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Service Ideals in the Rosicrucian Movement John Nash

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Service Ideals in the Rosicrucian Movement John Nash Winter 2005 Service Ideals in the Rosicrucian Movement John Nash 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. Copyright © The Esoteric Quarterly, 2005. 33 The Esoteric Quarterly 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.
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