Service Ideals in the Rosicrucian Movement John Nash

Winter 2005

Summary Rosicrucian Manifestos. The Fama Fraterni- tatis, des Loblichen Ordens des Rosenkreutzes The Western Esoteric Tradition is known for (“The Declaration of the Worthy Order of the its rich mosaic of occult studies, ritual, magic, Rosy Cross”), written mostly in German but alchemy and even mysticism; but it has never with occasional Latin passages, was circulated earned a reputation for service that could com- informally as early as 1610 and published in pete with, say, the monastic orders. Neverthe- 1614. The Confessio Fraternitatis R.C. ad less, classical Rosicrucian texts present ideals Eruditos Europea (“Confession of the Frater- of teaching, healing and brotherhood that con- nity R. C. to the Learned of Europe”), written tinue to inspire us today. entirely in Latin, was published a year later. This article explores the environment, events The Confessio was published together with an and writings that gave birth to the Rosicrucian alchemical text: Secretioris Philosophiae Con- movement and eventually brought it into the sideratio Brevis a Philippo à Gabella (“Con- modern age. Special emphasis is given to the sideration of the More Secret Philosophy by emergence of service ideals and the halting Philip à Gabella”), a paraphrase of a work by steps to practice them, both in the “classical English mathematician and occultist John Dee period” and in subsequent periods of Rosicru- (1527–1608).1 Also associated with the Mani- cian history. The hope is that all of us can ex- festos was a much longer alchemical allegory, press these ideals more completely in today’s Die Chymische Hochzeti Christiani Rosenk- climate of increasing group consciousness. reuz (“The Chymical Wedding of Christian Background Rosenkreuz”) by German Protestant theologian Johann Valentin Andreae (1586–1642). It was The Rosicrucian movement, the first signifi- published in 1616 but was based on a draft cant esoteric movement to emerge from Prot- written when the author was only 16 years old. estant Christianity, started less than a century Authorship of the Fama and Confessio has not from the day Martin Luther nailed his 95 The- been established, although speculation has ses to the door of the Castle Church in Witten- linked them to a variety of people, including berg, Germany. Like the Reformation itself, Dee, Andreae, and even Francis Bacon (1561– the Rosicrucian movement initially had a dis- 1626). tinctively German character, although it was The Rosicrucian Manifestos revealed a poli- influenced by antecedents in England, Bohe- tico-religious agenda: overthrow of the papacy; mia, Italy, Spain, and the Islamic world. It initiation of a “General Reformation” in Chris- reflected Neoplatonic, Qabalistic, and Her- tianity; and return to an Edenic paradise, pre- metic teachings as well as Protestant doctrine sumably under the protection of the Elector and practices. In particular, the movement expressed a strong sense of evangelical piety, not uncommon in early 17th-century Europe. Its own influence would spread far beyond the About the Author principality of the Rhine Palatinate in which it was born to make a major contribution to the John F. Nash, Ph.D., is a long-time esoteric student, teacher and author of numerous articles. Two of Western Esoteric Tradition. his books, Quest for the Soul and The Soul and Its The movement began with the appearance of Destiny, are reviewed in this issue of the Quarterly. two documents which came to be known as the His website is www.uriel.com.

Palatine, Frederick V.2 The Palatinate, a juris- Spanish authorities in the teachings, he re- diction consisting of two separate territories turned to Germany and in 1408 founded a se- extending across south-central Germany, pro- cret brotherhood: the Fraternity of the Rose vided a fertile environment for occultism; and Cross. The Brothers lived together for a while most of the events surrounding the Manifestos but then dispersed to work in different coun- took place there.3 The Chymical Wedding de- tries. They were told to “follow the custom of scribes the seven-day celebration of a royal the country” and not wear distinctive clothing. wedding. The scene, a large castle, resembled Moreover; “The Fraternity should remain se- the palace in the Palatine capital of Heidelberg; cret for one hundred years.” 6 Whereas the and the wedding is thought to have been in- Manifestos were addressed—indeed “trum- spired by the post-nuptial celebrations of Fre- peted”—to the “erudite of Europe,” the Frater- derick and English Princess Elizabeth Stuart. nity kept a low profile. “Electors” were princes and kings designated The notion of secret Brotherhoods was not to elect the Holy Roman Emperor. The Elector new. Occult and mystical movements evolved Palatine’s importance was reflected in the fact in parallel with mainstream Christianity and that he wielded seven Judaism, offering an votes. Frederick V’s The Rosicrucian movement, alternative to the be- power peaked in 1619 liefs, practices and when he accepted the the first significant esoteric authority of exoteric crown of neighboring Bo- movement to emerge from religion. Secrecy was hemia. However, by 1622 Protestant Christianity, necessary because of his army had been defeated the relentless opposi- in Prague, the Palatinate started less than a century tion of the church and was overrun by Catholic from the day Martin Luther ruthless persecution forces, and Heidelberg lay nailed his 95 Theses to the both by the Inquisition in ruins. By then the 30- and by secular authori- Years War was in full door of the Castle Church ties. Nevertheless, swing.4 The political ob- in Wittenberg, Germany. occult societies flour- jectives obviously were not ished among the aris- achieved, and “Rosicrucianism,” as it was tocracy and royalty of Europe, and not surpris- eventually termed, was largely suppressed dur- ingly their esotericism overlapped with politi- ing the war. cal interests. Such was the environment in which the Rosicrucian Manifestos were pub- The Rosicrucian Prophecy lished. However, the main thrust of the Rosicrucian Initially, we are told, the Fraternity of the Rose Manifestos was more idealistic and conse- Cross consisted of only four Brothers, although quently unaffected by external events. The four others were recruited during Father C. R. Fama and Confessio describe a mysterious and C.’s lifetime. Even eight brothers might seem probably mythical individual referred to sim- a very small number, considering the impor- ply as Father (or Brother) C. R. C. Allegedly tance of their work. However, we recall that, he was born in 1378 and lived to the age of with only nine members the Knights Templar 106, remarkably longevity for the time. The took on the enormous responsibility of protect- Chymical Wedding identified him as “Christian ing European pilgrims traveling to the Holy Rosencreutz,” where Rosencreutz is the Ger- Land.7 Several commentators have noted simi- man for “Rose Cross.” According to the larities between the Templars and the Frater- Fama, Father C. R. C. traveled throughout the nity of the Rose Cross. Middle East and North Africa where he came into the possession of secret teachings, includ- However, the Confessio mentions a decree “to 5 increase and enlarge the number of our Frater- ing “mathematics, physic and magic,” which, 8 he hoped, could change the course of world nity;” and men across Protestant Europe were history. But, after a fruitless attempt to interest urged to join the Brotherhood. But numerous

34 Copyright © The Esoteric Quarterly, 2005 Winter 2005 efforts to contact it failed. Perhaps none of the Cross—is united by the common vision of applicants met the necessary standards. The “creation of the new civilisation and of the Manifestos warned against any attempt to gain new world order.”16 It stands apart from hu- the secret knowledge out of curiosity or for man institutions, including religion sects: personal gain. The Confessio explains: “A This group in no way interferes with the al- thousand times the unworthy may clamour, a legiance and loyalties of any man. It is a thousand times present themselves, yet God banding together of all who seek to express hath commanded our ears that they should hear the spirit of Christ and who are free from the none of them.”9 Scholars have long debated spirit of hatred and revenge. The challenge whether the Fraternity ever existed. of this group to the world is to drop all an- A plausible theory, at least for esotericists, is tagonisms and antipathies, all hatred and ra- that the Brothers were higher beings. To quote cial differences, and attempt to live in terms Manly Palmer Hall (1901–1990): “[T]he true of the one family, the one life, and the one Rosicrucian Brotherhood consisted of a limited humanity.17 number of highly developed adepts, or initi- Theosophist Charles Leadbeater takes a con- ates.”10 In other words, the Fraternity’s trasting view, insisting that both the Fraternity work—presumably including publication of and Father C. R. C. actually existed. He as- the Manifestos—represented an episode in the serts boldly: Planetary Hierarchy’s periodic intervention in human affairs. Hall goes on to say: “[T]hose Despite the assertions of scholars and the of the higher degrees were “no longer subject absence of corroborating evidence, Chris- to the laws of mortality.” Father C. R. C.’s tian Rosencreutz did indeed found the Or- alleged longevity was no more remarkable der of the Rose Cross, and he was in fact an than that of fellow adept, the Count of Sainte- incarnation of mighty Master of the Wis- Germain.11 dom who [sic] we revere today as the H.O.A.T.F. [Head of All True Freema- Paul Foster Case (1884–1954) concludes on sons].18 the basis of an analysis using gematria, that “Father C. R. C.” was none other than Jesus Teachings Christ.12 He also asserts that the Fraternity of the Rose Cross always has been an invisible According to the Manifestos, Father C. R. C. order; people do not recognize the Brothers shared the secret knowledge acquired on his “because cause the minds behind those eyes travels to the Brothers who, in turn, were cannot recognize the marks of a true Rosicru- charged with communicating the “great treas- cian.”13 The Fraternity, he argues, ure” to hand-picked successors. The Fraternity was “divided into grades;”19 so presumably the does not come in corporate form before the teachings were to be given out little-by-little, world, because by its very nature it cannot. as the seeker after enlightenment moved up True Rosicrucians know one another, nev- through the initiatory ranks. ertheless. Their means of recognition cannot be counterfeited nor betrayed, for these Among the Fraternity’s tasks was to breathe tokens are more subtle than the signs and new life into European philosophy. And the passwords of ordinary secret societies.14 Confessio affirmed that the secret teachings would “lay a new foundation of sciences.”20 Case almost seems to be describing what the Some aspects of the teachings could be re- Tibetan Master Djwhal Khul calls the New duced to writing, but a major part was revealed Group of World Servers. This latter is a “loose by the “Librum Naturae,” the Book of Na- linking together of all men of constructive ture.21 Evidently observation and experimenta- peace aims and goodwill who lay the emphasis tion were to be encouraged, an approach to upon the… need of establishing right human knowledge which Francis Bacon would cer- 15 relations.” The Tibetan emphasizes that the tainly support. Importantly, we learn, Father Group—like the Fraternity of the Rose C. R. C. had mastered “the transmutation of

Copyright © The Esoteric Quarterly, 2005. 35 The Esoteric Quarterly metals,” although the quest for riches was of could find it. The combination of the teaching no concern to him, and he distained “all vain mission and the secrecy led to speculation that glory and pomp.”22 This reference to alchemy the Fraternity formed an “Invisible College,” comes as no surprise since alchemical texts although that term does not actually appear in were published together with the Manifestos. the Manifestos. A famous print (Figure 1) In any event, astrology, alchemy and magic shows a tall building equipped, among other were conspicuous elements of Renaissance things, with a drawbridge, wheels and wings. A scroll above the building proclaims “Col- Figure 1. legium Fraternitatis” and bears the date: 1618.24 Presumably, the drawbridge symbol- The Invisible College. izes inaccessibility, the wheels mobility, and Attributed to “Theophilus the wings either angelic connections—one of Schweighardt,” 1618. John Dee’s favorite themes—or further mobility. The notion of an Invisible College has experi- enced a modern reincarnation; more than one distance-learning program describes itself in those terms. An invisible college actually ma- terialized a quarter-century after publication of the Manifestos—in a surprising context. In 1646 Robert Boyle (1627–1691), distinguished scientist and member of the London and Ox- ford groups that eventually developed into the Royal Society of London, referred to the em- bryonic institution thus: “The best of it is that the cornerstones of the Invisible (or as they term themselves the Philosophical) College, do now and then honour me with their com- pany.”25 Several members of the same groups also had Rosicrucian associations. The Royal Society was finally chartered in 1662, and soon became a bastion of rational science. However, its roots lay in the Renaissance science to which Raymon Lull (1225–1315), Cornelius Agrippa (1486–1535), John Dee, Robert Fludd (1574–1637), and many others all contributed. Francis Bacon, often champi- oned as the father of empirical science and the 26 science. But in this regard we must remember first man to claim that “knowledge is power,” that the term “magic” was applied broadly, in fact retained much of the Renaissance tradi- even to mathematics and mechanics.23 Since tion and thus formed a connecting link with the the time of Pythagoras mathematics was con- past. In any event, the very motives for estab- sidered not only compatible with esoterica but lishing the Royal Society can be linked to the as an esoteric discipline in its own right. quest for enlightenment heralded in the Rosi- crucian Manifestos. The Brothers had an important teaching mission. But this mission was confined to the Fra- Healing ternity itself; and membership evidently was The Fama also emphasized the Fraternity’s by invitation only. The general invitation to mission of love and compassion. In the early the “erudite of Europe” to participate in the days the Brothers “did live together above all Fraternity’s work rang hollow since nobody others in… most kindness towards another.”

They tried to transcribe the teachings, we are Or perhaps the Brothers employed some form told, but “the unspeakable concourse of the of spiritual healing. It is doubtful that even sick hindered them.” Before they departed for Paracelsus could have cured leprosy, using different countries, the Brothers committed nothing more than medical or magnetic ther- themselves to a number of precepts, one of apy. Moreover, the successful use of alchemi- which was to “profess [nothing but] to cure the cal or magic techniques would be problematic sick, and that gratis.” Indeed we read that for an ordinary person. But it might be feasi- “Brother I. O.,” who went to England, “cured a ble for an adept. Alchemists sought to produce young Earl of Norfolk of the leprosie.”27 This the Philosopher’s Stone—Lapis Philoso- story may be apocryphal; there was indeed an phicus—that could be used to transmute base intermittent line of Earls of Norfolk from 1075 metals into gold but, more importantly, could to 1660; but historic records do not mention cure disease and secure longevity. Precisely any of them being afflicted with leprosy.28 Be what the Philosopher’s Stone was has never that as it may, the ideal been determined, of ministering to the but in any event sick at no charge was a The Fama emphasized the Fra- only high adepts noble ideal previously ternity’s mission of love and could hope to pro- put into practice only by duce it.32 The monastic orders. The compassion. In the early days Stone may have author of the Fama the Brothers “did live together been an expression wishes that there were above all others in… most kind- of their higher con- “more love and kind- sciousness or a ness” among German ness towards another.” They channel for their physicians.29 tried to transcribe the teachings, superior power. Precisely what form of we are told, but “the unspeak- Regardless of what healing the Brothers able concourse of the sick hin- types of therapies practiced is unclear. were envisioned, During the period when dered them.” Before they de- the healing mission Father C. R. C. is al- parted for different countries, does not seem to leged to have lived, the Brothers committed them- have been pursued medical practice gener- in Rosicrucian cir- ally followed the classi- selves to a number of precepts, cles for more than cal work of Galen (c. one of which was to “profess 200 years. The 129–210 CE), although [nothing but] to cure the sick, healing work of the the “physic” he learned Brothers seems to on his travels may have and that gratis.” have been viewed been more advanced. in much the same When the Manifestos were published the way as early Christians viewed the healing newer methods of Paracelsus (1493–1541) ministry of Jesus: impressive but not intended were gaining popularity; and indeed the Mani- to continue beyond its short dispensation. festos appear to support Paracelsus over Galen. Swiss-born Paracelsus, whose real name was Enlightenment and Utopia Philippus Aureolus, combined the use of min- The Rosicrucian Manifestos contain apocalyp- eral medicines, magnetism, alchemy and magic tic passages such as: “[T]he world is falling to in his medical practice.30 Although his work decay, and near its end.”33 However, they also as a physician and surgeon won wide acclaim, have a strong utopian flavor, offering prophe- he invited controversy and was constantly cies of a return to Paradisal wisdom and bless- hounded and persecuted by traditional medical ings. The Confessio promises authorities.31 an influx of truth, light, and grandeur, such as [God] commanded should accompany

Adam from Paradise, and sweeten the mis- synthesis of religion, philosophy and science— ery of man. Wherefore there shall cease all fields that were certainly consistent with Rosi- falsehood, darkness, and bondage.34 crucian principles. In fact he was well- acquainted with the Manifestos and related Leaving aside the issue of what political envi- literature. He also had the opportunity to ob- ronment might nurture that utopia, the Mani- serve the rise and fall of Frederick V closely festos proclaim considerable optimism. As a during his travels to Heidelberg, to Prague, and sign that a new age was imminent, new stars then into exile as the 30-Years War raged. “appeared in the constellations Serpentarius Comenius grew up in Bohemia in the stimulat- and Cygnus.”35 This remark might have had ing environment created by Emperor Rudolph an astronomical basis, or it might have referred II (1552–1612), Catholic but strongly suppor- to the appearance of the Brothers, bringing tive of scholarship and the Hermetic arts.39 new light into the world. However, in contrast to most of the “Rosicru- Utopian writings were not new in the 17th cen- cians,” including his teacher Andreae, Comen- tury; Thomas Moore (1478–1535) had pub- ius’ own background was not Lutheran or Cal- lished his famous work 100 years earlier. But vinist but Unitas Fratrum, the main branch of the “Rosicrucian” period saw a number of im- the Hussite reform movement that preceded portant works of this genre. Among them were Luther by more than a century.40 An important Francis Bacon’s New Atlantis and Thommaso characteristic of Unitas, as its name implied, Campanella’s (1568–1639) City of the Sun, was insistence on the unity of all Christendom written while its author was imprisoned in and the avoidance of sectarianism that, sadly, Naples. Bacon’s work—and even the Rosicru- would divide the reformed churches of the cian Manifestos themselves—are claimed to West.41 have been contributing factors in inspiring the Comenius emerged as one of the most effec- American Revolution.36 tive commentators on early Rosicrucianism. In We also find the Republicae Christianopoli- The Labyrinth of the World he described the tanae Descriptio by none other than Johann excitement created by the Manifestos and the Andreae, author of the Chymical Wedding. promise of new learning and then the disillu- The Repubicae describes the utopian city of sionment when seekers found that they were Christiopolis, center of a harmoniously ordered unable to acquire and exploit the new knowl- society structured on mathematical and scien- edge.42 In retrospect we can see that the disil- tific principles. But its science was still Ren- lusionment stemmed from the naïve assump- aissance science, with a Hermetic orientation, tion that higher wisdom could be obtained and angelic presences were once more in evi- without the long years of training and effort dence. Importantly; there was also strong em- characteristic of the initiatory path. The ex- phasis on philanthropy and on the practical pectation of “instant enlightenment” was as matters of living.37 Christiopolis was fictional, common in the 17th century as it is today. The but Andreae established the Societas Christi- Manifestos held out the promise of what could ana, a real society expressing Christian utopian be achieved—either by individuals or by the principles. The Societas, formed between larger society—only if timeless principles of 1618 and 1620, foundered with the onset of self-development were followed. There are no war; however, Andreae made an attempt to short-cuts. For people who had not conquered restart it in 1628.38 Other Christian Societies ego, materialism or greed, possession of higher or Christian Unions were established on simi- knowledge would be as dangerous as posses- lar lines. As we have seen, the Royal Society sion of the Philosopher’s Stone. also offered a kind of utopia, at least in the Comenius finally achieved enlightenment after area of scientific research. a long search. He found it, not in the secular The Moravian scholar Jan Amos Comenius institutions, the churches or popular cults and (1592–1670) is best known as an educational fads but in his own heart. “[W]here God is,” reformer and proponent of pansophism—a he exclaims, “there is heaven; where heaven is,

38 Copyright © The Esoteric Quarterly, 2005 Winter 2005 there is eternal joy.”43 In contrast, he adds religious beliefs.49 The Society’s initiatory wryly, “All worldly joy is but a shadow, a oath required members to swear: “I will not joke, a mockery.” Comenius insisted that one abuse the great power entrusted to me.”50 The should not give offense, do harm to one’s Golden Dawn was intended to be a secret soci- neighbor, or “seize the property of others.”44 ety, but its members published a substantial His vision of tolerance was ahead of its time. number of occult books, bringing esoteric Still, he mentioned “service” only in connec- teachings to a wide audience for the first time. tion with one’s relationship with God. Often they were criticized for violating their oaths; whether or not this is strictly true, they The Rosicrucian Heritage nevertheless performed a major act of service. “Rosicrucian” groups were formed in the The original Society of the Golden Dawn did early-to-mid 17th century, some of them not last long into the 20th century, but deriva- fraudulently claiming to be the true Fraternity tive organizations still exist, including the of the Rose Cross. However, there was little Builders of the Adytum founded by Paul Fos- activity for several decades, partly because of ter Case. Another Golden-Dawn initiate, Dion disillusionment at the collapse of the Palatinate Fortune (1890–1946), founded the Society for and partly because of widespread witch hunts the Inner Light in 1924. Its stated mission is provoked by the 30-Years War and Counterre- “the expansion of consciousness… not re- 45 formation. Since that time numerous frater- garded as an end in itself, or a means to per- nal orders have been established in imitation of sonal power or knowledge, but as a way of the Rose Cross; some have used the name dedicated service to God and all evolving life.” “Rosicrucian,” although none can claim un- broken lineage from the early 17th century. The Rosicrucian Fellowship, founded in 1908 Much larger numbers of people have been in- by Max Heindel (1865–1919), claims to be spired by the Manifestos and their teachings. “An International Association of Christian The Rosicrucian message could not be extin- Mystics for the Aquarian Age.” When he guished. sought to build a center of healing and a sani- tarium, Heindel reported being warned in One of the first modern Rosicrucian bodies words that echo the Fama: “If ever you make was the Fraternitas Rosae Crucis, founded in these priceless teachings subservient to mam- the United States in 1858 by Pascal Beverly mon, the light will fade and the movement will Randolph (1825–1875). And the Societas fail.”51 The Ancient Mystical Order Rosae Rosicruciana in Anglia was founded in the Crucis (AMORC) was founded in 1915 by United Kingdom in 1865 by Robert Wen- businessman and inventor Harvey Spencer tworth Little (1840–1878) and six other Free- Lewis (1883–1939). Its mission statement af- masons. Still in existence, it describes itself as firms: “The Rosicrucian teachings allow indi- 46 “an independent Christian Society.” All of viduals to direct their own lives, experience its members are stated to be Master Masons; inner peace, and leave their mark on human- however, the Societas emphasizes that “It is ity.”52 Emphasis is placed on “mastery of something beyond and outside Freemasonry.” life,” awakening one’s innate potential for In 1888, three senior members of the Societas: higher knowledge and experiencing an aware William Wynn Westcott (1865–1928), William union with Divine or Cosmic Consciousness. Robert Woodman (1828–1891), and Samuel With his inventions, which included the “Color Liddel “MacGregor” Mathers (1854–1918), Organ” and “Sympathetic Vibration Harp,” formed the Hermetic Society of the Golden Spencer Lewis would have been very much at Dawn.47 Its charter called for preservation of home during the Renaissance. However, there “the body of knowledge known as Hermeti- is no clear directive in AMORC or the other cism or the Western Esoteric Tradition.”48 The Rosicrucian organizations, to engage in major Golden Dawn was dedicated to the philosophi- acts of service. cal, spiritual, and psychic evolution of human- Some Rosicrucian principles were absorbed by ity. Another stated goal was tolerance for all Masonic orders. The origins of Freemasonry

Copyright © The Esoteric Quarterly, 2005. 39 The Esoteric Quarterly are as murky as those of the Rose Cross. Leg- awakening of higher levels of consciousness. end links it to Hiram Abiff and construction of Its main heritage has been the creation of insti- Solomon’s temple and, more plausibly, to the tutions of learning, ranging from the purely craft guilds (operative masons) of the Middle rational and secular, like the Royal Society of Ages; but lodges of speculative Masonry were London, to esoteric schools that continue to certainly in existence soon after the Rosicru- offer programs in spiritual development. Rosi- cian Manifestos were published. In fact one of crucian teachings continue to inspire and in- the earliest members was Elias Ashmole form large numbers of people today. Ritual (1617–1692), who was also an alchemist and and ceremonial magic received major empha- founding member of the Royal Society. Sig- sis in the Golden Dawn and in Masonic or- nificantly, he hand-copied English translations ganizations, but they were not stressed in the of the Fama and the Confessio.53 Ashmole Manifestos and cannot be considered a major was initiated into a Masonic lodge in Lanca- element of the Rosicrucian heritage. shire is 1646 and into a London lodge in Rosicrucianism—to use that term to categorize 1682.54 the many institu- It would be a gross tions that have oversimplification to The service ideals enshrined in drawn inspiration say that Freemasonry the Rosicrucian Manifestos were from the Manifes- is the successor of the clear. Now that group con- tos—has tradition- Rose Cross. Neverthe- ally focused on in- less, Rosicrucian sym- sciousness is finally taking hold dividual spiritual bols and rituals are still in the world, these ideals can development. That preserved in some provide a strong basis for ser- was the norm in branches of Freema- both esoteric and sonry, and the discus- vice—service on a much larger exoteric religion sion of Rosicrucian scale than has either been possi- during the Piscean influence has become Age. Significantly, more common. Ma- ble or even encouraged in the spiritual develop- sonic organizations past. ment in Rosicrucian largely exist to serve institutions was en- their own members; however, they also per- visioned to occur in ways other than dedication form an important outreach function. The An- to a life of service. Perhaps that was under- cient Arabic Order of the Nobles of the Mystic standable for an esoteric movement under the Shrine (“Shriners”) commit themselves to influence of Luther’s axiom of salvation by “Brotherly Love, Relief and Truth” and under- faith alone. take major works of philanthropy. Be that as it may, compared to organized relig- Concluding Remarks ion, whose monastic orders and church- sponsored welfare agencies fed the hungry, Rosicrucian ideals include the enlightenment healed the sick and gave shelter to the home- of humanity, reform of philosophy and relig- less,55 Rosicrucianism and its offshoots have ion, healing, and a general demeanor of inclu- not earned a conspicuous service record aside siveness and compassion. Some of these have from the teaching mission. To use the lan- been put to good use, while others remain to be guage of Theosophy, the first, sixth and sev- expressed. This kind of delay should come as enth rays have all found strong expression in no surprise. To a significant degree the Rosi- Rosicrucianism, but the second ray of Love- crucian Manifestos restated the message of the Wisdom has remained dim.56 Christ, delivered 16 centuries earlier, and key aspects of the latter still await full expression. Rosicrucianism, like the larger Western Eso- teric Tradition to which it belongs, has ap- The Rosicrucian movement promoted the ad- pealed to exceptional people rather than the vancement of knowledge and particularly the masses. Typically it has offered an elite spiri-

40 Copyright © The Esoteric Quarterly, 2005 Winter 2005 tual path, focusing on the enlightenment of The Fraternity of the Rose Cross was imitated those willing to make the necessary commit- by exclusive fraternal orders; now it can be ment and enjoying the ability to do so. At expressed through an inclusive brother- sister- times—understandably, in view of the perva- hood extending to the whole of humankind. sive climate of persecution—its activities have We are fond of saying that earthly life is a been pursued within occult societies and its school. When enlightenment comes within the teachings protected by initiatory oaths. More reach of a substantial segment of the world’s recently, Rosicrucian teachings have been dis- population, perhaps the Collegium Fraternita- seminated through numerous books and pro- tis will become a reality. grams addressed to a wider audience. New opportunities for outreach have opened up, and the response has been commendable. Esoteric 1 “Philip à Gabella” seems to have been a fic- schools are still needed to train advanced stu- tional character. No one of that name has been dents, but they must draw from a general popu- identified in the historical record. lation already informed and inspired by eso- 2 Frances A. Yates. The Rosicrucian Enlighten- teric teachings presented at a level the ordinary ment. Routledge & Kegan Paul, 1972, pp. 75ff. person can understand. Importantly, the 3 However, the Fama and Confessio were pub- schools’ focus must be on service, not on self- lished in the town of Cassel (now Kassel), in the interest or even on spiritual ambition. principality of Hesse-Cassel, some 140 miles northeast of Heidelberg. An elite spiritual path does not necessarily im- 4 Many nations took part in the 30-Years War. ply indifference to the needs of the larger hu- Ostensibly it was a Catholic–Protestant confron- man family. The enlightenment of a single tation; but it also offered rich opportunities for individual cannot fail to raise the general con- territorial expansion. When the war ended in sciousness. On the other hand, the very privi- 1648 much of Germany was devastated. Fre- lege of an elite path gives rise to significant derick V’s son recovered part of the Palatinate, but its power was spent. Frederick himself died responsibilities to serve in more tangible ways. in exile. Hermeticist René Schwaller de Lubicz (1887– 5 Fama Fraternitatis. (Transl. publ. by Thomas 1961) recognized these responsibilities: “To be Vaughn, 1652.) of the Elite is to want to give and to be able to 6 Ibid. give . . . to draw on the inexhaustible source 7 For a fairly complete account of the Templars and give this food to those who are hungry and see: Stephen Howarth. The Knights Templar. thirsty.”57 With the exception of Max Hein- Barnes & Noble, 1982. 8 del’s work, and the distantly related work of Confessio Fraternitatis, ch. IV. (Transl. publ. by Thomas Vaughn, 1652. the Shriners, healing has been the Rosicrucian 9 ideal most neglected. Ibid, ch. V. 10 Manly P. Hall. Secret Teachings of All Ages. The service ideals enshrined in the Rosicrucian Philosophical Research Society, 1977, ch. 140. Manifestos were clear. Now that group con- 11 The Count of Sainte-Germain reportedly ap- sciousness is finally taking hold in the world, peared in Venice sometime around 1710, “look- these ideals can provide a strong basis for ser- ing about forty-five years of age.” But 50 years vice—service on a much larger scale than has later he looked no different. He is said to have died in 1788. Theosophists associate Sainte- either been possible or even encouraged in the Germain with the Master Rakoczy. past. Rosicrucianism can at last find full ex- 12 Paul F. Case. The True and Invisible Rosicru- pression on the second ray. Moreover, all of cian Order. Weiser, 1985, pp. 37-64. us who are stirred by its ideals can participate, 13 Ibid, p. 5. mindful that tardiness in responding to service 14 Ibid. opportunities has never been confined to a sin- 15 Alice A. Bailey. Externalization of the Hierar- gle esoteric tradition. This article is not in- chy. Lucis, 1957, p. 205. 16 tended to criticize but to encourage greater Alice A. Bailey. Discipleship in the New Age, focus on service by all seekers. II. Lucis, 1955, p. 212. 17 Alice A. Bailey. Externalization of the Hierar- chy. Lucis, 1957, p. 205.

18 Charles W. Leadbeater. Glimpses of Masonic 37 Yates. The Rosicrucian Enlightenment, pp. History. Theosophical Publishing House, 1926, 186ff. p. 296. One Masonic order associates the 38 Yates. The Rosicrucian Enlightenment, p. 197. H.O.A.T.F. with the Count of Sainte-Germain, 39 A number of famous alchemists worked in Pra- but this association is rejected by others. gue, and Rudolph himself is alleged to have 19 Confessio Fraternitatis, ch. V. possessed the Philosopher’s Stone. 20 Confessio Fraternitatis, ch. IV. 40 Jan Huss, Catholic priest, scholar, and rector of 21 Fama Fraternitatis. the University of Prague, was charged with her- 22 Ibid. esy and burned at the stake in 1415. 23 In the eyes of the church there was “good” and 41 Comenius’ vision of a united Christendom “bad magic.” In the preface to his translation of found an echo 300 years later in the work of the Euclid, John Dee had to defend himself against Russian philosopher Vladimir Soloviev. charges of being a conjurer. 42 Comenius. Labyrinth of the World, pp. 114- 24 The print appeared in a work by Theophilus 117. Schweighardt (probably a nom de plume): 43 Jan A. Comenius. Paradise of the Heart. Speculum Sophicum Rhodostauroticum (“Mirror (Transl: Howard Louthan & Andrea Sterk.) of Wisdom.”). A colored version is currently Paulist Press, 1998, p. 217 available at 44 Ibid, p. 204. www.alchemywebsite.com/emb_angels.htm. 45 Yates. The Rosicrucian Enlightenment, pp. 25 T. Birch (ed.). The Works of the Honourable 139ff. Robert Boyle, 1744. See also: R. Lomas. The 46 Source: Societas Rosicruciana in Anglia. Invisible College: The Royal Society, Freema- 47 Mary K. Greer. Women of the Golden Dawn. sonry and the Birth of Modern Science. Head- Park Street Press, 1995. See also: W. Wynn line, 2003. Parenthesis in original. Westcott. “Historic Lecture.” Hermetic Order 26 Francis Bacon. “Nam et ipsa scientia potestas of the Golden Dawn. est.” Meditationes Sacræ de Hæresibus, 1597. 48 See for example: Israel Regardie. The Golden Bacon may have been inspired by Proverbs Dawn. Llewellyn Publications, 1940/1971. 24:5. 49 Ibid. 27 Fama Fraternitatis. 50 Ibid, Publisher’s Preface. 28 “Earls of Norfolk” tended to hold office during 51 Max Heindel. Echoes from Mount Ecclesia, periods of waning royal favor, and “Dukes” June & July 1913, pp. 1-2. when favor increased. During the period of 52 Source: Mastery of Life. Ancient Mystical Or- possible Rose Cross activity, “Earls” held office der Rosae Crucis. from 1399 to 1425 and from 1477 to 1660. The 53 Yates. The Rosicrucian Enlightenment, p. 249. last significant outbreak of leprosy among the 54 Charles W. Leadbeater. Glimpses of Masonic English aristocracy occurred in the 13th cen- History. Theosophical Publishing House, 1926, tury. p. 246. 29 Fama Fraternitatis. 55 Revered as the “Patron of charitable work,” 30 Paracelsus’ pioneering work on magnetic heal- Vincent de Paul (1580–1660), began his service ing preceded the better-known work of Anton work precisely one year before the first re- Mesmer (1734–1815) by more than 200 years. corded appearance of the Fama. He was can- 31 See for example: Manly P. Hall. Pathways of onized in 1737. The Society of St. Vincent de Philosophy. Philosophical Research Society, Paul and the Sisters of Charity were founded to 1947, pp. 72-99. continue his ministry to the poor, sick and op- 32 See Comenius’s vivid description written in pressed. 1623: Jan A. Comenius. Labyrinth of the 56 The seven rays are discussed at great length in World. (Transl: Howard Louthan & Andrea the teachings of the Tibetan Master Djwhal Sterk.) Paulist Press, 1998, pp. 102ff. Khul, recorded in the books of Alice A. Bailey. 33 Confessio Fraternitatis, ch. I. 57 René Schwaller de Lubicz. Nature Word. West 34 Ibid, ch. VII. Lindisfarne, 1982, p. 102. 35 Ibid, ch. VIII. 36 Manly P. Hall. The Secret Destiny of America. Philosophical Research Society, 1944, pp. 108ff. Also: Secret Teachings of All Ages, ch. 143.