in to

a re la tionsh ip w ith ou r ability to u n ders tand the

universe in w h ich ou r m inds and the physical ob ­

jects com posing the universe h ave a com m on fac ­

tor.

Som e believe th a t th e original sin on the p a r t

of m an was his seeking for know ledge, b u t it m ay

h ave b een ra th e r th e w a y in w hich h e sough t

know ledge. T h e be lie f th a t m an m ust strive to ­

w ard re -en te r in g the area o f the grace of G od is

com m on to m an y peoples in m an y parts of the

world. T h e princip le is based upon th e idea th a t

m an p ro ceed ed from a d ivine source b u t th rough

[26]

actions of his ow n w as sepa ra ted from th a t source.

Therefore, m an needs to re-re la te h im self to the

source from w hich h e came. In th e m inds of

some, this is the explanation of w hy m an seeks

know ledge. H e seeks k now ledge of his place in

the universe and his re la tionship to th e source of

th e universe.

T h a t m an needs G od is a s ta tem en t th a t seems

to h ave no contrad ic tion in religion an d philoso­

phy, b u t the opposite po in t of v iew has seldom

b een expressed, th a t is, th a t G od needs m an. M an

is, afte r all, an expression of the source of all the

divine essence of th e universe.

Based u p o n a p an th e is tic concep t of the un i­

verse th a t G od expresses H im self th rough all th a t

H e has crea ted , it is logical to p resum e th a t as God

c rea ted up the scale of life to the final achieve­

m en t of m an, if G od found such creation neces­

sary, then H e n eed ed to c rea te this expression in

o rd e r to fulfill Himself. M an is a fulfillment of

G o d ’s ow n expression. G od is fulfilled by the na ­

tu re an d existence of m an. Therefore, G od needs

m an. H e cannot exist w ith o u t man. W h ere m an

finds th a t h e experiences shortcomings, failures,

[27]

and m isunderstandings, it is due to the fact th a t

he fails to p u t h im self in a position to fulfill the

n eed o f God. To p u t this in ano the r way, m an is

no t an in d ep e n d en t u n i t H e is an expression of a

force th a t transcends an d supersedes himself. In

o rder to fulfill his ow n existence, to fulfill his ow n

destiny, m an m ust b e a w illing expression of the

force th a t b ro u g h t him into being. W h en m an re ­

volts or refuses to cooperate w ith the universal

forces, w hich are those of the C reator, then he is

failing to fulfill the purposes of c reation b y no t

b e in g in a position to express the force th a t

b ro u g h t h im in to existence in the first place.

G od is not, in a theistic sense, l im ited to the ex­

te n t of an individual entity . H e is a m anifesta tion

o f force. R egardless of w h a t w e call th a t force, it

is expressing at this m om en t o r the universe w ould

n o t be w h a t it is. M an strives to m eet his own

needs, to w ork w ith his environm ent, to m ain ta in

himself. Som etim es in this process of tak ing care

of his ow n needs, m an forgets his greates t need,

th e need to express th e force th a t m ade him. If

w e as individual h u m an entities w ould give less

[ 2 8 ]

a tten t io n to w h a t w e w an t, to h o w w e w an t to

grow, to w h a t w e w an t to achieve, an d m ore a t ­

tention to ho w can w e express the resident crea ­

tive force tha t is inside of us, the w orld m igh t be a

far b e t te r p lace to live. T h e h u m an race m ight be

fa r m ore evolved a t this tim e than w e find o u r ­

selves,

At the present time w e find th a t m an has not

changed essentially in his basic n a tu re d u ring the

scope of h u m an history. M an still indicates his

desire to a tta in physical positions, to experience

physical pleasure, to dom inate o ther individuals,

to take over and utilize environm ent, regardless of

the sta te in w hich he leaves it af te r h e is th rough.

In so doing, he frequen tly becom es no th ing m ore

than a selfish en tity th a t is desirous only of ful­

filling his own needs. In carry ing out these d e ­

sires, he fails to fulfill his m ost im portan t need,

th a t is, to reconcile his existence with the force

th a t caused him to b e in the first place.

W e as individuals m ust com e m ore and m ore to

the realization th a t w e can only fulfill our purpose

in life by becom ing closely a t tu n ed w ith the na-

[29]

tu re of life, w h ich is a func tion or extension of the

pow er of the c rea tive force th a t caused every th ing

th a t is to be. M an and G od are one. T h e y are es ­

sential m anifesta tions of each other. I th ink to a

d eg ree this is expressed b y a s ta tem en t m ad e bv-

M eister E ck h a r t w h e n he said, "The eye w ith

w hich I see G od is the sam e as th a t w ith which

H e sees m e.”

E ck h a rt w as try ing to convey th a t th e concep t

o f C o d an d the concep t of m an a re in terre la ting

conditions. T h ey are forces th a t seem to b e sepa­

ra te d and distinct, b u t in actuality , th e re is only

one force. M an can voluntarily re la te h im self to

it or not, b u t it is th e re and it is a force of life

w h ich is th e essence of th e u l t im a te universal

force an d the essence o f m a n ’s im m aterial exist­

ence.

M an m ust learn to perceive the C rea to r in all

his existence, physically, m entally , and spiritually.

I f he so lives th a t th e n a tu re o f th e D ivine

becom es a p p a re n t to h im in its m anifesta tion

th ro u g h o u t all creation , th en m an can be a p a r t of

t h a t c rea tion an d fulfill th e existence of the Divine

b y expressing h im self in a w ay th a t will c rea te a

[30]

cooperative type of existence. M an will then reach

a sta te of h a rm ony b e tw e en him self a n d the force

th a t no t only caused him to b e b u t m ain tains his

existence.

F I N I T E A N D IN F IN IT E

“I stand amid the eternal ways.” —John Burroughs

A IV E realism m igh t he considered the

ph ilosophy of the average m an in the

stree t. I t is th e concep t th a t does no t

take into consideration th e subtleties of

philosophical or scientific inquiry or investigation.

I t is the concep t th a t m an and his env ironm ent

are exactly w h a t they seem to be. T h a t is, m an

observes an object and he classifies th a t ob ject in

term s of his percep tion of it. T h e object seems

substantial. I t appears to exist com plete ly sepa­

ra ted from his body. Its existence is com plete ly

external to his m ind. H e perceives it th rough one

or m ore of his sense faculties, such as seeing, h ea r ­

ing, tasting, or smelling, o r a com bination of these

senses. T h e objects w hich m an thus perceives

[32]

create an impression in the m ind w hich to him

is identical w ith the object itself.

This concept is the sim plest explanation of m an

an d his environm ent and the re la tionship be tw een

them . L et us for a m om en t accept this theory and

consider th a t w e are naive realists. If w e look

upon the world, or a t least our im m ed ia te environ ­

m ent, our p a r t of the w orld , w ith th a t po in t of

view, w e will say th a t the w orld consists of two

factors, the physical s truc tu re com posed of the

various elem ents th a t m ake u p w ha t w e ordinarily

classify as m ateria l, and w ith in ourselves a m ental

factor, the self, th a t is, o u r real, p rivate being,

w hich is separa ted from o ther individuals or b e ­

ings, as well as from the external world.

T he outside factors of the physical world seem

to b e obvious. T hey are the substantial p a r t of

the universe w ith w hich w e are in touch. T he

m ental factor is a m ore subtle condition. I t varies

w ith our moods, and it is d ep e n d en t u p o n still

ano ther factor th a t w e have not up to this point

taken in to consideration, and th a t is the fac to r of

life. W ith o u t life, there is no mind. O ur m ental

processes are subject to life. W e know this from

[33]

experience. A d eep sleep, or b e in g p laced u n d e r

an anesthetic , o r condition of unconsciousness due

to a b low on th e h e a d —all these factors not only

stop m en ta l ac tiv ity b u t they stop o u r aw areness of

life an d env ironm ent. W ith o u t an aw areness of

life, there is ap p a ren tly no mind. W ith o u t m ind

th e re is no realization of an external w orld abou t

us.

W e m igh t say th a t this fac to r of life is som e­

th ing th a t is n o t controllable by ou r ow n m inds or

thinking. W hile life exists, the m ind is a func tion ­

ing condition , m aking possible for us to perceive

the ex ternal w orld and to con tem pla te an d d ra w

conclusions ab o u t it. W ith o u t life th e re is no

m ind. T h e objects w hich w e behold , a p iece of

w ood, a stone, a p iece of concre te or m etal, seem

to have little or no ev idence of life. E ven a tree,

w hich is a vege tab le in the b ro ad es t sense of the

w ord , seems only to live, an d in it w e perceive no

ev idence of m ind . As far as w e are able to p e r ­

ceive, it does no t have a m ental background.

T he condition w e know as life, then, is re la ted

to ano the r condition b ey o n d m aterial. M aterial is

finite, an d there fore w e w ou ld conclude on the

[34]

basis of this a rg u m en t th a t life is a p a r t of th e

Infinite. I t is con n ec ted w ith som eth ing above

an d b eyond the physical en tity an d the physical

w orld in w hich w e exist.

O u r accep tance of naive realism is, as the term

implies, naive because a very im p o rtan t considera­

tion of the s tudy of ph ilosophy concerns itself

w ith the difference b e tw een th e ac tual appear­

ance of th ings and w hat really lies beyond the

appearance . T he m ind is capab le n o t only of p e r ­

ceiving b u t of p ro d u c in g percep tions th a t are in­

fluenced b y the background of the perceiver.

W e ordinarily can see th a t our so-called com ­

m on sense readily distinguishes be tw een w h a t is

only ap p earan ce and w h a t is reality. I see an ob ­

ject o u t of the w indow of th e room in w h ich I am

sitting, and I have no d o u b t of its reality, b u t if

I should see a nonm ateria l object, such as a ghost-

or a p h an tom , or even a flying saucer go by the

w indow , I w ould seriously d o u b t the reliability of

m y perception . M y tra in ing has been to recognize

certa in things as realities, and others as products

of the m ind an d therefore not having the sub ­

s tance th a t is norm ally connected w ith reality.

[35]

Philosophy goes even fu rther than try ing to dis­

tinguish b e tw een ap p earan ce an d reality. I t tries

to ana lyze w h a t is the basis o f the ability to dis­

tinguish e ither in the m ind or by experience the

classifications know n as app earan ce and reality.

Philosophy w’ants to know th e u ltim ate , the final

or fundam enta l reality. It is the province of m e ta ­

physics, one division of philosophy, to try to a r ­

rive a t an u n d ers tan d in g of a final reality. It

fu r the rm ore w an ts to exam ine the causes and ef­

fects as well as the original cause and the final end

of th ings to know how to judge the value of any ­

th ing th a t exists in th e env ironm ent as well as

w ith in the na tu re of the hum an being.

W e find th a t naive realism breaks dow n in

m an y com m on experiences. W e need only to tu rn

to illustrations of various optical illusions to find

th a t we do not always see exactly w h a t w e th ink

w e see. O ne of th e com m onest of optical illusions

is to s tand in th e cen ter o f a railroad track looking

in to th e d istance. I t will ap p ear th a t the rails

m eet, w hereas w e know th a t they run parallel or

they could not serve their useful purpose.

In a t tem p tin g to arrive a t an u n d ers ta n d in g of

[36]

reality, w e try to advance ou r th ink ing along lines

th a t will account for the existence of all things, b y

which we mean the com position of the m aterial

world th a t constitu tes our env ironm ent and our

ow n bodies and the n a tu re of ourselves as th ink ­

ing entities. F u n d am en ta l to these questions is

the basic m etaphysica l p roblem , the p roblem of

reality. P robably even prim itive m an asked h im ­

self w h a t was real and w h a t was im aginary, and

from w h a t all substantial things evolved.

This problem involves two m ain issues. They

are as follows: W h a t is the na tu re or the charac ter

of th a t w hich is real, and w h a t is the relation of

the p a r t to the w hole? W h a t is the p lace of the

individual or any o ther p ar t of the universe to the

to tal universe? W e m igh t sum m arize this la tter

question b y asking w h a t is the p lace of personality

in the universe. Because of the im portance to us

of the position of personality in the universe, the

questions em erge w hich involve problem s of the

m ean ing of th a t personality as well as the m ean ­

ing of freedom , im mortality , and the existence of

forces th a t are no t obvious in the physical world.

W hen w e consider the problem of reality in con-

[37]

nection w ith experience, w e realize th a t th e re are

d is tinc t kinds of beings in th e world. T h e re seems

to b e no one essential form th a t explains all. W e

look ab o u t us and see nonliv ing th ings such as

m inerals, the ea rth , an d o ther objects existing in

ou r un iverse th a t h av e no ap p a ren t m anifesta tion

of life. W e also observe th a t there are living or­

ganisms, inc lud ing the h u m a n being and m any

forms of life inc luded in the anim al a n d vegetab le

kingdoms. In add ition to nonliv ing th ings and

liv ing organisms, ano the r factor is ap p a ren t to us

th ro u g h ou r ow n experience in d raw in g conclu ­

sions from th e behav io r of living organisms.

T here are m inds. This pa r ticu la r fac to r is the

basis for the m ost com plex problem s hav ing to do

w ith the n a tu re o f reality .

M etaphysics concerns itself w ith the relation

tha t exists b e tw e e n these th ree m anifestations,

and also asks w hich , if any, of these three , is most

fu ndam en ta lly real o r substan tial. Are nonliving

things, living th ings, or m in d equal, o r does one

take p re ced en ce over the o ther tw o?

If w e ask w h e th e r organism s and m inds are the

resu lt o r th e offspring of physical processes, we

find tw o basic answers, one by the materialist,

[38]

w ho will say yes, and the o th e r b y the idealist,

w ho will say no. T h e idealist w ould say th a t m a t­

te r an d life are p roducts of th e minds. T o this

s ta tem en t th e m ateria list w ould answ er th a t such

a conclusion is only supposition w ith no grounds

for facts in w h a t he , as a m ateria lis t, w ould con ­

sider th e real world.

Is this m an n e r w e see the fu n d a m en ta l clash

b e tw e en tw o theories of m etaphysics, m aterialism

and idealism. Both schools of th o u g h t have p ro b ­

ably existed ever since m an s ta r ted to philoso­

phize. M an has reached various conclusions abou t

the reality of the universe. U sually his conclusions

d iv ide them selves in such a m an n er th a t they can

b e classified in one or the o th er of these schools of

thought.

Basically, m aterialism states th a t m atte r or m a t ­

te r in m otion, in o ther words, energy, is the funda ­

m en ta l reality. E v e ry th in g th a t occurs, including

m enta l processes, is e ither m ater ia l in charac ter or

d e p e n d e n t upon m a tte r in m otion. I t excludes the

existence of an y th in g external to the physical un i­

verse. M aterialism excludes freedom of the will,

im m ortality , or the existence of God.

M aterialism has been sustained by m odern

[39]

science because it is th rough the advancem en t of

science based u p o n the s tudy of universal and

physical laws th a t so m uch has been accom plished

in the scientific age in w hich w e are living. W ith ­

ou t th e advancem en ts of science w e w ould live in

a m uch m ore inconvenien t or even m ore com pli­

ca ted w orld th an w e do today. M uch th a t caused

labor, toil, suffering, disease, and m an y o ther h u ­

m an problem s has b een elim inated b y the p ro g ­

ress of science. Science has generally based its

research and its conclusions up o n its u n d e rs ta n d ­

ing of the materia] world.

Therefore, m aterialism has m uch to offer in its

favor. I t is a logical m etaphysical explanation of

all th a t i t conceives to exist, b u t it chooses to con­

ceive existence in term s of w ha t it can explain on

th e basis of its own prem ise, w h ich is th a t m a ­

terial, in o ther words, the com position of the

physical world, is th e u lt im ate reality. Some forms

o f m aterialism go so far as to d eny consciousness

o r any of the a ttr ib u tes of the individuality .

O ne o f the im p o rtan t objections to such a th e ­

ory is th a t b y red u c in g everything, includ ing

m ind, to a form of a tom ic s truc tu re and motion

governed by m echanical laws, w e elim inate the

subject, or at least the serious consideration of the

subject. For an object to be perceived there m ust

b e a subject in the ac t of perceiv ing it. If m a­

terialism is fundam en ta lly true and has the final

answ er as to the na tu re of reality , how can one

conceive of any form of m atter, w ithou t a subject

which w ould b e m ind, w hich in tu rn the m ateria l­

ist claims does n o t exist?

T he most h a rd en ed m ateria lis t mus t adm it that

he conceives of m ateria l in his ow n m ind , and yet

m ind in its final analysis canno t be explained by

materialism . W e canno t deny its existence, to ­

ge ther w ith all its a ttribu tes. M em ory, for ex­

am ple, is an experience w h ich is intangible, which

is not materia], w hich does no t occupy space, and

therefore for the m ateria lis t w ould no t exist, and

y e t it is difficult for us to d en y the use of m em ory

in our ow n experience. M aterialism is unab le to

explain life, because life gives no evidence of b e ­

ing a m ateria l entity . As far as the m aterialist is

concerned, life is only a form of energy o rig inating

in m atter.

T he o th er m etaphysical theory is idealism.

1 4 1 ]

F undam en ta lly , idealism is the exact opposite of

m aterialism . Its principal thesis is th a t the real

an d u nder ly ing p a r t of the universe is m enta l

ra th e r than m ateria l. Some forms of idealism state

th a t th e a p p a ren t m ateria lis tic aspect of the u n i­

verse is com plete ly an illusion, th a t there is really

n o th ing b u t m ind. H ow ever, m ost forms of idea l­

ism upho ld the princip le th a t th e external w orld

possesses objective validity, a claim also supported

b y materialism . In con trast to m aterialism , h o w ­

ever, idealism identifies th e essential ch a rac te r ­

istics o f the external w orld w ith m ind instead of

m a tte r and energy.

I t is difficult to discuss idealism w ith o u t dis­

cussing one of the early ph ilosophers w h o ac­

ce p ted the concept. T h e G reek philosopher Plato

is considered th e g rea t idealist. His idealism is a

theory th a t has echoed dow n th rough history in

all o f m an 's thinking. T h e distinctive fea tu re of

P la to ’s teachings is his doc tr ine of ideas, w h ich

upholds the th eo ry th a t ou tside o r beyond ou r

w orld o f space an d tim e and existing in d ep e n d ­

en tly of the physical universe is ano the r world, th e

real world w hich he calls th e w orld of ideas or

142]

forms. E v ery th in g th a t w e can consider is only a

replica of the idea. F o r example, th e idea of a

triangle com prises the essential p roperties of all

triangles. T h e id ea of a circle com bines the p ro p ­

erties and com position of all circles th a t h ave ever

b e e n draw n, This id ea of a circle or a triangle is

a po in t of perfection. No triangle or circle can

ever q u ite equal the idea, w hich will go on exist­

ing th rough all time, even th o u g h m en continue to

t ry to rep roduce it.

Ideas are therefore though ts , no t physical

things, b u t they are no t necessarily thoughts in the

m in d of a th inker, e ither h u m an or otherw ise.

T h ey are though ts or ideas th a t m ay h e self­

caused and exist in d ep en d en tly of all o ther things,

accord ing to the idealism of Plato.

C harac ter is t ic of this concep t is tha t the ideas

are eternal. T hey w ould exist even if there w ere

no h u m an beings. F o r exam ple, accord ing to

Plato, the idea of a perfec tly good m an w ould

exist even if no m an existed, or the idea of a p e r ­

fect o ra to r w ou ld exist even if all m en becam e

dum b. Such an ex trem e concep t of idealism has

in a sense b ee n a m odel for m an y idealistic theo-

143]

ries since th e tim e of Plato. M any have modified

an d changed these theories, h u t th ey are still a

concep t th a t requ ires ou r careful consideration in

con tem pla ting a w orld w hich is governed by

forces th a t lie outside the lim itations of the physi­

cal universe.

T h e m iddle-of-the-road idealism accep ted by

various philosophers can generally be designated

u n d e r the head ing of objective idealism. O bjec ­

tive idealism is based upon th e concep t of m on ­

ism, th a t is, the belief th a t reality is one. I t does

not necessarily accep t th a t the universe is dual in

its na tu re , th a t it consists of two fundam en ta l d if ­

fe ren t realities, m ind an d m atter.

O bjec tive idealism believes th a t there is a force

th a t underlies th e m anifesta tion of bo th m ind

an d m atte r . I t is objective in the sense th a t it is

b ased up o n the theory th a t physical th ings can

an d do exist p rio r to our know ledge of them . This

m eans th a t w e do not accep t the princip le th a t a

condition such as th e external world w ould no t

exist if m an d id n o t exist. In o ther words, m an's

realization does not necessarily change the physi­

cal world, b u t it does change m an’s concepts.

[44]

This theory m ain tains th a t w h a t we th ink the

w orld to b e is d e te rm in ed b y th e na tu re of the

physical world and not by the n a tu re of the know ­

ing mind.

W ith o u t idealism, it w ould seem to m any th a t

life w ould be meaningless and the w orld w ould be

a sterile, unnecessary creation. Idealism has a t ­

tem p ted to answ er the question of reality and give

m an the ability to b e t te r u n d ers tan d himself

and therefore ad a p t to his environm ent. Idealism

furnishes a more reliable b ackground for ethics.

To live justly in a society dem ands m ore than

m erely com plying w ith physical and m echanical

laws. T here is m ore m otiva tion to the individual

w ho believes th a t the u ltim ate reality of the un i­

verse lies outside the physical world than there is

to those who accep t only the fact tha t the physical

w orld is the final an d u lt im ate composition of all

the universe, includ ing man.

T he idealist w ould natu ra lly ask the m aterialist

w h a t w ould be th e value of try ing to live in ac­

cordance w ith the principles advanced by society

for the good of society, or w hy try to b roaden and

u n d ers tan d our moral lives. Idealism dem on-

145]

strates, as far as a m etaphysica l theory can do so,

th a t w e are essentially a p a r t of th e underly ing

reality , th a t is, th a t w e a re m ore re la ted to m ind

and its source th an w e a re to th e physical world.

This of course is a basis for religious and certain

philosophical th o u g h t because it makes us a p a r t

of a force th a t is ex ternal to us an d one w hich w e

try to u n d e rs tan d an d to ab id e w ith . Idealism

urges us to assum e our p ro p e r d ign ity in this r e ­

la tionsh ip and to express ou r m oral ac tion in a

m an n e r th a t m ay becom e universal and therefore

m ost closely allied w ith a source th a t exists o u t ­

side th e physical world.

T h ere are of course objections to idealism,

m ain ly th a t i t m ay be sentim ental, th a t it causes

us to shu t ou r eyes to w h a t th e m aterialists con ­

cern them selves w ith as th e u lt im ate reality. B u t

the ind iv idual w ho accepts objective idealism

need no t isolate h im self from the world. T h e

idealist asks th a t w e consider the u lt im ate decision

on th e p a r t of th e h u m an b e in g to b e a m a tte r of

d ec id ing on values.

Physical science will acknow ledge th a t th e laws

[ 4 6 ]

of ene rgy and conservation of m atte r and m otion

show tha t the physical w orld is a chang ing cond i­

tion. It is obvious from w h a t we know of astron ­

om y an d of the geology and com position of the

physical w orld th a t its constan t change will p ro b ­

ably eventually b r in g it to com ple te annihilation.

W e see ev idence in the universe th a t suns and

stars have existed and died. I t is possible tha t the

solar systems have gone w ith them . T h e sun of

our solar system is a constan tly self-consum ing

form of energy tha t will eventually lose its ability

to p roduce energy. W hen th a t happens , this solar

system will becom e a cold, isolated p lace in the

universe w here life as w e know it, a t least, canno t

exist.

T h e finite is lim ited to the finite an d will not

always exist, b u t if w e accep t the theory th a t

there is rea lity in th e m ind an d it is associated

w ith an external pow er or an idea, then we can

look to the Infinite as a p lace of perm anency , an

a rea w ith w hich m an can becom e m ore ac ­

q u a in ted and tow ard w hich he can evolve. W e

generally accep t the princip le of physical evolu-

[47]

tion, th a t m an as a physical en ti ty has evolved

th rough aeons of tim e to the state in w hich he

exists now, M ore im portan t, in a sense, is the

evo lvem ent of m an himself, of his m ind, and that

m ind w hich is a p a r t o f th e m anifesta tion of life

is cen te red w ith in this physical entity , which

m an y believe will con tinue to exist w hen the

physical com position is w orn ou t an d can no

longer sustain the life force and m en ta l activity

th a t now resides w ith in it.

Therefore , if w e p lace our confidence in values

th a t will endure , idealism offers to m an the theory

of reality th a t is re la ted to eternity , and m an can,

accord ing to this concept, advance tow ard th e

realization of eternity . A ny physical or m aterial

ach ievem ent, w h e th e r in possessions, accom plish­

m ents, o r m aking impressions on the world, is very

small in com parison to the source of all life. Life

will proceed. E ach physical existence tha t w e m ay

experience will b e a s tepp ing stone tow ard a rea li ­

za tion of an e te rna l existence and a realization of

the p lace th a t th e soul or real self exists in relation

to th e all-over existence of the universe.

W e canno t expect physical values, regardless of

[48]

h o w h igh w e m ay consider those values to be, of

any benefit except in relation to a physical fu n c ­

tion.

Jus t as a square p e g canno t b e p u t into a ro u n d

hole w ith o u t considerable modification, so a

physical en tity canno t b ecom e a p ar t of a n o n ­

physical en ti ty except as it serves as a m edium

for a tem pora ry experience. T h e physical con ­

stitu tes the external env ironm ent of the universe.

T h e psychic is the area of th e soul. T he physical

is the area of the body. T he soul is the hom e of

th e mind. T he physical is finite; th e soul is in­

finite. Physical values are tem porary . E te rn ity is

forever.

I t is legitim ate th a t m an should accum ulate

physical values, b u t h e m ust p lace them in p roper

perspective, and th a t perspective is in relation to

the physical world. H e m ust also accum ulate im ­

m ateria l values, values w hich will cause him to

b ecom e a p a r t of the ete rnal force of the universe,

the area of th e ideas described b y Plato, a par t

of th e e te rna l force of th e Infinite. In th a t way,

m an ’s perspective will n o t b e lim ited by any physi­

cal boundary . H e will find him self a segm ent of

[49]

th e Infinite as well as occupying a body, w hich is

finite.

M an's realization of the idea l and the actual

m ay lead him to w here he can find and live in an

u l t im a te reality th a t o rig inates in the Cosmic.

Such a realization will enab le us to develop a

philosophy w h ich perm its us to transform the b ad

to th e good an d perm its the ideal to control the

actual. W h e n w e gain a realization th a t includes

the v irtues an d m oral concep ts to w ard w hich

good m en aspire, w e are b ro u g h t to the portal of

m ysticism an d to a realization of the h ighest con ­

cepts of m etaphysics, a search for a true, u ltim ate

reality th a t will m o tiva te ou r lives, transform our

existence, and m ake us cosmic en tities ra th e r than

m ere physical beings.

V V V

K N O W L E D G E

“If there is anything within the reach of man that is worthy of praise, is it not knowledge?”

—Unto Thee 1 Grant

M O N G the problem s of philosophy it can ­

no t b e said th a t one is necessarily more

im portan t th a n another. Nevertheless,

in th e problem s concern ing know ledge

are found some of the fu n d am en ta l questions that

underlie the u n d ers tan d in g of m any o ther philo ­

sophical problem s. In the early history of philoso­

p hy Aristotle s ta ted th a t all m en desire to a tta in

know ledge. H u m a n beings h av e know ledge of

m an y and varied objects. These objects are con­

ditions w ith w hich som etim es there exists no d i ­

re c t experience.

F or exam ple, w e read in h istory of events or

objects th a t once existed and th a t no longer can

b e verified th rough ac tual physical percep tion , b u t

[51]

yet we have know ledge of them . W e have know l­

edge of the n a tu re of p a r ts o f th e universe th a t w e

canno t possibly reach in term s of time. W e have

know ledge of stars in the universe which can b e

perceived only by the light th a t left them m any

centuries ago. T h e archaeologist and the pa leon ­

tologist tell us of ex tinct living creatures and ob ­

jects th a t no living person could possibly have

seen, and y e t w e h ave know ledge of them .

K now ledge in itself is a form of experience and

serves as a m edium th a t connects the self w ith

som eth ing ou ts ide of it. K now ledge links the

know er w ith the know n an d even bridges the

p resen t and th e past. I t also re la tes the im m ediate

su rroundings of our env ironm ent w ith objects and

even ts th a t lie external to th a t environm ent.

W h e n w e speak of the objects of hum an know l­

edge , w e m ust realize th a t the object is not lim ited

m ere ly to a physical entity . A nyth ing th a t is p e r ­

ceived and comes to constitu te know ledge is in the

full sense o f the w ord one of th e objects of know l­

edge. T he vital question of w h a t constitu tes

know ledge and h ow w e can recognize it is ac tually

very seldom considered un til w e direct our at-

[52]

ten tio n to it. If a child , after his first day at

school, is asked, "W h at did you lea rn?” he m ight

even b e confused by the question. H e w ould not

yet b e familiar w ith the fact that he h ad partic i ­

p a ted in a process of learning. Life has been ac ­

cep ted by the child of th a t age at its face value.

H e has no t previously s to p p ed to analyze that

there were facts previously unkn o w n th a t now

seem to he know n, or impressions that he was u n ­

able to in te rp re t th a t now seem to h ave some

meaning.

To such a child the process of learning has been

n o th ing m ore or less than a degree of adapta tion

to environm ent, w hich has taken p lace w ithou t

the conscious realization th a t a learning process

existed. T he child was not aw are th a t h e existed

as th e subject and th e things he learned w ere the

objects w hich w hen assem bled as a p a r t of his

m ental com prehension, becam e know ledge.

G enerally speaking, as adults, w e accept things

m ore or less at face value. W e look abou t us and

w e d raw conclusions based upon the impressions

w hich w e receive th rough our physical senses.

O ne of the basic problem s of know ledge is

[53]

w h e th e r our know ledge has an y correspondence

w ith the objects external to us. W h en , for ex­

am ple, w e perce ive a t ree th ro u g h our sight, ex­

actly w h a t is th e re la tionsh ip b e tw een the tree

w hich is ou ts ide of us an d the concep t of the tree

th a t is reg istered in th e brain th rough the stim ula­

tion of s igh t and th e creation of a p ic tu re of th a t

tree in m in ia ture , as it were, on the re tin a of th e

eye?

Actually , w e accep t w ith o u t question th a t w e

acqu ire know ledge th rough the process of percep ­

tion. It is questionab le as to just exactly h ow w e

conceive an external object except th rough a p e r ­

cep tive process th a t transla tes into a definite im ­

pression w ith in ou r ow n consciousness. W hile

alm ost everyone seeks know ledge to a degree ,

know ledge th a t m ay be of value to one e ither in

his w ork o r in finding en te r ta in m en t is usually

a tta in ed th ro u g h presen ta tions outside of us, b y

read ing , by h ea rin g som eone else, or b y hav ing

d irec t sense im pressions o f conditions w hich bring

us concepts th a t crea te a to ta li ty of know ledge.

Those w ho have an inclination tow ard philo ­

sophical inquiry, s tudy the opinions of o thers in

[ 5 4 ]

order to b ro ad en the ir horizon of know ledge, yet

very few people consciously d irec t them selves

tow ard the acquisition of know ledge for the sake

of know ledge itself. T h e average individual does

n o t a t tem p t to define know ledge or w h a t it is th a t

constitu tes the process of learning. W e m ere ly

assimilate certain phases of experience w ithou t

going th rough a process of analyzing them . W h a t

w e a t te m p t to learn is p rim arily associated w ith

subject m atter. If an ind iv idual w ants to becom e

a bookkeeper, he studies tha t particu la r subject

m atter. In o ther w ords, he learns th e routine pro­

cedures th a t are necessary for a basic know ledge

of accounting.

In th e experience of m ost people, know ledge is

usually specific, yet the na tu re and validity of

know ledge involves one of the most profound

phases of h u m an inquiry because w e are d ep e n d ­

en t upon know ledge for grow th. W h a t know ledge

is in itself ac tually is seldom analyzed separately

from the inform ation th a t w e a t te m p t to leam .

O u r n eed an d d e p en d en ce up o n know ledge is so

v ital th a t every s tep w e take in our lives, w h e th e r

these steps b e re la ted to ea rn ing a living, to

[55]

en te rta in ing ourselves, to gaining fu r ther facts, is

closely re la ted to the know ledge process.

D ow n th rough time m an has asked the question

th a t has been re-echoed from generation to gene ­

ra tion : W h a t is know ledge? H ow do w e know

w h e n th a t know ledge is valid? T he sam e question

from a philosophical p o in t of v iew m igh t be

s ta ted , "C an m an have tru s tw orthy know ledge?

Is it possible to perceive som eth ing th a t has suf­

ficient value to b e the basis of learn ing w ith in the

hum an consciousness?”

This question arose w hen m an first began to

fo rm ula te an e lem entary philosophy. P la to clas­

sified h u m an know ledge into two categories. T he

first he called true know ledge and the second h e

called belief or opinion. A ccording to Plato, true

know ledge is reliable, b u t it is difficult for an y ­

one o th er than a m athem atic ian or ph ilosopher to

grasp th e concep t of true know ledge. Belief or

op in ion is the e q u ip m e n t of th e ord inary in­

dividual. This is qu ite unreliable . In fact, belief

o r opinion, accord ing to Plato, is the u ltim ate

source of all error. M an fell into error th rough de-

[56]

p en d in g upon opinions and not try ing to obtain

true knowledge.

In realizing the ease in w hich m an fell into

error, skeptics raised the question as to w he the r it

is possible to obta in ce rta in ty in any b ranch of

h um an knowledge. T h a t question still exists.

C an true know ledge be obta ined , or is every th ing

th a t w e know a h u m an error w ith in itself? Is

w h a t exists in our consciousness m erely the r e ­

sult of impressions th a t have sifted th rough our

sense faculties and from w hich w e form ulate our

ind iv idual conclusions? Are these conclusions

only opinions or beliefs w hich have little validity

in com parison w ith a true know ledge which by

itself w ould have existence and validity of its own,

regardless of w h e th e r or no t there w ere hum an

beings to perceive it?

It is impossible to discuss the problem of knowl­

edge w ithout also considering the question fu n d a ­

m ental to metaphysics. M etaphysics asks, “W ha t

is real?” T here are two m etaphysical theories to

explain reality. If ou r m etaphysical point of view

is materialistic, the w orld of physical objects

[57]

constitu tes th e world of final reality , and there is

n o th in g in existence tha t has value beyond th a t

of m ateria l things.

If, on the o ther hand , our po in t of v iew is th a t

o f the idealist, if w e are m ore concerned abou t

the n a tu re of th e A bsolute an d the existence of

beau ty , tru th , virtue, an d justice th a n w e are of

the n a tu re o f the m ater ia l world, then these con ­

cep ts crea te a b e t te r life w ith fuller m eaning. In

th e world of th e idealist, w h e re ideals p re d o m i­

nate , m ater ia l th ings obviously take second place.

M erely to m ake ou r th ink ing conform to w ha t we

in terp re t as b e in g the n a tu re of th e physical w orld

is n o t a true criterion for knowledge.

T h e average ind iv idual accepts naive realism,

the be lie f th a t the external world is identical to

w h a t w e perce ive it to be. H e therefore presum es

th a t w h a t h e perceives is an exact duplication of

w hat exists in the phenom enal world. H ow ever,

we all know th rough experience th a t the senses are

n o t always reliable. F rom tim e to tim e w e have

experienced optical illusions. Possibly you th ink

of a tab le to p as a rec tang le because experience

has show n you th rough m easu rem en t th a t it is,

[58]

b u t w e do n o t see it as a rectangle. W e see it

th rough th e position from w hich we view it, and

th a t is as a four-sided object th a t is no t a perfec t

rectangle.

Parallel lines w hich w e observe ap p e a r to m eet

at some d is tan t poin t, w hile w e know this is con­

trary to fact. W e see m an y th ings contrary to

w h a t physical exam ination shows them to be, and

so our world is a w orld w hich is constan tly being

d iv ided b e tw een reality an d illusion. Illusion is

our concep t of w h a t m ay exist, or w h a t w e choose

to believe exists. Reality in this sense is our

realization of all th a t exists, w h e th e r it b e in the

field of physical phenom ena, psychic phenom ena,

spiritual existence, or any o th e r category.

W e also have experiences th a t confuse the n a ­

ture of know ledge. T h e naive realist assumes th a t

our experiences result in sense d a ta th a t p roduce a

dup lication of the w orld w hich w e observe. Yet,

to take a sim ple illustration, we say th a t h ea t is a

p ro d u c t of fire. If w e approach fire, we describe

our experience by observing th a t we feel w arm th .

W e say th a t the fire is w arm . T he w arm th seems

to be in the fire. If w e approach too close, w e will

[59]

feel pain. T hen w e say th a t the pain is in us. H o w

can we explain th a t w a rm th is in the fire and pain

is in us? W hy are not bo th h ea t and pa in e ither

in the fire or in us?

T he subject-object re la tionship here indicates

th a t in the acquisition of know ledge, know ledge

is a condition th a t results as an in te rchange b e ­

tw een a sub ject an d an object. O f all the objects

o f h u m an know ledge, the hum an being, to our

best inform ation and experience, is the only en tity

th a t can b e b o th a sub ject an d an object simul­

taneously. As a subject, w e can perceive ourselves

a n d ou r ow n conscious activity.

T h ere is certain validity in naive realism. A c­

cep tin g the p rem ise th a t th e w orld we behold in

o u r m inds an d th ro u g h our senses is essentially a

dup lica tio n of w ha t it is has proven useful. M an

can use the w orld based upon th a t principle.

G enera lly speaking, how ever, we believe th a t

though ts and ideas w hile b e in g different from

physical objects do have substance in th a t they

are in a sense m enta l replicas of w h a t we perceive.

W e ob ta in know ledge that is dependab le w hen we

can utilize it. Insofar as hum an experience is con-

[60]

cerned , most of ou r day-to-day know ledge is o b ­

ta ined th rough the physical senses. T hrough be ing

able to perceive the universe by seeing, hearing,

feeling, tasting, and smelling, w e create ou r m en ­

tal concep t of the objective world. If it serves our

purpose, if w e are able to ad just to it, we accept

w ith o u t question the fac t th a t the know ledge

which w e gained is substantially a w orking basis

upon w hich w e can accep t the fact, to us, a t

least, th a t there is correspondence b e tw e en sub­

jective experience and objects external to us.

T h e m aterialist, of course, accepts this principle

w ith o u t question. T here is no reason w hy the

idealist canno t also accep t it, b u t the idealist will

go fu rther. H e will state that there are objects of

know ledge th a t t ranscend or supersede physical

experience. T he idealist states th a t the suprem e

values of life lie outside the physical universe.

T h ey lie in w h a t Plato re ferred to as the w orld of

ideas. T he expression of life itself is evidence

th a t w e are re la ted to factors, conditions, and

causes w hich lie beyond th e limitations of m a ­

terial. Therefore, if life itself is an expression

w ith in a physical b o d y of a force th a t transcends

[61]

the physical world, then it is only logical to b e ­

lieve th a t know ledge is also ob ta in ab le from th a t

source an d th a t m an need no t rely exclusively

upon th e physical senses for all sources of know l­

edge.

T his is w hy th e Rosicrucians ad d a sixth sense,

w hich w e call in tu ition . I t , too, is a source of

know ledge just as the physical senses are th e

source of the basic com ponents of know ledge in ­

sofar as th e objective m ind is concerned . In tu ition

is frequen tly confused w ith reason. E ven for the

m ost accom plished individual, i t is no t always p o s ­

sible to de te rm ine how m u ch know ledge comes

to us th ro u g h in tu itive channels an d ho w m uch

com es from the process of reasoning w ith in our

ow n consciousness.

W h en w e re la te percep tive facts, the results

m ay a p p e a r to be n ew or a t least different from

the individual fragm ents of w hich th e know ledge

is com posed. This resu lt o f the reasoning process

frequen tly m akes it ap p e a r th a t inform ation we

have ob ta ined is en tire ly new an d therefore m ig h t

b e considered to b e intuitive, w hile ac tually it

m ay b e only th e m enta l functioning, the coordina-

[62]

tion of know ledge w hich is o b ta ined th rough

physical sources.

T here are m an y testim onies to the existence of

intuition. G rea t writers, leaders, inventors, m ys­

tics, philosophers, teachers of the past and p resen t

h ave m an y tim es c red ited insp iration w ith the

source of w h a t they w ere able to gain as know l­

ed g e and to use. U sing in tu ition is an art, h o w ­

ever. I t is not som eth ing th a t can be developed

overnight. I t cannot b e m astered m ere ly b y re ad ­

ing a set of instructions. It is a condition th a t

m ust grow. I t develops just as m ental faculties

develop. W e m ust learn to h eed the voice of in ­

tuition just as we lea rned to coord ina te our sense

faculties and gain know ledge through our physi­

cal senses.

W h en an in tu itive ability is gained in any d e ­

gree, it perm its us to be gu ided by the coord ina ­

tion of know ledge and experiences th a t w e al­

ready have ob ta ined from any source, physical or

intuitive. In tu it ion coupled w ith reason will d i ­

rect us in app ly ing w h a t w e a lready know. In

this sense, in tu ition is coord ina ted w ith experience

an d know ledge.

T h e individual w ho wishes to perfec t his in­

tu itive ability will never cease to study, to learn,

an d to experience. By p ro p e r applica tion of his

m ental processes and b y a t tu n em e n t w ith the

Cosmic, th e h igher forces o f th e universe, and

w ith th e b ro ad en in g of his conscious and psychic

horizon, he will b e able to utilize th e in tu itive

k now ledge th a t m ay becom e, a little a t a time, a

p a r t of his consciousness. T herefore , if an in ­

d iv idual is going to advance m entally , spiritually,

or psychically, h e m ust n ev e r cease to d irect

conscious effort tow ard the acquisition of know l­

edge th ro u g h any source th a t is available to him.

T h ere is no final answ er upon w hich all philoso­

phers and scientists have ag reed in regard to the

epistem ological problem . A realistic answ er to

the p rob lem has a u tilitarian value, based on the

fact th a t we do know reality in part. W e are

ca p ab le of grow ing in ou r know ledge of it. By our

reaction to ou r env ironm ent and by the deve lop ­

m en t of ou r in tu itive abilities, know ledge becom es

m ore valuab le and m ore valid to ou r conscious

processes. T h e process of learning indicates an

increasing correspondence b e tw een the m ind, or

[ 6 4 ]

know er, and the world. T h a t is, the subject and

the object can becom e m ore familiar w ith each

other. T here is g row th in agreem ent be tw een

th o u g h t and things and this evolution is m an i­

fested in the progress of science.

Above all else, th e real world from a m etap h y s i­

cal s tandpo in t m ust always b e considered from

the s tandpoin t of the perc ip ien t organism. M an

is the subject of know ledge. W e know th a t we

are capab le of experiencing certain sensations and

perceptions. As tau g h t fundam entally by the

Rosicrucians, in th e final analysis, w hat is most

im portan t to the h u m an entity at the present tim e

in his present sta te of evolution is his realization.

W h a t he realizes of the external w orld and of the

inner self in coord ination w ith each o ther brings

a certain valid ity to the know ledge w hich he ex­

periences, an d which, if he finds useful and p rac ­

tical, will serve him in dea ling w ith the problem

of learn ing an d know ledge.

V V V

T H E N A T U R E O F T H E A B SO L U T E

"I hold that God is the immanent, and not the extraneous, cause of all things.”

—Spinoza

O M E O N E has said th a t all m etaphysical

th ink ing leads to the p rob lem of G od,

w h ich is th e suprem e prob lem of philoso ­

phy. If God, th e Absolute, or th e Suprem e

Force of the universe, regardless of w h a t w e w an t

to call it, is th e suprem e prob lem of philosophy,

it is also th e basic prem ise of religion. Religion

an d ph ilosophy dev ia te in a t te m p tin g to arrive a t

an u n d ers ta n d in g in some d eg ree of the n a tu re of

th e Absolute.

In ap p ro ach in g the subject of th e Absolute, we

should be perfec tly honest. T h a t is, if there is an

abso lu te force in the universe, it has to b e infinite.

W e, on th e o th e r h and , are finite. T h e tw o ex­

trem es can never b e reconciled . Proof is impos-

[66]

sible, insofar as the re la tion b e tw een the tw o is

concerned . T h e finite canno t p rove th e Infinite,

an d some m ight go so far as to say th a t the I n ­

finite canno t prove the finite.

T here are those w ho advance theories to the

effect th a t if there is a G od, if there is an absolute

force in the universe, it is no t all-powerful. It, in

a sense, is l im ited and exists som ew here in the

sta te tha t w e as h u m an beings w ould classify as

infinite or finite. For exam ple, even if G od is

infinite, it is inconceivable th a t H e could know

som eth ing th a t does not exist. E ven an absolute

force could not com prehend th a t w hich is not. In

th a t respect, an infinite personal pow er th a t

m any religions consider as G od could not know

the fu ture , because the fu tu re does not exist. H ow

could an y mind, finite or infinite, grasp a fact th a t

still is n o t in existence?

Philosophers have dea lt w ith th e p rob lem of

the Absolute. T h ey have a t te m p te d to prove the

existence of God. Such proofs are som ew hat

lim ited. T he ontological proof, for exam ple, is

based upon the princip le th a t perfection implies

existence. T h a t is, the idea of a perfec t b e in g of

[07]

w hich the m ind can conceive is p roof th a t such a

being exists, or the idea w ould not exist. T h e idea

of God, then, is the idea of a perfec t being. T h ere ­

fore, if m an has the ability to conceive of a s tate

of perfection , the idea is in itself ev idence of

existence. H ow ever, this is only an argum ent. It

does n o t conclusively p rove the existence of an

abso lu te being. I t is weak, in th a t an individual

could have an idea of som eth ing th a t did not or

could not exist a t all.

T h e cosmological a rgum en t for an absolute force

is based p rim arily upon the assertion that every ­

th ing th a t exists m ust have a cause. This First

Cause, or uncaused cause, w ould have to be an

abso lu te force or God. T h e teleological argum en t

is based on th e analogy th a t w henever w e find a

m an-m ade th ing, we infer th a t it is the work of an

in telligen t designer. Therefore, w e p resum e th a t

a purposeful th ing indicates a purposeful designer

or creator. Since there is a universe and th e re are

laws th a t cause it to function, it is p resum ed th a t

there w as som eone o r som ething w ho s tarted it.

T here is also th e m oral a rgum ent of Kant, w ho b e ­

lieved th a t a righ teous G od exists, and th a t if

[68]

m en live in accordance w ith accep ted m oral

s tandards , they will be in tu n e w ith th a t G od on

the merits of their m oral worth.

Regardless of how w e may conceive of an a b ­

solute force, there is one th ing certain , the belief

or conviction on the p a r t of m an th a t such a force

exists or argum ents on the p ar t of philosophers

to try to p rove th a t force is no basis for absolute

assurance th a t such a force does exist. In ancient

G reece m any in telligent individuals, b o th m en

and wom en, believed in O lym pian gods w ho re ­

s ided on M t. Olym pus. T he ir belief was sincere.

T he ir devotion to the gods was also sincere. T hey

w orsh iped the gods accord ing to prescribed p ro ­

cedure. T hey p rac ticed the rites of their religion,

b u t as we well know, no gods lived on Mt. O lym ­

pus. In o ther words, sincere belief and conviction

was not a proof of the existence of the gods.

T oday no conviction or sincerity can in any

w ay produce proof of the existence of a suprem e

being. A suprem e being is p robab ly best con­

sidered on the basis of the teleological a rgum ent,

th a t is, if w e presum e th a t eve ry th ing th a t func ­

tions has b een created , has b een designed , th en

[69]

w e m ust p resum e th a t som eth ing external to man,

som eth ing b ey o n d his finite capacity , has caused

the en tire universe to be. I t is m an ’s lot to func ­

tion in i t an d a t te m p t to gain some idea, some

concep t of th a t designer w ho can be looked u p

to as a final source o r a final au thority for all

th ings. In acco rdance w ith th e concep t of m ysti­

cism, he m ay a t tu n e h im self to this absolute cause

an d feel th a t he is in tim ate ly re la ted to th a t force.

T h ere are d ifferent views of G od's re la tionship

to the universe, if w e accep t the prem ise th a t

th e re is an existent h igher force. T h e pressure of

logic causes th e average in telligent individual to

accep t this fact. W hile n o t p roof in itself, there

is subs tan tia tion to a d eg ree in th e fact th a t in tel­

ligent h u m an beings th ro u g h o u t all of m an's his­

tory h av e accep ted generally th e concept th a t

there are forces in the universe w hich supersede

the ability or pow ers of man.

T h e tw o views m ost com m on in relation to the

Absolute are know n as theism and pantheism .

T heism is the belief in G od as th e c reato r and

ru ler of th e universe. Theism states th a t this b e ­

ing has th e p ow er of revela tion th rough contact-

[70]

ing the des tiny of h u m an beings, or th rough h u ­

m an beings con tac ting him. Deism, on the o ther

hand , acknow ledges the belief in a G od strictly as

a ru ler an d d irector, w ith no association w ith w h a t

H e created .

M any w ho subscribe to theism restr ic t their b e ­

lief to the concep t of a personal God, a h u m an ­

like ind iv idual w ho is the final judge of m an. This

concep t has grow n in some orthodox religions.

Theism ap p a ren tly grew o u t of a m onotheistic

concept, th e belief th a t one G od exists in the

universe an d is able to reveal him self to His c rea ­

tion. This com m on concep t of G od conceives of

a b e in g w ho exists aw ay from and ind ep en d en t of

the universe, b u t yet w ho can willfully, if H e

chooses, express H im self to parts of th a t universe.

I believe th a t m ost en ligh tened religions, p a r ­

ticu larly those of a m onotheistic nature , are a d ­

heren ts to a type of theism, the belief th a t G od

is external to the universe and yet is accessible to

th e intelligent entities th a t p o pu la te th a t u n i ­

verse. G od crea ted and d irec ted the universe,

yet H e can b e reached by m en w ho raise the ir con­

sciousness and con tac t H im th rough prayer, con-

[71]

cen tra tion , and m editation . This, then , is the sum

an d substance of theism, except for modifications

th a t are particu larly re la ted to various religious

beliefs and practices.

A concep t w h ich m ay be less p revalen t b u t

w hich has m uch to recom m end it is pantheism .

I t is th e belief th a t the w hole universe partakes

of the n a tu re of the Absolute. Pantheism ex­

presses the concep t th a t G od exists in th e com ­

b in ed forces and laws w hich are m ain ta ined in the

existing universe. This concep t ac tually conceives

of an absolu te force w hich is m ore in tim a te and

m ore atta inable . T h a t G od crea ted the heavens

an d th e ea rth is a trad itional s ta tem en t in a t least

th ree g reat religions, b u t these religions do not

say th a t G od en te red into the creation as a con ­

scious act and infused H im self into the universe.

In the p an the is tic concept, th e whole of all th a t

exists is an expression of God. In this concep t the

m ateria ls th a t com pose th e universe are extensions

of an abso lu te force. In accordance with th e

pan the is tic concep t, G od crea ted b y ex tending

Himself. G od is a force m anifesting in the form of

energy. This energy becom es expressive in physi-

[72]

cal m anifestations. T h e en tire universe cam e

ab o u t and continues to exist simply as a con tinua ­

tion of the m anifes ta tion of a force th a t is the

Infinite.

As long as God, then, expresses Himself, the

universe exists. If H e ceased to b e an expression,

the universe w ould also cease to be, because it is

an ex tended m anifes ta tion of th a t original abso­

lu te force. In the panthe istic concept, the fu n d a ­

m ental or first force of the universe continues to

exist and exists in all th ings including the h ighest

expression of this force, m an himself. T he force

w e call G od m anifests in the physical sense as

p a r t of the com ponents of the physical body. At

the sam e time, the force m anifests as a nonphysi­

cal force, w hich is the life essence or the na tu re

of the soul th a t expresses w ith in a physical entity.

Theism has a tendency to em phasize the doc­

trine of cause an d effect, a doctrine th a t G od is

the fundam en ta l cause of all things. W hile this

w ould no t b e d en ied b y panthe ism , pan the ism on

th e o ther h an d stresses th e concep t of inherence,

th a t is, th a t G od is a living substance an d th a t all

th ings inhere in God. G od d id n o t exist simply

[73]

as a t ranscenden t b e in g b u t as a F irs t Cause. H e

is t ran scen d en t to the universe an d also im m anen t

w ith in it.

A ccording to pan the ism , all th ings, m ater ia l or

nonm ateria l, pa r take o f the n a tu re of God. T h ere ­

fore, G od is a p a r t of all tha t w e can conceive.

M an began as a living en tity , e i ther prim itively

or as an infant, to perceive th e w orld ab o u t him

and w ith his first conception perce ived a p a r t of

G od, since all th a t exists is a p a r t o f that absolu te

force.

T h ere are those w h o object to pan the ism , as

there are objections to all theories, because as a l­

re ad y s ta ted , th e re can b e no absolute p roof of

this theory . O ne objection is m ad e up o n the basis

th a t it is a cold ph ilosophy th a t leaves no room for

a h u m an b e in g ’s em otional concep t of a force

h ig h er th a n himself. I believe this idea is due

to an overly vehem en t desire to upho ld a concep t

of G od as b e in g no m ore th an a superm an. W hile

I am ag reeab le to leav ing the concep t of G od to

each ind iv idual to dec ide for himself, m y reason

for n o t being ab le to conceive of a deistic concep t

of G od is sim ilar to the deis t’s reason for no t

[74]

being able to conceive of a pan the is tic concept.

T h a t is, it is based up o n the ex ten t of our total

philosophy, our in tim a te outlook on th e en tire

universe from our personal standpoin t.

T he critic of pan the ism also states th a t as a cold

philosophy, it does no t give p ro p e r cred it to a

d ivine be ing w ho should be considered som ew hat

rem oved an d isolated from the universe. T h e re ­

fore, it is conducive to disrespect. I t does n o t in ­

spire p ro p e r respect for a suprem e force of the

universe to consider th a t G od is an expression of

H im self in every th ing , includ ing th e clod, the

rock, the cloud, the b ird , th e m an, the s ta r—every ­

th ing th a t exists.

I t w ould seem to m e th a t this a rg u m en t could

also ap p ly to deism, to a ce rta in extent. To co n ­

sider G od as a h u m an lik e en ti ty w ith superior

pow er or super forces an d super ability is in a

sense a form of red u c in g G od to a h u m an level,

b u t on a slightly h igher scale. If G od is no m ore

th a n a h ighly evolved or h igh ly deve loped hum an

being , then H e w ould inevitab ly h av e the same

im perfections as m an and cannot b e the u ltim ate

or final absolu te force th a t supersedes all o ther

[75]

forces. A m anlike c rea tu re m ust pa r take of th e

n a tu re of m an , an d therefore , since m an is to a

degree lim ited, any crea tu re w ho is like him

w ould also b e lim ited.

T hose w ho argue in favor of accep ting a p er ­

sonal god are in a sense p lac ing G od at a low er

level than th a t o f an abso lu te universal force.

F u rth erm o re , to conceive of G od as b e in g only a

little h ig h er than m an and of an an th ropom orph ic

n a tu re is to p resum e th a t m an him self is an ulti­

m a te of creation and has a tta in ed the superiority

th a t justifies conceiving e ither an absolu te force

as b e in g m odeled a f te r him or as a h u m an be ing

m odeled af te r the absolute force.

This idea is con tra ry to m any evolutionary con­

cepts. T h e re is no p roof th a t m an is the u lt im a te

evolved living c rea tu re of all evolution. It is qu ite

possible th a t th e re m ay be o th e r living beings

evolved in th e course of tim e th a t will supersede

m an in every respect. Therefore, to conceive of

G od as a superm an is to place him low er than

wh a t an evolved m an of the fu tu re m ay be.

Both the theistic an d deistic concepts of God

[76]

low er the concept of G od to a low er level than a

concept of th e divine should be.

T he concep t of pan the ism puts G od on a scale

so enorm ous and so m uch g rea ter th an any ind i­

v idual en ti ty th a t we read ily realize it is a force

transcend ing and at the sam e time pervad ing all

the universe. W ith this concept m an believes

th a t G od is approachable , tha t H e can be found

in the na tu re of the universe which is a p a r t of

m an's environm ent. M an can have em otional e n ­

joym ent in b eho ld ing th e expression of God.

Artists in their pain tings, their music, and o ther

creations have reached up and grasped the divine

concep t and p u t it in to a physical or m ateria l ex­

pression.

W h e n we are im pressed by a sunset or an act of

heroism or by some expression of an existence b e ­

yond w h a t m an can create or conceive, then w e

are reach ing ou t and becom ing a m ore in tim ate

p ar t of th e Absolute existent in all th ings w hich

w« have b ehe ld , an absolute which expresses itself

in us. Thus, pan the ism places G od in an accessi­

b le position to man. M an is never left w ith o u t

[77]

God, because G od continually and constan tly ex­

presses in eve ry th ing th a t is, and it is m an ’s ch a l­

lenge to learn ab o u t ev e ry th ing th a t exists, his

m ental, physical, sp iritual world, the w orld of

his m ind, the w orld of his total being. In learn ing

of little th ings, th e n a tu re of the physical world,

h e learns in p a r t the na tu re of the divine, creative

force p u t into effect by the Absolute.

As a lready s ta ted , there is no proof of an a b ­

solute force, except th rough m an ’s reasoning

based up o n his observation of his env ironm ent

and of his ow n nature . C onsequently , each in ­

d iv idual m ust arrive at his ow n in terp re ta tion b u t

he m ust also a t te m p t to feel a linkage w ith a

force th a t causes him to be. T h a t is w hy the

Rosicrucians have for centuries believed and d i ­

rec ted the ir th ough ts of a d iv ine force to “ the G od

of m y realization .”

V V V

H U M A N A N D U N IV E R SA L P U R PO SE

“For the eternal purposes of the Lord shall roll on.”

—The Book of Mormon (Mormon 8-22)

H E behav io r p a tte rn s of hum an life, at

least in this stage of history, are such that

w e th ink and act on the basis th a t p ra c ­

tically every th ing w e do is purposeful.

W e work, ea rn ing m oney to spend to satisfy our

desires or our physical appe tites . W h e n w e walk

in a certain d irection, it is usually w ith a purpose

in m ind, e ithe r to arrive a t a certain destination ,

to exercise, or sim ply to v iew the scenery. W h en

w e sit d o w n a t the tab le for a meal, the purpose

is to consum e food. E v ery th in g in th e general

area of h u m an behav io r is linked up w ith this

idea of purpose . E ven the individual w ho does

practically no th ing , w ho is a t rest, has gone

[79]

th rough certa in actions or p rocedures to b r in g

ab o u t the condition enab ling him to rest.

Purpose, therefore , to a considerable degree

dom inates our lives. I t is alm ost inconceivable

for the h u m an be ing to con tem pla te an existence

tb a t is no t purposefu l in some degree. Purpose,

how ever, in these term s is lim ited to individual

behav io r an d to individual desires and needs.

W h a t we do in ou r daily lives is due to th e p u r ­

poses w hich we have individually a d o p ted or th a t

society has forced up o n us.

T h e fact th a t m an lives w ith this constan t idea

of pu rpose in his consciousness has led him to ac­

cep t the concept th a t every th ing abou t him is also

existing in c ircum stances or conditions w here

pu rpose is a factor. I t is almost impossible for

an ind iv idual liv ing as w e do to d ay to conceive of

a universe w ith o u t purpose.

In philosophy, the theory th a t the designs of

na tu re are purposefu l, th a t there is a purpose

b eh in d the expression of universe, and th a t there

is an u lt im ate end to b e a tta ined by n a tu re ’s forces

is a discipline know n as teleology. T he te leo ­

logical theory of the w orld concerns itself w ith

[80]

the purposes tha t exist in th e w hole of the world,

or ra ther, in the en tire universe. A process is

teleological if the end to be a tta ined , th a t is, the

final result, is the cause of all th a t goes to produce

it.

T he com m only accep ted basis of teleology in

religion is the belief th a t a suprem e being not only

caused all th a t now exists b u t th a t the final a t ­

ta inm en t of all the universal forces is to reach a

p o in t w here they are again associated w ith that

abso lu te force. Teleology, then, signifies th a t the

final end of all th ings is the cause. T he cause

and the en d are synonym ous. All n a tu re ’s func­

tions originate with an absolu te force and even ­

tua lly will cu lm inate in it.

T he term teleological is also app lied to the

processes of nature , w hich are believed to be the

w ork of an intelligent purposer or designer. In

this sense the m eaning is only slightly different

from the first. T h a t is, it is an accep tance of the

principle th a t na tu re is purposeful, an d som eth ing

b eh in d na tu re or conta ined w ith in it is working

to b r in g abou t th a t purposeful end.

Purpose is a h u m an concept, however, and is

[81 ]

n o t p rovab le insofar as th e universe is concerned.

N evertheless, a rgum ents which support the teleo-

logical concep t have to do w ith hum an observa ­

tion of the c ircum stances th a t exist ab o u t bim.

O ne su p p o rtin g a rg u m en t of the concep t th a t

there is pu rpose in the universe is the obvious

m anifesta tion of law and o rder in nature . W e

know in general h ow the seasons will pass, how

th e ea rth will ro ta te , h ow d ay and n igh t will

com e and go. T hese m ovem ents o f universal

bodies w ith in the universe are governed by law

an d o rder to the ex ten t th a t m an can p red ic t m any

years in advance certa in occurrences, such as

eclipses of the sun or m oon, and o th e r natu ra l

phenom ena.

T h e h u m an reaction to the obvious sta te o f law

and o rder existent in n a tu re is to p resum e th a t if

there is law an d o rder th e re is also pu rpose in

the ir existence. M an , for exam ple, does not m ake

laws except to carTy o u t a purpose. A h ig h er force

there fo re m u s t exist and m ake laws to b ring abou t

a purpose .

A nother princip le th a t supports th e teleological

theory is the answ er to the question of h o w w e

[82]

can account for th e fact tha t the world is a cosmos

and no t a chaos. T he w hole universe could b e a

chaotic confusion, b u t w e observe from our h u ­

m an van tage po in t th a t it functions in accordance

to certain law and order. A nother a rgum en t in

su p p o r t of teleology is th a t the m anifesta tions of

n a tu re and the functions of n a tu re ’s activities

seem purposive, b ase d upon the fact of a d a p ta ­

tions of m eans to an end. W e see th a t p lants grow,

p roduce flowers, and eventually b ring forth seed

or fruit. T his p rocedure seems to be purposive

from the time the p lan t comes to life.

Wi t h o u t the teleological concep t w e can find no

reason, insofar as the hum an b e in g is com peten t

to reason, as to w hy the universe exists in the first

place. To the th ink ing hum an entity the observa­

tion of existence is in itself a supporting a rg u ­

m en t of a teleological concept.

T h ere are, how ever, objections to the teleolog­

ical theory. O ne obvious objection to the view

th a t the w orld is purposive an d has an u ltim ate

goal is the un w a rran te d assum ption of a likeness

b e tw e e n h u m an beings and the universe as a

w hole, or w e m ig h t say, a consideration of the

[83]

differences b e tw e en w h a t w e could call God's

purposes and m an 's purposes. In review ing w ha t

has a lready b een said ab o u t h u m an beings being

purposeful, w e m ust realize th a t m an’s purposes

are finite. T h ey are only the reasoning of the

h u m an b e in g and w e m ay b e presupposing too

m u ch to ex tend this reasoning to the belief that

a h igher, abso lu te force w ould also be reasoning in

term s of purposefu l activity. This, in sum m ation,

is th a t m an's purposes m ay not have any re la tion ­

ship w ith th e purposes of a h igher being , if that

b e in g exists and has b ro u g h t into existence a

purposefu l existence.

A nother objection is th a t th e idea of purpose

implies a goal. T h a t goal belongs in the fu ture in

some far-off event. T herefo re , to say tha t the

universe is pu rposefu l is to in te rp re t conditions

w hich we do not thoroughly u n d ers tan d as being

par ts of a purposefu l function th a t has its a t ta in ­

m ent far rem oved. W h en for exam ple we start

o u t for a certa in destination, it is conceded th a t

w e will arrive a t th a t destination w ith in a reason­

ab le length of tim e and o u r purpose will be ac­

com plished. In o th e r words, purpose will be ob-

[84]

vious, d u e to our actions cu lm inating in w hat we

w an ted to achieve. But if the universe is such

th a t the purposes for w hich it exists do no t culm i­

n a te for millions of years, th e n it is difficult to see

a relationship b e tw een a purposefu l process and

th e e n d to b e a tta ined .

A fu r th e r objection to the teleological theory is

b ased upon the accep tance of evolution. T he

d ra m a of evolution, accord ing to the popu lar con­

cep ts of D arw inism , is the struggle for existence,

or the survival of th e fittest. In such a p ic tu re

there is no n eed for purpose . All is a m a tte r of

developm ent, d ep e n d in g upon w h a t evolves and

w h a t survives. This is a m echanistic argum en t

against a teleological concept.

Still ano the r objection is based upon th e diffi­

cu lty of u n d e rs ta n d in g w h a t is m e a n t by ideas,

purposes, and designs operative in nature . W e

do n o t know or u n d e rs tan d all of nature 's laws.

W e have little know ledge of the Absolute, and

there fo re ou r concep t of pu rpose is definitely

lim ited. T h e psychologist W illiam M cDougall

c la im ed the chief goals of life are survival and

grow th , and he m ean t grow th in the fullest sense—

[85]

physically, m entally , an d spiritually. H e th e re ­

fore believed th a t a purposeful universe existed

to m ake possib le the individual's s truggle for

survival and grow th.

I t is very difficult for us to u n d ers tan d a un i­

verse th a t has no m eaning . T h e re is no exp lana­

tion of th e existence of the universe th a t w ould

n o t have significance or an even tua l purpose.

C. E. M. Joad said, “T h e m ost n a tu ra l expression

of th e conviction th a t the universe is ra tiona l in

th e sense o f h av ing an explanation is the v iew th a t

it was c rea ted by a m ind and had there fore a b e ­

g inn ing in t im e .” This is a concep t th a t the A b ­

solute is a form of m ind , and th a t there is a dual

expression in th e universe of w hich m a tte r is

only one. O n this basis it is q u ite obvious th a t

there can n o t necessarily be any purpose pu re ly

in a m echan ica l o r physical universe, th a t if w e

a re to seek purpose , w e are going to have to reach

ou t beyond the physical universe and its m an i­

festation.

M ind is an im p o rtan t facto r in m an's life, as

w ell as in consideration of the Absolute. M ind,

w e know from personal experience, can have an ef-

[86]

feet up o n m atter . After all, it is m inds th a t b r in g

ab o u t the b u ild in g of m achines, of buildings, of all

activities th a t have b ro u g h t ab o u t the accom plish ­

m ents of a m odern world. I f the m ind of m an is

d irec ted in the physical w orld tow ard a purpose ­

ful event, canno t it also b e a na tu ra l consequence

to believe th a t a h ig h e r m ind is p lann ing the

universe and its s tru c tu re and its composition?

T h ere is also a question of need . All liv ing in ­

d ividuals, an d all living entities, low er on the life

scale th an m an , have ce rta in needs. These needs,

in add ition to satisfying th e physical appetites

m ay b e no th ing m ore th an try ing to gain sus­

tenance, w ealth , or pow er or to achieve some spe­

cific h u m a n end. H ow ever, in themselves, such

needs are n o t w o rth y goals. In the first p lace, no t

everyone can achieve them , and insofar as w ealth

is concerned, as P la to po in ted out, the w ealth of

the w orld is lim ited to a certain extent, and if any

one ind iv idual a tta ins a great dea l of it, to a cer­

ta in ex ten t som eone else does n o t a tta in it.

Also, the satisfaction of physical appe tites does

not b r in g peace of m ind or satisfaction. In the a t ­

ta in ing of w ea lth or pow er, for example, the

[87]

process of a tta in m en t feeds on itself, so th a t r e ­

gardless o f h ow m uch fam e o r p o w er or w ealth

you m ay have you never th ink you have enough.

You have to con tinue w orking to a tta in more.

This ind icates the fact th a t a t ta in m en t in the

physical w orld is no t an answ er to the pu rpose of

existence on th e p a r t of th e h u m an being.

M ost intelligent individuals will agree th a t

there are im pulses w hich are n o t satisfied th rough

selfishness. W e can look ab o u t us am o n g co n ­

tem poraries a n d also in h istory and find m any

exam ples of those w ho have served a cause. Some

have sp en t th e ir lives do ing good for someone

else. E veryone at times has he lp ed others w hen

th ey suffered hardships. M any peop le have done

these th ings even a t a cost or an inconvenience

to themselves. H o w can w e accoun t for such ac ­

tion on the p a r t o f h u m an beings? T h ey cannot

b e judged by an y s tan d a rd of a physica l o r

w orldly na tu re nor can they b e judged in the sense

o f b ring ing ab o u t w orldly possessions or even

fame.

A question w o rth y of serious consideration is,

W h y should one ind iv idual he lp ano ther? W hy

188]

should some individuals, and particu larly th inking

individuals, p re fe r d u ty to living a life d ed ica ted

to p leasure? W h y should individuals sacrifice for

any th ing? T he answ er to these w h y ’s is th a t such

sacrifices are for a h igher pu rpose than m erely the

accum ulation of worldly goods. T h is considera­

tion seems to im ply a pu rpose in the universe

w h ich transcends or supersedes the pu rpose of

m en fulfilling the routine of the ir daily lives.

This concept, of course, has been long tau g h t

by moralists and in religion. It is b e t te r to live

m orally uprigh t lives, to evolve ourselves th rough

the deve lopm ent of our ow n unders tand ing , and

to establish a re la tionsh ip w ith an external, abso ­

lu te force ra th e r than m erely accum ulating

worldly goods, w hich are transien t and w hich do

no t give p e rm an en t satisfaction, b u t lead ra th e r

to fu r th e r an d fu r the r accum ulation and effort.

T he cosmos is vast and w e are experiencing

only a p a r t of it. To a tta in the even tual purpose

m ay possibly b e beyond hum an grasp. This does

not p reven t the process of evolution from ad v an c ­

ing b ey o n d the limitations of physical existence.

T h e eventual purpose of the universe lies external

[89]

to the universe itself. O n ly as w e as h u m an beings

ex tend our concepts of purposefu lness b ey o n d

th e physical lim itations with w hich w e are sur­

ro u n d ed are w e able to grasp a v iew w h ich is

cosmic, ra th e r th an universal or personal.

W e will never p rove or d isprove on the basis of

h u m an reason or u p o n the basis of the com ponents

o f the physical world th e n a tu re of a purposefu l

universe. W e can, how ever, w alk and live in a

life w h ich is m orally good and w hich con tribu tes

to our ow n w ell-be ing as well as th a t of o ther in ­

d iv iduals as w e strive to a t ta in an u n d ers tan d in g

of a p u rpose th a t m ay lie just b ey o n d our finite

grasp.

V V V

BODY, M IN D , A N D SO U L

“T he proper a ttitude to em ploy in any consider­ation of the basic questions is always one of h u ­m ility touched w ith wonder."

— D avid Elton Trueblood

U R E L Y one of the most insistent an d p ro ­

found questions th a t has faced th inkers

th rough all ages of m an’s history has been

w h a t has generally been classified in p h i ­

losophy as the m ind-body problem , the re la tion ­

ship th a t exists b e tw een the m ind and the body,

par ticu la rly as applied to the hum an being. T he

decisions reach ed in answ er to this basic question

reflect generally the ph ilosophy of the individual

m aking the answer.

I t m igh t be well to consider briefly the scope of

this problem as it applies to the general outlook

of philosophers, and also some of the solutions

th a t have b een advanced . I t should b e po in ted

out, how ever, th a t n one of the solutions has been

[91]

universally accep ted b y all thinkers. In fact the

question is one w hich will be discussed and con ­

s idered b y all those w ho th ink on the problem of

hum an behav ior as long as there are hum an b e ­

ings.

G enerally speaking, we accep t the principle th a t

ou r m inds an d bodies, or our m ental activ ity and

onr bod ily activity , are different, b u t yet they are

in tim ate ly re la ted . W e know th a t they b o th seem

to exist and p roduce aw areness in our conscious­

ness. W h a t is the n a tu re of this re la tionship?

H o w can tw o entirely different th ings b e re la ted

to each o ther? This la t te r question has puzz led

philosophers th rough all the time th a t speculation

has b een d irec ted to the subject.

T h e com m onsense a t t i tu d e tow ard the m ind-

b o d y p roblem is th a t th e re is no particu la r m ys­

tery. Since experiences are re la ted to bodily ac ­

tion w e be lieve th a t bodily conditions affect

m en ta l conditions. T h ere are in terrelationships

b e tw e en m ind and body. H ow those in te rre la ­

tionships m ig h t exist is not u n d e r consideration,

Technically , how ever, the question is raised as

to how tw o different th ings affect each other. In

[92]

m an's experience the law of cause and effect is

usually concerned w ith situations tha t have a

causal relationship. W e unders tand for exam ple

th a t energy can p roduce m ovem ent. H ea t can

p roduce chem ical changes. But w hen w e th ink of

m ind, an entire ly nonm ater ia l thing, and then

think of bo d y as no different from the com posi­

tion of the rest of the m ateria l world, we ask ou r­

selves how a thought, w hich has no substance and

is of a nonm ateria l nature , can react upon that

physical body to the ex ten t th a t a though t of

m ovem ent can lift an entire hum an body or cause

it to walk, run , or move. H ow are the though t and

the w eight of the body re la ted?

T h e consideration of this problem goes back

into early G reek philosophy. Anaxagoras was b e ­

lieved to have w rit ten on the subject, because

Socrates was influenced by the theories of Anaxa­

goras w hen he discussed the subject. Actually, in

the conclusions reached by Socrates, he e s ta b ­

lished a trad ition w h ich has been m ore or less

generally accep ted in the W este rn w orld and is

know n as psychophysical dualism. This po in t of

view is th a t m inds an d bodies, w hile different, are

[93]

often un ited . F o r exam ple, they are un ited in the

h u m an b e in g an d definitely have re ference to

each other. T houghts , for example, can b e ac tual

causes. M ind can be th e cause of m en ta l activ ity

and physical m ovem ent.

This p o in t of v iew is accep tab le to m any indi­

v iduals for th e reason th a t it is logical and it does

no t d en y the existence of the physical w orld or the

m ateria l universe. I t em phasizes, in fact, the exist­

ence of a physical w orld an d of a m enta l w orld

w ork ing sm oothly in cooperation with each other.

This theory is som etim es know n as th e in te rac ­

tion theory offered in explanation of the problem .

I t is based up o n th e ap p a re n t fact th a t m ind and

b o d y in terac t an d reac t upon each other. T he

m ain a rg u m en t in su pport of this theory points

o u t the absurd ities if w e deny the in teraction. We

know th a t m ental ac tions do resu lt in physical ac ­

tions. F o r exam ple , if I a t this m om en t h ea r an

unusual noise o r explosion th a t occurs w ithou t m y

an tic ipa ting it, it will cause a physical reaction if

no th in g m ore than b e in g startled .

O bjections to this theory are based prim arily

upon m ateria lis tic concepts , such as the fact th a t

[94]

it is obvious to m ost people tha t only m atte r in

m otion can cause changes in m ateria l things.

T h erefo re the m ateria lis t w ould say th a t thoughts

canno t ac tually influence m aterial conditions.

F u rtherm ore , it is generally accep ted th a t a series

of changes th a t are p resen t in the physical world

m ake a closed circle. This m eans th a t only physi­

cal energy can exist in the physical world and

m en ta l in the m en ta l world. N e ither can in ter­

fere w ith the o ther. In spite of the objections to

the theory it is still one w h ich seems to be gener­

ally accep ted because it is obvious in the w orking

experience of the average individual.

T h e ph ilosopher D escartes was responsible for

advancing ano ther theo ry w hich is n ow know n as

the theo ry of parallelism. This theory states th a t

along with physical processes there are sim ultane­

ous m ental processes. T he re la tion b e tw e en the

series is one of concom itance and not one of in te r ­

action. This theory extends th e idea th a t while

there seems to b e cause and effect b e tw een m ental

and physical processes, ac tually they are two sep a ­

ra te processes going on a t the same time. T h e

only ad v an tag e of this pa r ticu la r theory is th a t it

[95]

moves aw ay from one of ex trem e m aterialism . At

the sam e time, it is n o t com plete ly valid.

T h e a rgum ents against this theory are m ainly

those a lready given in support of the in teraction

theory . Com m onsense ev idence seems to support

a connection b e tw een m ind an d body, and to say

th a t there are tw o parallel functions is to c reate a

n e w situation th a t is not sup p o rted by logic and

is generally un tenab le .

F u rtherm ore , w e know tha t th e m ind is inti­

m ate ly re la ted to the physical b ra in structure .

A nyth ing th a t interferes w ith th e norm al fu n c ­

tion ing of the bra in , such as drugs, injury, o r lack

of blood supply, also interferes w ith an ind iv idual’s

m en ta l life. If the theory of parallelism was co m ­

pletely acceptab le , one w ould h ave to accep t th e

idea th a t even though the physical s truc tu re was

affected, the separate , parallel m ental s truc tu re

could continue to w ork separately.

A fu n d am en ta l weakness of parallelism is th a t

th e C artesian dualism upon w hich it is based rests

up o n the assertion o f com ple te separateness of

m in d an d m atte r . I t m ay b e th a t they seem to b e

sepa ra ted w hen considered from a s tandpo in t of a

[061

m echanistic universe. Actually, they could have

th e ir origin in the sam e source.

W ith the unsatisfactory solutions to the ques ­

tion th rough in teraction or parallelism, m any

th inkers h ave ab an d o n ed the question altogether.

T h ey simply conclude th a t th e question is a riddle.

Some have as a result suggested a hypothesis based

upon the concep t of iden tity , th a t is th a t certain

m ental processes and physical processes are one

an d the sam e thing. This la tter explanation is

know n as monism, the idea tha t there is only one

force in the universe m anifesting in different

ways. Some idealists will not b e in accord with

the theory of monism because it can so easily be

transla ted in term s of materialism . T h e m aterialist

w ho believes in monism w ould state that there is

only one reality and th a t is m atte r . C onsequently ,

this w ould elim inate th e concep t of m ind as a

separa te force altogether.

In the Rosicrucian philosophy, the concep t of

m onism is qu ite satisfactory. W e accep t the p re m ­

ise th a t there is one fu n d am en ta l force in the un i­

verse, a creative force th a t causes all to b e and to

con tinue to function. M ind and m atte r are tw o

197]

phases of this force. W e m ight say th a t they are,

for illustration, the positive an d nega tive m ani­

festa tion of th e sam e force. T he in teraction of

m ind and m a tte r in the h u m an b o d y is of no p a r ­

ticu lar significance, because w e are dea ling w ith

a fundam en ta l force th a t is o p era tin g in tw o differ­

en t expressions.

This la t te r idea appeals to m any individuals,

even th o u g h some philosophers do not consider

it to b e a substan tia l enough theo ry needed to

cause universal acceptance. Unless w e do accep t

th e p rincip le th a t there is a universal force, h o w ­

ever, w e have no explanation of the existence of

m ind o r m atte r . Thus, th e re are only two a l te rn a ­

tives in considering our question. E ith e r the m ind

is a p a r t of the body, or it is not. If the bo d y and

m ind bo th are m anifesta tions of th e sam e source,

b o th are in terre la ted . T he h u m an en tity is an ex­

pression of a universal force show ing a com bina ­

tion of the tw o realms, w e m igh t say, of universal

expression, th e realm of the nonm ateria l and th e

realm of th e m aterial.

Basic to this question is still ano ther factor, the

factor of the soul. M any scientists an d philoso-

[98]

phers do n o t acknow ledge the existence of the

soul. W h e th e r w e use th e w ord soul is m u ch like

w h e th e r a person w ho is an agnostic uses th e word

God. I t makes no difference w h a t w e call the life

force th a t is res iden t w ith in us. W h e n w e are

alive w e express certain a t t r ib u te s an d perform

certa in functions. T hey seem to have origin in the

m ental states, and they are expressed at a physical

level.

As I have a lready stated , the force b eh in d b o th

of these is a p a r t of a universal force. T he ind i­

v idual expression of it in the h u m an en ti ty is w ha t

w e can call the soul. Soul is therefore the te rm w e

app ly to One ind iv idual expression of a universal

creative force th a t is re s iden t w ith in th e physical

body. M an is a living soul, the soul be ing resident

an d inca rnated in a m ateria l m ed ium w hich w e

call the body. I t is the sam e m ateria l as th e rest

of the physical universe w hich the b o d y inhabits.

M an therefore looks ou t upon the universe, or

at least upon the p a r t of it im m ediate ly ad jacen t

to his physical b ody , and sees the expression of th e

physical w orld ab o u t him , b u t he occupies this

body as a vehicle. I t transpor ts him. I t provides

199]

a channel b y w h ich h e can becom e aw are of his

env ironm ent, w hich is m ad e up of the physical

an d nonphysical universe.

In accordance w ith the fundam entals of Rosi­

crucian philosophy, m an is a living soul. H e is

no t a body an d soul. H e is a soul th a t has a body.

T he soul is of such a n a tu re th a t it expresses itself

in the area in w hich it is a t the m o m en t existent.

T he only w ay w h ich m an as a physical b e in g can

be conscious of the soul is its expression th rough a

physical body . W e do not perceive a soul as an

iso lated entity . W e perceive it as a form of ex­

pression in th e behav ior of ourselves and in the

behav io r of o ther entities similar to us.

Life and soul are therefore substantially synony­

mous. T hey are considered the same, because the

soul carries the essence of life, of being itself. I t

is to th e bo d y w h a t a b a t te ry is to a flashlight, or

an eng ine to an autom obile . H ow ever, this illus­

tration has to b e taken w ith certain limitations,

because th e eng ine of the au tom obile is o f the

same n a tu re as th e o th e r p a r ts o f the m echanism.

T h a t is, it is a physical com position, as is the rest

of the autom obile. To m ake th e au tom obile fulfill

[100]

a purpose and b e of any value it m ust also be di­

rected b y a m ind, th e m ind of th e m an or w om an

w ho drives the autom obile, and therefore utilizes

the engine to p roduce motion.

Therefore, we m igh t say th a t the soul is a com ­

bination of the engine an d the mind, because it

does not need a separate m ind to d irec t it. T he

soul produces the energy and makes possible the

m ental con tact of th e individual w ho utilizes the

soul. T h e soul is not of the physical world. I t is

no t a m ater ia l essence. T he soul is therefore

transitory in this physical world. Its true hom e is

elsewhere. It exists in the universe of which the

objective m ind and the physical body have little

knowledge. Only im agination furnishes a general

concept. Since th e soul is of the na tu re of the D i­

vine, which is the source from w hich it came, it is

restless. It lives in a physical body to cause the

expression of bo d y and soul, to evolve a soul p e r ­

sonality which in the end in some mysterious way

w e canno t fully define adds to the totality of the

experience th a t constitutes all the lives th a t have

ever existed on the physical plane.

So it is tha t m an should seek to b e t te r realize

[ 101 ]

th e value a n d im portance of the soul th a t is resi­

d e n t w ith in him. H e should d irec t h im self tow ard

th e realization o f this purpose, to w ard the realiza ­

tion of his true p lace in th e cosmic scheme. In

this w ay h e can utilize in his physical life the a t ­

t r ibu tes and the gifts of body, m ind , and soul.

V V V

G O O D A N D E V IL

“Freedom of choice betw een good and evil m ust be assum ed; au tom ata cannot acquire the thing called character.’'

— D avid R. M ajor

H IL O S O P H E R S and religionists have

th ro u g h o u t tim e puzzled them selves

ab o u t the existence of evil. T h e problem

of good and evil has always existed as

long as h u m an beings h av e given serious th o u g h t

to th e ir life upon this earth . I t is p ro b ab le th a t

no explanation in term s o f finite hum an existence

will ever be forthcom ing. W e canno t explain th e

existence of good and evil to the satisfaction of

every individual and to every type of thought.

Basically, evils can be classified in tw o ways.

First, those evils th a t are due to forces of na tu re

beyond hum an control: floods, tornadoes, e a r th ­

quakes; conditions th a t canno t always b e antici-

f 103]

p a te d and w hich b r in g m uch harm and suffering

to individuals d irectly affected. T hen there are

th e evils th a t are d u e to causes w holly or p a r tic u ­

larly w ith in m an 's pow er to control. These are,

for example, bod ily ills, diseases of bo d y an d mind,

m oral ills—sins, vice, and crime. I t is the la tter

th a t is th e m ost difficult to explain because so fre­

q u en tly the innocent suffer. I t is true, of course

th a t the innocent suffer from evils caused by n a t ­

ural forces, b u t it always seems m ore pitiful w hen

individuals w ho live good, u p righ t lives and w ho

are m ind ing their ow n affairs and n o t in terfering

w ith anyone else should suffer th e ind ignity of

c rim e th a t results in the invasion of the hum an

righ t of an ind iv idual to live his ow n life an d ends

in pain, sham e, or disgrace.

T h ere has always existed the question raised by

cynics of w h e th e r G od could no t or w ould not

keep evil ou t of the world. This question has

never b een answ ered . If G od could no t keep evil

ou t of the w orld , then H e is not om nipo ten t and

all-powerful. If H e w ould no t keep evil ou t of the

world, then those w ho are cynical w ould say th a t

G od purposely wishes to to rm en t the very mani-

[ 1 0 4 ]

festations of H im self th a t m an is supposed to be

and th a t H e created . T here is no final answ er to

this question th a t is satisfactory to everyone.

Insofar as the problem of evil is concerned, man

can make one of th ree choices. H e can ignore the

problem , he can specula te or philosophize about

it, or he can assign the entire responsibility to a

deity, a force outside himself and outside the

universe. In these th ree choices w e sum m arize

w hat m an has done concerning the p roblem of

evil.

T here are those who like to ignore any problem

w hich seems to have no p a t solution. T here are

those who continue to develop theories abou t the

problem w ith o u t really arriving a t any final con ­

clusion or satisfactory explanation. T hen there

are those, who, like the first group, ignore the

problem in the sense th a t they pass responsibility

som ew here else. T he la tter is a form of religious

belief upon the par t of some individuals, and con ­

sists of assigning to a deity all the problem s that

m an cannot solve.

Such a p ractice seems to m e to be inconsistent

w ith the concept th a t m an is a living force, and

[ 105]

th e force of th a t life m u s t h ave com e from a source

ex ternal to th e m ater ia l w orld , w hich w e can call

d ivine or b y any o ther te rm w e choose. If we are

of th a t source, th en it is p a r t of our responsibility

to try to explain the problem s w ith w hich w e m ust

cope in life. I f this la tte r concep t is true, then it

is m an ’s responsib ility to learn all the intricacies

of th e force w ith w h ich he is endow ed , ra th e r

th an d irec t problem s b ack to its source and

th e reb y a t te m p t to relieve h im self of any responsi­

b ility concern ing them .

I have b ee n in terested in the p roblem of good

an d evil over a long period of time, as have m any

o th e r individuals. O bviously, as w e study a p ro b ­

lem th rough th e years ou r po in ts of view will

change. I believe any individual w ho has seri­

ously considered th e p rob lem of good and evil, or

as far as th a t is concerned , any o ther p roblem th a t

is in tim ate ly re la ted to ou r h u m an experience on

this earth , can trac e a change of opinion an d con ­

cep t in re g a rd to th e problem .

I rem e m b er a t one tim e w riting ab o u t evil, and

I said som eth ing to this effect: "Evil m eans an y ­

th ing th a t in terferes w ith our plans, th a t m ay

[106]

cause us to abandon our hopes and aspirations or

separa te us from our m ost cherished desires, th a t

destroys w hat w e have w orked to c rea te or causes

us to suffer bodily or m enta lly .” This is possibly

one definition of evil. In fact, it is m ore of a defi­

nition than it is an explanation of the problem of

good and evil. I t is a concep t of evil th a t is sub ­

stantially subjective. M y definition was based

upon the accep tance of a simple fact, th a t an y ­

th ing w hich in terferes w ith our individual plans,

wishes, an d aspirations is evil.

Such a definition is relative. It is to a degree

true, b u t it does not go far enough. M erely to d e ­

fine an y th in g in term s of h u m an hopes, hum an

am bitions, or personal aspirations is to take a

som ew hat egotistical poin t of v iew th a t has been

described b y m any philosophers as anthropocen-

tric, th a t is, p u t t in g m an or self in the cen ter of

the universe, accep ting those things th a t con tr ib ­

ute to the well-being of th a t self and a t tem p tin g to

modify, control, or ignore any th ing th a t does no t

easily and w ith o u t effort con tribu te to th a t w ell­

being.

H ow ever, w e m ust no t lose sight of the fact that

[ 107]

good and evil m ust always b e considered from the

s tandpo in t of a relative position. F o r example, it

is im possible to classify all th ings as e i th e r com ­

p le te ly good, or com plete ly evil. W e m ay use fire

as a good illustration of this fact. F ire is useful.

I t w arm s us. It cooks ou r food. I t con tribu tes to

our well-being. In these respects it is good, b u t

th a t sam e fire can b u rn us an d cause pain, or d e ­

stroy ou r possessions and cause us m uch m ental

h arm as well as bodily harm . In this respect it is

evil. Therefore, w e canno t p u t a label on fire and

s ta te th a t it is good or evil. T he sam e can app ly to

w ater. W ith o u t w a te r w e canno t live. I t

q u en ch es ou r thirst. I t sustains life w ith in our

bodies, b u t it can destroy ou r p rope rty in a flood,

or w e can drow n in it if w e are com plete ly sur­

rou n d ed by it. I t is therefore in one respec t good

and in an o th e r re sp ec t evil.

I f fire an d w a te r can have re la tive m eanings,

th a t is, can be good or evil d ep end ing upon h ow

the ir effect is re la ted to us, th en is it no t possible

th a t if m an could see b ey o n d the lim itations of his

ow n self and his own env ironm ent all good and

evil m ight not b e a re la tive m atte r? It is possible

[ 108]

th a t this relative n a tu re makes it so difficult for

m an to arrive at a com plete u n d ers tan d in g of the

n a tu re of good and evil, or to explain their m ean ­

ings and functions w ith in his life experience.

F o r m any years I have he ld ano ther theory in

regard to evil, a theory th a t proved to b e ex­

trem ely controversial. W h e n I have expressed it,

I have always received m an y criticisms and ob ­

jections. Nevertheless, it is a theory, and since w e

are dea ling here w ith theories and individual ex­

p lanations, it m ay be w orthy of consideration.

Evil, accord ing to my poin t of view, is exclusively

an a t tr ib u te of th e m ater ia l world. Every th ing

th a t is evil, or has its repercussions in evil action

and evil behavior is in one w ay or ano ther re la ted

to the m ateria l w hich composes the physical

w orld in w hich w e live.

M ore an d m ore I am inclined to accep t as a

fundam en ta l prem ise th a t evil is inheren t in m a t ­

ter, and th a t evil exists as an ac tuality in the

world. As long as w e are b o u n d to the physical

world, as long as w e live as inca rnated h u m a n e n ­

tities, w e are forced to deal w ith the solution of

th e problem of evil because it is ever-present; it

[ 109]

is ever ab o u t us w ith in the env ironm ent of w hich

w e are a p a r t.

T h e concep t o f evil b e in g re la ted to m atter, as

I h ave ind ica ted here , is den ied bo th by m ater ia l­

ists an d b y idealists. T h e m ateria lis t does not

w a n t to acknow ledge th a t th e physical world,

w hich h e considers the u lt im a te reality , is evil, al­

th ough m any m aterialists are unconcerned as to

th e n a tu re of th e reality up o n w h ich they h ave

agreed. T he idealist f req u en tly prefers to consider

evil as an illusion, th a t th e pu rp o se b eh in d the

universe is good, an d th a t all th a t is c rea ted is

good, an d th a t it is only m a n s lack of u n d e rs ta n d ­

ing th a t causes him to in te rp re t certa in m anifesta ­

tions as b e in g evil.

Such an idealistic concep t w ould have us believe

th a t evil is pure ly an illusion of th e senses, th a t it

is no t an ac tuality , a n d exists only to th e ex ten t

th a t w e p ro jec t it in to th e en v iro n m en t and th e

c ircum stances th a t are a p a r t of our lives. This

p o in t of v iew cou ld be carried even fu rther. To

s ta te th a t evil, then , is only a subjective p h en o m e ­

non, th a t evil only exists in the m in d of m an and

he projects evil into his env ironm en t by his own

[ 110]

th inking, is a ra th e r ex trem e theory. I have taken

th e s tand th a t evil is in h eren t in m atter. A nother

ex trem e says th a t evil is inheren t in the m ind and

only p ro jec ted in to m atter. Still o ther individuals,

b o th m ateria lis ts and idealists, say th a t ne ither is

an explanation of th e problem , and th a t good and

evil do no t exist except in term s of experience.

C om m on sense and a degree of accep tance of

naive realism p rev en t us from w an d erin g fa r afield

in our specula tions in reg ard to the n a tu re of good

an d evil an d to acknow ledge the fact tha t we have

to cope w ith good and evil as a problem , w h e th e r

w e like to or not. If w e accep t th e princip le th a t

th e universe is purposefu l, w e m ust concede th a t

the c rea to r of a purposefu l universe could only

h ave p u t in to operation forces lead ing to the u l t i ­

m a te cu lm ination of the pu rpose w ith w hich he

en d o w ed th e universe in the first place.

Since it is only logical to assign good in ten tions

to th e A bsolute a n d to His creation, th en w e w ould

conclude th a t the u lt im ate pu rpose of the universe

a n d eve ry th ing th a t is affected by it is good. In

this sense, good is re la ted to the creative forces of

the universe. T hey are res iden t w ith in the m ani-

I i l l ]

festations th a t are m ost closely re la ted to the

source from w hich the m anifesta tions came. Life,

then, w ith its d ep e n d en cy upon this creative force

is the obvious external expression of tha t force

aw ay from itself, a t least insofar as our physical

ability to perceive the connection b e tw e en them

is concerned.

O u r concep t of the world, th e env ironm ent of

w hich w e are a p a r t and in w h ich we live, is based

upon the perceptions th a t w e receive, w he the r

those perceptions b e th rough ou r physical sense

faculties o r w h e th e r w e receive them intuitively

or psychically. W e give em phasis to the physical

perceptions and th e reb y create , as it w ere, a

screen or glass th ro u g h w hich w e perceive all

else. O u r env ironm ent is colored by the screen

o f o u r ow n opinions, ou r prejudices, o u r ideas,

our hopes, an d even ou r basic philosophy. L ook­

ing through, as it were, the accum ulation of ideas

th a t is ours over the period of ou r l ifetim e, w e find

a diverse an d ra th e r unorgan ized accum ulation ,

because few can say w ith absolute t ru th th a t they

have deve loped a com plete ph ilosophy o f life th a t

1 112 ]

will b e satisfactory to m eet the dem ands of all

situations w ith w hich w e m ust cope.

To say th a t evil is inheren t in m a tte r does not

necessarily imply, as one m ight at first conclude,

th a t m a t te r itself is evil. This m ay ap p ear upon

first consideration to be a p lay upon words or an

actual contradiction. T h e concept th a t keeps oc­

curring to m e is th a t m ater ia l is re la ted to evil b e ­

cause m aterial is no t a p e rm an en t condition. Since

m aterial is transitory, o u r observations and m a ­

nipulations of th is m ateria l cause us to deal w ith

it w ith a lack of perspective.

If you h ad before you a soap b u b b le and a nu g ­

ge t of gold an d you w ere given your choice to se­

lect one or the o ther as your p erm an en t possession,

your decision w ould b e obvious. But w hy w ould

you choose the p iece of gold instead of the soap

b u b b le? T he reason is e lem entary . T he soap h u b ­

b le is transien t in n a tu re and therefore cannot

h ave en d u r in g value. From your experience w ith

m ater ia l objects, you know th a t gold is perm anen t

in its n a tu re an d w ould continue to have value.

Your choice w ould obviously b e to select w ha t

I 1 1 3 ]

has value. Actually, b o th of these objects a re m a ­

teria l things. W e can carry the id ea fu r th e r by

realizing th a t in th e overall existence of th e Cos­

mic, th a t is, in th e re la tionship b e tw e en th e physi­

cal objects here and in e tern ity , gold is relatively

as transien t as th e soap bubble.

This brings us to th e conclusion th a t m ay help

to develop a b e t te r app roach to th e u n d e rs ta n d ­

ing, or a t least some d eg ree of explanation of the

p rob lem of good an d evil. All th a t is m ateria l is

transitory. All th a t is n o t m ateria l is perm anen t.

T h e physical existence of the universe is finite.

T h e existence of the crea tive force th a t caused it

to b e and m ain ta ins it is infinite. T herefore , w e

resolve our p rob lem in a deg ree to th e level of the

physical decision b e tw een the soap b u b b le an d th e

gold nugget, th a t is, b e tw e en value an d no value.

V alue lies in th e gold in our physical experience

because of the use p laced upon th a t m aterial. No

va lue lies in th e soap b u b b le , because its short

span of ex istence can n o t possibly en d u re suffi­

c ien tly to h ave o th e r th an possibly transien t, aes­

th e tic value.

W7e m igh t there fo re conclude th a t evil is con-

[114]

fined to the n a tu re of the finite. I t will no t en d u re

forever, w hile good is in no m an n er res tr ic ted to

the finite. In fact, good is practically synonym ous

w ith th e Infinite and has p e rm an en t and e te rnal

endurance . I t exists ab o u t us a t all times. W e can

d ra w up o n it because it is endless and has its

origin in a bottom less source. O u r choice is to use

it or ignore it.

W e m igh t say th a t good is like the wind. O u t

of the w indow I see trees. O n the trees I see

leaves th a t are in motion. T h e w ind is m oving

these leaves, b u t the m ovem ent of the leaves on

the trees does not in any w ay use the w ind to the

ex ten t of exhausting its existence or its energy.

T he w ind passes by. It continues. W h e th e r the

tree is there or not, the w ind goes on, and so it is

th a t good, like the wind, exists ab o u t us and

passes b y us a t all times. M ost of the time, b e ­

cause of our p rim ary in terest in our physical e n ­

v ironm ent, w e let it pass by. W e simply becom e

like the leaf, som eth ing th a t good flows a round

and over b u t does not consume.

M an has designed objects tha t utilize the m ove­

m en t of the w ind an d from its force w e d raw

[ 115]

pow er for useful purposes. M an can also let good

go into h im b y acknow ledging th a t it is a p a r t of

the Infinite and th a t w e can perceive th rough our

psychic senses th a t force w ith w hich w e can b e

in harm ony. H arm ony and realization of inner

selves, and in tu rn of the inner s e l f s realization of

th e presence of a d ivine source, will cause us to

gain in the unders tan d in g of infinite values and in

the realization th a t good is in tim ate ly re la ted to

ou r h ighest hopes an d aspirations an d is ours upon

w hich to draw .

If the d iv ine force th a t c rea ted th e universe and

functions th rough it is good, then m an can choose

th e good. If m an has a degree of freedom of

choice, any individual can choose to b e good w hen

he could h a v e been evil. In the process of acting

the good, m an is ad d in g to th e good of the world.

As good is a d d ed to m an ’s good behavior, he is

d im inish ing the totality of evil.

G ood and evil, therefore , are problem s of h u ­

m an existence. T o absorb one and avoid the o th er

is one of the purposes of life. Possibly ano ther

pu rpose of life is to gain the experience to learn

ho w to use th e good and to m inim ize the evil.

[116]

Good actions, good though ts p u t us in harm ony

w ith the purposeful an d good intentions of the

C reator. O u r lot h e re as hum an beings is to try to

live in h a rm o n y w ith those forces abou t us. I t is

obvious th a t to be harm onious w ith good and to

recognize th a t evil is res tr ic ted to the m aterial

world, w hich will eventually have no m ore value,

is to realize one of the universal purposes of crea ­

tion.

V V V

VIII

M Y STIC ISM

"In the strictest sense, a m ystical experience in ­volves a unity of the m ortal consciousness with th a t of the D ivine or Cosm ic M ind for a varying period of tim e.”

— Ralph M. Lewis

N view of the fact th a t mysticism is no t a

generally p opu la r sub ject or even g en ­

erally u nders tood b y m any individuals,

it is necessary to exam ine this subject

first from the s tan d p o in t of definition. T h ere are

those w h o do n o t or will n o t a t te m p t to differen­

tia te b e tw e en w h a t is m ystical and w h a t is

mysterious. T o m an y individuals mysticism con ­

sidered in the p o p u la r sense has one of two con ­

notations. E i th e r it is considered to b e a system

of un ique and unusual m ysteries or it is associated

w ith a devou t, o rthodox religion. I believe th a t I

m igh t b e safe in say ing—although th ere is p rob-

[ 1 1 8 ]

ably no statistical p ro o f of the s ta tem en t—th a t

n ine out of ten people w ho m ig h t be app roached

reg a rd in g th e n a tu re of mysticism w ould indicate

th a t the ir concept fell in to one or tw o of these

classifications.

In reality, mysticism does n o t need to be as ­

sociated w ith m ystery o ther th an to the ex ten t

tha t an y th in g unknow n obviously carries a degree

of m ystery ab o u t it. To th e person w ho knows

no th ing ab o u t mysticism, then mysticism w ould

b e considered mysterious, b u t if th a t same person

knew no th in g ab o u t astronom y or h igher m a th e ­

matics, these subjects too w ou ld be a m ystery, in ­

sofar as their techn iques an d function ing are con­

cerned.

M ysticism, then, is m ysterious only to the extent

th a t the ind iv idual w ho a ttem p ts to define it m ay

lack know ledge concern ing exactly w hat it is.

T h e re is no re la tionship b e tw een m ystery and

mysticism w hen a com plete and p rope r definition

of m ysticism is know n except possibly in the simi­

larity of th e words.

T he o th e r p opu la r consideration of mysticism is

to associate it w ith religion, particu larly w ith a

[ 119]

devou t or orthodox religious practice. M any of

those considered to have been mystics from a

s tandpo in t of a religious organization are p ic tu red

as b e in g recluses, individuals w ho b y certain r e ­

ligious s tandards w ere considered holy m en or

wom en. W e see this ev idenced in th e a r t of the

church , w here some of these individuals are d e ­

p ic ted w ith a halo ab o u t their h ead , or p ic tu red in

o ther s trange appearances th a t w ould im m edi­

ately sepa ra te them from th e rest of hum anity .

T hese mystics w ere individuals w ho seem ed ap a rt

from th e general stream of life, an d w ho lived in

a p hase of existence outside th e norm al experi­

ence of o rd inary mortals.

T hese concepts of mysticism natu ra lly em p h a ­

size th e d ifference in individuals ra th e r th an the

com m on ground of h u m an beings. M ystics should

n o t b e looked up o n as freaks. T hey are hum an

beings w ho have h a d certain experiences th a t m ay

n o t b e com plete ly unders tood or com plete ly ac ­

cessible to all individuals b u t who are o therw ise

ra tional h u m an beings.

T o p ro ceed w ith a definition of mysticism, I am

going to com m ent on tw o definitions w hich have

[120]

m uch in com m on b u t yet w hich are slightly differ­

ent. T he first definition is “Mysticism is the d o c ­

trine th a t the know ledge of reality, tru th , or God

is a tta inab le by d irect know ledge.” T he key w ord

in this definition is the word know ledge. I t p re ­

supposes th a t m an has the ability to gain know l­

ed g e and th a t know ledge actually exists. In the

definition, the first time the w ord know ledge is

used it refers to the fact th a t mysticism is a d o c ­

trine, th a t is, a m an m ad e belief. All doctrines, all

beliefs are m ade by men. T here are no divinely

established doctrines, con tra ry to some religious

teachings. T h a t m an has and can gain know ledge

is ind icated in th e definition, because it proceeds

to sta te th a t m an can a tta in know ledge of reality,

of tru th , and of G od, th ree of the h ighest concepts

w ith in the ability of m an to receive.

Such knowledge, according to this definition, is

a tta inab le by w h a t the definition calls direct

know ledge , a contrast to w h a t w e m igh t term as

hearsay know ledge, th a t is, gained from another

source. I t is upon this basis th a t I take my objec­

tions to m an y estab lished religious creeds and

dogm as. Such creeds and dogm as are based upon

[121]

the princip le th a t one m an, or a g roup of m en, has

estab lished as a system of thought.

Any creed o r doc trine th a t exists consists of a

dogm a th a t w as agreed upon b y one or m ore ind i­

v iduals an d estab lished as a principle. W h e n

ano the r individual accep ts the concepts w hich

constitu te the doctrine , then th a t ind iv idual is re ­

stric ted to the concep t of the m an or the ind iv id ­

uals w ho estab lished or w ro te th e creed or dogm a

or doc trine in the first place.

By ad h e rin g rigidly to an estab lished created

doc trine th e individual does no t have d irec t access

to d irec t know ledge. H is access to know ledge has

b een sim ply th e accep ting as fact or know ledge

the opinion of som eone else. T h e accep tance of

such doctrines or creeds limits ra th e r than extends

m a n ’s ability to live an d learn, because he is not

exercising his ow n m ental faculties or his inner

abilities b u t ra th e r is satisfied to accep t th e ideas

of som eone else.

In accordance w ith this definition, mysticism as­

serts th a t every h u m an en tity can gain know ledge

of reality , t ru th , an d G od directly . By b e in g able

to perceive an d c o m p re h en d th e wisdom of the

[122]

Cosmic, b e in g ab le to u n d ers tan d th a t each h u ­

m an en ti ty is an individual segm ent of life, w hich

afte r all is a m anifesta tion of the C rea tor, w e are

able to gain know ledge th a t does not have to

com e through ano the r ind iv idual secondhand, b u t

comes in tu itively in to the m ind of the individual.

T h ere is a similarity w ith the first definition in

the following: “M ysticism is the doctrine th a t d i ­

rect know ledge of G od, t ru th , and the cosmic

schem e is a tta inab le th rough im m edia te intuition

or insight in a m anner differing from ordinary

sense p ercep tio n .” In this phraseology, it is em ­

phasized th a t mysticism can be the means by

w hich direc t know ledge of G od, t ru th , and the

cosmic schem e is atta inable .

K now ledge is the keynote again, the know ing

situation, the know ing ability of the h u m an being

and the know ing of a source b eyond the physical

world. This d irec t know ledge is a tta inable

th rough im m edia te in tu ition or insight, th a t is,

th ro u g h ou r inner aw areness, th ro u g h a process

th a t m ight be com pared w ith Ju n g ’s explanation

of the unconscious m ind. This process of know ­

ing, this process o f unders tand ing , differs from

1 1 2 3 ]

day-to-day sense percep tion in th a t it comes from

th e source of all know ledge instead of be in g fil­

te red th rough th e physical universe first or agreed

u p o n by o th e r individuals.

M ysticism concedes th a t we live in tw o worlds,

a physical w orld an d an im m ateria l world. W e

m igh t say tha t w e live physically and psychically.

O n e of th e challenges to the h u m an being is to

re la te these tw o areas so th a t they will b e in sym ­

p a th y w ith each other. T h ro u g h a p rope r sym pa ­

th e tic re la tionsh ip b e tw een the physical and the

psychic, th e h u m an en ti ty expresses itself as a

whole. M ysticism can prov ide th e means by

w h ich the physical and the psychic can be re la ted

an d establish harm ony. I t is in fact an app ropri ­

a te link an d possibly the only link th a t connects

th e know ing m ind w ith the unknown.

T he mystical experience, th a t is, hav ing aw are ­

ness of know ledge in tu itively o r from an external,

nonphysical source, is a function o r a t t r ib u te of

th e h u m an en ti ty in th e sam e m an n er th a t the

sense faculties provide the channels by which m an

perceives th e physical w orld . T h e mystical ex­

per ience therefore, if described in the b roadest

1 124]

sense of m eaning , is a sensory process, a sixth

sense, as it w ere, th a t causes m an to be able to

perceive the area w h ich is b ey o n d the range of

percep tion of the physical senses.

T h ere are a n u m b er of ways in w h ich th e m ys­

tical experience can re la te m a n ’s physical and psy ­

chic lives. F irs t of all, the m ystical experience

provides the basis for in tu itive know ledge. I n ­

tuitive know ledge can b e know ledge tha t is of

equa l or even h igher value than th a t w hich is p e r ­

ce ived th ro u g h the physical senses. P robably only

am ong a m inority of individuals is mystical ex­

perience deve loped sufficiently th a t it can be well-

known.

T h ere are those w ho have cla im ed to have

achieved this ability b u t m an y have only m ade

claims and no t been able to ac tually utilize the

ability. To b e ab le to span the g ap be tw een the

physical an d the psychic and use the intuitive

aw areness of the mind, the soul m ust b e aw akened

to th a t ability th a t it alone possesses and th a t

enables it to perceive beyond the limitations of the

physical senses. T hrough such percep tion w e are

ab le to look into the m ean ing of the physical

[ 125]

w orld and b ey o n d the physical w orld into the sig­

nificance of the Cosmic. M any w ho h av e p receded

us, mystics w ho have lived in the past have h ad

glimpses of k now ledge th a t w ere no t received b y

th e m ajority of mortals.

In the lives of these individuals w e see concrete

exam ples of th e m eans of es tab lish ing a re la tion ­

ship or link th a t re la tes the h u m an b e in g to a con ­

d ition d ifferent from physical sense percep tion

itself. In b e h o ld in g a scene of great b eau ty , such

as a sunset, o r see ing th e innocent w onder in the

eyes o f a child , o r in the observation of an ac t of

self-sacrifice w e experience th a t in addition to th e

physical percep tion of these events w e are also

affected or inw ard ly m oved by the experience

th a t accom panies such a percep tion .

I f we try to express a f te rw a rd w h y w e h ad such

feelings, it is p robab le th a t all w e can say is th a t

w e perce ived a glim pse o f som eth ing bey o n d an d

in add ition to th e physical sensation itself, th a t a

force ex ternal a n d accom panying th e physical

even t m ad e an im pression upon ou r conscious­

ness. This is an experience similar to in tu itive

percep tion . W e gain a d eg ree of know ledge

[ 126]

th ro u g h ou r inner sense of percep tion th ro u g h

th a t connection of our life w ith the source of life.

This sensation or additional feeling th a t accom ­

panies physical percep tion is in add ition to the

physical pe rcep tion itself.

T h e in tu itive level of ou r percep tion pene tra tes

b eyond the ou ter experience of the physical o rder

of the universe. Such insights in themselves are

not uncom m on experiences. It is w ithin the ability

of each individual to develop the techniques th a t

will pe rm it him to func tion even further. T h e

m ost p rofound m om ents o f mystical experience are

lim ited in com parison w ith the vast scope of the

Cosm ic from w hich such in tu itive urges arise.

This idea was expressed in the words of Job,

“These are b u t fringes of H is ways. H ow small a

w hisper do we hea r of th em .” Until w e h ave the

com petence to perceive the A bsolute itself, w e

will be unab le to realize the vast extent of exist­

ence th a t transcends th e physical world.

T h e second w ay in w h ich the m ystical experi­

ence can serve as a link be tw een the physical and

th e psychic is th a t it recognizes the fact th a t tw o

orders of b e in g exist. M an is no t alone. H e is n o t

1127]

independen t. H e is a physical en tity , b u t as a soul

he is re la ted to all o ther souls th rough th e source

o f life. As long as m an lives here on ea rth , he func ­

tions as body and soul and m ust coord ina te those

tw o orders of b e in g into a harm onious balance if

he is to exist to his m axim um capacity .

T h a t there is a physical a n d a m enta l w orld I

h ave already m entioned , b u t these worlds of

w hich w e are a part, this w orld or env ironm ent

w h ich is of a physical n a tu re an d in w hich I live

and have m y m enta l concepts are tw o very m inute

segm ents of all existence. W e m ust realize th a t

the physical w orld in w h ich we live an d our p r i ­

vate m en ta l w orld are tw o small m anifestations

of tw o g rea t realm s of be in g w hich w ere orda ined

b y our C rea to r to be the total m anifesta tion of the

Cosmic. W e m ust learn to ad just ourselves to

b o th these orders of being if w e are to live a b a l ­

anced life.

T h e th ird w ay in w hich the m ystical experience

functions as a link be tw een the physical and the

psychic is to give recognition to the value and d ig ­

n ity o f the individual. T he ind iv idual soul-expres-

sion of the h u m an en ti ty is a p a r t of the Absolute,

[128]

a segm ent of the Divine. To deprec ia te this fact,

as some political theories w ould do and th ink of

life only as a conglom erate group of individuals

function ing for the benefit of the whole, is to d e ­

g rade the Divine. T he Divine, in all its m anifesta ­

tions, should b e considered to b e of m ore value

than the com posite force th a t a group of lives can

form jointly. T he sta te th a t a ttem pts to b end the

will of the individual to the purpose of the state

and to d eny the evolutionary g row th of the ind i­

v idual is runn ing coun te r to the divine purpose of

the universe. T he divine purpose in its basic es­

sence tends tow ard th e evolvem ent of each seg­

m en t of life as found individually expressed in the

hum an being , so that this segm ent of life m ay re ­

tu rn to the level of the divinity from w hich it

sprang.

T h e fourth w ay in w hich the mystical experi­

ence functions is to bring to the objective con­

sciousness of m an the aw areness that the soul is

an equal p a r tn e r of our existence, its origin be ing

in the Divine and its n a tu re being that of the A b ­

solute. T h e soul is the po in t of contact w ith the

psychic world into which our physical senses can-

[129]

n o t pene tra te . T he m ystical experience serves as

a link b e tw e en th e physical an d th e psychic b y

giving m ore m ean in g to the soul, its origin, natu re ,

a n d re la tionsh ip w ith the Cosmic.

T he fifth w ay in w hich the m ystical experience

links the psychic an d the physical is in th e n a tu re

of th e m ystical experience itself. T his experience

is a process of perception . W e m ay w onder h y th e

free use of th e term inology just w h a t the term

m ystical experience m eans. I be lieve it canno t b e

b e t te r desc ribed than this co n cep t of b e in g a link

b e tw een th e tw o extrem es o r tw o orders of be ing

w ith w h ich m an is concerned.

T he m ost p ro found experience in w hich the

h u m a n b e in g can partic ipa te , w h ich brings him

an overw helm ing sense of co n tac t a t w h a t is u lt i ­

m ately an d fundam en ta lly real is the process of

th e m ystical experience. T h e em otional over­

tones th a t accom pany such experiences are ex­

pressed b y mystics w ho h av e w ri t ten in the past

b y such w ords as bliss, harm ony, joy, and perfec ­

tion. This concep t causes th e divisions w hich p ro ­

d u c e a sense of a separa te self as an ind iv idual

en ti ty to vanish o r cease to be. Consciousness is

[ 130]

greatly expanded . As a result, the self becom es

a p a r tic ip an t in the h igher levels of being and

existence. Such experiences can b e accom panied

by an infusion of know ledge w hich w e m igh t call

an in tellectual illum ination. In such an experi­

ence there is a clearer aw areness on the p ar t of

the p a r tic ip an t in the vast p lan and pu rpose of the

cosmic schem e and a fuller realization of the fun ­

d am en ta l t ru th s of existence.

Such an experience con tribu tes to an evolution ­

ary process in th e sense th a t the soul is m oving

to w ard a n ew recognition of its source or a r e ­

union w ith the A bsolute from w hich it came.

P robab ly only a few in all of h istory have becom e

m asters, th a t is, have reach ed th e s ta te of p e r ­

m a n e n t illum ination, b u t to those individuals il­

lum ination becom es a p a r t of their experience. I t

is w ith th em at all times, the sense of self becomes

su b o rd in a ted to the n a tu re of their unders tand ing

a g rea te r world, th a t is, a w orld of bo th physical

env ironm ent an d of a psychic nature .

U n d e r such c ircum stances the inner self or soul,

as far as w e u n d ers tan d it, will no longer be strictly

res tr ic ted to a physical level b u t will gain a full,

[ 1 3 1 ]

conscious aw areness of being as th e cen ter of cos­

mic purpose . Ind iv iduals w ho have h ad such ex­

periences have som eth ing even b ey o n d illum ina­

tion, th a t is, an experience w hich is com pelling in

its w o n d e r and is felt as a condition th a t belongs

to h u m an n a tu re b u t has seldom been realized.

In the experience of most individuals w ho have

a tta in ed any deg ree of such experience or of il­

lum ination, they have im m ediately experienced

th a t nostalgic feeling o f re tu rn in g hom e, re tu rn ­

ing to the p lace w here they feel they should have

rem ained all th e time. This is one of the criteria

o f m ystical experience.

W e can gain some com parison w ith the mystical

experience th rough the aesthe tic experience. T he

concep t of b eau ty causes any ind iv idual to have

em otions or feelings th a t extend b eyond the per­

cep tion of a g rea t pain ting , a w ork of art or a

beau tifu l sunset. These overtones, as it were, are

indications of the ability of our m inds to receive

in tu itive impressions w hich are transferred to us,

as it were, th ro u g h the m edium of the soul.

V V V

IM M O R T A L IT Y

"H e giveth his heloved sleep.” — The Bible (Psalm s 127-2 )

T is almost im passib le to discuss intelli­

gently the problem s of im m ortality b e ­

cause so m an y beliefs, opinions, and

prejudices have existed for so long that

everyone has p robab ly arrived a t his own opinion

of the subject. I t is certain , how ever, that the sub ­

ject of im m ortality canno t be app roached w ithout

giving a t least some consideration to the fact of

life.

Life can b e d iv ided into th ree parts, b irth , m a ­

turity , an d dea th . After b ir th the living entity

goes th rough a m atu ring process, and just as ce r ­

ta in as th a t individual was born , equally certain is

th e fact th a t the m atu rin g process will end in

w h a t w e know as dea th . In fact the living being

on earth , be it hum an , animal, or vegetab le begins

[ 133]

to d ie w hen it is born. W e m igh t say th a t dea th

is a fact of life.

Since m an has faced this fact th rough history,

h e has b u i l t u p all k inds o f theories ab o u t it. In

religion an d in philosophy there has been an a t ­

te m p t to explain this life process, to m ake some

explanation of h ow it begins and h o w it ends, and

if an y th in g p recedes its b eg in n in g or follows th e

en d in g o f this physical existence. Superstition

gave w ay to religious doctrine and gradually a

great deal of trad it ion has b een accum ula ted in

hu m an th o u g h t to prov ide various explanations of

the process. T h e process, of course, is m ost con­

cerned w ith im m ortality , th a t is, w h a t follows

dea th , b u t first th e re is one th ing th a t every in ­

te lligent ind iv idual should consider. T h a t is the

realization th a t dea th is norm al an d inevitable. I t

is no t som eth ing to b e feared.

T h e fear of d ea th has grown in h u m an th ink ­

ing because of th e in d iv id u a ls desire to ho ld on to

m ater ia l possessions as well as to m ain ta in asso­

ciation w ith those w hom they love. F u rth e r , there

is th e m istaken im pression th a t d ea th is painful.

Illness, accident, an y harm to the physical body

I 1 3 4 ]

m ay b e painful, b u t in ac tua lity d ea th is a release

from this pain, not an exaggeration of it.

In this respec t I w ould like to quo te a s ta tem en t

by R. V. C. Bodley: “ In w hatever w ay d ea th

comes, it need not b e feared or allowed to becom e

a source of worry. I t should b e though t of as a

fr iend w ho approaches w ith com forting relief to

sm ooth o u t our cares and take aw ay our pains and

infirmities. D ea th alone can d raw restful curta ins

over o u r tired eyes an d set us free to find th a t

peace w h ich passes all unders tand ing . In the a t ­

ta in m en t of serenity d ea th is the climax and the

greater th e tranqu ili ty of m ind the easier the d e ­

p a r tu re will be .”

F rom a physical s tan d p o in t an d from the s tan d ­

poin t of objectiveness th e re is no generally ac­

ce p ted p roof of im m orta lity th a t can be proven

in a w ay th a t is accep tab le to all individuals. I

shall no t a t te m p t to analyze those claims of ind i­

viduals who sta te th a t th ey have in one w ay or

an o th e r h ad com m unica tion w ith those w ho have

passed o u t of life in to im m ortality , as w e generally

conceive it. Those individuals have the ir ow n in ­

te rp re ta tions and are usually b ased upon th e ir

1 1 3 5 ]

ow n convictions th a t do no t lend them selves to

proof, insofar as o ther individuals are concerned.

If for exam ple you h ave h ad an experience that

leads you to believe th a t you have co n tac ted an

individual w ho has d ied , or, as the Rosicrucians

say, has passed th rough transition, an d th a t belief

an d conviction brings you peace and satisfaction,

th e n th a t is your experience. I t is your realization,

b u t you cannot share it w ith m e, because it is not

m y experience. A secondhand experience will

h ave little benefit as far as I am concerned.

W h a t w e m ust constan tly keep in m ind is the

fact th a t to those w ho believe in a teleological u n i­

verse, w ho believe in th e existence of an abso lu te

force th a t p recedes an d follows th e creation of

th e universe and its purposes, th a t w h a t w e are

here as living beings are physical beings, an d th a t

physical phase of ou r existence is no t associated

w ith im mortality . P la to said, “T h e seen is th e

changing , th e un seen is th e u n chang ing .” In this

I in te rp re t his m ean ing th a t the ideals of a na tu re

h ig h er th an an y th in g associa ted w ith ou r m ateria l

existence rem ains w hile w h a t w e can perceive

w ith our physical sense, w h a t he refers to as th e

[ 136]

seen, is transient. I t is the transien t tha t dies. I t

is the unseen th a t shares immortality.

If it w ere possible to assemhle all the lite ra ture

tha t has been ga thered on the subject of im m or­

tality, w e w ould have m any, m an y ideas, b u t I

share a view w ith Jam es M artineau, w ho said,

“W e do no t believe in im m ortality because w e

h av e p roved it b u t w e forever try to prove it b e ­

cause w e believe it.”

Almost every individual, regardless of the lite ra ­

ture and inform ation th a t has been assembled on

the subject of im m ortality , actually believes in the

privacy of his own though ts th a t there is som e­

th ing m ore p e rm a n en t than physical existence,

and th a t some ty p e of survival will continue after

th e physical body no longer functions.

W hile it is t ru e th a t w e h ave no objective proofs

of im mortality, as I h av e already stated, it is also

tru e th a t w e have no objective proofs th a t anyone

w ho has passed th rough transition has suffered

from it. In o ther words, the millions and millions

of individuals w ho have lived th roughou t all time

an d have physically died h ave never to our know l­

edge reg is te red a com plaint of any kind. I t m ust

1137]

b e a w ay th a t is in accordance w ith na tu re and

one w h ich w e will no t seek b u t w hich w e can

an tic ipa te as be in g a cu lm ination of our existence.

T h e one k ind of im m orta lity th a t each ind iv id ­

ual seeks is a personal survival. W h e th e r there is

such a th ing o r n o t w e do no t know. Some ind i­

viduals believe th a t im m orta lity is the rem em ­

b ra n ce of w h a t w e have accom plished th a t m ight

b e w orthw hile d u r in g ou r lifetime. O thers b e ­

lieve th a t the life force w ith in us, w hich w e call

soul, is some w ay absorbed into the Absolute, and

th a t th e ind iv idual e n t i ty m ay no longer exist. W e

do no t k n o w w hich of these is true, b u t w ith the

s ta tem en t b y M artineau , the average individual

d ee p dow n in him self carries a con tinu ing hope

th a t im m orta lity will b e individual, th a t the p e r ­

sonality w hich w e have developed will in some

w ay b e associated th ro u g h e te rn ity w ith the soul,

an d it will con tinue to have an expression of its

own.

T h e hope for im m orta lity on th e p a r t o f m an

has n o t always been su p p o rted by the h ighest of

motives. I t has som etim es b e e n a pu re ly selfish

desire to p e rp e tu a te oneself, or in some cases to

I 1381

p e rp e tu a te one's p roperty , possessions, or p leas ­

ure. In o ther cases, this hope for im m ortality has

been a p a th e tic hope. M any religious doctrines

have em phasized in the ir beliefs and have a p ­

pealed to all w ho m ay have suffered or have been

p ersecu ted the princip le th a t life, a f te r all, is no t

w h a t it seems to be.

This belief is ingrained in the m ind of all those

w ho m ay b e u n fo r tu n a te or living u n d er stress of

some kind. T h e appeal he ld ou t by such a d o c ­

trine is th a t there is a b e t te r life than th a t w hich

w e now live. This o ther life will give us, as it

w ere, a chance to get even. T h e ideal is held out

to those w ho suffer th a t the time will come w hen

such suffering will be no more, w hen those w ho

are now rich m ay be poor, an d those poor m ay be

rich. Those w ho now suffer will be free from

pain, and those w ho are now free from pain m ay

th en b e caused to suffer in o rd e r to b a lan ce out

the ir freedom from suffering as a physical entity.

This is the fundam en ta l doctrine up o n w hich

th e belief of heaven and hell is based . T hese con ­

cepts g rew ou t of the prim itive religions and w ere

gradually incorporated into the th inking of hum an

[139]

beings in various places. This th o u g h t is never­

theless based upon a fundam en ta l princip le th a t

life is a continuous en ti ty th a t w ould a t one time

arrive a t its u ltim ate purpose an d its u n d e rs ta n d ­

ing of all things, an d at the sam e tim e find its r e ­

w ard or its pun ishm ent.

T his concep t of im m ortality , how ever, is so

lim ited th a t it causes us to restric t our w hole con ­

ce p t of th e A bsolute an d th e Cosmic. I t is not

w ith in the ability of m an to conceive or describe

those phases of im m orta lity of w hich w e are no t

p resen tly conscious. Im m orta li ty is a condition

th a t lies com plete ly b ey o n d us. W e ca n n o t d e ­

scribe it because w e are no t aw are of it. W e do

not know, for it is impossible to define an un ­

know n. You cannot describe to me, for example,

som eth ing w ith w hich you are not familiar. W h a t

is unknow n canno t b e expressed in w ords or p u t

in to any kind of objective m anifestation. T h e re ­

fore, a n a t te m p t to describe an experience th a t

has no t previously existed in consciousness, th a t

has no t com e into a sta te of objective realization is

impossible w hile w e are living, physical entities.

Therefore, a concep t of im m ortality consisting of

[ 140]

exactly w h a t it is and h o w it functions lies beyond

the grasp of h u m an consciousness. Nevertheless,

there does seem to be some evidence th a t life is a

continuity and I believe th a t continuity is eternal.

O ne very im portan t factor w hich we do not take

in to consideration, if w e consider a personal im ­

m ortality , is the fact th a t time and space are

physical concepts. T im e an d space apply only to

th e m ateria l world. I t is impossible for us to con ­

ceive of a condition w here neither time nor space

w ould have physical existence an d therefore not

be a part of our environm ent.

I t is up o n this basis th a t I have often th o u g h t

th a t if there is a personal im m ortality , th en those

w ho have passed on from this life are living in a

s ta te w here th ey no longer are concerned about

time or space, and since tim e is nonexistent o u t­

side the physical w orld they w ould not b e in a

position of try ing to con tact those w ho are still

living because for th em there would b e no pause,

no b reak in existence or contact w ith those w ith

w hom they have b een associated as physical b e ­

ings. ^

M any times th e te rm “the silver th rea d ,” has

[ 141 ]

been used sym bolically as b e in g the connection

b e tw e en the A bsolute and the spark of life th a t is

w ith in us. W h e th e r o r no t it is based upon evi­

dence or t ru th is n o t im portan t. Symbolically,

the silver th read can b e considered to b e the evi­

dence o r th e descrip tion o f th e link b e tw e e n the

A bsolute and the ind iv idual m anifesta tions of life

w hich w e observe in the physical world.

I f w e v isualize o r conceive of th e original source

of all force a n d energy as b e in g ano ther world in

w hich th e origin of this force resides, th en w e can

also conceive th a t ou t of th e Cosmic, w h ich is a

com posite te rm app lied to th e source of energy , is

th e po in t a t w hich the symbolic silver th read has

its origin. N ot only does this th read symbolically

have its origin, b u t it is th e channel b y w hich the

soul receives its nourishm en t and is m ain ta ined .

F rom this cosmic un ity o r cen te r there spring

these th rea d s th a t reach o u t to ind iv idual m ani­

festations of life, an d th ere a t the term ination of

these th read s is the m anifesta tion of life as w e

are conscious o f it and as w e perceive it in physi­

cal form.

W e can also conceive of th e silver th read as be-

[ 1 4 2 ]

ing th e th re a d of existence w hich even tually r e ­

tu rns to its source in an o th e r world, the storehouse

of all energy an d all force. E ach personality m ay

have a function , just as ind iv idual parts have fu n c ­

tions in a physical apparatus . T h e individual soul

th en m ay play a p ar t in a cosmic dram a.

Away from th e physical p lan e of w hich w e are

conscious n ow is the tru e h o m e of the soul. T h e

soul’s residence outside the im m ateria l w orld is

tem porary . Those w ho have tr ied to prove im ­

m ortality or the existence of life afte r transition b y

using as a s tandard the ju d g m en t of m an’s con ­

scious aw areness on a physical p lane are trying to

carry over into a nonm ateria l area a function th a t

m ay not equally app ly to b o th areas. T he m an i­

festations of life th a t are passed over into this

h ig h e r p lane are different in the sense th a t they

no longer are prim arily entities in the sense th a t

w e consider a physical en tity com pletely isolated

insofar as be ing connected w ith o ther entities.

I am conv inced tha t if individual consciousness

in any sense of the w ord rem ains in this o ther life,

these souls th a t now dwell in ano ther p lane are

involved in functions of w hich w e can have no

[143]

concept. Therefore, if w e expect those souls to

m ake them selves know n to ou r consciousness,

w e m ay be de lu d in g ourselves, because w e are

no t tak ing in to full consideration the transitory,

tem pora ry n a tu re of this physical world in which

th e soul manifests in th e m edium of a body for a

lim ited time.

As a tem porary p lace of being , we can realize

th a t once w e have been re leased from our m ateria l

limitations, our a tten tion and concern will be d i ­

rec ted aw ay from the physical universe, an d w e

will no t be using w h a t w e m igh t describe on a

physical p lane as valuable time for th e purpose of

dea ling w ith a p lane from ano ther level to which

w e have escaped or evolved or advanced into

h igher processes.

O f all the theories in regard to im mortality , the

one w hich seems to be the most logical, a lthough,

like all o th e r theories cannot be p roven objec ­

tively, is the th eo ry of re incarnation. This is not

the time or the p lace to go into a s tudy of the

sub ject of re incarna tion , as it has b een done m ore

thorough ly in m an y o ther places.

In the book, Mansions of the Soul, Dr. H. Spen-

[ 144 J

cer Lew is outlines the theo ry th a t the soul is an

evolving entity , th a t over a period of time g ra d u ­

ally develops a m ore com plete soul personality

th a t a t some fu tu re time finds residence w ith the

Absolute. D u rin g its evolvem ent it is incarnated

in one physical b o d y af te r another. Exactly how

long this process lasts and exactly the na tu re of

th e full end to b e a tta ined is b eyond h u m an com ­

prehension, b u t there have b een indications of

individuals w ho have h ad m emories of situations

and conditions th a t seem to be inexplicable except

on the basis th a t they m ay have lived a t the time

w hen the experience took place.

F urtherm ore , w h e th e r or no t w e can p rove the

theo ry of re incarnation , it is a reassuring theory.

I t is a theory th a t accounts for the relatively short

t im e of physical life. I t also accounts for the fact

th a t the h u m an en ti ty has to have m any kinds of

experiences, some pleasant and some unp leasan t,

b u t th a t afte r a series of reincarnations, it m ay

reach a p lace w here all these experiences will be

p u t together in one w hole and th e reb y realized as

having b een a co n tr ib u tin g factor to a develop ­

m en t w hich now w e cannot see.

[ 1 4 5 ]

T h ere are, of course, o th e r theories o f im m or­

tality , and each ind iv idua l will have to arrive a t

one th a t conform s to his o w n philosophy of life

and his ow n convictions, because all w e know is

th a t w e are a liv ing en ti ty an d th a t ou r obligation

in life is to express th a t en tity as a grow ing p e r ­

sonality as best w e can. If w e do th a t , then w e

will com e to the realization th a t im m ortality , con ­

trary to general opinion is no t a fu tu re sta te b u t

is the s ta te of life, th a t w e live in a s ta te of im ­

m orta li ty th ro u g h all time.

As a conclud ing th o u g h t regard ing im m ortality ,

it is in teresting to rem e m b er th a t m an has m any

physical appe tite s an d desires. M an lives insofar

as his physical existence is concerned on a level of

satisfying those physical appe tites w hich are a

p a r t of his nature . M an desires to fulfill any a p p e ­

tite th a t seeks fulfillment, and it is in teres ting to

observe th a t w ith in h is experience there are m eans

or w ays of fu lfillm ent for p ractically every desire.

M an can satisfy h is appetites. H e can strive to

fulfil] a desire th a t drives h im tow ard fulfillment.

H e m a y n o t reach com ple te satisfaction in his

lifetim e, b u t h e can work tow ard such fulfillment.

[ 146]

W h a t I am try ing to em phasize is th a t there

seems to b e even in th e lim itations of the physical

w orld a m eans of fulfillment for the desires and

appe tites th a t m an has. Since m an seems also to

have a desire for im m ortality , m ight w e no t follow

this logic in believ ing th a t since there are m eans

of fulfillment of o th er desires, there m ust also be

a m eans of fulfillment of this desire? It w ould

seem con trad ic to ry th a t m an w ould b e able

th rough his ow n efforts an d striv ing to fulfill his

physical appe tites and ye t carry th rough life a

s trong desire for im m orta lity w h ich w ould have

no m eans of fulfillment.

I will b e the first to acknow ledge th a t this ce r­

tainly is not p roof of im m ortality , b u t it is an ind i­

cation th a t m an seems to b e eq u ip p ed or c rea ted

w ith th e m eans of fulfilling th a t w hich h e really

has to fulfill. F u rtherm ore , in connection w ith

these thoughts, it w ould seem to m ake good sense

fo r m an to h o p e for im mortality . In h o p in g th a t

there is an im m ortality , there is no th ing to lose.

This h ope of m an gives life a ce rta in quali ty and

a fuller m ean ing than it w ould h av e w ithou t th a t

hope.

T o g eth e r w ith the quality and m ean ing th a t the

h ope inspires, m an is able to develop a perspective

w hich makes life seem b e t te r and also seem to

h ave m ore m eaning . E ven if w e as individuals

are in error an d there is no im m ortality , if th e re is

no fu tu re beyond a physical life; in o ther words

if w e are w rong in our conclusions and our beliefs,

w e are still ahead because of the satisfaction th a t

is b ro u g h t to us in ca rry ing this hope. If we are

right, if e te rnal life lies ahead , in our fu tu re is ful­

fillment g rea te r than any a tta in e d in fulfilling a

physical desire.

V V V

X

R O S IC R U C IA N P H IL O S O P H Y

“A true Rosicrucian usually becomes a walking question m ark and gradually begins to analyze all past knowledge and bek'ef.”

— H. Spencer Lewis

T is true th a t the one purpose of being a

Rosicrucian is to seek know ledge and

w ays to use th a t know ledge for the b e t te r ­

m en t of oneself and of hum anity . H o w ­

ever, there is no one system of th o u g h t that can

be classified technically and strictly under the

te rm Rosicrucian philosophy. W h a t I have a t ­

tem p te d to ou tline in these chapters has been

some of the foundations of th o u g h t upon w hich

Rosicrucian know ledge is based , b u t ultim ately

and finally, the Rosicrucian philosophy is the p h i­

losophy th a t the sincere individual evolves th ro u g h

his study of the Rosicrucian teachings.

I t is im portan t to em phasize th a t an individual

[ 149]

ph ilosophy is deve loped by the person w ho studies

th e Rosicrucian teachings an d th e principles th a t

underlie these teachings. I t is no t necessary for

th a t ind iv idual to have a com ple te grasp o f all the

philosophies th a t m an has evolved th ro u g h h is ­

tory, b u t ra th e r to be able to b r in g to g e th er in his

consciousness an expression of a know ledge th a t

leads the ind iv idual to w ard th e evolving of his

ow n a t tr ib u te s an d abilities.

D r. W illiam H. H alverson has w ritten , “O f all

the e lem ents th a t p lay a ro le in d e te rm in ing th e

affairs of m en, none are so persuasive or so far-

reach ing in th e ir influence as th e ideas to w hich

m en subscribe .” Dr. H alverson proceeds fu r th e r

to state , “Philosophy is m a n ’s q u es t for th e u n ity

o f know ledge .”

These ideas are consis ten t w ith th e s ta tem en t

of Dr. H . Spencer L ew is th a t the Rosicrucian is a

w a lk ing ques tion m ark, th a t h e analyzes every

p iece of in form ation a n d every experience in OTder

to de te rm ine the usefulness of th a t inform ation or

experience insofar as his o w n life is concerned ,

par ticu la rly w ith reg ard to his ow n developm ent,

m entally , spiritually, psychically, an d physically.

[ 150]

If m an has the ability to question, th en he is

able to realize th e t ru th th a t the m ost im p o rtan t

influences in his life are th e ideas to w hich m en

subscribe. M an will reflect his ideas. This has

b een s ta ted so m an y w ays on so m any occasions

th a t it should be an obvious fact. As som eone has

said, "I am a p a r t of ev e ry th ing I have ever m et.”

In o th er words, he ind ica ted one’s to tal environ ­

m en t was som eth ing th a t goes into the com posite

w hole th a t becom es the expression of his person ­

ality.

A m ong the m any purposes of life, there is a

need for m an to have ideas to u p ho ld an d to seek

a un ity of know ledge th a t will m ake these ideas

purposeful. H u m an endeavor should b e d irec ted

to w ard a goal th a t will m ake it possible for m an

to re la te himself in tim ate ly w ith all the existing

forces th a t exist in the en tire universe. T h e un i­

verse is an extension of th e source th a t caused it

to be. This is particu la rly stressed in th e concep t

of pan the ism , w h ich we have discussed in earlier

chapters. As such, m an is a p a r t, then , of th e ex­

pression of the force th a t has b ro u g h t ab o u t his

creation, has b ro u g h t ab o u t the basis of his ex-

[ 1 5 1 ]

pres.sion. W hile m an canno t sum m arize or define

on the basis of m athem atica l certa in ty the purpose

of life, it still m ust b e to be a w alk ing question

mark, to concern himself ab o u t the universe of

w hich he is a part, and to develop ideas to w hich

h e can subscribe th a t will be suitable to upho ld

him in his joum ey th rough life.

Such was th e message of P la to in try ing to po in t

m an ’s w ay in an area of ideas th a t superseded the

m ateria l world. Such is the concep t o f try ing to

deve lop a un ity of know ledge th a t will w eave to ­

ge ther, as it w ere, the th reads of individual pieces

of know ledge into a p a t te rn th a t will provide an

all-over expression of life.

In the p reced in g chapters , we m igh t consider

the various topics th a t m ay be re ferred to as indi­

v idual th reads of ou r to ta l experience. W e have

considered the h idden , th e occult. W e have con ­

sidered th a t there are areas of physical an d he-

yond the physical. O th e r subjects h ave b een the

na tu re o f know ledge, th e Absolute, purpose , cer­

tain a ttr ib u tes of m an an d his experiences in dea l­

ing w ith the w orld and th e fact th a t h e faces b o th

the areas th a t are conducive to his g row th and

1 15 2 ]

those w hich th w art his purpose. T h en w e have

considered mysticism and im m ortality as im por­

tan t subjects in the experience of m an ’s grow th .

E ach of these th reads, w hile seem ing separate,

should be considered to be no t isolated subjects,

not separate disciplines of m an ’s though t, b u t a

continuous process th a t m ust b e b ro u g h t toge ther

and the filaments of each th read w oven into a

tapestry tha t will cover us, as it were, in such a

m anner th a t it will becom e a unity of know ledge

w ith w h ich m an can develop himself and strive

tow ard the infinite from w hich h e sprang.

T h e Rosicrucian philosophy, then, is a com bi­

nation of all sources of know ledge, those know n

an d those unknow n. As long as the hum an being

expresses himself in a physical body , as a physical

e lem ent, he will strive to reach out and p u t to ­

g e th e r these individual portions of knowledge,

try ing to develop a p a t te rn w hich will m ake life

for him m ore und ers tan d ab le , m ore useful, and

m ore purposeful. This will be the foundations of

Rosicrucian know ledge and upon these fo u n d a ­

tions can b e built a philosophy of life, a Rosicru­

cian philosophy.

T here is more, how ever, to the Rosicrucian p h i­

losophy th an m ere speculation. T h e re are m any

fine philosophical and religious concepts th a t have

b een deve loped th ro u g h o u t m an ’s h istory of

th o ugh t, b u t m ore im p o rtan t in a sense th an the

hasis of a philosophy is th e use of this philosophy.

In this respect, the Rosicrucians believe th a t the

Rosicrucian philosophy is u n iq u e because the

Rosicrucian teachings p rov ide th e d irec tion and

the exercises necessary to m ake p rac tica l m an y of

these concepts, so th a t m an m ay apply them to his

life an d utilize ideas no t m ere ly as a hypothetica l

concep t floating above him an d b ey o n d his reach,

b u t as the basis of a true philosophy of life tha t

is p rac tica l and th a t functions in his daily co n d u c t

an d becom es a p a r t of his behav io r pattern . M ore

im portan t than all th e h ighes t aspirations th a t can

b e expressed in philosophical or even religious

concepts is the ability of m an to take these ideas

and p u t them into p ractical use and application.

T h a t is the m essage of the Rosicrucian teachings.

O f w h a t value, then , w e m igh t ask, w ould be

th e d ev e lo p m en t of a ph ilosophy of life? I t m ay

help us if w e conscientiously use a ph ilosophy in

[ 154]

w hich w e have developed convictions to m ee t th e

obstacles of daily existence. T here is a ten d en cy

for all of us to overdo the em phasis up o n obstacles

in life th a t really have no significance. W e con ­

cern ourselves over m any grievances. W e tend to

exaggerate words and gestures th a t w e th ink r e ­

la te to ourselves. W e have a tendency to glorify

those things in w hich we believe. T he objects of

our affections are sometimes overly em phasized

in the efforts w e m ake to express our concern, and

yet w e perm it our spirit to d rop to the lowest ebb

the m o m en t an y th in g goes wrong, frequen tly

b lam ing som eone else or conditions exterior to

ourselves for w h a t is our own fault, and for our re ­

fusal to look b eyond the m ateria l level of our

existence.

W e dep en d too m u ch upon others to su pport us,

to give us praise, to express their opinions. In th a t

respect, w e frequen tly live a life expressing in ­

to lerance of everyone except ourselves w hen we

should b e looking within.

G eorge San tyana said, “M an is not m ade to u n ­

ders tan d life b u t to live it.” As I have frequen tly

s ta ted in these pages, w hile no philosophy m ay

[ 155]

give the u lt im ate answ er to the questions th a t

m an has asked to th e perenn ial p roblem s of p h i ­

losophy, the inqu iring m ental process can teach

m a n to live. H e m ay u n d ers tan d only in degree

b u t to the ex ten t th a t he understands, he can

apply , an d h e can live to the fullest ex ten t of his

potentialities. T h a t is th e true challenge of life.

This, in sum m ary, means th a t Rosicrucian p h i ­

losophy is a ph ilosophy of life, th e philosophy o f

life th a t the intelligent ind iv idual develops

th ro u g h his ow n study, con tem pla tion , and m ed i­

tation. This is well il lustra ted in th e fact th a t no

tw o Rosicrucians subscribe in deta il to a fu n d a ­

m en ta l creed o r belief o r dogm a, such as has fre ­

q u en tly b een expressed in religion.

I kn o w th a t I disagree w ith some o ther Rosi­

crucians. I h av e disagreed w ith some of the

Rosicrucian officials w ith w hom I have b ee n as ­

sociated. W e h av e each developed our ow n p h i ­

losophy of life, b u t have found a com m on source

of know ledge an d applica tion of th a t know ledge

in the Rosicrucian teachings. H u n d red s of books

similar to this one could b e w rit ten up o n the

foundations of Rosicrucian know ledge or upon

[156 ]

Rosicrucian philosophy, or upon philosophy and

o th e r disciplines in general, b u t each individual

will take from those sources the principles th a t

are m ost applicab le to his existence and to his life.

T he question as to w h a t constitutes Rosicrucian

know ledge is a complex one, because it, like every

system of th o u g h t or any course of study, is obvi­

ously one w hich deals w ith various subjects. Rosi­

crucian know ledge is com bined in an entire p h i ­

losophy w hich borrow s from m any philosophies

a n d the experience of m an y individuals, and is

transla ted in to a philosophy of life by the con ­

scientious students. This is sometimes referred to

in various forms, such as the Rosicrucian teach ­

ings, the Rosicrucian philosophy, or as a Rosicru­

cian system of thought.

Philosophy in general has not always been re ­

s tric ted to any specific subject m atter, since the

w ord in its derivation means a love of wisdom.

T h e philosopher has been the individual w ho a t ­

tem p ted to examine all knowledge, learning, and

experience, in an effort to d ra w wise conclusions

as a result of his exam ination and contem plation .

Some philosophers have believed th a t all men

[157]

desire know ledge, th a t th ey are born w ith th a t

desire. T h ey base this conclusion up o n th e a p ­

paren tly obvious tru th th a t all m en do seek know l­

edge in one w ay o r another. T h e know ledge th a t

one ind iv idual seeks m ay be considerably differ­

en t from w h a t ano the r m ay seek, b u t m an in all

his activities ind icates th a t h e is consciously o r u n ­

consciously d irec ting his efforts to w ard learning

som ething.

T he lea rn ing th a t some m ay acqu ire m ay b e no

m ore th an th e satisfying of curiosity, or the a n ­

sw ering o f a com paratively u n im p o rtan t question ,

b u t still th e ind iv idual w ith a norm al curiosity

an d the resu ltan t questions th a t arise in his m ind

is a t tem p tin g to gain know ledge th rough th e an ­

swers. W orthw hile know ledge can b e transla ted

into useful experience. This is usually the know l­

edge th a t m an gains w h ich he can p lace to effec­

t ive use.

W h e th e r or no t a m an finds know ledge useful

d ep en d s a g reat deal upon his po in t of v iew and

his aim in life. If w e accep t as a basis of u n d e r ­

s tand ing th a t th e one purpose of m an ’s life on

[ 158]

ea r th is his ad jus tm en t to the env ironm ent in

w hich he finds h im self living, then it w ould seem

th a t the obvious conclusion from this prem ise

w ould be th a t m an can adjust him self b e t te r as

he acquires and utilizes m ore know ledge.

T h e concept of th e Rosicrucian philosophy

states th a t m an is not only a citizen of the physi­

cal. b u t he is an existent en ti ty in the Cosmic; th a t

is, he is a soul expressing in the m anifesta tion of

all existence. T herefore , the Rosicrucian seeks

know ledge for the sam e fundam en ta l purpose as

anyone else, w h ich is to re la te himself b e t te r to

his env ironm ent, and therefore to find an expla­

nation for the purpose of life and his place in th a t

process.

At the sam e time, this concept w idens the hori­

zon of environm ent, E n v iro n m en t fo r the Rosi­

crucian should be considered to be every th ing

th a t is, and the g rea ter know ledge th a t w e a tta in

an d ou r ability to utilize it, the nearer w e will

com e to the u n d ers tan d in g of all the forces th a t

exist in the universe ab o u t us.

T h e Rosicrucian philosophy, therefore, offers an

I ’ 59 ]

extensive know ledge th rough its synthesis of m ys­

ticism, science, an d art. T hese th ree fields are

q u ite inclusive of all th a t m an seeks to a tta in in

his psychic, his physical, and his aesthe tic fo u n d a ­

tion for living. T hese th ree fields represen t the

com posite know ledge of m an. T hey s tand in ­

com ple te because m an is still evolving. H e is still

g row ing and developing physically and m entally .

T herefore each passing generation has the obli­

gation of ad d in g to the know ledge as represen ted

in these fields, an d the p resen t generation benefits

from th e her itage th a t has com e from the past.

E ach individual w ho fails to con tribu te to these

fields of know ledge, even if i t b e in a small way,

has to th a t deg ree failed in living. A ccording to

th e law of Karm a, life becom es a repetition of

similar circum stances and events until m an grasps

his obligation to learn and th e reb y push back the

limits of th e unknow n to a b e t te r an d m ore com ­

plete u n d e rs tan d in g of th e Cosmic.

I t is im portan t to realize th a t m ere re s ta tem en t

of know ledge a lready a tta ined is no t the creative

g row th th a t is im portan t to the h u m an being. I f I

[ 160 l

w ould propose w hat I claim to be a new science

or a new philosophy, and upon examination it was

found th a t the only th ing new was the term inology

used to express it, then it is obvious th a t I have

only m ade a re s ta tem en t of already existent facts.

Since m an constantly searches and strives for

know ledge, there are always those who in an at

tem p t to benefit by this u rge on the p a r t of their

fellow m en will constantly hold out so-called new

ideas or systems w hich in the final analysis tu rn

o u t to be old facts in new ly coined terms.

W e have the r igh t an d privilege to use the

know ledge accum ula ted th rough history, b u t we

are also given the ability to reason and to re a r ­

range these facts creatively for m ore usefulness.

W e are given the curiosity and the im petus to d is­

cover n ew facts. These are the challenge of m an ’s

g row th and evolvement.

Therefore, look upon all know ledge as a ch a l­

lenge to creative thought. D o not fall in to the

h ab it of m erely rep ea tin g established facts or

ideas w hich w ere form ulated by ano ther person.

T hrough the accum ulation of know ledge and ex-

[ 161]

perience, you will evolve a ph ilosophy of life and

th e Rosicrucian teachings, w hen app lied to the

ind iv idual life, will be th e means o f d irec ting the

individual tow ard the utilization of a ph ilosophy

th a t o therw ise w ould be no m ore th an theory.

THE ROSICRUCIAN ORDER

ANncrPATmo questions which may be asked by the readen of this book, the publishers wish to announce that there Is but one universal Rosicrucian Order existing in the world today, united in its various Jurisdictions, and having one Supreme Council in accordance with the original plan of the ancient Rosicrucian manifestoes. The Rosicrucian Order is not a reli­gious or sectarian society,

This international organization retains the ancient traditions, teachings, principles, and practical helpfulness of the Brother­hood as founded centuries ago. It is known as the Ancient Mystical Order Rosae Crucis, which name, for popular use, is abbreviated into AMORC. The International Jurisdiction of this Order has its headquarters at San Jose, California. Those inter­ested in knowing more of the history and present-day helpful offerings of the Rosicrucians may have a free copy of the book entitled, The Mastery of Life, by sending a definite request to S c r i b e I. T. N., Rosicrucian Park, San Jose, California 95 1 9 1 , U.S.A.

The Rosicrucian Library

consists of a number of unique books which are described in the following pages, and which may be

purchased from the

ROSICRUCIAN SUPPLY BUREAU S a n Jo se , C a l i f o r n ia 85191 , U .S jL

V V V

Eternal Fruits of Knowledge

By C e c i l A. P o o l e , F .R.C .

T r u t h s are those thoughts which have a continuous value to m an in inspiration and service. D ow n through the ages have descended the illuminating ideas o f philosophers, mystics, and profound thinkers tha t are as realistic today as when conceived centuries ago. It has been rightly said that we stand upon the shoulders of those who have gone before.

U nfortunately, however, we often are not aware of the knowledge that has stood the test o f time. Such knowledge can serve you as well in our time as it did men of the past. There are points of experience an d understanding which are ageless in their benefit to mankind. W hat these golden gems of wisdom are, this book reveals clearly, c o n ­cisely, and interestingly.

This volume deals with such subjects as the nature of the Absolute; Body, Mind, and Soul; G ood and Evil; H u m an and Universal P u r ­pose; and many other interesting topics. I t is a well-printed paper- bound book.

V

Rosicrucian Questions and Answers with

Complete History of the Order

By H. S p e n c e r L e w is , F.R.C., Ph.D.

T h i s volume contains the first complete, authentic history o f the Rosicrucian O rder from ancient times to the present day. T he history is divided into two sections, dealing with the traditional facts and the established historical facts, and is replete with interesting stories of rom ance, mystery, and alluring incidents.

This book is a valuable one since it is a constant reference and guidebook. Questions tha t arise in your m ind regarding many mystical and occult subjects are answered in this volume.

F o r m any centuries the strange mysterious records o f the Rosicrucians were closed against any eyes but those o f the high initiates. Even editors of great encyclopedias were unable to secure the strange, fascinating facts of the Rosicrucian activities in all parts o f the world. Now the whole story is outlined and it reads like a story f rom the land o f the “ A rabian Nights.”

T he book outlines answers to scores of questions dealing with the history, work, teachings, benefits, and purposes of the Rosicrucian fraternity. It is printed on fine paper, and indexed.

Rosicrucian Principles for the

Home and Business

By H. S p e n c e r L e w is , F.R.C., Ph.D.

T h i s volume contains such principles of practical Rosicrucian teachings as are applicable to the solution o f everyday problems of life, in business and in the affairs o f the home. It deals exhaustively with the prevention of ill-health, the curing o f many common ail­ments, and the attainment o f peace and happiness, as well as the building up o f the affairs o f life that deal with financial conditions. The book is filled with hundreds of practical points dealing especially with the problems o f the average businessman or person in business employ. It points out the wrong and right way fo r the use of metaphysical and mystical principles in attracting business, increasing one's income, promoting business propositions, starting and bringing into realization new plans and ideals, and the attainment of the highest ambitions in life.

Rosicrucian Principles for the Home and Business is not theoretical but strictly practical. It has had a wide circulation and universal en ­dorsement not only among members o f the organization, who have voluntarily stated tha t they have greatly improved their lives through the application o f its suggestions, hut among thousands o f persons outside o f the organization. It has also been endorsed by business organizations and business authorities.

T he book is o f s tandard size and indexed.

V

The Mystical Life of Jesus

By H. S p e n c e r L e w is , F.R.C., Ph.D.

T h i s is the book that thousands have been waiting for—the real Jesus revealed at last! It was in preparation fo r a num ber of years and required a visit to Palestine and Egypt to secure a verification of the strange facts contained in the ancient Rosicrucian and Essene records.

It is a full account o f the birth, youth, early m anhood, and la ter periods of Jesus' life, containing the story of his activities in the times n o t mentioned in the Gospel accounts. The facts relating to the Immaculate Conception, the birth, Crucifixion, Resurrection, and Ascension wiil astound and inspire you. The book contains many

mystical symbols, fully explained, original photographs, and an unusual po r tra i t of Jesus.

H ere is a book lh a t will inspire, instruct, and guide every student o f mysticism and religion. It is one of the m ost lalked-about books ever written on the subject. Read it and be p repared for the discussions of it that you will hear among m en and women o f learning. Indexed for quick reference.

V

The Secret Doctrines of Jesus

By H. S p e n c e r L e w is , F.R.C., Ph.D.

D o e s the Bible actually contain the unadulterated words of Jesus the Christ? D o you know that from A .D . 328 until A .D . 1870, there were held twenty ecclesiastic or church council meetings in which man alone decided upon the content o f the Bible? Self-appointed judges in these councils decided to expurgate the Bible, removing those sacred writings which did not please them. T he G rea t Master 's personal doctrines, o f the utmost, vital im portance to every man and woman, were buried in unexplained passages and parables. The Secret Doctrines o f Jesus, by Dr. H. Spencer Lewis, eminent au thor o f The Mystical Life o f Jesus, for the first time reveals these hidden truths. Startling, fascinating, this book should be in every thinker 's hands. It is beautifully bound and illustrated.

V

“Unto Thee I G r a n t . .

By S r i . R a m a t h e r i o

T h i s is one o f the rarest Oriental mystery books known. It was translated by special permission o f the G rand L am a and Disciples o f the Sacred College in the G rand Temple in Tibet.

H ere is a book lhat was writlen two thousand years ago. but was hidden in manuscript form from the eyes of ihe world and given only to the initiates of the temples in Tibet to study privately.

Out o f the mystery o f the past comes this antique book containing the rarest writings and teachings known to man with the exception of the Bible. H undreds of books have been written about the teachings and practices o f the Masters o f the Far East and the adepts o f Tibet,

but none o f them has ever contained the secret teachings found in this book.

T he book deals with m an 's passions, desires, weaknesses, sins, strengths, fortitudes, ambitions, and hopes. It contains also the strange mystic story o f the expedition into Tibet to secure this m ar ­velous manuscript.

V

A Thousand Years of Yesterdays

By H . S p e n c e r L e w is , F.R.C., Ph.D.

H e r e is a book ihal will tell you about Ihe real facts o f rein­carnation. It is a story o f the soul, and explains in detail how the soul enters the body and how it leaves it, where it goes, and when it comes back to E a r th again, and why.

The story is not just a piece of fiction, but a revelation o f the mystic la vs and principles known to the Masters of the F a r East and the Orient fo r many centuries, and never put into book form as a story before this book was printed. T ha t is why the book has been trans­lated into so many languages and endorsed by the mystics and adepts o f India, Persia, Egypt, and Tibet.

Fascinating— Alluring— Instructive

T hose who have read this book say that they were unable to leave i( without finishing it at one silling. T he story reveals the mystic prin­ciples taught by the Rosicrucians in regard to reincarnation as well as the spiritual laws o f the soul and the incarnations of the soul.

An attractively bound book, worthy o f a place in anyone's library.

V

Self Mastery and Fate with the

Cycles of Life

By H . S p e n c e r L e w is , F.R.C., Ph.D.

T h i s book is entirely different f rom any other book ever issued in America, dealing with the secret periods in the life of each man and w om an wherein the cosmic forces affect ou r daily affairs.

T he book reveals how we m ay take advantage o f certain periods to

bring success, happiness, health, and prosperity into our lives, and it likewise points out those periods which are not favorable for many of the things we try to accomplish. It does not deal with astrology o r any system o f fortune telling, but presents a system long used by the M aster Mystics in Oriental lands and which is strictly scientific and demonstrable. One reading of the book with its charts and tables will enable the reader to see the course of his life at a glance. It helps everyone to eliminate “ chance" and “ luck," to cast aside “fate," and replace these with self mastery.

Here is a book you will use weekly to guide your affairs throughout the years. There is no magic in its system, but it opens a vista of the life-cydes of each being in a remarkable m anner. This boo k is beautifully bound.

V

Rosicrucian Manual

By H . S p e n c e r L e w is , F .R .C , P h .D .

T h i s practical book contains not only extracts f rom the C o n ­stitution o f the Rosicrucian Order, but a complete outline and ex­planation o f all the customs, habits, and teiminology o f the Rosicrucians, with diagrams and explanations of the symbols used in the teachings, an outline of the subjects taught, a dictionary o f the terms, a complete presentation o f the principles of Cosmic C on ­sciousness. and biographical sketches of important individuals con ­nected with the work. There are also special articles on the G reat White Lodge and its existence, how to attain psychic illumination, the Rosicrucian C ode of Life with twenty-nine laws and regulations, and a num ber o f portraits o f prominent mystics including M aster K .H , the Illustrious.

T he technical matter in the text and in the numerous diagrams m akes this book a real encyclopedia of Rosicrucian explanations, aside from the dictionary of Rosicrucian terms.

The Rosicrucian Manual has been enlarged and improved since its first edition. Attractively bound, and stamped in gold.

V

Mystics at Prayer

Compiled by M a n y C m ilab

T h e first c o m p i la t io n o f the fa m o u s p ra y e rs o f the ren o w n ed m ys tic s a n d adep ts o f all ages.

The book Mystics at Prayer explains in simple language the reason fo r prayer, how to pray, and the cosmic laws involved. You come to

learn the real efficacy o f prayer and its full beauty dawns upon you. Whatever your religious beliefs, this book m akes your prayers the ap ­plication not of words, but of helpful, divine principles. Y ou will learn the infinite power o f prayer. P rayer is man's rightful heritage. It is the direct means of man's com m union with the infinite force of divinity.

V

Behold the Sign

By R a l p h M. L e w is , F.R.C.

W h a t were the Sacred Traditions said to have been revealed to M oses— and never spoken by the ancient Hebrews? W hat were the forces of na tu re discovered by the Egyptian priesthood and embodied in strange symbols— symbols which became the everliving knowledge which built King Solomon's Temple, and which found their way into the secret teachings of every century?

Regardless of the changing consciousness of man. certain signs and devices have immortalized for all ages the trulhs which m ake men free. Learn the meaning of the Anchor and Ark, the Seven-Pointed Star, ancient Egyptian hieroglyphs, and many other age-old secret symbols.

H ere is a book that also explains the origin o f the various forms of the cross, the meanings o f which are often misunderstood. It further points out the mystical beginnings o f the secret signs used by many f raternal orders today. This book of symbolism is fully Illustrated, simply and interestingly written.

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Mansions of the Soul

B y H. S p e n c e r L e w is , F.R.C., Ph.D.

R e i n c a r n a t i o n ! T he world 's most disputed doctrine. The belief in reincarnation has had millions o f intelligent, learned, and tolerant followers throughout the ages. Ringing through the minds and hearts of students, mystics, and thinkers have always been the words: “ Why Are W e H ere?” Reincarnation has been criticized by some as co n ­flicting with sacred literature and as being without verification. This book reveals, however, in an intelligent m anner the many facts to sup­p o r t reincarnation. Quotations from eminent authorities, and from Biblical and sacred works substantiate reincarnation. This volume P RO VES reincarnation, placing it high above m ere speculation. With­out exaggeration, this js the most complete, inspiring, and enlightening

book ever written on this subject. I t is not fiction but a step-by-step revelation o f p rofound mystical laws. L ook at some o f the thought- provoking, intriguing chapters:

The Personality o f the Soul; Does Personality Survive Transition7; Heredity and Inheritance; Karma and Personal Evolution; Religious and Biblical Viewpoints; Christian References; Souls o f Animals and the "Unborn"; Recollections o f the Past.

Over 300 pages. Beautifully printed, neatly bound, stamped in gold — a valuable asset to your library.

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L e m u r ia — th e L o s t C o n t in e n t

o f th e P acific

By WtSHAR S. CERVt

B e n e a t h the rolling, restless seas lie the mysteries o f forgotten civilizations. Swept by the tides, half-buried in the sands, worn away by terrific pressure, are the remnants o f a culture little known to ou r age of today. W here the mighty Pacific now rolls in a majestic sweep o f thousands of miles, there was once a vast continent. This land was know n as Lemuria, and Its people as Lemurians.

W e pride ourselves upon the inventions, conveniences, and develop­ments o f today. We call them m odern, but these ancient and long- forgotten people excelled us. Things we speak of as fu ture possi­bilities, they knew as everyday realities. Science has gradually pieced together the evidences of this lost race, and in this book you will find the most amazing, enthralling revelations you have ever read. H ow these people came to be swept from the face o f the Earth, ex­cept for survivors who have living descendants today, is explained. Illustrations and explanations o f their mystic symbols, maps o f the continent, and m any ancient tru ths and laws are contained in this unusual book.

If you are a lover o f mystery, o f the unknown, the weird— read this book. Remember, however, this book is not fiction, but based on facts, the result of extensive research. Does civilization reach a cer­tain height and then retrograde? Are the culture and progress of m ankind in cycles, reaching certain peaks, and then returning to start over again? These questions and many more are answered in this intriguing volume. Read of the living descendants of these people, whose expansive nation now lies within the Pacific. These descendants have the knowledge o f the principles which in bygone centuries made their forebears huilders of an astounding civilization.

T he book, Lemuria— the Lost Continent o f the Pacific, is beautifully bound, well printed, and contains many illustrations.

W h is p e r in g s o f S e l f

By V a u d iv A r

Whisperings o f Self is the interprets lion of cosmic impulses received by a great mysiic-philosopher, R alph M . Lewis, who in this work writes under the pen nam e o f Validivar.

The aphorisms in this collection have appeared singly in copies o f the Rosicrucian Digest over a period of forty years and comprise in ­sights into all areas of hum an experience— justice, war and peace, ethics, morals, marriage, family, work, leisure, and countless others.

R a lph Lewis' f rank and direct style provides much food for thought in each brief impression. A reader develops the habit of using a thought a day, and there are m ore than two hundred from which to choose.

This is an attractive, hardcover book that makes an attractive gift as well as a treasured possession o f your own.

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T h e S y m b o l ic P ro p h ec y o f

T h e G r e a t P y r a m id

By H . S e e n c e r L e w is , F . R . C , P h .D .

THE world 's greatest mystery and first wonder is the G reat Pyramid. It stands as a m onum ent to the learning and achievements o f the an ­cients. F o r centuries its secrets were closeted in stone— now they stand revealed.

N ever before in a book priced within Ihe reach o f every reader have the history, vast wisdom, and prophecies of the G rea t Pyramid been given. You will be amazed at the Pyramid's scientific construction and a t the trem endous knowledge o f its mysterious builders.

W h o built the G rea t Pyramid? W hy were its builders inspired to reveal to posterity the events o f the future? W hat is the path th a t the G rea t Pyram id indicates lies before m ankind? Within the pages o f this enlightening book there are the answers to many enthralling ques­tions. It prophesied the W orld W ars and the great economic upheaval. L earn what it presages for the future. You must not deprive yourself o f this book.

T he book is neatly and attractively bound, and contains instructive charts and illustrations.

The Book of Jasher

T H E SA CRED BOOK W IT H H E L D

Bv w h a t right has m an been denied the w ords o f the prophets? W ho dared expunge from the Holy Bible one o f its inspired messages? F o r centuries man has labored under the illusion lhat there have been preserved for him the collected books of the great teachers and dis­ciples— yet one has been withheld— T he Book of Jasher, discovered by Alcuin in A.D. 800. Later it was suppressed, then rediscovered in 1829, and once again suppressed.

W ithin the hallowed pages o f the great Bible itself are references to this lost book. As if by divine decree, the Bible appears to cry out to m ankind that its sanctity has been violated, its t ru th veiled, fo r we find these two passages exclaiming: “ Is not this written in the Book of Jasher?"— Joshua 10:13; "Behold, it is written in the book o f Jasher" — 2 Sam. 1:18.

A n actual photographic reproduction o f this magnificent work, page for page, line for lute, unexpurgalcd. Bound in its original style.

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Herbalism Through the Ages

B y R a l p h W h i t e s i d e K e r r . F .R .C .

V e r y f e w th ings in h u m a n ex p er ien ce h av e to u c h e d the w hole b e in g o f m a n as h av e h e rbs . N o t o n ly d id they p ro v id e m a n 's ear l iest fo o d s a n d b eco m e rem ed ies a n d m ed ic ines f o r his illnesses, b u t th e y a lso sym b o liz ed c e r ta in o f his e m o t io n s a n d psych ic feelings. F u r th e r , h e rb s a re o n e o f N a tu r e 's p r o d u c ts t h a t we still d e p e n d u p o n f o r th e ir v ir tu es , e v en in o u r m o d e r n age.

T he source of our first foods has a romantic and fascinating his­tory. This book reveals man's discovery of natural foods, herbs, and their various uses through the centuries. M ost medicines prescribed o r purchased today owe their healing or pain-relieving value to the properties of herbs o r herbal products. Certain herbs are b natural medicine: they have a health-giving essence. M odern medical science uses m any herbs whose real identity is obscured by technical medical terms. This book lists many o f these herbs and tells their history and use.

Mental Poisoning

TH O U G H T S T H A T EN SLA V E M INDS

fly H. S p e n c e r L e w is , F.R.C., Ph.D.

T o r t u r e d souls. H um an beings, whose self-confidence and peace of m ind have been torn to shreds by invisible darts— Ihe evil thoughts of others. C an envy, hate, and jealousy be projected through space from the mind of another? D o poisoned thoughts like mysterious rays reach through the ethereal realm to claim innocent victims? Will wishes and com m ands born in hate gather m om entum and like an avalanche descend upon a helpless man or woman in a series of calamities? M ust hum anity remain at the mercy o f evil influences created in the minds of the vicious? Millions each year are mentally poisoned— are you safe from this scourge? Mental Poisoning fear­lessly discloses this psychological problem. Read its revelations and be prepared.

This neatly bound , well-printed hook has been economically pro ­duced so it can be in the hands o f thousands because o f the benefit it wiU afford them.

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Glands— Our Invisible Guardians

B y M. W. Kapp, M.D.

Y o u n e e d not continue to be bound by those glandular characteris­tics of your life which do not please you. These influences, through the findings o f science and Ihe mystical principles o f nature, may be adjusted. T he first essential is that of the old adage: “ Know Y our­self." Have revealed the facts about the endocrine glands— know where they are located in your body and what mental and physical functions they control. T he control of the glands can mean the control o f your life. These facts, scientifically correct, with their mystical interpreta­tion, are presented in simple, nontechnical language, which everyone can enjoy and profit by reading.

Mystics and metaphysicians have long recognized that certain in­fluences and powers o f a cosmic nature could be tapped: that a divine energy could be drawn upon, affecting o u r creative ability, per­sonality, and ou r physical welfare. F o r centuries there has been speculation as to what area or what organs of the body contain this medium— this contact between the Divine and the physical. Now it is know n that certain of Ihe glands are governors which speed up o r slow down the influx of cosmic energy into the body. This process of

divine alchemy and how it works is explained in this boo k o f startling facts.

D r. M. W. K app, the author, during his lifetime, was held in high esteem by (he medical fraternity , despile the fact th a t he also ex­pressed a deep insight into the mystical laws of life and their influence on the physical functioning of the body.

IN T R O D U C T IO N B Y H. S P E N C E R LEW IS. F.R.C., Ph.D.

Dr. H. Spencer Lewis— fanner Im pera to r o f the Rosicrucian O r ­der (A M O R C ) , for its present cycle o f activity, and au thor of m any works on mysticism, philosophy, and metaphysics— wrote an im portan t in troduction to this book, in which he highly praised it an d its author.

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What to Eat— and When

By S t a n l e y K. C l a r k , M.D., C M , F.R.C.

" M i n d over m atte r" is n o t a trite phrase. Y o u r moods, your tem ­perament, you r very thoughts can and do affect digestion. A re you overweight— o r underweight? Appearances, even the scales, are not always reliable. Y o u r age, your sex, the kind of w ork you do— all these factors determine whether your weight is correct o r wrong fo r you. D o you know tha t m any people suffer from food allergy? Learn how y o u r digestion m ay be affected even hours a f te r you have eaten.

T he au tho r o f this book, Dr. Stanley K. Clark , was fo r several years s ta ll physician at the H enry F o rd Hospital in Detroit. H e is a noted gastroenterologist (specialist in stom ach and intestinal d isorders) . H e brings you his wealth o f knowledge in this field, plus his additional findings f rom his study o f the effects o f the mind upon digestion.

What to Eat-—and When is compact, free from unnecessary tech ­nical terminology. Includes complete handy index, food chart, and sample menus. It is no t a one-time-reading book. You will often refer to it throughout (he years. Well printed, strongly bound.

Sepher Yezirah— A Book on Creation

O R T H E JEW ISH M ETA PH Y SIC S O F

R E M O T E A N T IQ U IT Y

D r . I s i d o r K a l i s c h , T ranslator

A m o n g the list of the hundred best books in the world, one might easily include this simple volume, revealing the greatest authentic study of the secret Kabala. F o r those averse to fantastic claims, this book is truly comprehensible— for the wise student who does not care for magical mumbo-jumbo, it Ls dynamic.

T h e phantasies of those baffling speculations o f other writers b e ­come un im portant when the practical student of mysticism reverently thum bs through these pages and catches the terse and challenging statements. The woolgathering o f many so-called authors of occultism is brought to nothing hy this simple volume which makes a pattern fo r honest mystical com m on sense.

T he Sepher Yezirah contains 61 pages with both Hebrew and Eng­lish texts, photolithographed from the 1877 original edition. F o r any­one interested in the best— also, considered by some, the most an ­cient— in Hebrew mystical thought, this book will be a refreshing discovery.

T he careful reader will be attracted to three characteristics o f this edition o f the Sepher Yezirah:

(1 ) A clear English translation o f a most ancient work, almost un ­available up to the present.

(2) A simple expose o f fundam enta l aspects of the ancient K abala without superstitious interpretations.

(3 ) An inexpensive translation of the World's oldest philosophical writing in Hebrew.

Attractive and convenient, paperbound edition.

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The Conscious Interlude

By R a l p h M . L e w is , F.R.C.

H o w m a n y of the countless subjects which shape your life are inherited ideas? H ow many are actually yours? Would you like to have your own m ind look a t itself in perspective for an analysis? In this book, M r. Lewis, Im pera to r o f the worldwide Rosicrucian O r ­der, A M O R C , outlines the culmination o f years o f his original

thought. A s you follow him through the pages into b road universal concepts, your m ind too will feel its release into an expanding con ­sciousness.

Y ou will be confronted with and will answer such questions as: Is consciousness something innate o r is it generated? W hat is the reality th a t you experience a c tu a lly l ik e? WhaL are your own conscious in ­terludes? This work helongs to every seeker after knowledge. Indexed a n d illustrated, this is a volume of m ore than 360 pages.

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Essays of A Modern Mystic

By H. S p e n c e r L e w is , F.R.C ., Ph.D.

T h e writings o f a true mystic philosopher constitute cosmic litera­ture. T he ideas they contain are b o m o f inner experience— the self’s contac t with the cosmic intelligence residing within. Such writings, therefore, have the ring o f conviction— of truth.

This book, Essays o f A Modern Mystic, will disclose the personal confidence and enlightenment th a t mystical insight can give an in ­dividual.

The essays are a compilation of the private writings by Dr. H . Spen­cer Lewis which have never before been published in book form. Dr. Lewis is not only the author o f m any literary w orks h u t also was a con tr ibutor to publications and periodicals with worldwide circula­tion.

This hook is not hastily put together. I t has a hard binding, a ttrac ­tively stam ped in gold.

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Cosmic Mission Fulfilled

By R a l p h M . L e w is , F.R.C.

T h e life o f Harvey Spencer Lewis, Im pera to r of the Ancient, Mysti­cal O rder Rosae Crucis, is a fascinating account o f the struggle of a mystic-philosapher against forces of materialism. H e was charged with the responsibility o f rekindling the ancient flame of wisdom in the W estern world.

In the life of this great m an events swung like a pendulum from

trium ph to tribulation. These became a progressive stimulus to achieve­ment.

H as each m an a purpose on the earth plane? O ur happiness lies in understanding this and in the realization o f hopes worthy of ou r best personal powers. The present is ou r moment in Eternity. In it we fulfill our mission.

In this book, the au thor combines his close and official knowledge o f Dr. Lewis with the anecdotes of many other persons who knew him.

Nine full-plate illustrations are inserted into this beautifully printed and bound volume.

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E g y p t ’s A n c ie n t H eritage

B y R o d m a n R . C l a y s o n

M u c h o f what we know today began in Egypt! Out of that ancient civilization, which lasted three thousand years, came the first concepts o f the origin o f the universe, clothed in a symbology that showed a marvelous insight in to natu ra l law. Tru th , righteousness, justice, and moral codes were first taught in the ancient mystery schools of Egypt as was the belief in a mind cause or thought as the creative cosmic force.

The belief in the soul, o f life af ter death, and o f immortality was held by the Egyptians thousands of years before Christ. T he judgment of the soul in the next life evolved f rom an Egyptian cohcept and was dramatized by their rites and ceremonies.

This book tells o f the amazing similarity of Egyptian thought to m odern religious, mystical, and philosophical doctrines, and how many of ou r customs and beliefs of today were influenced by these ancient people. It is Iruly an amazing revelation!

Written in a straightforward, easily read style, Egypt's Ancient Heritage is hardbound.

The Sanctuary of Self

By R a l p h M. L e w is , F.R.C.

W h a t could be m ore essential than the discovery and analysis of self, the composite of that consciousness which constitutes one's whole being? This book o f sound logic presents revealingly and in entirety the four phases o f hum an living: T he Mysteries, T he Technique, The Pitfalls, and Attainment.

D o you not, at times, entertain the question as to whether you are living your life to y o u r best advantage? You may find an answer in some of the 23 chapters, presented under headings such as: Causality and K arm a, The Lost W ord, D eath : T he Law o f Change, Love and Desire, N a ture of Dream s, Prediction, M astership and Perfection. C o n ­sider “Love and Desire." In m uch o f ancient and m odern literature, as well as in the m any and various preachments o f the present-day world, L O V E is proclaimed as the solution to all hum an conflict. Do you understand truly the meaning o f absolute love? D o you know that there are various loves and that some of the so-called loves are dangerous drives?

W ritten authoritatively by R alph M . Lewis, Im pera to r o f the Rosi­crucian O rder (A M O R C ) , this volume of over 350 pages, carefully indexed, is o f particular value as a text fo r teachers and students o f metaphysics, including philosophy and psychology.

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Yesterday Has Much to Tell

By R a l p h M. L e w is , F.R .C .

M a n ' s conquest o f nature and his conflict with self, as written in the ruins o f ancient civilizations, found in the sacred writings o f temples and sanctuaries, and as portrayed in age-old tribal rites, are related to you by the au thor f rom his extensive travels and intimate experiences. This is not a m ere travel book. It constitutes a personal witnessing and account o f primitive ceremonies, conversations with mystical teachers an d austere high priests o f the N ea r and F a r East. It takes you in to the interior of Africa to see the perform ance of a witch doctor and to tem ­ples in Peru, India. Egypt, and o ther exotic lands. T he au tho r was privileged because o f his Rosicrucian affiliation to see and to learn tha t which is not ordinarily revealed. A h ardbound book o f 435 pages, including sixteen pages of photographs.

The Technique Of The Master

T H E W AY O F CO SM IC P R E P A R A T IO N

By R a y m o n d A n d r e a , F.R.C.

A c u t d e to inner unfoldmentl The newest and simplest explanation fo r attaining the stale o f Cosmic Consciousness. To Ihose who have felt the th rob o f a vital power within, and whose inner vision has at times glimpsed infinite peace and happiness, this book is offered. It converts the intangible whispers o f self into forceful actions that bring real joys and accomplishments in life. It is a masterful work on psychic unfoldment.

Cares That Infest

B y C e c i l A . P o o l e , F .R .C .

W e e a c h have problems— but it is how we solve them that affects ou r individual development and ou r relationships wilh others. L earn ­ing comes both from our problems and f rom our solutions.

Realizing ou r weaknesses and basing our lives on a workable system of values will help each of us in our personal evolution. This book discusses such specific problems as: worry, fear, and insomnia, and the development o f a practical philosophy o f life to alleviate the suffering caused by these difficulties.

This volume is attractively printed, bound, and stamped in gold.

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Mental Alchemy

b y R a l p h M . L e w is , F .R .C .

N o w available— the latest volume by this distinguished and well- respected au tho r of mystical, metaphysical, and practical philosophical literature.

Are we each responsible for the creation o f our own surroundings?

Perhaps no t entirely— but by the proper mental attitude we can a l ter certain aspects of ou r lives, making them m ore compatible with our goals, it is easier to cope with a difficulty if we realize that, to some extent, we can transmute the problem to a workable solution through mental alchemy. T he process is neither easy nor instantaneously effective.

Long hours o f thought, frank appraisals o f ou r goals and (he goals of others, and honest assessments of personal capabilities are necessary elements for the process of menial alchemy. Eventually, however, the serious person will be rewarded by having the ability to alter (he direction o f his life through proper thought and the understanding of the elements involved.

This volume is attractively printed, bound, and stam ped in gold.

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O rder B o o k s F r o m

ROSICRUCIAN SUPPLY BUREAUR 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 95191, U.S.A.

F o r a complete, illustrated catalogue and price list o f (he books listed herein, please write to the

Rosictucian Supply Bureau.