Each issue of the Rosicrucian Digest provides members and all interested readers with a compendium of materials regarding the ongoing flow of the Rosicrucian Timeline. The articles, historical excerpts, art, and literature included in this Digest span the ages, and are not only interesting in themselves, but also seek to provide a lasting reference shelf to stimulate continuing study of all of those factors which make up Rosicrucian history and thought. Therefore, we present classical background, historical development, and modern reflections on each of our subjects, using the many forms of primary sources, reflective commentaries, the arts, creative fiction, and poetry.

This magazine is dedicated• to all the women and men throughout the ages who have contributed to and perpetuated the wisdom of the Rosicrucian, Western esoteric, Tradition.

May we ever be •worthy of the light with which we have been entrusted.

In this issue, we make• contact with the mysterious brothers and sisters of the Rose Cross and their inspiring work on the Path to Enlightenment.

Rosicrucian Digest No. 2 2013 Page ii No. 2 - 2013 Vol. 91 - No. 2 Peter Kingsley, Ph.D. “Paths of the Ancient Sages: A Pythagorean History” Rosicrucianism – An Introduction 2 Giulia Minicuci and Mary Jones, S.R.C. “Pythagoras the Teacher: From Samos to Metapontum” Rosicrucian Utopia 3 Official Magazine of the Worldwide The Rosicrucian Manifestos 4 Rosicrucian Order Christian Rebisse, FRC The Tomb of Christian Rosenkreuz 18

Established in 1915 by the Supreme The Rose Cross 20 RuthGrand Phelps, Lodge S.R.C. of the English“The SchoolLanguage of Pythagoras” Jurisdiction, AMORC, Rosicrucian From a Rosicrucian manuscript Anonymous Park, San Jose, “The CA Golden95191. Verses of Pythagoras” Rosicrucian Invocation 23 AntoineCopyright Fabre 2013 d’Olivet, by the Supreme “EGrandxcerpt from Examination of the Golden Verses” Lodge of AMORC, Inc. All rights Hughreserved. McCague, Republication Ph.D., of F.R.C.any portion “Pythagoreans Living the and Rosicrucian Sculptors: LifeThe Canon of Polykleitos24 Melanieof Rosicrucian Richards, Digest M.Mus., is prohibited S.R.C. “PH.ythagoras Spencer and Lewis, Music” FRC without prior written permission of the publisher. Lisa Spencer, M.A.O.M., S.R.C. “TheRosicrucian Neo-Pythagoreans Code of Life at the Porta Maggiore26 in Rome” ROSICRUCIAN DIGEST (ISSN #0035–8339) is published bi-annually A Noble Rosicrucian Apologist 29 Jeanfor Guesdon, $12.00 per S.R.Cyear, single copies $6.00,“Silence” by the Grand Lodge of the English Ralph M. Lewis, FRC FraterLanguage X, Jurisdiction,“Music AMORC, of the Spheres and Pythagorean Numerology” Inc., at 1342 Naglee Ave., San Jose, Paris Poster – 1623 35 Ben CAFinger, 95191. POSTMASTER:“Apollonius: Send Man or Myth?” Ralphaddress M. Lewis,changes F.R.C.to ROSICRUCIAN “Reviewing our Acts” DIGEST at 1342 Naglee Ave., San Secret Symbols of the Rosicrucians – Preface 36 StaffJose, of theCA 95191–0001.Rosicrucian Research LibraryH. Spencer“A Pythagorean Lewis, FRC Bookshelf” ROSÆ CRVCIS Secret Symbols of the Rosicrucians – Foreword 38 Rosicrucian Secret Symbol 40 Peter Bindon, FRC

The College of the Fraternity 43 Peter Bindon, FRC

The First Rosicrucians in America 46 Sri Ramatherio

Benjamin Franklin as a Rosicrucian 51 Orval Graves, FRC

Be a Rose–Croix! 56 Christian Bernard, FRC

Page 1 Rosicrucianism – An Introduction

n this issue of the Rosicrucian Digest less than the reformation of the “whole we explore Rosicrucianism from the wide world.” They especially focused on Iearly 1600s to 1801. transforming the oppressive superstition In the last fourteen issues of this maga- and intolerance that dominated Europe zine we have journeyed through the great at that time. The manifestos and the an- mystical traditions that have most signifi- nouncement of a mysterious order of mys- cantly contributed to the Western Esoteric tics, who kept their identities unknown, Tradition and Rosicrucianism. made such an impact that more than two We began in the mists of time with At- hundred responses, both in favor of and in lantis, then explored the mysteries of an- opposition to the Rosicrucians, were pub- cient Egypt, the Essenes, the Orphic and lished over the next few years. Delphic Mysteries of ancient Greece, the In this issue of the Digest, we explore Pythagoreans, the Mysteries of Eleusis, these Rosicrucian manifestos, as well as Isis, and Mithras, Hermetism, Gnosticism, what it means to be a Rosicrucian. We also Neoplatonism, Kabbalah, and Alchemy. examine the “Rosicrucian Code of Life,” And now we come to Rosicrucianism, meet some of the most illustrious Rosicru- which emerged in Europe with the pub- cians in history, experience some of the in- lication of three mysterious manifestos – triguing artwork and symbols of the Rosi- the Fama Fraternitatis (1614), the Confes- crucians of the sixteenth and seventeenth sio Fraternitatis (1615), and the Chymical centuries, learn about Rosicrucianism in Wedding of Christian Rosenkreuz (1616). early America, dream of the “Rosicrucian These anonymously written and wide- Utopia,” and together strive to attain the Rosicrucian ly distributed publications called for no Rose-Croix state. Digest No. 2 2013 Page 2 Rosicrucian Utopia

God of all beings, God of all life, In the humanity we are dreaming of: Politicians are profoundly humanitarian and strive to serve the common good; Economists manage state finances with discernment and in the interest of all; Scientists are spiritualistic and seek their inspiration in the Book of Nature; Artists are inspired and express the beauty and purity of the Divine Plan in their works; Physicians are motivated by love for their fellow beings and treat both the soul and the body; Misery and poverty have vanished, for everyone has what he or she needs to live happily; Work is not regarded as a chore, but as a source of growth and well-being; Nature is considered to be the most beautiful temple of all, and animals are considered to be our brothers and sisters on the path of evolution; A World Government composed of the leaders of all nations, working in the interest of humanity, has come into existence; Spirituality is an ideal and a way of life that springs forth from a Universal Religion, founded more upon the knowledge of divine laws than upon the belief in God; Human relations are founded upon love, friendship, and fraternity, so that the whole world lives in peace and harmony. So Mote It Be!

Page 3 The Rosicrucian Manifestos Christian Rebisse, FRC In this article, Christian Rebisse presents the history and narratives of the three Rosicrucian Manifestos published in 1614, 1615, and 1616—the Fama Fraternitatis, the Confessio Fraternitatis, and the Chymical Wedding of Christian Rosenkreuz. From Rosicrucian History and Mysteries. For the complete English translations of the Rosicrucian Manifestos, visit http://www.rosecroixjournal.org/resources/index.html.

n the eve of the publication of the distinct texts. The first explained the -ne Rosicrucian Manifestos, Europe cessity for a general reformation of the Owas embroiled in the strife world. Although not indicated, this was engendered by its moral crisis. Everyone a German translation of Notice 77 from was longing for a “new Reformation.” It Traiano Boccalini’s book Ragguagli di Par- was in this context that the Rosicrucians nasso (The Advertisements from Parnas- sent out their call proposing new means sus), a little-known text published in Ven- for restoring harmony. In general, we can ice in 1612. However, it is important as it say that the Rosicrucian Order proposed placed the Rosicrucian project in context Hermeticism as a solution for the envel- —that is, in describing the necessity for a oping crisis. reorganization of Europe in agony. Thus, With this intention in mind, an anon- it is pertinent that we present here the au- ymous manifesto usually called the Fama thor’s intentions. Boccalini, a friend of Fraternitatis was published in 1614 at the Galileo, belonged to the antipapal circle of print shop of Wilhelm Wessel in Kassel, the Venetian patriot and statesman Paolo Germany. The complete title is: “Univer- Sarpi. Boccalini’s satiric work used my- sal and General Reformation of the whole thology to depict the political climate then wide world; together with the Fama Fra- prevailing in Europe. He criticized the ternitatis of the Laudable Fraternity of the hegemony of the Spanish Habsburg kings Rosy Cross, written to all the Learned and over Christian Europe. In many places, Rulers of Europe; also a short reply by Henry IV of France appears as a hero, and Herr Haselmayer, for which he was seized one of the scenes in the book emphasizes by the Jesuits and put in irons on a Galley. the despair felt after his assassination in Now put forth in print and communicat- 1610. ed to all true hearts.” The text constituting Apollo’s Reform the middle portion, the Fama Fraternitatis, The portion of the Advertisements from had already been circulating in Germany Parnassus quoted in the Fama Fraternitatis as a manuscript since 1610. It is the only describes how Apollo learned from Em- part that has been retained in modern edi- peror Justinian that Earth’s inhabitants tions of this manifesto. were suffering great despair due to the Advertisements from Parnassus incessant quarrels which set them at odds Rosicrucian with one another. Apollo was unstinting Digest Introduced by a short preface, the first in his efforts to send countless guides and No. 2 2013 Rosicrucian manifesto consisted of three philosophers to humanity in order to teach Page 4 them excellent morals, and so he decided ligious, political, or philosophical—are to propose a universal reform that would incapable of making things evolve for the be conducive to restoring humanity to its better.1 original purity. To accomplish this end, TheFama Fraternitatis he assembled on Parnassus the seven sages of Greece, among whom were Cato, Sen- The pessimism of this text, which de- eca, Thales, Solon, and others. Each of spaired of seeing peace restored to Europe, the sages made his proposals. Thales, who was followed by the optimism of the first thought that hypocrisy and deceit were the Rosicrucian manifesto. After the initial primary causes of evil among humanity, text, the Fama Fraternitatis itself appears. proposed that a little window be drilled in Although this piece of literature is quite people’s hearts so as short, constituting to bring about can- some thirty pages dor and transparen- in a book which cy in their relation- includes a total of ships. At once an 147 pages, the Fama objection was raised: constitutes the heart if each person could of the first Rosi- see into the hearts crucian manifesto. of the princes who In this work, the ruled this world, it brothers of the Fra- would be impossible ternity of the Rose for them to govern! Cross appealed to Thales’s proposal the rulers, clerics, was immediately and scholars of Eu- shelved. rope. After having Solon felt that paid their respects disorders were pro- to their progres- voked by the hates sive era which had and jealousies rag- witnessed so many ing among humans. discoveries contrib- Thus, he counseled uted by enlightened that charity, love, minds, they em- and tolerance be phasized that, un- spread among them. fortunately, these He added that if Fama Fraternitatis. First Rosicrucian manifesto, 1614. discoveries had not property could be brought the light more equally divided, life would be better. and peace for which humanity had hoped. But once again the critics protested and the They blamed the scholars, who were more sages of Parnassus called Solon’s proposal concerned with obtaining personal success “utopian.” Cato proposed an extreme so- than with placing their abilities in service lution: a new flood to remove in a single to humanity. Likewise, they pointed to stroke all “evildoers.” Finally, after every- those who clung to the old doctrines— one had expressed their ideas, the project such as the supporters of the pope2 and of Apollo’s universal reform ended up in the defenders of Aristotle’s philosophy and regulating the price of beans and ancho- Galen’s medicine—in other words, those vies. Through this satire, Traiano Boccalini who refused to question authority. The illustrated how institutions—whether re- Rosicrucian brothers discussed the conflict Page 5 between theology, physics, and mathemat- ed, Damcar is not Damascus, but rather a ics. Their position was similar to that of town in southwestern Arabia, as indicated Heinrich Cornelius Agrippa, especially in by Mercator’s Atlas (1585). Damcar was his definition of magic, which he described also mentioned by Abraham Ortelius in his as being genuine science. At the beginning Theatrum Orbis Terrarum as a city located of the first book of hisDe Occulta Philoso- in Arabia Felix. This region, celebrated for phia, Agrippa presented magic as being the its incense, was the home of Ismaelism. It acme of all science, since all philosophy is was known to have preserved the Corpus divided into three branches of knowledge Hermeticum.4 In Damcar there was a uni- which complement one another: physics, versity with no fewer than 500 students.5 mathematics, and theology.3 Following Under the direction of the Brothers of this “inventory” of their era, the Rosi- Basra, an important encyclopedia was crucian brothers proposed to offer their compiled here that gathered together all contemporaries a regenerated knowledge. forms of knowledge – both scientific and This knowledge of infallible axioms came esoteric. In the twentieth century, Henry to them from Father C.R., the founder of Corbin, quite intrigued by this branch of their fraternity, who laid down the basis Islam strongly tinged by esotericism, took for a universal reform many years before. delight in imagining a dialogue between Who was this mysterious individual, the Brothers of the R.C. and the “Broth- Father C.R.? The answer to this ques- ers of a Pure Heart” of Basra. He detected 6 tion occupies the remainder of the Fama in the two fraternities a similar purpose. Fraternitatis. It involves Christian Rosen- A little earlier Émile Dantinne made com- 7 kreuz, a young German, who, we are in- ments along the same lines. While at formed by the Confessio Fraternitatis, was Damcar, Christian Rosenkreuz associated born in 1378. At sixteen years of age, he with magi who transmitted to him im- accompanied a brother of a convent who portant knowledge, particularly in physics was in charge of his education on a pil- and mathematics, thus enabling him to grimage to the Holy Sepulcher of Jerusa- transcribe the Book M—i.e., the Book of lem. This journey to the East was a true the World—into Latin. After three years of initiatic journey for young Christian. But study, Christian set out once more on his on their way to Jerusalem, his companion journeys. After a brief sojourn in Egypt, died in Cyprus. According to mythol- he arrived in Fez, Morocco. ogy, Cyprus is the birthplace of Aphrodite Fez, City of Gold (Venus), whose union with Hermes gave birth to Hermaphrodite, an androgynous According to the sixteenth century child. This allusion to Cyprus in Chris- geographer Leo Africanus, Fez was an tian Rosenkreuz’s biography is replete with important intellectual center. Students alchemical connotations, and served as the flocked to this city, which possessed mag- prelude for themes later developed in the nificent libraries. Since the Umayyad era Chymical Wedding of Christian Rosenkreuz. (661 CE), its schools taught the alchemy Arabia Felix of Abu-Abdallah, Imam Jafar al-Sadiq, and Jabir ibn Hayyan (Geber), as well as Despite the death of his companion, the magic and astrology of Ali-ash-Shabra- Christian Rosenkreuz decided to continue mallishi.8 Leo Africanus stated that at Fez Rosicrucian his journey. However, his destination was a form of theurgical magic was practiced Digest changed and he went instead to Damcar. which, beginning with a sort of circular- No. 2 Contrary to what has sometimes been stat- pantacle traced on the ground, allowed the 2013 Page 6 GERMANY

SPAIN

CYPRUS FEZ EGYPT

DAMCAR

Route depicting the journey of Christian Rosenkreuz.

practitioner to approach invisible worlds. After having completed his studies in The Fama Fraternitatis informs us that mathematics, physics, and magic, Chris- the magic of these inhabitants of Fez was tian Rosenkreuz became acquainted with not altogether pure. Nevertheless, what the “elementary inhabitants who revealed made a lasting impression on Christian unto him many of their secrets.” The lat- Rosenkreuz was the spirit of sharing which ter were probably those which Paracelsus reigned among the scholars in this city, in described in his Treatise on Nymphs, Sylphs, contrast to the situation in Germany, where Pygmies, Salamanders, and Other Beings. most of the learned tended to keep their These beings, which Paracelsus was said to secrets closely guarded.9 In Fez, Christian have seen, did not descend from Adam, al- Rosenkreuz perfected his knowledge of the though they had a human appearance, but harmony of the historical cycles. He also had a different origin. By contacting them, understood that, as every seed contains a humans could learn the secrets of Nature. tree in embryo, in similar fashion the mi- The House of the Holy Spirit crocosm (human being) contains the mac- rocosm with all its components (nature, After this initiatic journey to the East, language, religion, medicine). The authors Christian Rosenkreuz returned to Europe. of the Fama Fraternitatis had taken this On his way home he stopped in Spain to vision from Paracelsus, who, in his Phi- share with Spanish scholars what he had losophia Sagax, stated: “…in this sense, a learned on his journey. He soon realized human being also is a seed and the world that these scholars did not wish to have is its apple, and what’s true for the seed in their knowledge questioned. To the au- the apple is equally true for humans in the thors of the Fama Fraternitatis, the schol- world surrounding them.”10 ars of Spain symbolized those who are re-

Page 7 stricted to a doctrine which they do not mous Emerald Tablet and a book explain- wish to have questioned at the risk of see- ing the secrets of creation.11 This symbolic ing their authority disputed. system referred to the concept wherein one Disappointed by the closed attitude of may “visit the bowels of the Earth; by rec- the Spanish scholars, and having been met tifying, thou shalt find the hidden Stone.” with similar criticism in other countries, Gerhard Dorn, in his Congeries Paracelsi- Christian Rosenkreuz returned to Germa- cae Chemiae (1581), gives this meaning to 12 ny. There, he undertook to put into writing Vitriol, a word which is likewise closely the sum of learning which he had obtained linked with Hermes Trismegistus, since it in the East. His aim was to create a society is associated with an alchemical drawing capable of educating the princes of Eu- entitled “The Emerald Tablet.”Moreover, rope, for they would become the guiding the Emerald Tablet which Hermes holds lights. After five years of work, Christian in his hands seems to foreshadow the Book Rosenkreuz surrounded himself with the T of Christian Rosenkreuz. first group of three disciples to assist him The room where the tomb of Chris- in his projects. Thus was born the Rosicru- tian Rosenkreuz was discovered took the cian Fraternity. Together, the Master and form of a cupola or heptahedron. Accord- his disciples wrote the first part of theBook ing to Frances A. Yates, the appearance of M. Then the fraternity was enlarged with the tomb may have been suggested by the four more brothers. They then moved into portal depicted in Plate IV of the Amphi- a new building called the Domus Sancti theatrum Sapientiae Aeternae by Heinrich Spiritus—“House of the Holy Spirit.” The Khunrath (1603).13 Placed in the center of fraternity remained discreet and Christian a cavern, the tomb in which the perfectly Rosenkreuz died in 1484 at the age of 106 preserved body of Christian Rosenkreuz years. In 1604, long after the death of the reposed had a circular form. The tomb was first group of Rosicrucians, the broth- covered by a brass plaque on which enig- ers accidentally rediscovered the tomb of matic phrases were engraved. One of them Christian Rosenkreuz as they were doing proclaimed: “The vacuum exists nowhere.” work on their building. Along with other meanings, this phrase re- Over the door of his tomb appeared the calls a dialogue between Hermes and As- inscription: “After 120 years I shall open.” clepius in Treatise II of the Corpus Herme- In this cavern, conceived as a “summary of ticum… The third Rosicrucian manifesto the universe,” they discovered a quantity includes many allusions to texts attributed of scientific objects, heretofore unknown, to Hermes Trismegistus. and some texts containing all the knowl- Paracelsus and Rosenkreuz edge gathered by their Master.

The Tomb of Christian Rosenkreuz Especially noteworthy among the vari- ous writings represented in the tomb of The discovery of a mysterious tomb Christian Rosenkreuz were Book T, which holding many manuscripts is a frequent he held in his hands, and what is called the theme in alchemical literature. The example Vocabulary of Theoph: Par. Ho. The latter of Basil Valentine, involving a manuscript text is probably one of the vocabularies of discovered under the altar of a church in Paracelsus, in particular the Dictionarium Erfurt is well known. The discovery of the Theophrasti Paracelsi, Continens obscurio- Rosicrucian tomb of Christian Rosenkreuz recalls that rum vocabulorum ... published in 1584 by Digest No. 2 of Apollonius of Tyana, who had discovered Gerhard Dorn, a disciple of Paracelsus. It 2013 in the tomb of Hermes Trismegistus the fa- may be noted that Paracelsus is the only Page 8 knowledge after having set aside old beliefs that acted like walls to its advancement. However, as the Fama Fraternitatis states, the knowledge which the Rosicrucians proposed was “... not a new invention, but as Adam after his fall hath received it.” Thus, it involves restoring a lost knowl- edge that some people are endeavoring to perpetuate. The first manifesto gave the names of various individuals who were the transmit- ters of this Primordial Tradition. These names recall those mentioned by Marsilio Ficino in a similar context. Adam Haselmayer Paracelsus. The Fama Fraternitatis ends with an author referred to in the Fama Fraterni- invitation to the people of science and to tatis. Moreover, many of the themes de- the sovereigns of Europe to join the Rosi- veloped in this manifesto come from his crucian brotherhood by sharing in its re- works or those of his disciples. The Book forming knowledge. However, this appeal M, which we mentioned previously, refers is peculiar inasmuch as it specifies that “... directly to his ideas. We will not delve into although at this time we make no mention this subject here. Nevertheless, we need to either of our names, or meetings, yet nev- point out the concept of Paracelsus’s al- ertheless everyone’s opinion shall assuredly chemy found in this first manifesto, par- come to our hands, in what language so ticularly in the way it viewed the Great ever it be, nor anybody shall fail, who so Work – namely, as being a “preliminary gives but his name to speak with some of work of little importance” in regard to the us, either by word of mouth, or else if there spiritual procedure of the Rosicrucians. By be some other let [i.e., issued] in writing.” this stand, the Rose Cross dissociated itself This statement indicates in effect that the from the alchemical methods pervading house of the Rosicrucians “shall forever re- Germany in this era that gave rise to con- main untouched, undestroyed, and hidden siderable excesses. to the wicked world...” This message was After having gathered together the heard and the open letters to the Rosicru- treasures of learning found in Christian cians were printed at various places in Eu- Rosenkreuz’s tomb, the Rosicrucian broth- rope, such as the one that was published at ers closed it again. Fortified by this legacy the end of the first Rosicrucian manifesto. based upon immutable axioms, they felt The text of this letter is what Adam Hasel- ready to bring to fruition the “divine and mayer (1560-?) published in 1612 with humane general reform” previously envi- the title of Answer to the Laudable Fraterni- sioned by their Master. TheFama Fraterni- ty of Rosicrucian Theosophists, after having tatis reveals that, like the brothers who had read a manuscript of the manifesto which discovered a treasure of knowledge after was circulating in the Tyrol in 1610, some having smashed the wall which concealed four years before it was published. Many the opening of the tomb, Europe would authors have considered Haselmayer to be open itself to a new era by adopting new an imaginary individual. This is not the Page 9 case, as proved by Carlos Gilly, who, after Hermes and Rosenkreuz patient research, succeeded in reconstruct- ing the biography of this Paracelsian, who As noted previously, it was in this con- was a great collector of alchemical manu- text of moral crisis that the first manifesto scripts.14 advocated a program of reform in which Adam Haselmayer was so enthusias- esotericism held the place of honor. tic about the Fama Fraternitatis that he The Rosicrucians placed themselves asked Archduke Maximilian to subsidize in the mainstream of Renaissance esoteri- research on the Ros- cism, to which were icrucians. The text added some specifi- of his Answer to the cally Christian mys- Rosicrucian Manifes- tical preoccupations. to is strongly influ- We may also note enced by the proph- that this first mani- ecy of the Lion of festo did not hesitate the Septentrion and to distance itself from by Joachimism. He the “puffers” [show- made the Rosicru- offs] of esotericism, cians the forecast- just as it did with all ers of the Age of ossified religions. The the Holy Spirit and Rosicrucians wished felt that they were to move closer to “those that God has science, esotericism, chosen to spread and mysticism in an the Theophrasti- optimistic project of cal and divine eter- reform strongly char- nal truth.” He an- acterized by Paracel- nounced that 1613 sianism. In placing would mark the Title page of Confessio Fraternitatis. itself squarely within end of time and that the Primordial Tradi- the Great judgment would take place in tion, as it was defined in the Renaissance, 1614. He thus thought that attending the Rosicrucians relegated Egypt to a sec- church was useless – an attitude which ondary role. The enigmatic Hermes Tris- led him to be suspected of heresy. Refus- megistus, whose legitimacy was compro- ing to retract such statements, Haselmayer mised by Isaac Casaubon in 1614, disap- was condemned to the galleys in October peared in favor of a more human personal- 1612. He remained there four and a half ity, namely, Christian Rosenkreuz. years, but during this period he seemed to TheConfessio Fraternitatis have enjoyed special treatment, because he remained in contact by letter with many In 1615, the year following the pub- other individuals equally fond of alchemy. lication of the Fama Fraternitatis, Wil- According to Carlos Gilly, Adam Hasel- helm Wessel published a second manifesto mayer’s enthusiasm was excessive and was in Kassel, Germany. Just as the previous not in full accord with Rosicrucian phi- manifesto had been supplemented by the losophy. Advertisements from Parnassus, this second Rosicrucian Digest manifesto was accompanied by a text en- No. 2 titled Secretioris Philosophiae consideratio 2013 Page 10 brevis a Philippo a Gabella. The full title of the latter translated into English reads: “A Brief Consideration of the More Secret Philosophy, written by Philip a Gabella, a student of philosophy, published for the first time with the updated Confession of the R.C. Fraternity.”15 The author of this text remains anonymous. In the introduc- tion, he points out that this work involves a philosophical treatise, after noting “that it is embellished by the actions, studies, and knowledge of the R.C. Fraternity.” A short preface follows, signed “Frater R.C.,” wherein the author indicates that this “Brief Consideration” was derived entirely from Hermes, Plato, Seneca, and other philosophers. The first manifesto announced the forthcoming publication of a “Confession” in which thirty-seven reasons for which the Order exists would be set forth. The second manifesto did not provide these Title page of the Chymical Wedding of Christian reasons, but provided information that at- Rosenkreuz. tempted to make the Fama more clear by The Fortress of Truth reformulating “anything too deep, hidden, and set down over dark in the Fama.” The TheConfessio Fraternitatis declared that Confessio Fraternitatis, or the Confession of the sages of the city of Damcar would set the Laudable Fraternity of the most honor- an example for Rosicrucians, “...according able Order of the Rosy Cross, written to the unto which example also the government Learned of Europe, was divided into four- shall be instituted in Europe.” These indi- teen sections, although later editions did viduals were said to have a plan established not always observe this division. In this for this purpose by Christian Rosenkreuz. text, the Rosicrucians emphasize that they As in the first manifesto, the Rosicrucians possess the antidote for the disease which invited the people of their era to join their gnaws at science and philosophy, because fraternity and proposed that these seekers they hold the key to all knowledge, wheth- unite with them for the purpose of con- er it be the arts, philosophy, theology, or structing a “new fortress of truth.” They medicine. They also give new particulars promised health, omniscience, and inner as to the sources of their knowledge, indi- calm to everyone who wanted to be ini- cating that they do not simply come from tiated into the heritage of all of Nature’s investigations carried out by Christian bounties. However, they warned those Rosenkreuz, but also from those revela- who were “blinded with the glistening of tions he obtained by divine illumination gold,” and who wanted to join their fra- brought about through the mediation of ternity with the aim of obtaining material angels. profits, that they would never be admitted.

Page 11 The Chymical Wedding of for a distant island. Arriving at their des- Christian Rosenkreuz tination, they are placed in the Tower of Olympus, a curious seven-story edifice. The Chymical Wedding of Christian For the remainder of the narrative we Rosenkreuz, a book that is considered to be witness the strange ascent of the guests the third Rosicrucian manifesto, made its through the seven stories of the tower. appearance in 1616. It was printed in Stras- At each level, under the direction of a bourg by Lazarus Zetzner, the publisher of maiden and an old man, they participate Theatrum chemicum and numerous other in alchemical operations. They carry out a alchemical treatises. This work differs distillation of the royal skins from which a considerably from the first two manifes- liquid is obtained that is afterwards trans- tos. First of all, although it was likewise formed into a white egg. From this a bird published anonymously, it is known that is hatched that is fattened before being de- Johann Valentin Andreae was the author. capitated and reduced to ashes. From the Secondly, it is unusual in form in that it is residue, the guests fabricate two human- presented as an alchemical novel and as an shaped figurines. These homunculi are fed autobiography of Christian Rosenkreuz. until they become the size of adults. A fi- The Story nal operation communicates to them the spark of life. The two homunculi are none Briefly, here is the story. (For an in- other than the king and queen who have depth description of the story of the Chy- been restored to life. Shortly afterwards, mical Wedding of Christian Rosenkreuz, they welcome their guests into the Order see the Rosicrucian Digest Alchemy issue of the Golden Stone, and all return to the - Volume 91, Number 1, 2013 at http:// castle. However, Christian Rosenkreuz, www.rosicrucian.org/publications/digest/ at the time of his first day in the castle, digest1_2013/table_of_contents.html.) committed the indiscretion of entering the Christian Rosenkreuz, an elderly man who mausoleum where the sleeping Venus re- is eighty-one years old, describes his ad- poses. His inquisitiveness condemns him ventures over a seven-day period in 1459. to become the guardian of the castle. The After being summoned to a royal wedding sentence does not seem to be executed, be- by a winged messenger, Christian leaves his cause the narrative suddenly ends with the retreat, situated on a mountain slope. Af- return of Christian Rosenkreuz to his cot- ter various incidents, he arrives at the sum- tage. The author leaves us to understand mit of a high mountain, and then passes that the hermit, who is eighty-one years through a succession of three gates. Once old, does not have many more years to live. within, he and the other people who have This last statement seems to contradict the been invited are put to a test in which they Fama Fraternitatis, which claimed that are weighed on scales. If they are judged Christian Rosenkreuz lived to the vener- virtuous enough, they are allowed to at- able age of 106. Moreover, other aspects tend the wedding. The select few receive of the narrative depict a Christian Rosen- a Golden Fleece16 and are presented to the kreuz who is quite at odds with the one royal family. presented in the earlier manifestos. After being brought before the royal family, Christian Rosenkreuz describes the The Sources of presentation of a play. This is followed by The Rosicrucian Manifestos Rosicrucian a banquet, after which the royal family is Digest No. 2 decapitated. The coffins containing the Countless scholars have speculated as 2013 corpses are loaded onto seven ships bound to who wrote the first two Rosicrucian Page 12 manifestos and what the sources were that of Elijah or that of the Lion of the Septen- they drew upon. We may note here the trion – along with the many predictions influence of the medieval era, as the infal- of channeling the people’s aspiration for a lible axiom to which the manifestos refer renewal – a reformation that allowed the recalls the Ars Magna of Raymond Lully, sixteenth century’s numerous conflicts to whose works were published in 1598 by be calmed. Renaissance Hermeticism is Lazarus Zetzner, the famed publisher of also present in Rosicrucian texts, particu- Strasbourg.17 The Rhenish mystic had larly in connection with alchemy. How- also considerably influenced the authors ever, it should be noted that the Kabbalah, of the early Rosicrucian writings, particu- both Jewish and Christian, occupies a mi- larly by way of Johann Arndt, who shall nor role here. Other influences are equally be discussed later. However, the Fama and apparent, such as those regarding time, the Confessio draw essentially from three which is presented as being cyclic. These currents of the tradition: Paracelsianism, texts could very well refer to Ismaelism, contemporary Neo-Joachimism, and the with Damcar being one of the sources. Hermeticism of the Renaissance.18 The Tübingen Circle It is not by accident that Paracelsus is the only author praised by the manifes- The study of the ideas expressed in the tos, as he constituted a primary source for manifestos allows us to hypothesize about the ideas presented in these writings. The their authors. Most present-day experts need for sharing the knowledge acquired agree that they were not the work of one from various parts of the world, the fact person, but rather of a small group of stu- that man is a microcosm, the reference to dents and scholars living in Tübingen, a the Liber Mundi, and to the dwellers of el- university town in Württemberg, Germa- ementary worlds — or more particularly, ny. This group was called the “Tübingen the metaphor of the seed — are themes in Circle.” It was formed around 1608 and the manifestos originating with Paracelsus. consisted of about thirty individuals who Let us recall that in Christian Rosenkreuz’s were passionate about alchemy, Kabbalah, tomb there appeared a book called the Vo- astrology, naometry, and Christian mysti- cabular of Theoph: Par. Ho., identified as cism. The most important individuals in- being one of the dictionaries of Paracel- cluded Johann Arndt, Tobias Hess, Abra- sian terms published by the seventeenth ham Hölzel, the pastor Vischer, Christoph century. Such influences are perfectly un- Besold, and Wilhelm von Wense. They derstandable in that Paracelsian texts were conceived the project of another reforma- widely read during the time of the mani- tion, contemplating those of Luther and festos. Between 1589 and 1591 Johann Calvin, which were judged to be inad- Huser had published Paracelsus’s com- equate. Two of these scholars, Tobias Hess plete works, following the enormous task and Abraham Hölzel, were previously in- of researching his manuscripts. A second volved in a movement for circulating eso- edition was then issued in ten volumes be- teric and mystical works among the faculty tween 1603 and 1605 by Lazarus Zetzner, of the university. the future editor of Johann Valentin An- Johann Arndt dreae’s works. Neo-Joachimism is ever-present in the Johann Arndt (1555-1621), consid- manifestos. The theories of Joachim of ered by Andreae to be his spiritual father, Fiore experienced a revival of interest in was the group’s mentor. A pastor, theo- the sixteenth century, as had the Prophecy logian, physician, alchemist, and keen Page 13 follower of Johannes Tauler and Valentin Tobias Hess Weigel, he was the author of a commen- tary on the plates of Heinrich Khunrath’s Tobias Hess (1558-1614) was one Amphitheatrum Sapientiae Aeternae. Ac- of the most important members of the cording to a letter written on January 29, Tübingen Circle – perhaps even its in- 1621, to the Duke of Brunswick, his desire stigator. His preoccupations synthesized was to lead students and researchers away perfectly the various elements presented from polemical theology and to bring in the manifestos. Hess, who was a mem- them back to a living faith, to a practice of ber of Tübingen University, a Paracelsian piety. He was the popularizer of The Imi- physician, Kabbalist, philosopher, and ad- tation of Christ. His mystical tendencies mirer of Simon Studion, Julius Sperber, are noticeable in his sermons on the Gos- and Joachim of Fiore, probably played a pels or on Luther’s Small Catechism, and in fundamental role in drafting the Fama his collection of prayers entitled Paradies and Confessio. In 1605, he was accused Gärtlein Aller christlichen Tugenden (1612). of practicing naometry and continued to He wrote a devotional text entitled Vier promote millennialism in certain publi- Bücher vom wahren Christentum (Four cations where he expressed himself to be Books on True Christianity, 1605-1610) in favor of worldwide reform. TheFama that was one of the most widely read until repeated his idea which basically declares: the nineteenth century. Both a mystic and “It is wrong to claim that what is true in an alchemist, he attempted to integrate the philosophy is false in theology.” Hess was Paracelsian heritage with medieval theol- also accused of being an instigator of a se- ogy, and in this latter work, he developed cret society. Even though his accusers did the idea of an inner alchemy, of a spiritual not provide the name of this society, it is renaissance. probable that they were referring to the Roland Edighoffer has shown that an Rosicrucian Order, whose first manifesto entire passage of the Confessio Fraternitatis was circulating at this time in manuscript discussing the Book of Nature is taken al- form. most word for word from the final volume Tobias Hess was associated with Os- of Arndt’s Four Books on True Christian- wald Croll, a disciple of Paracelsus. Due ity.19 In his De Antiqua Philosophia (1595), to his medical talents, Hess had healed Arndt emphasizes that wisdom is found Andreae of a terrible fever, and the lat- not in speculation, but in the practical – ter admired him immensely. Hess died a concept also found in the manifestos. in 1614, just before the publication of He is considered to be one of the instiga- the manifestos, and his funeral oration tors of Pietism. In 1691, Johannes Kel- was delivered by Andreae. This text was pius and his followers took Arndt’s works printed afterwards, and curiously enough, with them as they left for the New World. as Roland Edighoffer notes, it included the According to a letter from Johann Arndt following words in italic type, Tobias Hess found among the papers of the theoso- and Fama – the only ones in the book – phist Christophe Hirsch, Johann Valentin as though to emphasize a link between the Andreae acknowledged having written the two. An astonishing fact should be men- Fama Fraternitatis with thirty other peo- tioned: In 1616, Andreae published anon- ple. Another letter, sent by Johann Valen- ymously Theca gladii spiritus (The Sheath tin Andreae to his friend John Amos Co- of the Glory of the Spirit), indicating in Rosicrucian menius, made the same claim. However, the book’s preface that it was authored by Digest No. 2 some questions have been raised regarding Tobias Hess. Interestingly enough, forty- 2013 the authenticity of these letters.20 eight passages of this book are taken from Page 14 the Confessio! In his autobiography Andre- Menippus (1617), he speaks harshly about ae would later acknowledge that all of the the Rosicrucian Fraternity when he deals text found in the Theca was his. Can we with ludibrium —in other words, farce or not conclude from this that Hess was the mockery. Nevertheless, as Frances A. Yates author of either a part or the entirety of the indicates, these terms are not forceful pe- Confessio Fraternitatis? joratives when spoken by Andreae, because he attached considerable importance to Johann Valentin Andreae the moral influences of stories and the the- 21 As early as 1699, in his Unparteyische ater. His literary output likewise testifies 22 Kirchen und Ketzer Historie (History of the to this interest. It should be added that Church and of Heretics), Gottfried Arnold throughout his life, he did his best to or- claimed that Johann Valentin Andreae was ganize societies or associations correspond- the author of the Rosicrucian manifestos. ing in many ways to the project presented For a long time this theory was considered in the manifestos. It appears that Andreae to be authoritative. In Andreae’s case we basically took an official position in oppo- are dealing with a particularly notewor- sition to the manifestos so as to protect his thy individual whom we will discuss in religious career. It may be said that un- further detail when we touch upon the foreseen circumstances led to the publica- third manifesto, The Chymical Wedding of tion of the Fama Fraternitatis at the exact Christian Rosenkreuz. However, Andreae moment when, after a series of difficulties, took pains to distance himself from the Andreae finally obtained the post of dea- Rosicrucians, and in one of his books, con at Vaihingen and married Elisabeth Grüninger, the daughter of a pastor and niece of a Lutheran prelate. Much speculation has swirled around the subject of the possible authors of the manifestos; however, none of them is en- tirely satisfactory. Although the “author” of the early manifestos has kept his secret well, Tobias Hess and Johann Valentin An- dreae probably played a fundamental role in developing these works. An Initiatic Narrative

Let us return to Christian Rosenkreuz, the individual presented by the manifes- tos as the founder of Rosicrucianism. Are we dealing here with a real or a mythical individual? As many have stated, these texts do not recount the biography of one person, because they involve initiatic nar- ratives that present many facets. What can be generally said is that through the travels Johann Valentin Andreae. of Christian Rosenkreuz, his sojourns in the Arab lands and then in Spain, we may rediscover the advances which various eso- teric sciences made when passing from the

Page 15 East to West. These sciences, after having that several mystics bear uncanny similari- experienced further development in Eu- ties to Christian Rosenkreuz.23 First there rope, were to come into full bloom under is Joachim of Fiore, who undertook the Paracelsus. After his death, Valentin Wei- foundation of a fraternity after his trav- gel and other individuals succeeded in rec- els to the Orient. Then there are Rulman tifying any flaws and enriched them with Merswin (1307-1382), the founder of the the mysticism of the Rhineland and Flan- Friends of God,24 and Gerhard Groote ders. What Rosicrucians proposed was to (1340-1384), the creator of the Brothers recover this heritage and include it in the of the Common Life. The latter group body of knowledge of an era that they en- promoted the Devotio Moderna, a spiritual visioned as being the dawn of a new age. movement which emphasized the inner Many elements contribute in proving experience. The most beautiful flowering that the manifestos are symbolic narra- of this movement is seen in The Imitation tives. For example, the important dates of Christ, a book which had considerable 25 in Christian Rosenkreuz’s life correspond influence on Rosicrucians. Paul Arnold’s to significant historical events. The year observations are of interest in that the of his birth, 1378, corresponds to the year parallels between these personalities and of the Great Schism of the West in which Christian Rosenkreuz are striking, even Avignon and Rome were at loggerheads. though notable differences do exist. In ad- And that of his death, 1484, corresponds dition, many of the ideas promulgated by to the year that Martin Luther—the in- these mystics are found in the manifestos. dividual who attempted to reform Chris- It is possible to view such matters from tianity—was born. Although it is now another angle as the manifestos can also be thought that Luther was born in 1483, his read as the account of a spiritual experi- own mother wavered between 1483 and ence. They fall within an indisputable his- 1484, and Luther himself opted for 1484. torical context, but, as with all initiatic ac- There exists an astrological tradition based counts, they are associated with a metahis- on the studies of Paulus von Middleburg tory that goes beyond a mere chronology. and Johannes Lichtenberger, who saw This is where we leave the historical realm his birth sign in the conjunction of Jupi- and place ourselves on another level, one ter and Saturn that took place in Scorpio whose characteristics need to be defined so in 1484. Equally significant is that the that we may understand the meaning of writings relating to Paracelsus’s texts were the Rosicrucian manifestos. placed in Christian Rosenkreuz’s tomb in 1484. But keep in mind that Paracelsus could not have written anything yet, see- ing that he was born in 1493! The theme of the discovery of a tomb is a recurring symbol in the tradition, and we will have occasion to return to this subject later. Only one step separates symbol from invention, and certain authors do not hesi- tate to cross the threshold. Several histo- rians have pointed out that the authors of Rosicrucian the manifestos did not need to adapt the Digest biographies of real persons to invent Chris- No. 2 tian Rosenkreuz. Paul Arnold has shown 2013 Page 16 ENDNOTES 1. A French edition of this text was published in 1615 10. Roland Edighoffer, “Les Rose-Croix et Paracelse,” under the name Les cent premières nouvelles et aduis de Aries, No. 19, 1998, p. 71, from which we have taken Parnasse par Traian Buccalin Romain, où sous admira- the translation of Paracelsus’s text. ble inventions, gentilles metaphors, et plaisans discours 11. See Chapter 1, “The Emerald Tablet.” sont traictees toutes matieres politiques d’Estat de grande 12. Visita Interiora Terra Rectificando Invenies Occultum importance et preceptes mauraux choisis et tirez de tour Lapidem –V.I.T.R.I.O.L. les bons autheurs, published in French by Thomas 13. The Rosicrucian Enlightenment (London/New York: de Fougasses, chez A. Perier, rue Saint-Jacques, au Ark Paperbacks, 1986) facing p. 48. Compas, Paris. Chapter 77 occupies pages 457 to 14. Carlos Gilly, Adam Haselmayer, der erste Verkünder 515. The first German translation dates from 1644. der Manifeste der Rosenkreuzer (Amsterdam: In The extract represented in the Fama Fraternitatis was de Pelikaan, Bibliotheca Philosophica Hermetica, probably translated into German by Wilhelm Biden- 1994). bach, a friend of Tobias Hess. The Rosicrucians of 15. Papus provided a French translation of this text at Tübingen admired Traiano Boccalini. Christoph the end of his Traité élémentaire de sciences occultes Besold quoted him in Opus politicum, and Johann (Paris, 1903). Valentin Andreae’s Christian Mythology shows his in- 16. The Golden Fleece is a symbol which designated fluence. the Great Work. A fascinating work regarding this 2. Thomas Vaughan mistakenly translated this as “Por- subject was written by Antoine Faivre, Toison d’or et phyry,” rather than the “Pope” or “Popery,” which Alchimie (Paris: Archè 1990). English edition: The the German manuscripts specify. Golden Fleece and Alchemy (Albany NY: State Uni- 3. La Magie naturelle, Book I of Philosophie Occulte, versity of New York Press, 1993). translation and commentaries by Jean Servier (Paris: 17. He was the publisher of many alchemical texts, in- Berg, 1982) pp. 32-37. English edition: Agrippa von cluding the celebrated Theatrum Chemicum (6 vols.), Nettesheim, Heinrich Cornelius. Three Books of Oc- the Complete Works of Paracelsus, the Chymical Wed- cult Philosophy Written by Henry Cornelius Agrippa of ding of Christian Rosenkreuz (10 vols.), and various Nettesheim, completely annotated with modern com- other works by Johann Valentin Andreae, Christoph mentary. James Freake, translator. Donald Tyson, Besold, etc. editor (St. Paul, MN: Llewellyn, 1993). 18. Antoine Faivre, Das Erbe des Christian Rosenkreutz 4. Concerning this matter, see Chapter I, “The Sabae- (Amsterdam: In de Pelikaan, 1988). This text was re- ans.” peated in Accès de l’ésotérisme occidental (Paris: Galli- 5. The first edition of the Fama reads “Damascus,” but mard, 1996), tome II, pp. 263-289. English edition: the erratum in the same work specifies that it should Theosophy, Imagination, Tradition: Studies in Western be “Damcar” instead. L’Encyclopédie de l’Islam Esotericism (Albany: State University of New York (Leyden-Paris: 1965) Vol.II, p. 224, calls this town Press, 2000). Dhamar. 19. Roland Edighoffer, Les Rose-Croix et la crise de con- 6. Henry Corbin, L’Imagination créatrice dans le sou- science européenne au XVIIe siecle (Paris: Dervy, 1998) fisme d’Ibn Arabi. (Paris: 1955; reprint 1993, Au- pp. 296-297. bier) p. 20. English editions: Creative Imagination 20. See Paul Arnold, Histoire des Rose-Croix et les origi- in the Sufism of Ibn ‘Arabi. Ralph Manheim, transla- nes de la franc-maҫonnerie (Paris: Mercure de France, tor (London: Routledge & Kegan Paul, 1969); and 1990), pp. 120-122, who considers this information Alone with the Alone: Creative Imagination in the to be probable despite some misgivings. Sufism of Ibn ‘Arabi with a new preface by Harold 21. See The Rosicrucian Enlightenment (Boulder, CO: Bloom. (Princeton, N.J.: Princeton University Press, Shambala, 1978) p. 50. 1998). 22. Roland Edighoffer has done a detailed study of this 7. Émile Dantinne, “De l’origine islamique de la Rose- author’s work in Rose-Croix et société idéale selon Jo- Croix,” in Inconnues, No. 4, 1950, pp.3-17. hann Valentin Andreae (Neuilly-sur-Seine: Arma Ar- 8. Brockelmann, Geschichte der arabischen Literatur, tisk, 1982). Vol. II. 23. Histoire des Rose-Croix..., op. cit., chap. V, pp. 136- 9. For this study, two editions of the manifestos have 156. been used. The first is that published by Diffusion 24. For more information about this group, see Bernard Rosicrucienne in 1995 under the general title of La Gorceix, Les Amis de Dieu en Allemagne au siècle de Trilogie des Rose-Croix. This French edition is based Maître Eckhart (Paris: Albin Michel, 1984) and Hen- on the English translation that Thomas Vaughan ry Corbin, En Islam iranien, op. cit., book VII. made in 1652 from a German manuscript then cir- 25. The Imitation of Christ (1471) by Thomas à Kempis culating in England. We feel it would be useful to is, after the Bible, one of the most widely read books also refer the reader to Bernard Gorceix’s translation, among Christians. Theophilus Schweighardt (Dan- La Bible des Rose-Croix (Paris: PUF, 1970), which is iel Mögling), in Speculum sophicum Rhodo-Stauroti- based directly on the original German. The quota- cum... (1618), said that when reading Thomas à tions in this edition are taken from this edition. Kempis one is “already a semi-Rosicrucian.”

Page 17 The Tomb of

vault of seven sides and corners, The vault: every side five foot broad, and the Upper part: divided according to the Aheight of eight foot. seven sides in the triangle, which was in Although the Sun never shined in this the bright center. vault, nevertheless it was illuminated with But every side or wall is parted into ten another sun, which had learned this from squares, every one with their several figures the Sun and was situated in the upper part and sentences. of the center of the ceiling. Bottom part: parted in the triangle. In the midst, instead of a tombstone, Every side of wall had a door for a chest, was a round altar covered over with a piece wherein there lay diverse things, especially of brass, and thereon this engraving: This our books, besides the Vocabulary of compendium of the Universe I made in my Theoph. Par. Ho. (Theophrastus Paracelsus lifetime to be my tomb. von Hohenheim - Paracelsus) and his Round about the first circle stood: Itinerarium and Vitam. Jesus is my all. In another chest were looking-glasses In the middle were four figures, of diverse virtues, as also in other places enclosed in circles, whose circumscription were little bells, burning lamps, and chiefly was: wonderful artificial songs; generally all 1. A vacuum exists nowhere. done to that end that if it should happen 2. The yoke of the law. after many hundred years the Order or 3. The liberty of the Gospel. Fraternity should come to nothing, they 4. The whole glory of God. might by this only vault be restored again.

Rosicrucian Digest No. 2 2013 Page 18 Christian Rosenkreuz We therefore removed the altar aside, times, he kept it guarded for posterity there we lifted up a strong piece of brass, to uncover, and appointed loyal and and found a fair and worthy body, whole faithful heirs of his arts and also of his and unconsumed, with all the ornaments name. He constructed a microcosm and attires. corresponding in all motions to the In his hand he held a parchment book, macrocosm and finally drew up this called I. which next unto the Bible is our compendium of things past, present, greatest treasure, and which ought to be and to come. Then, having now passed delivered to the censure of the world. At the century of years, though oppressed the end of the book stands this following by no disease, which he had neither Elogium: felt in his own body nor allowed to A grain buried in the breast of Je- attack others, but summoned by the sus. C. Ros. C., sprung from the noble Spirit of God, amid the last embraces and renowned German family of R.C.; of his brethren he rendered up his a man admitted into the mysteries and illuminated soul to God his Creator. A secrets of heaven and earth through beloved father, an affectionate brother, the divine revelations, subtle cogita- a faithful teacher, a loyal friend, he was tions and unwearied toil of his life. hidden here by his disciples for 120 In his journeys through Arabia years. and Africa he collected a treasure Concerning Minutum Mundum surpassing that of kings and emperors; (Miniature world, Microcosm), we found but finding it not suitable for his it kept in another little altar.

Page 19 The Rose Cross From a Rosicrucian manuscript

The word Rosicrucian comes from the Latin wordsRosae Crucis, meaning of the Rose Cross. This phrase has no religious connotation. Although both the rose and the cross have long been used in many traditions around the world, for Rosicrucians the Rose Cross has a special mean- ing.

he cross was revered as a sacred fore the Sun with our arms outstretched in symbol long before Christianity. The veneration, our shadow forms a cross. Toldest forms of the cross are probably The rose alludes to our soul-person- from Egypt and Phoenicia. The swastika, ality in the process of unfolding. As the a variation of the cross, has been revered in rose receives more light (understanding), Hinduism for thousands of years, long before it opens wider, revealing its beauty and ex- the Nazis perverted its sacred meaning in the uding its fragrance or inner grandeur. The twentieth century. In these ancient cultures, refinement of the cross, being polished in the cross represented the coming together of contact with the vicissitudes of life, con- two different things or states, thus creating a tributes to the unfolding of the rose. new thing or state. As we learn through our experiences In the Rosicrucian Tradition, the cross with the laws of life, our consciousness Rosicrucian represents our life in this earthly incarna- evolves. This evolution is expressed in a Digest No. 2 tion made possible by the coming together more spiritual personality and understand- 2013 of two types of energy. When we stand be- ing, depicted by the rose. Page 20 From the Rosicrucian Manual 1930, slightly edited for clarification.

Page 21 From the Rosicrucian Manual 1927.

Rosicrucian Digest No. 2 2013 Page 22 Rosicrucian Invocation

God of my heart, God of my understanding. I know that You are at the origin of the universe, nature, and humanity itself, but do not know what You think and what You feel. Since Your existence became plain to me, I have been seeking to understand the laws by which You manifest through the visible and invisible planes of Creation. Your light shines deep within me and continually lights the way for my consciousness on the path of Good. Your life gives vitality to my body, and makes it the temple that my soul has chosen to bring its spiritual evolution to fruition. Your love accounts for my existence, and wakens in me the desire to love all people. May You grant me the will to perfect myself in thought, word, and deed, that I may become an agent of Your wisdom in this world.

So Mote It Be!

Page 23 Living the Rosicrucian Life H. Spencer Lewis, FRC

In this reprint of an article first published in theRosicrucian Digest in 1936, H. Spencer Lewis, first Imperator and founder of the Rosicrucian Order, AMORC, points the way to liv- ing the Rosicrucian life—that is, to answer the call of our own destiny, directed only by our Master Within.

here is a section in the Rosicrucian live in such a manner as to distinguish one Manual devoted to the Rosicru- either to the casual or careful observer. Tcian Code of Living, in which the In fact, everywhere in the work of the ancient rules for living the Rosicrucian life Order, the injunction to each member is are presented. Even when they are strictly to strive to find one’s particular mission followed, few outside of one’s immediate in life and to act accordingly. That does family would note anything distinc- not mean that each must find some tive about the circumstance, for the distinctive outward work to do rules pertain to private matters and which will make him a signpost or not to demonstrable things. a signal of Rosicrucian philosophy. It is easy to recognize by their Nor does it mean that in finding his distinctive clothing those who be- mission in life from a Rosicrucian long to some organizations: the point of view he must abandon or Salvation Army workers, clergy people change his present work. and priests of some denominations, and A Good Example members of certain religious sects. Rosi- crucians have none of these distinguishing A man who was building a success- earmarks; in fact, the ancient rules prohib- ful leather goods factory in the Midwest ited the wearing of distinctive clothing ex- joined the Order just as business problems cept when officially conducting the work and the rapid development of his interests of the Order in public or in private. threatened to tax his capabilities. It was If we review the teachings of the Order, more than he knew how to handle, and he we find that the greatest good that any was worried. After uniting with the Order, Rosicrucian can accomplish for humanity he found himself meeting new conditions can generally be carried out in silence and with a power and understanding that sur- secrecy from one’s home. In public, a prised many. When the Cosmic pointed Rosicrucian can perform seeming miracles out his real mission in life, he was discon- without moving one’s fingers or casting a certed since it was not the making of leath- single glance noticeable to others. So far er goods. Did it mean the abandoning of as the obligations of the Order and the his new and growing business? Rosicrucian specific promises of its various Degrees are Not at all. It meant only that, when Digest concerned, there is none that calls upon he was not busy with his daily occupations No. 2 the member to reveal one’s identity or to in the material world, there was work he 2013 Page 24 could do in the psychic world. Known to certain definite things must be attended to the average member as a businessperson, at the expense of worldly situations. She he was, nevertheless, a great psychic healer; may choose to accept all or part of the op- yet those who met him on the street or in portunities opened to her. She must then business did not suspect that he was doing expect to reap as she sows. other more important work. Living the life of a Rosicrucian means How can we tell what is being done following the law as it applies to the in- by the truly devout members of the frater- dividual. When religious institutions at- nity, who may willfully or unconsciously tempted to lay down a set of rules of con- conceal what they are doing? By what duct for all, a few adhered to them, even to signs and standards do we judge others? the extent of martyrdom – in some cases We may know a member who seems to be without any real benefit to themselves, in moderate circumstances, attempting to the church, God, or humankind gener- meet her worldly obligations as best she ally. The majority wandered away from the can but in no way typical of one we con- rigid rules because they were not adaptable sider a master of nature’s principles. We to all. may believe that such a person should want No such standard of living is set for for nothing in the material world since she the Rosicrucian. As rapidly as he becomes should be able to attract and secure all that familiar with the cosmic laws and his rela- she requires. She should have no business tion to them as an individual expression worries, for some magic should solve all of the whole, he is capable of determining her problems. It is not apparent that this what his obligation is. By his decision, he person’s greatest concern is some secret or determines his fate in this life and others private work which she pursues with pow- to come. er and success; yet in the material field she We can never know how greatly an in- is struggling to overcome conditions that dividual may have changed the course of might destroy another with no knowledge her life. We cannot know the extent of her of cosmic laws. suffering, struggling, and battling against It may not be known that a doctor, odds that we might consider insurmount- who seems to be only partially success- able. We can never know what she may be ful in his practice, is privately conducting sacrificing to maintain even a partial con- certain biological experiments in his labo- tact with the Order and its teachings. We ratory and devoting to this work more of cannot know what the Cosmic is directing his time than to his public practice. Or it her to do. may be that a factory employee, who as an Let each of us make sure that we are initiate, might be considered to be wasting doing what the Master Within has pointed his time in menial work, has for years been out for us to do. Let each live according working at night on an electrical device as to our own Light, doing what we feel the a contribution to future scientific achieve- divine urge to do even though it be menial ment. or casual work, seemingly unimportant The Rosicrucian knows that fame will and unrelated to the work of the Order. be the least or the last reward she should Then we can be sure of truly living the have in mind in considering her mission in Rosicrucian life. There will be no time to life. She knows that she must abide by cer- note whether others are living life as we tain decrees that she must yield to certain think they should. By our fruits shall we urges from within. Whatever may be her be judged—and the Masters will do the struggles, weaknesses, and problems in life, harvesting, not we.

Page 25 Rosicrucian Code of Life

Salutem Punctis Trianguli! 1) In the morning, before rising, thank the God of your Heart for the new day that you are privileged to live on the earthly plane, and ask the Divine to inspire you through- out the day. Then, standing facing east, take seven deep breaths as you focus on the vitality that is awakening in you. Afterwards, drink a glass of water and then begin your daily activities. 2) Despite the trials and tribulations of life, always consider life the most precious gift the Cosmic ever granted human beings, because it is the medium of our spiritual evolution and the source of the happiness we seek. Furthermore, regard your body as the temple of your soul, and take great care of it. 3) If you can, reserve a place in your home dedicated to prayer, meditation, and the study of the Rosicrucian teachings. Make it your own oratory, your sanctum, and keep it free from any profane concern or activity. 4) Before every meal, give thanks to the Divine for being fortunate enough to have something to eat, and think of all those who do not have the privilege of eating their fill. If you are alone or together with other members of the Order, place your hands above your food, palms down, and say mentally or aloud this symbolic invocation: May this food be purified and magnetized by the vibrations radiating from my hands so to provide for my body and soul’s need. May all those who are hungry be associated with this meal and be given a spiritual share of its benefits. So Mote It Be! 5) You know that the aim of all human beings is to perfect themselves; to become better persons. Therefore, constantly endeavor to awaken and express the virtues of the soul that animates you. In doing so, you will contribute to your evolution and serve the cause of humanity. 6) Isolate yourself for a moment every day, preferably in your Sanctum, and send Rosicrucian thoughts of love, harmony, and health towards humanity as a whole, particularly Digest No. 2 towards all those who suffer physically or mentally. Also ask the Divine to assist them 2013 on all planes and to preserve them as much as possible from the ordeals of life. Page 26 7) Behave in such a way that all those who share your existence or live in contact with you regard you as an example and feel the desire to be like you. Guided by the voice of your conscience, may your ethics be as pure as possible and may your first preoc- cupation always be to think well, speak well, and act well. 8) Be tolerant and defend the right to be different. Never use the faculty of judgment to blame or condemn anyone, for you cannot read the hearts and souls of others. Look at them benevolently and leniently, and see what is best in them. 9) Be generous towards those who are in need or less favored than you. Arrange things every day so that you do at least one good deed for someone else. Whatever your good deed, do not boast, but thank the Divine for enabling you to contribute to the well-being of others. 10) Be moderate in your behavior and avoid extremes in all things. Be temperate, and follow the middle way in all circumstances. 11) If you hold a position of power, do not be overly proud about it and do not become intoxicated by the power you may wield. Never use your position to force others to do anything that they disapprove of or that is unfair, illegal, or immoral. Hold your office with humility and make it serve the common good. 12) Be attuned to others and speak with care. If you ever criticize, make sure that it is done constructively. If someone asks you for advice on a subject you do not know well, humbly admit your ignorance. Never stoop to telling lies, backbiting, or slan- der. If you hear malicious gossip about someone, do not support it by lending a willing ear. 13) Respect the laws of your country and endeavor to be a good citizen. Always remem- ber, the key to human progress lies in the evolution of consciousnesses. 14) Be humanistic. Regard all humanity as your family. Beyond race, culture, and belief, all human beings are brothers and sisters. Consequently, they all deserve the same respect and consideration. 15) Consider Nature as being the most beautiful sanctuary and expression of Divine Perfection on earth. Respect life in all its forms, and look upon animals as conscious and sensitive beings—and not as mere living things. 16) Be and remain a free thinker. Think for yourself and not according to what other people think. Likewise, let everyone think freely; do not impose your ideas on others and always remember that your ideas are also evolving. 17) Respect all religious or philosophical beliefs, as long as they do not strike a blow at human dignity. Do not support fanaticism or fundamentalism, in any shape or form. As you live your faith, make sure that you are neither dogmatic nor sectarian. 18) Be faithful to your promises and commitments. When you give your word of honor, consider it to be a sacred pledge that binds you. If you must take an oath, think of the Rose Cross, the symbol of your ethical ideal, while doing so, and remember that any lie you might tell will have karmic consequences for you. Although it is possible to deceive others, no one can escape Divine Justice. Page 27 19) If you can afford and wish to do so, support the Order materially, so as to promote its activities and contribute to its continuity. 20) The purpose of the Order is to contribute to the raising of consciousnesses, and the transmission of its centuries-old teachings. Therefore, make yourself available to present its ideals and philosophy to those who seek Knowledge, but without ever trying to coerce them. 21) Never cause anyone to believe that members of the Order are sages who are in full possession of the Truth. To those who may ask, present yourself as a philosophical person who is seeking Wisdom. Never pretend you are a Rose-Croix, but say you are a perfecting Rosicrucian. 22) In the evening before going to sleep, summarize the day that is ending, and see in what ways it has been constructive or otherwise. In your soul and mind, weigh up what you have thought, said, and done throughout the day. From this draw useful lessons for your spiritual evolution and make firm resolutions. When this is done, send positive thoughts to the whole of humanity and entrust your soul to the Divine before going to sleep.

So Mote It Be!

Rosicrucian Digest No. 2 2013 Page 28 A Noble Rosicrucian Apologist Ralph M. Lewis, FRC

Ralph Lewis served as Imperator of the Rosicrucian Order, AMORC from 1939 to 1987. In this article, a reprint from the Rosicrucian Digest October 1956, he extols the courage and convictions of two great defenders of the Rosicrucians of the early 1600s—Robert Fludd of England and Michael Maier of Germany and explores Francis Bacon’s connection with the Rosicrucians of that time.

veryone has his or her convic- ed deeply in one’s psychic and emotional tions, whether they are born nature. Eof belief or experience. Such Robert Fludd was a man of moral con- convictions constitute our fount of knowl- victions that were not a mere inheritance edge. Philosophically, the idea of belief as of ideas. They are set in an intellectual knowledge may be challenged. It can be framework, the consequence of personal contended that, to have reality, knowledge long study, experience, and meditation. As must be capable of being confirmed by a consequence, a challenge of his convic- sense experience. Nevertheless, for many tions called forth such a defensive action persons, where there is the absence of a in words and deeds as to require great for- conflicting reality, a belief stands as a per- titude. It is one thing to utter aloud our sonal conception, a point of knowledge. beliefs in tolerant surroundings; it is quite Such convictions become an intimate another to speak of them in a hostile era part of the personality of the individual. and before an antagonistic mentality – and One’s intellectual self, if it is well defined, the latter is what Fludd did, not once but participates in one’s state of preservation many times. equally with one’s physical well-being. A In the beautiful rolling countryside of strong conviction has the character of real- Kent, England, near the picturesque vil- ity to the mind. It has as much existence lage of Bearsted, are the remains of Mil- as does our body or our family. Opposition gate House, the manorial home of Robert to the conviction will, therefore, arouse as Fludd. The original structure, of which a much resistance as a corresponding attack portion now remains, and to which addi- upon the person or character. The sensitiv- tions have subsequently been built, was ity of the personality, the emotional state erected by Sir Thomas Fludd. He was of the individual, determines the degree of Treasurer of War to the celebrated Queen retaliation to any opposition to a convic- Elizabeth I. It was there that Robert Fludd tion just as it does to an offense against the was born in 1574. The setting is one of in- physical being or character. Convictions, spiration today. One sees patches of wood- points of knowledge, which have become ed land, interspersed with small acreages intimately associated with the moral or re- of hops bisected by pleasant streams along ligious ideals of an individual are defended which little flocks of sheep graze. One feels more fervently than others. They are root- quite isolated from the political and social

Page 29 turmoil of the times. This tranquility must ary works and the methodical illustrations have touched the consciousness and spirit of their texts. He maintained a laboratory of Fludd at an early age. Near the house of during his sojourn on the Continent, in his birth are the rose farm and other gar- which he constructed various and strange dens where he cultivated the plants used in mechanical devices, one of which was a his pharmaceutical and alchemical experi- self-playing lyre. Many of these devices, ments. it is reported, had a useful value. In fact, At a time when higher education was, some writers credit Fludd with being the to an extent, a luxury, young Robert was original inventor of the barometer. fortunate to have a parent whose economic Era of Intellectuals status permitted him to attend college. He It would appear that Fludd’s pharma- matriculated at St. John’s Oxford on No- ceutical studies led him to the threshold of vember 10, 1592, and took his M.A. de- alchemy – and he crossed over. Alchemy gree in 1598. After attaining his Master’s being contiguous to and allied with Her- degree, he spent the next six years in study meticism and Occult Philosophy, Fludd and travel on the Continent. This practice soon found interest in the Rosicrucian of travel and study in foreign lands among philosophy. He pursued diligently the cultured Europeans, then and in more re- teachings and doctrines of Paracelsus, cent times, when conditions permit, was which much of his own later ideas par- considered a requisite for education. alleled. There are many circumstances Fludd’s study on the Continent was by which would indicate that Fludd made the no means confined to the furtherance of his acquaintance, while on the Continent, of knowledge of medicine. His pursuits were the celebrated German Rosicrucian Grand diversified and influenced by his interest Master and Hermetic philosopher, Mi- Rosicrucian in natural philosophy. His fascination by chael Maier. Though Maier was but in his Digest the sciences and his conscientious observa- thirties, he was then known for his writ- No. 2 tions and analysis are reflected in his liter- ings on Hermeticism and the Kabbalah. 2013 Page 30 In Maier, Fludd must have found a virtual ment. The liberal views, as set forth in the treasure because of the former’s quest for Fama and in the Confessio, antagonized magic, the secret lore and order behind the the Roman Catholic Hierarchy which phenomena of nature. In young Fludd, thought it saw in them an alliance with Maier found a keen intellect, an uninhib- the Lutherans. There were also those of ited imagination, and a devout love for the vast multitude who were fascinated by esoteric wisdom. Fludd returned to Eng- the proclaimed aims of the Rosicrucians, land and was admitted to the practice of having never heard of the secret movement medicine in 1606. In 1609 he became a previously. There were, too, those indi- member of the College of Physicians. viduals who sought to exploit the public The versatility of Fludd’s talents was interest aroused by the pamphlets in the being expressed in other channels than that Rosy Cross Brotherhood by avowing their of medicine. He became, membership in it. as well, a philosopher, While in England, an anatomist, physicist, Maier renewed his associ- chemist, mathematician, ation with Robert Fludd. and engineer. His literary Historians within the works were numerous and Rosicrucian Order, and brilliant, though often most of those others who ponderous. Some of the had chosen to write its his- principal ones are: Apolo- tory as a literary achieve- gia Compendiaria pro Fra- ment, declare that Maier ternitatem de Rosae Crucis then initiated Fludd into (Leyden 1616); Tractatus its higher degrees. It was Apologeticus Integritatem in 1618 that Maier pub- Societatis de Rosae Cruce lished his Themis Aurea in Defendens (Leyden 1617); Latin, which contained Mosaical Philosophy, Trac- the laws of the Fraternity tatus Theologo-philosophi- of the Rosy Cross. These cus, etc. (1617); a treatise Robert Fludd. were perhaps imparted to in three parts, dedicated to the Rosicrucian Fludd or followed as a result of their pri- fraternity, and Summum Bonum (Frank- vate conclaves. Subsequently, at least, Rob- fort, 1629). In addition, he wrote numer- ert Fludd became a Magus of the Order in ous tracts on Kabbalistic Theosophy and England. He fearlessly let his identity with Rosicrucian doctrines, as well as on faith the Order be known. He even expounded healing. the general objectives of the Order, as its Grand Master Michael Maier visited proselytizer, to his colleagues in the medi- England sometime between 1614 and cal profession in London where he prac- 1620 – the exact date is in dispute. This ticed. He had their respect because he was followed closely the issuance of the famous called “eminent in his medical capacity.” Fama and the later Confessio, the former It must not be inferred from the fore- being the first public announcement of going that Robert Fludd was the first per- the Brotherhood of the Rosy Cross. These son of the Rosicrucian Order to bring it to pamphlets became the focal point of con- the attention of his country people. There siderable controversy. There were those is evidence that the Rosicrucian Order was who, after reading them, immediately known in England before the Fama was is- became hostile to the Rosicrucian move- sued in its original version in about 1614. Page 31 The Order was also known some eleven or son concludes that anyone who so merely twelve years before Michael Maier initiat- vowed himself deserves to be called “a mere ed Fludd into the higher degrees as a Ma- fool.” The costume, then, was not in deri- gus on the occasion of his visit to England. sion of the Order but to signify a fool, one One account relates that, on January who thought himself “A Rosicross” by the 6, 1604, the Queen held a masque ball at mere wearing of a costume and so declar- Whitehall. Inigo Jones, celebrated archi- ing himself. All of this discussion, we re- tect, was commissioned to design the cos- peat, does establish the fact of knowledge tumes for the gentlemen. Over one of the of the Order before either the issuance of sketches Inigo Jones the Fama or Fludd’s initiation by Maier in submitted, he had or about 1615. inscribed the words, Though histori- “A Rosicross.” Thus ans, not within the evidently the Rosi- circle of the Rosicru- crucians were suffi- cian or Masonic Or- ciently well known ders, consider Francis so that a character Bacon’s connection designated “A Rosi- with the Brethren cross” would have of the Rosy Cross a significance. As F. controversial subject, de P. Castells, well- those of the above known historian of Orders, in the main, arcane orders, has are convinced of such written, if the ball relation. Francis Ba- occurred on Janu- con, Lord Verulam, ary 6, 1604, most was actually associ- certainly Inigo Jones Michael Maier. ated with prominent would have prepared Rosicrucians of the the sketches at least a few weeks before period and was followed by those who met for the consideration of Her Majesty. This as an “invisible college.” Bacon’s New At- being so, it constituted evidence that the lantis, published in 1627, has a number of Rosicrucians were known in England as points of striking similarity to the objec- early as 1603. tives set forth in the Fama. Especially is Ben Jonson, playwright, whose most this so of the “House of Solomon” (sages’ noted work is The Alchemist, was actively home) where learned people were to gather associated in many enterprises with Inigo and devote their lives to the acquisition of Jones. It is he, we are informed, who often knowledge. Further, the requirements of interpreted certain allegorical references these sages of the New Atlantis parallel the for the crown. Jonson said, in effect, that moral obligations exacted from the Breth- “A Rosicross” might be called a mere fool ren of the Rosy Cross. Cryptographers, because he represents a man who foolishly interpreting the hidden code in Bacon’s labors under the opinion that merely de- writings, have brought forth much that claring himself a Rosicrucian would thus can only be construed in the light of his make him a member of the secret brother- affiliation with the Rosy Cross. Rosicrucian hood. Jonson then adds that such a per- Though, in Rosicrucian circles, Bacon Digest son foolishly believes that he has “vowed is recognized as having been the Imperator No. 2 himself into the airy (lofty) Order.” Jon- of the Order for England, Robert Fludd is 2013 Page 32 cians today, for the Order is still the victim of vilification by religious bigots. Fludd staunchly defended the Breth- ren of the Rosy Cross in his Tractatus Apol- ogeticus, published in 1617. In 1629, his Summum Bonum and Sophice cum Moria Certamen appeared. In 1633 Fludd writes: “Of the former so-called Rosicrucians, who are now known as Sapientes, Sophi, or Wise Men,” that they “under the type of an architect erect their House of Wisdom.” In much of Fludd’s writing he used archi- tectural terms as symbolic expressions. In fact, in certain Masonic records of the period there are charges, that is, orations, signed “Fludd.” These use the same type Francis Bacon. of architectural phraseology as a symbolic language. accepted as the Magus or Grand Master of The teachings of Fludd, as mentioned England. Bacon’s prominence at court and previously, were greatly influenced by his the strong political enemies which he had, study of Paracelsus. The latter’s views are necessitated the concealment of his con- extended by his own scientific researches. nections with the Order at the time. There Fludd’s cosmology and theology are prin- must have been the greatest collaboration cipally those of the continental Rosicru- between Robert Fludd and Francis Bacon. cian. There is much reference to the word Bacon was a genius of the time and magic in his writings. It must be under- though Fludd was also an exceedingly stood that the word magic at this time had learned man, we can, without detracting reference to the applications of many kinds from his eminence, assume that he echoed, of phenomena. Fludd classified magic un- in his writings, some of the conceptions of der various headings, three of the principal Bacon. ones being: In Defense of Truth 1. Natural magic “...that most occult and The attacks on theFama by promi- secret department of physics by which nent Jesuits and others who sought to the mystical properties of natural sub- deride the Rosicrucian Order, terming it stances are extracted;” a newly organized Lutheran body and an 2. Mathematical magic, by which adepts anti-Christian secret society, evoked the are able to “construct marvelous ma- force of Fludd’s convictions. He became chines by means of their geometrical England’s foremost Rosicrucian apologist. knowledge;” This is a classical term denoting one who argues in defense of a principle or cause. It 3. Divine magic, this being moral laws is thought that Fludd wrote his Apologia, and theological precepts. published in 1616, after Maier paid a visit Fludd expounds that the universe pro- to England and conferred the higher Rosi- ceeds from the Divine and will return to crucian degrees upon him. The courage of the Divine. Creation, he declares, is “the Fludd should be an incentive for Rosicru- separation of the active principle (light)

Page 33 from the passive (darkness) in the bosom Wherefore, we can argue syllogistically of the Divine Unity (God).” The universe as follows: to him consists of three worlds: the arche- a. That which was a whole before typal (God), the macrocosm (the world), any division is not a part of and the microcosm (humans). All parts of something; each world correspond to each other; that is, there is a harmonious parallelism be- b. Now, the soul was a whole be- tween them. Fludd holds that things are fore any division; not just the result of necessity but deter- c. Therefore, it cannot be a part of minism, the will of God. In his work, Mo- nature. saical Philosophy, Chapter VII, he states: On his death (1637) Fludd was buried For first of all what (I beseech you) is in Holy Cross Church, Bearsted. This is of greater antiquity than God, being but a few miles from Milgate House where that he was before anything? What is he was born. A monument to him is now in geometry before or in measure less in the choir vestry under the tower of that than a point? Or which among all the centuries-old edifice. It bears an inscription numbers of arithmetic is of so ancient extolling his virtues. The memorial monu- a standing as is the unity? Wherefore it ment “is a copy of Camden’s monument in must needs follow, that God is free and Westminster Abbey.” There is a brass plate voluntary in his actions, being that he in the flagging of the church, indicating was of himself, and did exist without where Fludd’s body is interred. Those Ros- any respect had unto any other... icrucians who gaze upon the monument Robert Fludd, then, as the Rosicru- are fortified in their convictions, and their cians have ever done, denounced the super- courage is renewed to defend anywhere at stitions which, in the mind of the masses, any time the Order’s noble purpose. had been associated with the Brotherhood. He inveighed against “venefic, necrominic, goetic, malefic, and theurgic magic.” This put aside all attempts at communication with the dead, spiritism, and what is today also termed black magic. The writings of that later Rosicrucian, Johannes Kelpius, who in 1694 first brought the Rosicrucian teachings in an organic form to America, reflect much of the works of Robert Fludd. Fludd’s pantheistic theories – the Di- vine in all things – were challenged by the astronomer Kepler. Their arguments con- stitute one of the literary achievements of the day. In reply to Kepler’s Apologia, Fludd says in part (1622): Finally, Pythagoras, and all the other philosophers who were endowed with some touch of the Divine, recog- Rosicrucian Digest nized that God is one and indivisible. No. 2 2013 Page 34 Paris Poster - 1623

In 1623, nine years after the first Rosicrucian manifesto was anonymously published in Germany, the walls of Paris were plastered with the mysterious poster below, by the unknown brothers and sisters of the Rose Cross.

We, the Deputies of the Higher College of the Rose-Croix, do make our stay, visibly and invisibly, in this city, by the grace of the Most High, to Whom turn the hearts of the Just. We demonstrate and instruct, without books and distinctions, the ability to speak all manners of tongues of the countries where we choose to be, in order to draw our fellow creatures from error of death. He who takes it upon himself to see us merely out of curiosity will never make contact with us. But if his inclination seriously impels him to register in our fellowship, we, who are judges of intentions, will cause him to see the truth of our promises; to the extent that we shall not make known the place of our meeting in this city, since the thoughts attached to the real desire of the seeker will lead us to him and him to us.

Page 35 Rosicrucian Digest No. 2 2013 Page 36 Page 37 Rosicrucian Digest No. 2 2013 Page 38 Page 39 Rosicrucian Secret Symbol Peter Bindon, FRC Peter Bindon is a professional anthropologist and botanist. He has served on the Editorial Board of the Rose+Croix Journal (www.rosecroixjournal.org) for many years and is a frequent contributor to the Rosicrucian Digest. He recently retired as Grand Master of the English Grand Lodge for Australia, Asia, and New Zealand after many years of service in that position. In this article, he explains some of the symbolism of this image from the Secret Symbols of the Rosicrucians.

o the early Egyptians, two pillars the side of a diagram representing the east together were symbolic of the portals and a dark colored pillar on the opposing Tof eternity or the gateway of life. western side. They were also considered to stand at the In the Latin inscriptions in the corners entrance to heaven, but unlike the pillars of and along the edges of the illustration, the the alchemists, those of the Egyptians were four cardinal directions, north, south, east, related to the directions of the north and the and west are paired up with the seasons: south. As the Sun manifested its presence winter, summer, spring, and autumn in the southern part of the sky, it is a fairly respectively. These form a boundary to the obvious use of symbolism to have that illustration suggesting to the viewer that portion of the heavens representative of light. the field of endeavor is bounded by the North, the opposite direction, thus becomes four seasons whose passage through the identified with darkness. year is marked by the winds typical of those Although the alchemists also viewed seasons (found in the corner inscriptions). the pillars as representing the portals By placing the field of endeavor within the or gates of an entrance to a higher state annual cycle, the author is encouraging (perhaps influenced by Egyptian thought), the student to study continuously their interpretation was inspired by a and not just in one or another season. more direct relationship between each In other words, continuous progress pillar and the movement of the Sun across requires continuous study. No one could the heavens. Living in higher altitudes challenge this wise counsel when the goal of the northern hemisphere, European is self-improvement. This sentiment is alchemists seem to have been influenced emphasized by the inscription around more by the daily progression of the Sun the doorway. It encourages the student to from east to west across the sky than by the work diligently at the task of combining general direction in which the solar disk the four elements, producing and refining was located. The rising and setting of the the so-called “Philosopher’s Stone,” itself Sun in the east and west respectively led symbolic of the link that an individual can to the association of the coming of light attain with the Cosmic. Rosicrucian with the east, the opposite direction west To enter his place of study, our Digest becoming identified with the loss of light. student has ascended the “steps of No. 2 2013 Thus, we often see a light colored pillar on wisdom” leading to the portal flanked by Page 40 Ibidem 14. V. 6. A scorner seeketh wisdom and findeth it not; but knowledge is easy unto him that understandeth. Hand colored by H. Spencer Lewis. Page 41 the two pillars, noting that these three is symbolic of the feminine and the steps represent three of the conditions element water; the barred triangle pointing necessary for advancement. The first step upwards is the symbol for air, and earth is for Rosicrucians is to develop and cultivate represented by the barred triangle pointing a respect for the God of your heart. The down. second step is to “Know yourself” or learn At the top of the pillars, we see a man to be true to your self and not indulge in and woman reaching towards each other. self-delusion. Thirdly, one should learn to Could this be symbolic of a mutual quest love their neighbors or have compassion for towards assimilating certain characteristics the suffering of others. Rosicrucianism is each of the other? There are many ways not alone in encouraging the development to interpret the appearance of these two of these characteristics. They arefigures other than in their usual alchemical encouraged by many other organizations guise. We can see them as representative and religions, simply because anyone with of the Great Work being undertaken by those characteristics is considered a worthy people of both genders. This is certainly the citizen of their society. As it is difficult to case in AMORC where participation in the live in the world today without belonging studies and other elements of membership to one or another social group, the student places no distinction on an individual’s with these traits is happily participating gender. There is a further interpretation in their chosen society and is thus not possible remembering that the student distracted from the task of developing the in the illustration is striving for balance other characteristics of a modern mystic. in his studies and in his life. It is obvious Having ascended the stairs, our student that each individual enfolds aspects of has passed between the two pillars that life attributed to the opposite gender. support the arched roof of his sanctum. For example, the warlike and aggressive The symbology of the pillars is to mark his attributes of the masculine nature often admission to a state of knowledge rather outweigh the caring and nurturing aspects than forming the entrance to a physical of personality in men. Regardless of how place. The seated student or philosopher this imbalance may have developed in next ponders the balance that must be past generations, it is desirable to bring struck between the pairs of opposites if the two into a more equitable balance for success is to be attained in the work that the sake of bettering one’s own spiritual lies ahead. A chemical balance swinging advancement. This aspect of balance in in equilibrium in its cabinet on his table one’s life has not been discussed widely confirms this interpretation of his task. until comparatively recently, but is now Lying before him on the table, we see a recognized as important in many ways. sun and moon, ancient symbol of the two One could find numerous other examples human genders as well as potent symbols within both genders to illustrate how this of the Godhead and Creation. particular aspect of balance is necessary for The triangles representing the four unimpeded spiritual advancement. elements of fire, earth, air, and water surround the scene. The student will work with these primal elements in creating his or her “philosopher’s stone.” The Rosicrucian upward pointing triangle is a symbol of Digest the masculine and the element of fire; the No. 2 triangle with its point aligned downwards 2013 Page 42 The College of the Fraternity Peter Bindon, FRC

In this article Frater Peter Bindon explores some of the fascinating symbolism of Theophilus Schweighardt’s intriguing image entitled “The College of the Fraternity.”

Page 43 Many of you have probably heard of the crucians say, the Cosmic. Beside their British illustrator named Heath Robinson pyramidal tombs, the Pharaohs built fu- who drew amazing contraptions of string, nerary temples which were called “castles wheels, knobs, and levers that supposedly of millions of years.” Just like the Royal performed household and other tasks. Our tombs, they were destined to stand forever illustration looks remarkably like some- linking the fate of human works with that thing that Heath Robinson might have of the deities. In them, the ancestors of the invented. Titled “The College of the Fra- dead king would worship and commemo- ternity” it appeared in a publication with rate the king’s existence forever, making of- the name Speculum Sophicum Rhodostau- ferings and communing with all the neces- roticum (The Mirror of the Wisdom of sary deities. the Rosy Cross), by Daniel Mögling, alias In the Psalms of the Bible, a castle or Theophilus Schweighardt. It was drawn, fortified city is used as a metaphor for the if not published, around 1604, about ten godhead itself. This carries the metaphor years before the Fama Fraternitatis, usually to another level. Instead of simply being considered the first book to announce the a place where one can commune with the presence of the Rosicrucians to the world. godhead, the castle actually becomes the This latter publication is also quoted as person of the Divine. Meister Eckhart says being the first unequivocal Rosicrucian in one of his Sermons, “There is within the publication, but obviously it did not arise soul a castle into which not even the gaze from a void. There were solid foundations of the Triune God can penetrate.” He goes on which were based the sentiments found on to explain that this is because it is the in this booklet. It is clear from Mögling’s castle of pure Oneness. writings that he was a Rosicrucian in per- suasion but could not have been an actual It was not only in Jewish and Chris- “member” because at that time there was tian thought that the castle represented no formal organization that one could be- the central stillness of human nature. In long to as a member. the Taoist treatise, The Secret of the Golden Flower, we find a recommendation to for- Apart from in his writings, there are tify and defend the Primeval Castle, which enough visual clues evident in our cover is the home of hsing, or Spirit. illustration to demonstrate its Rosicrucian Castles are usually strongly built and links. Most obvious are the rose and the situated upon hilltops where they were cross flanking the door of this movable best defended. Like houses they convey castle. For those who are seeking the Rosi- the feeling of protection and security at crucian way, Schweighardt advises that the highest level. Yet their location makes they should be patient and persistent like them isolated and remote, which, because Noah’s doves, seen flying from the ark in of their inaccessibility renders them even the background on the left, while placing more desirable. It seems that part of hu- their hope in their God and praying. As a man nature is to desire that which is un- beginning point, let us look at the symbol- reachable. In paintings, the Heavenly ism of the castle before we look at some Jerusalem is depicted as a castle bristling of the surrounding elements of the illus- with towers and turrets and set upon a tration. mountain peak. Although it was difficult Castles are almost universally seen as to reach, once having gained access, the Rosicrucian the symbol of humanity’s inner refuge, a pilgrim was secure and protected. Rosicru- Digest place where the soul communicates pri- cianism, symbolized by the fraternal col- No. 2 2013 vately with God, the Absolute or, as Rosi- lege, teaches us, among other things, ways Page 44 to enter into communion with Cosmic enment. But why does he hold an anchor influences. That part of the inner self that in his hands when there is no sign of a boat we access during meditation and contem- or a large expanse of water? The last hope plation and which leads us to communion of sailors in a stormy sea, the anchor be- with the Cosmic is similarly remote and came more or less symbolic of hope. Hold- difficult of access. However, once reached, ing the ship fast, it indicates firmness and all external distractions vanish and we are an unwavering faithfulness. It symbolizes protected in our Cosmic Union until we the idea that an individual can put a stop return to the situation from which we be- to a life that is too stormy by anchoring gan our meditation. oneself firmly to the source of life, the In Schweighardt’s illustration, we see Cosmic. To hurry the process of living is a that the castle has certain links with the mistake demonstrated by the figure plung- Godhead. The Jewish “Yahweh” appears in ing from the cliff above our pilgrim. This the eastern sky above the castle as well as seeker has incautiously rushed upwards on the shields of the four defenders stand- on the path and has failed to see that it ing in the corner towers. Remarkably, ends at the edge of a cliff. On the path to these defenders are not armed with swords the summit we read the Latin festina lente, but with palm fronds reminding us that meaning “hasten slowly,” a saying often il- Christ’s entry into Jerusalem was heralded lustrated by a dolphin entwined around an with the same objects. anchor. So the anchor can be considered as a double symbol, encouraging both hope Symbolically we are meant to under- and caution. stand that our existence stems from the Cosmic and that this gift is as significant to A strange crane-like affair draws a us individuals as was the entry of Jesus into seeker from the “well of supposition” on the Holy City for the Christian popula- the left. He is lifted from the enclosing tion. The Model City, a symbol of Utopian darkness of the well into the light of day. ideals, can be seen through the windows of Those already within the fortress, hidden the castle where a Frater searches the globe from the viewer, are assisting his ascent for the location of this ultimate human and providing him with an opportunity to environment. An arm, protruding from a discover the truth within the castle. With corner and holding a sword, indicates that the assistance of the College of the Fra- all struggle for attainment does not end ternity, he will be able to discriminate be- with entry into the castle. One still must tween those things that are universally true be on guard against certain pitfalls even and those that are false superstitions. This when following the path. Although these symbolizes the knowledge that he will gain traps are not enumerated, it is clear that as from entering the College of the Fraternity the sword dominates the well of false opin- and the understandings that will ensue. ions, there must be some connection. As We are reminded that this enlightenment it is most difficult to be true to oneself and comes ultimately from the Cosmic because to one’s own ideals, this is probably what is we see the hand of the Divine providing suggested here. support for the castle from on high. Cosmic inspiration beams into a pil- grim on the lower right. His sword is laid aside, his hat on the ground beside his shoes and bundle of possessions. The Latin inscriptions tell us that he claims to be ig- Secret Symbols of the Rosicrucians is available at http:// norant but prays to his Father for enlight- www.rosecroixjournal.org/resources/index.html Page 45 The First Rosicrucians in America Sri Ramatherio

In 1927, AMORC first published a booklet entitled,The Light of Egypt – The Strange Story of the Rosicrucians, by Sri Ramatherio (one of H. Spencer Lewis’s pseudonyms). In this intriguing manuscript, the author relates the history of the Rosicrucians through a story told by a fictional character named Dr. Roberts, while he and guests at a dinner party wait for a rain storm to subside. Miss Fletcher, a missionary worker, is the questioner in the story. After exploring the publication of the Rosicrucian manifestos in the early 1600s and their impact on the Western world, Dr. Roberts explains the importance of applying the knowledge that the Rosicrucians perpetuate and reveals the history of the first Rosicrucians in America.

the material—the transitory stage where success is assured in the plans or failure is inevitable. “It was this sort of knowledge that the Rosicrucians offered so generously in the seventeenth century in Germany, and in other centuries before and af- ter that time. The success of their plans, in aiding men and women to achieve their desires in life, brought them some fame, but more power. Before the end of the seventeenth century they were ready to carry their work to the New World, to America, in accordance with plans made long before Columbus ven- tured to explore the unknown seas. “Success in life means mastership, and mastership means utilizing every inner “It was in 1693 that the leaders and force and power of the being as well as ev- eminent Rosicrucian workers of Europe ery outer force. A person’s creative abilities gathered together and selected from their do not rest in the muscular strength of his volunteers those proficient in the arts, sci- body, nor in his fertile imagination. He ences, trades, and professions, to go to must be able to bring his mental imagin- America and establish the Great Work. ing into material expression, daily, hourly; That was one hundred and eight years af- and to do this, he must be able to use other ter the new cycle had started in France. In faculties than simple visualization of the their own boat and with proper ceremony imagination. He must not place all de- they departed, and reached the shores of pendence on his or other hands to work America in the early part of 1694.” Rosicrucian out the concrete expression. He must be “Do you mean to say that the Rosicru- Digest able to recreate things in that world of cians have been in America all these years?” No. 2 form which exists between the mental and asked Johnson. 2013 Page 46 “Yes, and they were really a part of ony. He quotes the records in the Penn- American history long before that. Ac- sylvania Historical Society, and books and cording to very dependable records a records in possession of former Governor well-known Rosicrucian leader of Europe Pennypacker of Pennsylvania and hun- sailed with an early expedition from Spain dreds of other authorities. He shows that and landed with the exploring party on these early Rosicrucians established a really the shores of California in 1602 or 1604, marvelous system of widespread brother- and there deposited a ‘Rosicrucian Stone.’ hood activities for the advancement of This means that he established some foun- humankind’s inner and cultural develop- dation, some principle of the work, in the ment. To do this they utilized all the laws name of the Order. There are a number of of nature and taught those laws. Here they references to this fact in Rosicrucian writ- created the first complete printing plant ings. However, in 1694 the Rosicrucian in America, and made their own paper in colony arrived at what is now Philadelphia, the first American paper mill. Out of this and in Fairmount Park on Mystic Lane shop came the largest books ever made in one can still see part of their first building. America during those years, and books Their colony increased, their work pro- that had no other purpose than to reveal to gressed, and in a few years they moved to men and women the laws of nature which a quiet valley, built many structures, and would lift them out of the ruts. Not mys- established many of the first American in- tical books, not books of secret teachings, stitutions. You may be surprised to know but unusual books. Even the first Ameri- what a valuable contribution they made to can Bible was published here, and the first the founding of America. I do not have Sunday School was established by them, my note books at hand, but I can tell you sixteen years before one was established in what I have read in a book by Julius Sachse, England.” the eminent Historian of the Grand Lodge “I thought you said they were not a re- of Freemasonry for Pennsylvania, and who ligious school or cult?” asked Miss Fletch- was reputed to be a descendant of one of er, intent upon finding some support for the families closely connected with the col- her erroneous belief.

Above: The cloister at Ephrata, an early community. Inset: Model of the Amphitheater at Ephrata.

Page 47 In his book, The German Pietists of Pennsylvania (1895), historian Julius Friedrich Sachse writes about the Rosicrucians who settled near Philadelphia in the late 1600s. The photograph above shows some of the books from their collection, including in the center—Secret Symbols of the Rosicrucians.

“Publishing a Bible and establishing a use. Their chemists and biologists worked Sunday School would not make them a re- with their botanist, and the first botanical ligious body. Remember that they found gardens were established for the purpose that most of the settlers in America came of preparing herbs and medicines for the here for religious freedom. They catered most advanced medical practices. They to this, and kept free from all sectarianism, were not mentalists to the extent that they just as the Rosicrucians have in all ages. placed a fanatical valuation on the power So, these first Rosicrucians in America of mind, but gave rightful place to all the helped to establish and dedicate several sciences, as do the Rosicrucians today. churches in Philadelphia, by furnishing “Just to show you the humanitarian the music for choirs and trained teachers as activities of this colony, let me say that clergy people; they helped churches of six they established free schools for children, different denominations, and expressed no free clinics for the sick, and free systems preferment. They even published the first for aiding everyone in improving the exist- Christian Testament produced in America, ing standard of living. All who wished to and the first religious magazine. All of this unite with the work were welcome to do was the work of Brother Sauer, the mas- so and all shared alike in the benefits and ter printer of the colony who had been obligations. selected abroad because of his knowledge. He also established the first American type “It was in the college rooms of this foundry and finally produced the most community that the Declaration of Inde- beautiful books ever made in America dur- pendence was translated by a Rosicrucian ing the eighteenth century. into the several foreign languages so that “They also established mills for grind- all colonists could read it; and the famous Rosicrucian ing corn, a factory for the making of or- document now preserved in Washington Digest gans, and actually made the first organs was engrossed by a Rosicrucian in that No. 2 ever manufactured in America for church colony. It was here also that the first pro- 2013 Page 48 paganda for the freedom of the slaves was prising and astounding. The Rosicrucians started, as is shown by the early records.” have been teachers and demonstrators of “I thought it was commonly believed these things for very many centuries, and that Thomas Jefferson wrote or engrossed have the only dependable system of per- the Declaration of Independence?” re- sonal development that humans can rely marked Johnson. upon to awaken and make active their in- ner, latent faculties. But, the Rosicrucians “It may be, since Jefferson was not have never sold this knowledge in books only a member of the Rosicrucians but and have never conducted paid classes. one of the later officers of the colony. All They will not commercialize the knowl- that the records show, however, is that it edge which was given to them freely and was engrossed in the editorial rooms of which must be passed on just as freely. the community college. Other famous documents were prepared there, for they “Many eminent characters in Ameri- were constantly preparing manuscripts for can history became members of the Rosi- future generations, and many of them are crucian colony. I could cite hundreds of in existence today, showing skilled pen- names which all of you would recognize. manship, lettering, and colored engrossing There was Brother Rittenhouse, for in- like those made by the Monks of ancient stance, who established the Rosicrucian times.” astronomical observatory at the colony. It was the first in America and soon became “What were these manuscripts about?” world famous, for it was Rittenhouse with asked Mrs. Nathan, who had been silent his unusually large telescope, a Rosicru- through all the story. cian invention based upon principles laid “They were private manuscripts of in- down by the Rosicrucian, Roger Bacon, struction, intended for the students of the who placed America in the foreground of Rosicrucian Order of that and future gen- astronomical research. Rittenhouse made erations. I remember some of the titles, the first measurements of the distances for we still use some of them—copies of between the planets – the Sun and Earth. course—in some of our lectures. There Was that not scientific achievement? You was one entitled The Mystery of Numbers. could hardly call that the dreamy work of It revealed how the law of numbers, the a mystical philosopher – and yet he was law of averages, and the law of propor- a philosopher, a Rosicrucian philosopher, tions, affect things in our lives. Such ideas which means one who is very practical and have been established among learned men has no time for idle speculations. Thomas and women since then, but the multitude Jefferson, speaking of Rittenhouse’s won- knows little about the subject. Another derful discoveries of the distant sky which manuscript was entitled Phisica, Metaphis- brought the heavens nearer to human- ica, and Hyperphisica, and another deals kind’s understanding, said: ‘He has not in- with the ‘Non-ego’.” deed made a world, but he has approached “I had no idea that the modern subject nearer to its Maker than any man who has of Metaphysics had such an early start in lived from the time of the Creation to this America,” remarked Johnson. day.’ Benjamin Franklin worked out his “That is just it. America today is being great library plan as an associate of the offered many systems of New Thought, Rosicrucian library, and he also worked in Metaphysical, occult, and practical psy- the experimental laboratories of the colo- chology courses of study, and they are of- ny, and became advanced in the principles fered as something new, something sur- of natural forces.

Page 49 “Can anyone say that such education the new cycle of public activity made ready given to Franklin and used by him for fur- for the first steps. Thus, in 1909 many ther experiments did not benefit human- Americans offered their services to foreign kind as well as himself? branches of the Rosicrucian Order in es- “And so the years passed. The eigh- tablishing a new American branch. Some teenth century ended, and the community went to Europe, others sent communica- of Rosicrucians consisted of many hun- tions. Some were high officers in the Free- dreds of families, with hundreds resting masonic fraternity, and others were leaders in their graves, in the graveyard which still in various metaphysical and scientific work exists, and hundreds away in other states based upon the Rosicrucian principles. and cities becoming leaders and masters “Among those who went to Europe was in the arts, industries, and trades. Every Dr. H. Spencer Lewis, the President of the large city in America at the close of the New York Institute for Psychical Research, eighteenth century contained in its roster and former editor of several scientific and of eminent citizens and successful homes, metaphysical magazines. He was duly ex- many Rosicrucians – all happy men and amined and tested for his seven years of women, prospering in their business af- preparation, and sent from Paris to a city fairs, mastering in their life problems, in the south of France where the ancient leading others in education and develop- seat of Rosicrucian Councils had been ment, and maintaining the high standard maintained for several centuries. Here for American progress. in a special conclave of Supreme Masters, “Then came the year 1801. It was Hierophants, and Councilors of the Order just one hundred and eight years after the for France and other countries, he was se- new cycle of the Rosicrucians for America. lected and elected to be the American Leg- The year had come for the Rosicrucians to ate, and the proper instructions were given retire again into silence. One by one the him to proceed to America and announce buildings of the community were sold or the new birth of the Order, just as it had abandoned, and the workers and leaders been announced in Cassel, Germany, in departed for other cities. Secret sessions 1610.” were held twice yearly for many years un- til all the initiates then living had passed to the beyond, and their successors were instructed how to preserve the work and carry on in silence and seclusion. From time to time in important local or national crises, one of the most advanced of the si- lent workers would come forward and aid, in ways that only the Rosicrucians under- stood. Manuscripts were prepared and is- sued in secrecy, and hundreds of students of the work went to Europe to receive ini- tiation into the Order in one of the active Jurisdictions. “There as the period of one hundred Rosicrucian and eight years of silence came to its close Digest No. 2 and the year 1909 approached, those who 2013 had been in preparation for the birth of Page 50 Benjamin Franklin as a Rosicrucian Orval Graves, FRC

Orval Graves served as the Research Librarian at the Rosicrucian Research Library in San Jose for many years and later as the Dean of Rose Croix University International (RCUI). He was a prolific author, historian, and alchemist. In this article, a reprint from theRosicrucian Digest June 1939, Frater Graves shares some of the extraordinary achievements of Benjamin Franklin, who was closely associated with the Rosicrucians of his day.

hanks to the national transfigu- ration wrought by the American TRevolution, our Colonial period seems more remote from us than it really is. It is a measure of the greatness of Ben- jamin Franklin that he bridged the gulf between the colonies of the eighteenth century and the United States of the nine- teenth. Also, he seems to have bridged the gulf between the nineteenth century and the twentieth, for we of today find him as modern as ourselves. “But he lived two hundred years ago!” someone sardonically replies. In this ar- ticle we shall realize that the thoughts of the Rosicrucian of yesterday are precisely those of the Rosicrucian of today —skillful in knowledge and practical, revolutionary Portrait of Benjamin Franklin. 1767. in service and feasible, intent upon en- lightening, elevating, and progressing, and furthermore from the opinion of the strict Born the son of a poor candle maker conservatives, dissentive in principle. in Boston, after two years schooling, and Few people have lived so full a life as two more in his father’s shop, where he Franklin. To say of a person that he oc- read what books he could get hold of, he cupied high positions in times of mis­ was bound apprentice at the age of twelve government, of corruption, of civil and to his brother James, a printer; and by the religious factions and that, nevertheless, he time he was fifteen, he was writing the contracted no great stain, and bore no part “Dogood Papers” in The New England in any crime; that he won the esteem of Courant, modeling his style on that of Ad- profligate courts and of a turbulent people dison. A quarrel with his brother caused without being guilty of being a two-edged him to go to Philadelphia, and there (after sword to either, is very high praise; and all a short trip to London) he started a print- this may with truth be said of Franklin. ing office, established the Pennsylvania Ga- Page 51 zette, and finally, in 1732, began to issue faithful and successful in all the duties of Poor Richard’s Almanac. life. Of all the patriots, Franklin was the Ten years later his political life began: only one who signed all four of these great he wrote pamphlets and essays on the papers. His essays, his apothegms, and his burning questions of the day; and by the Autobiography will never be effaced from time he was forty-two, he had founded the pages of American literature. In his the University of Pennsylvania, sold his inventiveness, thrift, common sense, and printing-house and newspaper, acquired a practicality, he started out as the primal comfortable competence, and became in- Yankee. He was great in more ways – more terested in the study of electricity. He had many-sided in his greatness – than any lived just half his life, and now his name other American before or since his time. began to be heard beyond the limits of his His character is still the prototype of our own country. most solid virtues. Few people in their life- times have been so honored as he; and the Politics, science, and diplomacy oc- century that has elapsed since his death has cupied the rest of his career. He pleaded but deepened and broadened the respect his country’s cause abroad; fought the and affection inspired by the memory of malcontents, persuaded the ignorant, and Benjamin Franklin. encouraged the faint-hearted at home; was insulted, slandered, and idolized; In common language Franklin was a wrote satires, protocols, addresses, and cat- Jack-of-all-trades. He was in part an art- echisms; analyzed lightning, invented the ist. The Continental Congress secured his lightning rod, and the stove; and at length, aid in the design of their currency. As a on the outbreak of the Revolution, was mechanic and inventor, he perfected new sent as ambassador to France, whither his stoves, lamps, double spectacles (bifocals), fame had preceded him. The value of his and from his musical ability resulted a new services to the struggling Colonies while musical instrument. in that position can never be estimated; his Franklin was also engaged in foreign sagacity, his tact, his unswerving purpose, exportations, was at one time a swimming and patriotism, the unstudied dignity and teacher, and was also a shrewd business charm of his manners, were only less ef- person and executive. He was an officer fective than the armies of Washington in and diplomat and served his country in bringing the war to a fortunate close. the three great wars of his time. In 1785 Congress reluctantly per- A few more professions of which mitted him to return from France to the Franklin was master are scientist, politi- country he had done so much to create cian, writer, printer, and publisher, as well and preserve; he was then in his eightieth as one of America’s greatest educators. year. Europe followed him with farewells Here follows a small number of his and compliments; America welcomed him achievements resulting from his versatility. with triumphs and celebrations. He was 1. Franklin organized our postal system the “Friend of the People,” the “Father of and was our first postmaster general. American Independence.” He was made President of the Commonwealth of Penn- 2. Franklin established the first successful sylvania. His name was already signed to circulating library. four of the most important documents of 3. Franklin was the first to propose day- Rosicrucian the century: the Declaration of Indepen- light savings time. Digest No. 2 dence; the Treaty of Alliance; the Treaty of 4. Franklin was the originator of the 2013 Peace; and the Constitution. He had been modern art of ventilation. Page 52 5. Franklin started the first thrift cam- two books, the Bible and the Almanac. paign which is still going on, it seems. The Bible told what to worship and what 6. Franklin made a comfortable fortune to do, and the Almanac dealt with when in the printing business in twenty and how to proceed. A certain passage in years and retired at forty-two years of the Rosicrucian Manual reads somewhat in age to devote the remainder of his life this manner – that every student of phi- “to doing good.” losophy should possess some knowledge of 7. Franklin devised the first scheme for that ancient and profound science known uniting the colonies. as astrology. Franklin did possess this knowledge. His Almanac was a complete 8. Among the curious things known of ephemeris, noting the planets’ positions, Franklin is the fact that he offered to the phases of the moon, the changes in pay personally for the tea dumped in season, the length of days, and informa- Boston Harbor in order to secure the tion on tides. Furthermore, it predicted repeal of the Stamp Tax. This would weather, foretold the future, and gave data have cost him $75,000. Money was on the constellations, their courses and in- harder to get then than now. fluence as well as portending catastrophes. 9. Franklin taught himself Italian over Franklin goes on record as an astrologer of chess games, and became a writer by attainments and history records that the rewriting great masterpieces of litera- predictions thus publicly announced were ture. born out in fact. These many achievements taxed Frank- Here are a few of the potent sayings lin’s physical body, and it was his constitu- from the Almanac. tional and muscular vigor that contributed in a large measure to his success. In appear- ance he was of middle stature, well set and 1. Pay what you owe and you’ll know very strong. what you own. His intellectual character changed 2. Let every new year find you a better during his lifetime. Young Franklin was person. remarkable for observation, memory, de- 3. Many would live by their wits, but sire to acquire knowledge, especially of break for want of stock. an experimental character, and facility of 4. No gains without pains. communication; while old Franklin was 5. Necessity never made a good bargain. all reason and philosophy, rich in ideas, full of pithy, sententious proverbs, and 6. Tell me my faults and mend your own. always tracing everything up to its causes 7. Who has deceived you so often as and laws, but less inclined to observe and yourself? remember facts as such. 8. Who is powerful? One who governs Historical evidence indeed shows one’s passions. young Franklin to have been what his 9. Who is rich? One who is content. portrait evinces, a great observer, but old Franklin to have been a profound reasoner. 10. Who is strong? One who conquers one’s bad habits. Franklin’s name is linked inseparably with that quaint and original literary work 11. Who is wise? One who learns from Poor Richard’s Almanac. Although few everyone. people owned libraries in the eighteenth century, practically everyone possessed Page 53 By looking at the signatures of the sign- earliest of the typical, modern forms ers of the Declaration of Independence one of lodges that were in communities finds a paragraph for the Graphologists. where the members lived together in a Franklin’s handwriting shows gentleness, sort of secret community life.” amenity, composure, and refinement. Franklin’s occult work remains with us Franklin’s unusual terminal curls convince in part in the United States Seal and Coat one of his inventiveness and ingenuity. The of Arms. He directed the committee in forward slope of his writing indicated he charge. was of a loving and sympathetic nature. What were his beliefs, opinions, and philosophy that they could give such a poor boy such success and achievements? These were only the outward clothes of his inner life. Some have called Franklin Christian, But let us get down to the genuine oc- others Atheist. Both judgments are equal- cult connections of Franklin. Few great ly unjust. He was originally intended for humans have been honored with more bi- the ministry but, because of the turbulent ographies than he, and yet one is impressed times, outgrew this vocation. Documents with the fact that the man is pictured very of Franklin’s private life enable one to see differently by practically each writer, and that he was a follower of the seventeenth that there are many traditions greatly en- century English Pythagoreans. He be- tangled in mystery surrounding his life. lieved in a metempsychosis (a form of re- incarnation), and in a supreme Deity, who However, allow me to quote verbatim was surrounded with innumerable inferior from a communication that was received deities, with Christ for one of His proph- from our Imperator. ets. “The truth of the matter is that Franklin’s Gospel was “to do well.” He Franklin did establish a secret group always attributed his usefulness to Cotton of Rosicrucians that met as a separate Mather’s Essays to do Good. Cotton Mather body in Philadelphia just as many was one of a long line of celebrated divines, members of the Rosicrucian Order and was noted for his marvelous learning today who are members of one lodge and his eccentric taste. or another come together to establish a new Rosicrucian lodge. In the case All know these memorial words of of Rosicrucianism, however, a single Franklin spoken during the forming of the individual can be a founder, as well as Constitution of the United States. “I have a prime mover, in contradistinction to lived, sir, a long time: and the longer I live the customs in Freemasonry. After the the more convincing proofs I see of this first Rosicrucian foundation in Phila- truth, that God governs in the affairs of delphia beginning in 1694-5 the activ- men. And, if a sparrow cannot fall to the ities remained as a community nucleus ground without his notice, is it probable for many, many years, and it was not that an empire can rise without his aid?” until after 1720 that enough members In his own words Franklin “regularly had been attracted to the nucleus from paid my subscription for the support of the Rosicrucian various parts of the eastern seaboards only Presbyterian minister or meeting” in Digest and small lodges could be formed. The that city (Philadelphia); yet, while “I had No. 2 2013 one started by Franklin was one of the still an opinion of its propriety and its util- Page 54 ity I seldom attended any public worship.” fallen from his particular virtue. He con- One of his remarks in Poor Richard’s tinued this practice all his life. It held a Almanac was: “Many have quarreled about great place in his life. religion that never practiced it.” Thus, he became a great human being. While still in his teens Franklin prac- He was like a being of a superior sphere, ticed vegetarianism. He continued to turn sent for his sins to spend a season on this from the common diet to the vegetarian earth. He yielded his feebler companions and back again, without the slightest in- such aid as they required, but with the air convenience. of the elder brother helping the younger. He returned to his own higher affairs on In later years Franklin gathered togeth- April 17, 1790, a resplendent Testimony er all his proverbs scattered throughout the to the Order of the Rose and Cross. previous issues of his Almanac and pub- lished them under a new title. This title The Way to Wealth suggested much worldly wisdom. Franklin’s real secret of success, writes one of his recent biographers, Fay, “was his memory and his shrewd clever- ness.’’ Franklin received much aid from join- ing the aristocratic Masonic group of his day. This gave his business a lift that he never would have had. On the other hand, he organized a little club of workers and employees that met every Friday to discuss books and events, and ways and means of assisting each other. So Franklin had enlisted the aid of both classes on his behalf. Franklin was continually changing his religious denomination and became dis- tinctly a latitudinarian later in life. How- ever, he always recognized and gave proper weight to the value of religion. Franklin set up a system of morals early in life, for his own use. It consisted of a list of virtues which he believed—if practiced rigidly—would make him perfect. They Young Benjamin Franklin. ca. 1748. were: Temperance, Moderation, Silence, Order, Tranquility, Frugality, Cleanliness, Chastity and Humility, Resolution, Indus- try, Sincerity, Justice. He always carried a little notebook ruled with a virtue for each week. At the end of every day he would review his acts and put down black marks where he had

Page 55 Be a Rose-Croix! Christian Bernard, FRC Christian Bernard serves as the Imperator of the Rosicrucian Order, AMORC worldwide. In this essay from his book So Mote It Be! he invites us to be Rose-Croix together.

Twenty-one years! This was my age when I received, as a gift from Ralph Max- well Lewis, the following words: “Be a Rose ­ Croix!” At the end of his incarnation, on January 12, 1987, this illuminated soul left vacant the office of Imperator of the Ancient and Mystical Order Rosae Crucis which he had held for nearly fifty years. Between the time he solemnly spoke these words to me in the Supreme Temple in San Jose, California, and his transition, fifteen years had elapsed and during that time not a single day passed that his words did not impress themselves upon my mind. It is the same today, and these very words still echoed deep within my heart when I, my- self, was installed in the office of Imperator in April 1990. Christian Bernard, FRC. Imperator 1990 - present. He did not say: “Be a Rosicrucian!” or “Serve the Rose­ Croix!” He told me: “Be find renewed hope by placing myself un- a Rose-Croix!” A commanding, profound der the protection of the Rose-Croix, my look then accompanied his voice, and his ideal; and then that profound look and the words penetrated into the depths of my voice of Ralph M. Lewis saying to me “Be soul. I should have received this injunc- a Rose-Croix” impose themselves upon tion with great joy, indeed have considered me. it an honor, but instead an indescribable When one becomes a member of the feeling of anguish and sorrow gripped me. Ancient and Mystical Order Rosae Crucis, At the time, I found it difficult to analyze one learns the meaning of Rosicrucianism my reaction, but later on I understood that and of being a Rosicrucian. But to what my inner self had realized the magnitude state does being a Rose-Croix truly corre- of such an order and the difficulty in obey- spond? In the Rosicrucian Tradition, the ing it. I have not achieved the Rose-Croix expression, “Rose-Croix state,” refers to state, but I have done my best to keep the the state of perfection. Can it be achieved? torch of our Order burning and, in doing Yes, but when and how? I had the oppor- so, I have had to face many ordeals. Diffi- tunity to ask this question of Ralph M. Rosicrucian cult challenges have placed obstacles in my Lewis himself and he answered: “To be a Digest No. 2 path. The forces have been awesome and Rose-Croix is to be a Rosicrucian first.” I 2013 still are, but when my courage wavers, I have inferred from this answer that in or- Page 56 der to attain the Rose-Croix state and be- confident, patient, humble, simple, tol- come a Master, it is first necessary to study erant, strong, and loving. Other qualities as a disciple, even though this state may may be added to these, for their number last for tens or hundreds of incarnations. is inexhaustible in comparison with what Therefore, the word must constitute the first meant “pa- perfection of human tience,” but it signi- nature. fied even more. First “Be a Rose- means “first of all,” Croix,” I was or- and, consequently, dered one day. “above all” a Rosi- Alone, I shall not be crucian. It cannot be able to succeed. So I otherwise for those am asking you: “Let who have chosen to us be Rose-Croix!” follow a traditional and let us help one and initiatory path another. If you are such as that offered already a Rosicru- by the Ancient and cian, do not look at Mystical Order Ro- the distance that re- sae Crucis. mains to be traveled To be a Rosicru- so as to attain this cian means to be on state of perfection, the Path to Enlight- Ralph M. Lewis, FRC. Imperator 1939 - 1987. but see instead the enment; to be a Rose- distance that you have Croix signifies having come to the end of already traveled. In this way, you will mea- that Path. Our inner self knows and un- sure the worth and beauty of the Rosicru- derstands this finality. To know and to un- cian Path, upon which I am happy to walk derstand is like being there already. There- beside you. If you are not a member of the fore, “Be a Rose-Croix” also means: “Let Ancient and Mystical Order Rosae Crucis, us behave as though we have arrived.” It is perhaps one day you will be? In that case, a very great responsibility and challenge, you will discover how much life takes on for as Rosicrucians we may stumble and its full meaning when we give the Rose its even fall, make fundamental errors and yet rightful place upon the Cross. proceed, as Rose-Croix we cannot do so. So Mote it Be! To be a Rose-Croix is to be an example. It is also to be a light so powerful that it dis- pels darkness. The Rose-Croix is initially a Rosicrucian, but whose qualities are excep- tionally developed. By definition, the Rose-Croix must possess all virtues, but to me eight of them seem the most essential. They are obedi- ence, confidence, patience, humility, sim- plicity, tolerance, strength, and love – a virtue that cannot be dissociated from other virtues and from all existing virtues. Printed on 100% recycled post-consumer The Rose-Croix is therefore obedient, fiber using soy-based ink. Page 57