Disclaimer: This essay was written in 2007 as part of my coursework for the MA in the History of Western Esotericism (awarded 2009) at the University of Exeter (EXESESO). It is the second essay, written for the first module The Western Esoteric Traditions: Historical Survey and Research Methods, and in many ways reflects both my naiveté regarding the nuances of this field, and my earlier background as a scholar of literature and communications. Nevertheless, it was awarded a Merit, so can’t have been that bad (!). Looking over it with the benefit of over a decade in this field, and a PhD under my belt, I see much that could be updated in view of more recent scholarship. However, I remain pleased with the train of thought it expresses and the connections made between the historical material and modern times. Despite its shortcomings, I have chosen to post it now as it reflects, to some extent, my current (May 2020) interest in the influences of esoteric thought on the sciences, particularly on holistic models of health and disease, as well as in communication and narratives. However, it is an early piece not originally intended for publication, so rough edges and lacunae should be viewed in this context. Please note that this is a piece of historical, academic scholarship originally written to pass a module requirement, and is not an “esoteric” nor a personal perspective.
The Quest for a Science of Sciences:
The Heritage of Rosicrucianism to Modern Esotericism
In his Via Lucis, completed in 1641, Jan Amos Comenius (1592-1670) wrote:
When all instances and rules have been collected, an Art of Arts, A Science of Sciences, a Wisdom of Wisdom, a Light of Light shall at length be possessed. […]The book of Pansophia will be completed. The schools of universal wisdom advocated by Bacon will be founded. And the prophets of universal wisdom in all countries must be accessible to one another. […] The world has not entirely lacked intercourse, yet such methods of intercourse as it has enjoyed have lacked universality. […] There should be a College, or a sacred society, devoted to the common welfare of mankind, and held together by some laws and rules. A great need for the spread of light is that there should be a universal language which all can understand. [1]
Frances Yates has clearly detailed her perspective of Comenius’ place in the spread of the Rosicrucian idea, which as many scholars have noted, is notoriously elusive to define. (2020 UPDATE: Yate’s work has been established as problematic in some respects, but this essay preceded that debate. Elaborating further on this is outside the scope of this paper, but those seeking accurate historical references on this should handle Yates with caution).
One of its central and most powerful concepts however, is that of Pansophia, or universal wisdom, as so eloquently delineated above. It demonstrates a holism unparalleled in other philosophies, and it is this element that can be considered the focal point which later established the further Rosicrucian characteristics.
Comenius’ words place art, with its alchemical subtext[2] and expression through archetypal symbols and literature, on an equal level to science, with its language of scholarship and ensuing enlightenment. Thus microcosmic expression merges with the macrocosm, a horizontal and vertical unification concomitant with the infinite possibilities latent therein.
Simultaneously he advocates the need for an ordered rule together with philanthropy, a balancing of the two kabbalistic pillars, to propagate the processes through which these potentialities may unfold; this having manifested visibly since his time. Though he says nothing of secrecy here, it may be implicit in the use of ‘sacred’, with regard to the later form acquired by esoteric societies inextricably linked to the Rosicrucian ideal.
Finally he calls for a universal language – the middle pillar perhaps, to link them. The quasi-universal nature of delocalized electronic communication bizarrely echoes this concept. It is not proposed that the latter was a Rosicrucian endeavor, yet its demonstration of precisely the multifaceted accessibility across the globe which Comenius envisaged, facilitating the continued propagation of ideas and preservation of a wealth of material in a way heretofore unimagined, renders it worthy of remark.
Therefore, in attempting to trace the Rosicrucian legacy to modern esotericism, it is the manifestation of these elements that will be of primary consideration.
Scientific Pantheism
To one modern Rosicrucian, ‘a worldview of scientific pantheism’ is the single most important legacy of Rosicrucianism.[3] This concise phrase collates precisely with Rosicrucian literature and commentary, elucidating the concept of pansophia and continuing to emphasize the significance of holism. Any attempt to define Rosicrucianism or reduce it to its component parts, however, is not so straightforward; yet herein may lie its capacity for endurance. Christopher McIntosh suggests:
Reducing Rosicrucianism to its basic elements leaves little more than a name, a symbol, a legend, certain occult associations, and a Gnostic type of outlook. Yet, somehow, this strange organism has succeeded in surviving and growing over a period of more than three centuries. How and why? One answer is that its very vagueness has helped it to survive. Rosicrucianism has frequently changed its colour and shape to suit its environment, yet has still remained identifiable. [4]
More than a sum of its parts then, this curious hydra has had far-reaching effects many of which bear startlingly close echoes to Comenius’ vision – grounded in practicality for all its scope – and perhaps another of the many interpretations of the cross as the unity between earth and the heavens, the numinous and the material.
Sacred Societies
Comenius urged the formation of structured societies to preserve the cause, and in the plethora of modern-day esoteric societies, Rosicrucian elements are indeed clearly present. Debate continues regarding order of precedence and antiquity of lineage among many of these, this bearing little significance for the current discussion.
Since its inception, the relationship between Freemasonry and Rosicrucianism has been bilateral and immensely fruitful, not least due to the firm hierarchical constitution of the former which in true Masonic fashion offered the elements composing the Rosicrucian phenomenon an edifice upon which to build a lasting construction.
The initial commotion caused by the publication of the manifestos, the ensuing furore in France, and the spread of Rosicrucian ideals across Europe in the 17th and 18th centuries[5] were the product of an exigency for change on multiple levels: “politics, teaching, religion and morality”[6] first and foremost; and manifested via the best aspects of human idealism and action-reaction dynamics. These would have been relegated to the realm of folklore while other geopolitical events overtook them in terms of significance in the public and intellectual psyche had there not been an orderly construction to ensure their survival.
Whether the first appearance of a ‘methodised rule[7]’ as such is that of the Unzertrennlichen as suggested by McIntosh,[8] the Gold-und Rozenkreuzer brotherhood which demonstrates a more formalized structure, or is hallmarked by the change from operative to speculative Masonry around the mid-17th century, the elements of symbolism, ritual initiatory practice and ideals became systematized in a stolid, primarily Masonic structure which offered an ideal vehicle for the sustenance of higher ideals, and a common language of architecture – a combination of art and science – thus flexible enough to cross borders and transcend the many institutions hostile to the Rosicrucian utopian ideal, from church to state, witch-hunts notwithstanding.[9]
A final element, perhaps carrying over from Renaissance Hermeticism and the very element which inspired Pico della Mirandola, Marsilio Ficino and Giordano Bruno to delve so deeply into hermetic thought[10], is that of antique lineage, offering nearly indisputable authority to the teachings of a given tradition, and presented as a philosophia perennis. The aura of mystery generated by this mythology, regardless of actuality, seems to have been one of the keys to the success of the original manifestos,[11] and is likely to be the main reason for which these systems have functioned so well in preserving these traditions, whatever their current form. Besides canonizing elements of esoteric thought and providing a structure for their application or furtherance, this system created a ‘quest’ well-suited to maintaining the interest of innate human curiosity.
Superimposed onto this framework without extraneous trappings, various Rosicrucian elements can be recognized. The “Gnostic type of outlook” as posited by McIntosh can be delineated as “the idea of a divine spark in man, deriving from the divine realm, fallen into this world of fate, birth and death, and needing to be awakened by the divine counterpart of the self in order to be finally reintegrated”.[12] This includes the idea of the material world as a creation of a demiurge, clearly differentiated from the ultimate divinity – though whether evil, unfortunate, or part of the divine plan varies depending on tradition and interpretation. In any case it can safely be said that the Rosicrucian aim – and that of the various societies exhibiting Rosicrucian characteristics – is that of reintegration with the divine via the reacquaintance with ones own transcendent or higher self, this path to enlightenment also demonstrating a clearly hermetic perspective[13].
The Rose-cross appears in the rituals of many societies, with generally similar interpretations of its symbolism. The cross may be variously seen as the Christian cross of sacrifice and rebirth, as a symbol of unity between heaven and earth, or, according to John Dee, as inclusive of the point of juncture where the two lines meet. It is also considered a hieroglyph for light, as the letters LVX (light) can be found in the angles between the component lines. The rose variously represents ‘spiritualized matter’, a Grail symbol of regeneration and the ultimate flowering of man into his spiritual inheritance. [14] Alternatively the alchemical connotation of ‘ros’ as the Latin for dew brings the enduring significance of alchemy in the Rosicrucian tradition to the forefront;[15] “A Rosicrucian philosopher is one who, by the assistance of the dew, seeks for the light, or the philosopher’s stone”.[16] Another example of this is found in the writings of Fulcanelli, who, despite his ambiguity, gives an interesting exposition which echoes the Masonic understanding of the Rose-Croix as will be discussed below:
The Wise gave it [gold] the name of the Dew of May. Similarly we are not surprised to find Thomas Corneille asserting that the great masters of the Rose-Cross were called Frerès de la Rosée Cuite (Brothers of the boiled dew), a meaning which they themselves gave to the initials of their order, F.R.C. […] We are touching on the greatest secret of the Work […] It is the Verbum dimissum of Trevisan, the Lost Word of the medieval freemasons, what all the hermetic fraternities were hoping to find. Its discovery was the aim of all their work and the raison d’être of their existence. Post tenebras lux. Let us not forget that light comes out of darkness.[17]
Fulcanelli footnotes this account, naming some of these ‘hermetic fraternities’, ‘the Illuminates’ and the ‘Elected Coens’ (sic) among them. It is unclear whether he means Weishaupt’s Illuminaten who if hostile to occultism remained proponents of scientific learning and retained a Masonic structure, the romantically inspired New Illuminati of the 19th century, or even the short-lived Illuminés d’Avignon.[18] The latter are documented as working with alchemy and performing a ritual known as “la Sainte Parole”, the Sacred Word.[19] Unlikely coincidence or direct influence, this serves to illustrate the continuing delocalized and almost deliberately vague manner in which the various Rosicrucian ideas continued to propagate themselves.
2020 UPDATE: Elements of Rosicrucian thought touched many “secret” fraternities, and developed in different ways. A brief summary of the better known ones follows, though this is neither exhaustive, nor comprehensive. It may be of interest to those new to these topics.
Freemasonry
This is further illustrated in the Eighteenth or Rose Croix of Heredom Degree of Freemasonry.[20] Originally the “seventh grade of the Knight of the Rose Cross or the ‘unknown philosopher’”[21]; besides its name, its whole philosophy echoes the Rosicrucian ideal.[22] In learning the “name of the Grand Architect of the Universe” [23] the initiated individual comes to realize that “all men are one within [God], and there is no spiritual height which man cannot hope to attain”, a truly Hermetic standpoint[24]. Through the pronouncement and full understanding of the significance of the ineffable Name (Fulcanelli’s lost word or the Illuminé’s Sainte Parole?), the initiated candidate is taught that “the true knowledge of God, His nature and attributes, have been written by Him in the pages of the great Book of Universal Nature, and can be read there by all those who are gifted with the necessary intellect and acumen,”[25]once again a clearly Hermetic worldview.
Regarding the Rose-cross emblem, Leadbeater offers this triadic interpretation:
“The Rose blossom has a triple meaning, symbolizing Love, Secrecy and Fragrance. The Cross also has a triple meaning, that of Self-sacrifice, Immortality and Sanctity. Hence, when these two symbols are combined – as always occurs with the names Rose and Cross – they symbolize the Love of Self-sacrifice, the Ineffability of Immortality and the sweet Fragrance of Sanctified life”[26].
This degree also marks the entrance into the ‘inner circle’, or Black Masonry; the philosophical initiatory progression dealing mainly with karmic laws and retribution, or the necessary ‘shadow side’ of God’s actions.[27] At this level within Freemasonry the initiate is intended to experience a sense of rebirth modeled on, though deeper than that of the 3rd degree of Master Mason. This again echoes Fulcanelli (Post tenebras Lux), and may even lead back to Comenius’ promise of ‘Light of Light’. Furthermore, the concept of an inner, or privileged circle privy to deeper knowledge than lower ranking members reflects that of the RC brotherhood as originally posited in the Manifestos. It is also a characteristic of ancient Egyptian and Greek mystery ‘schools’ and orders[28] from which both Freemasonry and Rosicrucianism certainly drew inspiration, if not lineage. Finally, the denotation of ‘Black’ for this level of Freemasonry may also, due to its philosophical content, bear some relation to the alchemical stages of nigredo and putrefactio, since in both cases the goal is deeper insight into the darker side of existence.
Societas Rosicruciana and the Hermetic Order of the Golden Dawn
The Societas Rosicruciana in Anglia (SRIA) is the oldest (established in 1867) surviving Rosicrucian order[29] and the direct inspiration for the Golden Dawn as well as a plethora of other groups. Its roots were Masonic as only Master Masons could, and can join, its intent “to afford mutual aid and encouragement in working out the great problems of Life, and in discovering the secrets of nature; to facilitate the study of the systems of philosophy founded upon the Kaballah [sic] and the doctrines of Hermes Trismegistus.”[30] Comprising of ‘a combination of quasi-masonic ritual, ostensible secrecy and academic discussion,’[31]debate continues regarding precedence and purpose of the relevant parties. Posited as a Rosicrucian initiative intending to extend and deepen ‘Craft’ work, based on the concept that “Master Masons possessed no more ‘than a reflection of the Light’ and had therefore access only to the outer Temple,”[32] Rosicrucian precedence and superiority are emphasized.
Its main significance involves its nature as a Rosicrucian society both in name and, apparently, ideals, and the massive influence it seems to have exerted, both negative and positive, in spawning the various splinter groups which not only furthered the spread of knowledge but broadened it, adapting to the circumstances of the time. A main contributing factor to the proliferation of these splinter groups was, first and foremost, a thirst for deeper occult knowledge and magical practice, unavailable in SRIA, which in true Masonic fashion retained a much more philosophical application. Another social factor most likely to have played a part is the women’s movement, heightening more than ever awareness of women’s rights – a male-only society would naturally have come under fire during this time, and the inclusion of women on an equal basis is characteristic of the Golden Dawn and the majority of groups founded in the late 19th – early 20th century, inclusive of Droit Humain Co-masonry; significant in that it followed the Scottish Rite, resembling Freemasonry in all things apart from the inclusion of women.
The Hermetic Order of the Golden Dawn
Numerous Rosicrucian elements are evident in the Golden Dawn, despite – or including – its tremendously complex synthesis of correspondences which draw on numerous traditions, thus demonstrating a kind of holistic though simultaneously eclectic approach. The rudiments however, are there; once again the statement of purpose stresses self-betterment and self-awareness as the ultimate goal: “the system of the Golden Dawn acts as a precise catalytic agent which accelerates this growth toward Soul.”[33] Similarly with earlier Rosicrucian brotherhoods, it comprises of an outer and inner circle, respectively ‘The Rosae Rubae and Aureae Crucis’ and the ‘Vault of the Adepts’ within a Masonic degree system. A number of overtly Rosicrucian elements are found in their rituals; the Vault is modeled precisely after the description of the tomb of Christian Rosenkreuz in the Fama Fraternitatis, and used variously for meditation, ritual and initiation,[34] while specific Rose Cross rituals exist for the higher degrees. Despite the tumultuous early days of the Golden Dawn, it has played an unarguable role in ensuring the survival of a version of Rosicrucianism and the preservation of many of its ideals.
Martinism and the Ordre des Élus Coëns
The relationship of this movement to Rosicrucianism is at once parallel and overlapping, apparently instrumental in the establishment of the Rose-Cross degree into Freemasonry via de Pasqually’s disciple Willermoz in his construction of Régime Ecossais Rectifié, or Scottish Rite. This is the first point of intersection with Rosicrucianism; as the Fama admonished the Rosicrucian ‘brethren’ to ‘follow the custom of the country’ in which they lived, so Willermoz ‘concealed [Martinist doctrine] within the hybrid System, both Masonic and chivalric, that he himself invented’[35]and is considered to be the “heart”[36] of that system. Pasqually’s attitude towards Freemasonry as a system for spiritual purification seems to have been akin to the Rosicrucian attitude, in that he thought them to belong to ‘the profane’,[37]seeking to ‘recall men to their first masonic state’[38]via a ‘science of God’, or spiritual alchemy aiming to restore man to his original state of purity.
Broadly speaking, the parallels with Rosicrucianism in terms of a Gnostic worldview and Hermetic philosophy are clearly visible, as is the similarity of the initiatory system, despite the connection with masonry being more utilitarian than otherwise. It seems no coincidence that the Rose-Cross, or Eighteenth Masonic degree, symbolizes entrance to the ‘inner circle’ in Freemasonry; the degree of Réau-Croix was the highest degree of Pasqually’s original order, placed in the fourth and last ‘circle’ of initiation, and equally in Willermoz’ R.E.R, the fourth and final initiatory ‘circle’ retained elements of the theurgical processes of the original Élus Coëns.[39]
The greatest commonality with Rosicrucianism is that of philosophy, although Pasqually’s worldview was more spiritual and overtly religious than that of the professed Rosicrucian ‘brethren’. Pasqually’s ‘science of man’ may have been more a theosophy than science as commonly understood, yet its similarities with spiritual alchemy are undeniable. At least partially due to Willermoz’ practicality, its archetypal vestiges continue to survive within a ‘sacred society’.
Ancient and Mystical Order Rosae Crucis[40]
Rosicrucian in ideal, structure, ritual, philosophy and scope, despite or maybe even due to the notoriety surrounding the name of its founder, H. Spencer Lewis, AMORC has single-handedly done the most for the establishment of Rosicrucianism in the public eye, particularly due to its secular packaging and palatable presentation[41]. It should be credited with the preservation and perpetuation of a wealth of knowledge, via the foundation of a museum, research library, and international character. AMORC also publishes an international peer-reviewed journal, scholarly in character and invaluable for the furtherance of research relating but not limited to esoteric matters. Its inter – and transdisciplinary nature[42]is strongly reminiscent of the early Rosicrucian influence via the Invisible College and Royal Society, and demonstrates its holistic approach to learning[43].
In this brief outline it is clear that not all these societies stand for the original purpose or display the same character to that of the original Rosicrucians of the Fama. From the Gold-und Rosenkreuz brotherhood to modern Rosicrucian societies, sometimes only an echo remains, yet identifying elements are still present, this basis rendering them noteworthy. Willermoz’ concealment of the Martinist doctrine within the R.E.R. illustrates perhaps most clearly the way in which such a phenomenon may thoroughly alter in form and apparent purpose, yet remain the same in its essence – and the same seems to be true for the Rosicrucian ideal.
Art of Arts
If the universal language of scientists is mathematics, and the lingua franca in our century, thanks in part to the British Empire, is English, the power of the archetypal image as passed down since humanity began to create images seems to remain the most universal of all. It hardly seems surprising that the enigmatic emblems adorning alchemical and Hermetic texts are so complex – and often indispensable for the interpretation of many of these writings. Appearing in the initiation ceremonies of all the aforementioned fraternities, this imagery is intended to prompt a reaction in the subconscious mind of the initiate which bypasses rational processes, facilitating a direct comprehension of the essence of the initiation.
In terms of literature, the Chemical Wedding itself, Campanella’s Citta del Sol, and Bacon’s Utopia are all examples of overtly Rosicrucian literary texts, whether in spirit (Campanella), direct reference (Chemical Wedding) or more subtle suggestion (Bacon). Maier combined image and word in his works, Böhme single-handedly produced an aesthetics and worldview which would later influence the Romantic movement while confounding the rationalists of his time,[44]and Ashmole’s Theatrum Chemicum Britannicum is a paean to alchemical allegory in poetry. Others in the canon include Goethe, Blake, Donne and Wotton, all of whom include Rosicrucian themes in their work,[45] and this brief catalogue would be incomplete without the mention of Mozart and the Masonic influence and indeed symbolism present in much of his work. The Romantic Movement is the most blatantly Rosicrucian in outlook, and unsurprisingly, its appearance is contemporaneous with the spate of societies of various occult persuasions appearing in the 19th-early 20th centuries.
Beyond the ‘sacred society’ and enlightened scholar is the layperson. The Druidic bards and the troubadours of medieval Europe knew well the power of a good story. It is said that there are only seven basic plots,[46] all of which hold basic common elements. The popularized Rosicrucian is all too attractive a hero – or antihero – to have escaped the fate of Parzival – or in some cases, being named as such. It is the ‘fatal flaw’ characteristic of the heroic archetype, however, which the Rosicrucian seeks to reconcile, metaphorically and spiritually. Equally, the quest motif is one of the most compelling to be found in literature, in part due to its universality, and the Rosicrucian or alchemical quest certainly offers itself to adaptation in numerous ways to a more innocuous version of its true self.
Whether the compelling nature of these archetypal motifs were comprehended by the ‘invisible philosophers’ and thereby built upon to lend power to their image in the popular mind – Templar lineage included – or whether this was the work of later visionary writers, poets, artists and musicians, the fact remains that when the spiritual essence of the various societies was forced underground in the face of the Inquisition, the Age of Reason, or pure cynicism, the ‘harmless’ and humble fairy-tale served as a vehicle for the knight in search of a Grail, a princess, or a dragon, and so kept ‘him’ alive in the minds of countless generations.
The significance of this should not be underestimated. Countless children have grown up with fairy-tales bearing elements such as these, and truly the vast majority goes on to lay them aside in adulthood. Even though these tales are but ghosts of the originals, their archetypal power nonetheless remains.[47]
As demonstrated in Blue Freemasonry, stories are told, a symbolic value is given, but very little explanation is proffered. How far the Master Mason will choose to extend their understanding of the symbols and archetypes provided will depend on whether they wish to undertake that quest pertaining to the later philosophical degrees, hence their designation as part of the inner circle.
With reference therefore to the Rosicrucian ideal, though not, it is stressed, its direct influence, this universal language of archetypes is taught in childhood, and those individuals who sense a calling to delve deeper, believing perhaps that somewhere there is a Utopia, or City of the Sun, or that they too can be a knight and find the grail, have a ready-made set of directions laid out for them. In this sense it is no surprise that the early Rosicrucians sought to link their lineage to these archetypes, yet another vehicle with which to establish their ideal in the collective unconscious.
Science of Sciences
Beginning its journey with Aristotle and the pre-Socratics, science passed to the medieval and renaissance alchemists, traveled through Rosicrucianism, crystallized in the Royal Society and the Age of Reason characterized by mechanistic thought – the darkest time for holism. Now, ironically enough, it is returning full circle. Perhaps it was inevitable[48] in view of the cyclical behaviour of history, but ‘holistic theory’ or ‘holomovement’ as described extensively by Bohm[49] seems as close to Comenius’ vision as science has been for centuries. It might be considered that Cartesian logic and mechanistic thought was essential – for in the attempt to reduce natural phenomena to their constituent parts in a linear fashion that the greatest minds of science came to discover that this was not, in fact, possible, as proven by the phenomena themselves.[50] This in turn may suggest that the direct Rosicrucian influence in the formation of the Royal Society, and the ensuing form of research which was eventually to give birth to modern science, albeit indirectly and/or unintentionally, can be seen as characteristic of the Rosicrucian modus operandi.
It is too easy to project metaphysical or philosophical concepts onto such phenomena, with the intent of using them as ‘proof’ of a given theory. In this case however, it seems that evidence thus far points in a direction of de-localized interconnectedness of matter, anti-matter – and its possession of consciousness. We must briefly return to the previous discussion of the Rose-Croix degree of Freemasonry, in which much is made of the significance of the initiate comprehending the necessity of love and self-sacrifice for one’s fellow-man, as symbolized by the pelican on the jewel bestowed at this initiation[52]. Comenius, too, makes mention of ‘philanthropy and the common welfare of man’ as a condition for achieving the ‘Light of Light’. The Fama admonished the RC brothers to be healers first and foremost. This series of correlations echoing a vision of Pansophia, would indeed be a joyous ludibrium to the original RC brethren, or at least to Andreae.[53]
A Universal Language
A further dimension of scientific progress is the development of all-pervasive technology, demonstrating an unprecedented ‘extension of man’.[54] Particularly with reference to the internet, we have a global communication network, delocalized by design. This universal platform, if not precisely language, nonetheless allows for a furtherance of Rosicrucian ideas among many others, permitting armchair occultists, solitary spiritualists and serious scholars to mutually enrich the marketplace of ideas on a massive scale. Despite the amount of worthless information on any such subject it may be argued that the analytical capacity necessary to glean meaningful material is the same as that needed to unlock emblematic alchemical allegories.
One may approach a given society by email; the thorny path of initiation will be just as circuitous. Simultaneously the re-emerging scholarship in this field benefits considerably as it takes on the challenge of preserving material and reinterpreting it in the context of our time. In a sense, this reflects the Invisible College in a new form, allowing those who would follow the symbolic journeys of Christian Rosenkreuz for the acquisition of knowledge (or gnosis) to do so, if not in body then in mind; a fitting progression, mirroring our zeitgeist and its evolution. Witch-hunts have given way to reams of useless information; yet even the action-reaction dynamic, to say nothing of duality, demands this. Through it all, the Rosicrucian ideal of Pansophia has survived as an underlying pattern.
As initially highlighted, more than anything, Rosicrucianism is an idea. It has influenced multiple facets of Western society and esotericism in particular, to a far greater degree than has perhaps been recognized until now. The most startling fact, expounded by many modern scholars, is its all-pervasive nature encapsulated in the central concept of Pansophia, but in transition to Rosicrucianism, its acquisition of a particular kind of packaging seems to be that which ensconced it in the collective imagination and allowed for its endurance.
Comenius’ ‘Light of Lights’ may not yet have been illumined, but nor has it been extinguished.
Notes & Citations
Note: All citations where the books used are indicated as Greek editions are my own translation back into English due to lack of access to the original English version. Page numbers refer to the Greek edition.
[1] John Amos Comenius, The Way of Light, trans. E.T. Campagnac, (Liverpool: [n.pub.], 1938 pp. 32-3, 38, 170-3
excerpt from :
Frances Yates, The Rosicrucian Enlightenment, (London: Routledge, 1972), pp. 230-1
[2] See Paracelsus: “The opinion of all those who philosophise on this Art is that the Artist in this profession ought in all things exactly to imitate Nature”.
Paracelsus, Hermetic & Alchemical Writings of Paracelsus the Great, ed. A.E. Waite, (Washington: Holmes, 1992), p. 113
[3] As part of an interview with AMORC member Fr. N.K., regarding the question under discussion, and in answer to what single element he considered the most significant inheritance to modern Rosicrucianism, the answer I received was:
“The holistic worldview which places an equal value on science and the liberal arts. You could say we believe in a kind of scientific pantheism, where research into each offers insights into the other”.
Used with permission.
[4] Christopher McIntosh, The Rosicrucians: The History, Mythology, and Rituals of an Esoteric Order, rev. edn. (York Beach, Maine: Weiser, 1997), p. 137
[5] Yates, The Rosicrucian Enlightenment
[6] Roland Edighoffer, ‘Hermeticism in early Rosicrucianism’, in Gnosis and Hermeticism from Antiquity to Modern Times, ed. by Roelof van den Broek and Wouter Hanegraaff, (New York: SUNY, 1998), pp. 197-215 (p. 211)
Cf. R. Edighoffer, Rose-Croix et société idéale selon Johann Valentin Andreae (Paris, 1982) 1:1-147
[7] A.E. Waite, The Brotherhood of the Rosy Cross (London: Rider, 1924), p. 403 in McIntosh, Rosicrucians, p. 52
[8] McIntosh, Rosicrucians, (p. 53)
[9] Yates, ‘The Rosicrucian Scare in France’, in The Rosicrucian Enlightenment, pp. 139-155
[10] As very clearly delineated throughout:
Frances Yates, Giordano Bruno and the Hermetic Tradition, (London: Routledge, 1964)
[11] This conclusion has been reached by many authors, most reliably Yates and McIntosh:
Yates, ‘The Rosicrucian Manifestos’, in The Rosicrucian Enlightenment, (pp.58-81)
[12] Roelof van den Broek, ‘Gnosticism I: Gnostic Religion’, in Dictionary of Gnosis and Western Esotericism, ed. by Wouter J. Hanegraaff and others (Leiden: Brill, 2006), pp. 403-416 (p.404-5)
[13] A useful examination of Hermetic thought in Rosicrucianism is to be found in:
Roland Edighoffer, ‘Hermeticism in early Rosicrucianism’, in Gnosis and Hermeticism from Antiquity to Modern Times, ed. by Roelof van den Broek and Wouter Hanegraaff, (New York: SUNY, 1998), pp. 197-215
Cf. Yates, The Rosicrucian Enlightenment
[14] Roland Edighoffer, ‘Rosicrucianism I: First Half of the 17th Century’, in Dictionary of Gnosis and Western Esotericism (see above), pp. 1009-1014 (p.1010)
[15] McIntosh, Rosicrucians , also Yates, The Rosicrucian Enlightenment, (p. 65)
[16] Albert G. Mackey, A Lexicon of Freemasonry, (London: Richard Griffin, 1860), p. 298
[17] Fulcanelli, Le Mystère des Cathédrales, trans. by Mary Sworder, (Paris: Pauvert, 1964-79; Las Vegas: Brotherhood of Life, 1984-2005) pp.107-108
citing:
Thomas Corneille, ‘Rose-Croix’, in Dictionnaire des Arts et Sciences, (Paris: Coignard, 1731)
Admittedly the date of this source, and the ambiguity surrounding Fulcanelli himself casts doubt on the historical accuracy of this statement, but the interest lies in the transmission of the idea, and its conceptual link with the Masonic 18th degree of Rose Croix.
[18] Monika Neugebauer-Wölk, ‘Illuminaten’, and Christine Bergé, ‘Illuminism’, in Dictionary of Gnosis and Western Esotericism (see above), pp. 590-597 and 600-606
[19] Jan A.M. Snoek, ‘Illuminés d’Avignon’, in Dictionary of Gnosis and Western Esotericism, pp. 597-600, (p.597)
[20] McIntosh, Rosicrucians
[21] The degree originated in Adonhiramite Freemasonry in 1762
Massimo Introvigne, ‘Rosicrucianism II: 18th century’, in Dictionary of Gnosis and Western Esotericism, pp. 1014-1017, (1015)
[23] Charles W. Leadbeater, The Hidden Life in Freemasonry, 2 vols, trans. by L.K.L, ed. byTh. Kafetzopoulos, (Athens: Theosophical Society, 1929; repr. Athens: Tetraktys, 2005), II, pp. 148-9
Better known in connection with his contribution to the Theosophical Society, Leadbeater’s writing and opinions have been criticised by other Freemasons:
(Indicatively, R.A. Gilbert, ‘Hermeticism and Freemasonry’, Gnosis #6, online paper, <http://www.mastermason.com/luxocculta/hermetic.htm> , [accessed 8 March 2007])
However, his analysis and discussion of the symbolism and significance of the Masonic degrees is accurate and valuable for the current paper.
[24] The very concept of “The Grand Architect of the Universe” as demiurge is a Gnostic one, and many Masonic writings display this – although this alone cannot be related to the Rosicrucian ‘Gnostic type of worldview’; it is, however, suggestive of the commonalities of origin between the two paths of Freemasonry and Rosicrucianism.
[25] Albert Pike, Morals and Dogma of Freemasonry of the Ancient and Accepted Scottish Rite, trans. by E. I Mourikis, ed. by Th. Kafetzopoulos, (Athens: Tetraktys, 2001), p. 267
[26] Leadbeater, The Hidden Life in Freemasonry, II, p. 150
See also Mackey, Lexicon, where this view is upheld: “The cross was in Egypt an emblem of immortality, and the rose of secrecy, the rose followed by the cross was the simplest mode of writing the ‘secret of immortality’” a suitably alchemical view, or alternatively: “an emblem of the death of the Saviour for the sins of mankind” (p. 270)
[27] Leadbeater, The Hidden Life in Freemasonry, II, p. 152
also:
Pike, Morals and Dogma, p. 276
[28] Multiple sources pertaining to both Freemasonry and Rosicrucianism support this view, although not all can be considered reliable. Indicatively the entry on ‘The Mysteries of the Cabiri’ in Mackey’s Lexicon points out the similarities, though does not claim lineage. Leadbeater claims to have received channelled information confirming the Egyptian origins of Freemasonry in ‘The Hidden Life,’ vol. I, pp 61-85. Modern Rosicrucian sources of a similar nature include:
- Spencer Lewis, The History of the Rosicrucian Order, trans. AMORC, (Athens: House of the Rose, 1977), pp. 28-61
and suggested somewhat more cautiously in:
- Wittemans, History of the Rosicrucians, trans. K. Stephanides, (Athens: Aquarian Age, [n.d.] ) p.p.11-23
[29]Massimo Introvigne, ‘Rosicrucianism III: 19th-20th century’, in Dictionary of Gnosis and Western Esotericism, pp. 1018-1020 (p. 1018)
[30] Israel Regardie, The Original Account of the Teachings, Rites and Ceremonies of the Hermetic Order of the Golden Dawn, 6th edn., ed. by C.L. Weschke, rev. by Chris Monnastre and others, (Minnesota: Llewellyn, 1989), p. 17
[31] R.A Gilbert, ‘Hermetic Order of the Golden Dawn’, in Dictionary of Western Esotericism, pp.544-550, (p. 544)
[32] Massimo Introvigne, ‘Rosicrucianism II: 18th century’, in Dictionary of Gnosis and Western Esotericism, pp. 1014-1017, (1016)
[33] Cris Monnastre, ‘Introduction to the 5th Edition’, in Golden Dawn, (see note 29), p. xvii
[34] Regardie, Golden Dawn, pp. 266-271
[35] Jean-François Var, ‘Martinism: First Period’, in Dictionary of Gnosis and Western Esotericism, pp. 770-779, (p. 777)
[36] Robert Amadou cited in (see note 35), p. 777
[37] Jean-François Var, ‘Pasqually’, in Dictionary of Gnosis and Western Esotericism, pp. 931-936, (p.934)
[38] Letter to Willermoz, August 13, 1768, cited in (see note 37)
[39] see notes 35 and 37
[40] The rituals and detailed structure of AMORC are officially based on a 10 degree system, and are very similar to that of the Golden Dawn, although it is unofficially said that this is only the ‘outer circle’. Further detail is not entered into as it is not considered necessary to repeat points made elsewhere.
[41] McIntosh, Rosicrucians, p. 131
[42] <http://www.rosecroixjournal.org/home.html> [last accessed 19 March 2007]
[43] This seems to be part of a growing trend concerning the academic and more public character of esoteric study, as aside from the entirely academic programmes of study now becoming available, Masonic bodies are also demonstrating this inclination, as illustrated by the establishment of a Centre for Research into Freemasonry at Sheffield University, and the upcoming International Conference on the History of Freemasonry.
[44]Tobias Churton, Gnostic Philosophy: From Ancient Persia to Modern Times, (Vermont: Inner Traditions, 2005), pp. 251-255
[45] Yates, Rosicrucian Enlightenment, p 290
[46] Christopher Booker, The Seven Basic Plots: Why We Tell Stories, (London; New York: Continuum, 2004)
[47] This is discussed extensively by Marie-Louise von Franz in:
von Franz, Archetypal Patterns in Fairy Tales, Toronto: Inner City Books, 1997)
and by Christopher Booker (note 47)
[48] “It was inevitable that sooner or later physics would return to metaphysics. That is, after all, how it began: with the Gnostic search for the One behind all the phenomena.”
Tobias Churton, Gnostic Philosophy: From Ancient Persia to Modern Times, (Vermont: Inner Traditions, 2005), p.371
[49] cited in Churton, ‘Gnosis and the New Physics’, Gnostic Philosophy, pp.371-386, (380)
[50] See (note 49) for an extensive discussion and convincing illustration of this.
[51] Churton, Gnostic Philosophy, p. 381
[52]Leadbeater, The Hidden Life in Freemasonry, II, pp. 147-152
[53] McIntosh, Rosicrucians, p. 138
[54] Marshall McLuhan, Understanding Media: The Extensions of Man, (London: Routledge, 1964)
The whole book details a conception and model of communication which would be a particularly useful schema for an alternative analysis of this topic, examining in depth the reasons for the spread of Rosicrucianism or other esoteric currents clearly in terms of human communication mechanisms.
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