history of the rose-croix

7/25/2019 History of the Rose-Croix

http://slidepdf.com/reader/full/history-of-the-rose-croix 1/65

History Of The Rose-Croix Sedir

CHAPTER THE FIRST ROSICRUCIAN

The Rosicrucian brotherhood is one of the manifestations of the Providence of God. Asame principle governs cosmos, the individuals and the communities. God gave to theGreat Whole rules and laws and, to the beings which populate the universe, It gave thefree will. When one of these laws is enfreinte, a regulator comes then, carrier not of a

judgement but of a hope; its function is to restore balance. Such is the role of comets.Those follow in space a given circuit. They never return by the same path. When oneachieved its mission, it disappears, and another comes, which takes again the path at thepoint where the first had left it. Here now the origin of the human races. At a moment givenGod sent part of the angels in Created to acquire knowledge there. This descent in therelative one, certain theologies call it the fall. But there was not of fall, with the ethical directionof the word. The only fall, it is when we make a fault. However it is quite certain that thecreatures launched in the relative one would have no possibility to go up towards theAbsolute - what is the raison d'être and the goal of their existence - if the Father did not givethem all that is necessary for them to climb this " path of the return ". The paths are what

there is fixed of ici-bas and in all the worlds. Each family of beings has her path and all themembers of a family follow the same path. Any creature has its own path to traverse, andthis one is different for each one. The Belgian astronomer CH Lagrange (1), resuming thework undertaken in first half of XIXe century by major Brück, sought, by average scientists,the " laws constituting a link defined between the life of humanity and the physicalorganization of the sphere " (2). He established " that the historical movement is regulatedon a mathematical groundwork, defined and determined until in its least details " (2) and hedeclares: " the positions of the centers of action, such London, Jerusalem, Rome, and theaction birthplaces of the famous men, missionnaires of humanity, nothing of all that isarbitrary; all that is selected and given in a mathematical way. II has a geometry and ahistorical kinematics there " (2). " All this dispensation is written in a geometrical way onsurface of the ground by the layout of the premises historical " (3). But this is only onenegligible part of reality. And this one is such as one can only hardly indicate it. Indeed, are

laid out, following lines directed of Is in West and at points determined right from the start ofthe training of the ground and the man, all the manifestations of the life of the beings in theirindividual evolution and their space development: religions, philosophies, sciences,esthetics, art of warfare, therapeutic, legislation, sociology, events, etc. A similar providenceregulates the life of all the worlds. So that, like says it Lagrange, " the entire universe is itselfonly one sign, a writing of the truths of the spiritual command " (4). But the Father did notonly organize in advance the framework where would proceed the life of the creatures; Hestill wanted that with each race which comes in the world the word of God is announced by aspecial correspondent, in the form which would be appropriate best for its mentality and itsconditions of existence. II is, indeed, since the creation of the world, a center where shines,in its original purity, the true Light. And thus this not written word, the messengers of Godtransmit it century after century to the creatures until those are turned over in their primitivestate *** Of which nature is this Tradition? To this question the modern theorists give twoopposite answers. For the ones, this tradition is purely metaphysical; for the others - ofwhich we are -, this tradition is mystical. Among belonging to the metaphysical thesis, ReneGuénon occupies, in our Western world, a place of foreground. The many works which itpublished on these subjects are very erudite, but of a clearness, a precision, an objectivityworthy of praises; they are of a paramount utility for the contemporary thinkers whoseintellectual subtlety would often be likely to be mislaid while getting information, by themeans of current, sometimes hasty popularizations and very little objectify, on themetaphysics - which, contrary to what occurs to Occident, is always in the East the object ofan effective knowledge. R. Guénon summarized the direct ideas of its great works in a



conference on Eastern Metaphysics, remarkably relevant at the same time and clear, that itgave has the Sorbonne in 1925, and of which here the thesis: Metaphysics is knowledgepar excellence. It is a natural knowledge, neither as for its object nor as for faculties by whichit is obtained. In particular, it has nothing to do with the scientific and rational field. It is not aquestion to operate abstractions, but to take note direct of the eternal and immutableprinciples. Metaphysics is not a human knowledge. It is thus not as a man that the man can

reach that point; it is by the effective awakening of the supra-individual states. Identificationby knowledge - according to the axiom of Aristote: A being is all that he knows - is theprinciple even of the metaphysical realization. The most significant means is theconcentration. The realization consists initially in the indefinite development of all thepossibilities virtually contained in the individual; then in the final going beyond of the world ofthe forms until the degree of universality which is that of the pure being. The last goal of themetaphysical realization is the state absolutely inconditionné, freed from any limitation. Thedelivered being is then really in possession of the plenitude of its possibilities. It is theunion with the supreme Principle. True metaphysics cannot be given in time: it is eternal. It isa command of knowledge reserved for an elite *** One sees, by this too short summary,with which ease R. Guénon guides us on the disconcerting path for us, Occidentaux, of theFar-Eastern meditation. The student will also read with interest the many passages where, inhis other writings, the author indicates very suggestive analogies between the doctrines of

Sankaratcharya for example, and other esoteric traditions: taoism, Sufism, hermetism, theCabal, catholic theology, the Gospel. I will add however some reflexions. In one of hisworks more connus (1) R. Guénon warns, with reason, against the mania of the system.Indeed, any system is a particularization, therefore a cause of error. In knowledge, in " gnose", all is possible, and all contains a certain share of truth. But nothing contains the sum of allthe truths. Let us add that this abstract sum does not constitute itself the total Truth, which willalways exceed it. This absence of systematization is, for R. Guénon, the character even ofmetaphysics, especially of Hindu metaphysics. I will say that it is still much more deeply thecharacter even of intuitive and direct Knowledge that the Holy Spirit grants to the perfectdisciple of Christ. Moreover, it is understood that intuitive Knowledge, the only universalone, exceeds discursive knowledge, rational, mental, the latter being consisted by thetotalization of the greatest possible number of particular knowledge and their synthesis. II isheard, in addition, that language, which qu other Eastern languages, it is understood that thelanguage especially described the experiments of the ordinary conscience, and that, assoon as one passes in these areas supramentales that Europeans name the unconsciousone, but who, actually, are more subtle consciences, the human languages lose of theirprecision, especially when one asks them to express unknown state of consciousnesses ofthe reader. How thus somebody can it affirm, for example, that Wang taoist is HebraicAdam Qadmon; that Rouach Elohim is comparable to Hamsa - useless to multiply theseanalogies -; how, say I can one affirm such equalities if one did not try out personally thestate of life named Wang, Adam Qadmon, Hamsa or Rouach? Because the theoretical ideathat one is made of a thing is not always exact; the daily experiment teaches it to us. Suchboldnesses, for sincere that they are and conscientious, are generated, in my opinion, by apreliminary faith in the superiority of the intellectual speculations. Admittedly, truemetaphysics, that to which R. Guénon dedicates his work, are most beautiful, purest of the

glances which the thought can throw on the universe of the Abstract. But its exclusiveworship necessarily leads to the weariness of the life and the action. Here precisely, willexclaim Mr. Guénon, where Europeans show that they are only turbulent children, and it willsmile of us of the same smile as wise Lao-Tseu, worthy Rishis, and all Mounis, and allJivanmuktis drop with indulgence on the noisy barbarians from Occident. If the goal of thelife is to only know, if it is enough to think to fill our human labour, if nothing exists that state ofconsciousnesses, nothing does not have greatter importance and the only work worthy ofus, it is to drop any creature, any desire, any work, to take refuge in an increasingly abstractconscience of ourselves, increasingly general, increasingly motionless. It is an austere andbeautiful program, undoubtedly; but it is realizable only for these beings which are only



intelligence. And then, all the existing demonstrations of the Absolute are not so that one isdiverted some; to give up because they embarrass us, like makes the yogi or the arhat, it isnot generous, nor Christian. It is true that the sentimental character of Christianity calls thesmile on the disillusioned lips of these wise. With my opinion, the progressive realization ofthe commands of the Gospel operates in our being a slow spiritualization, during which ourunconscious perceives the Light more clearly, and our intellect, our brain, our body even

becomes increasingly permeable with this Light, the knowledge growing thusspontaneously in us, progressively with our improvements in the action, by triumphsrenewed on selfishness. The Eastern ones seek the delivery; the Christians seek safety,the delivery, it is the conquest of the independence of the laws, of the forms and of theappetites, safety, it is, for crowd, the prolongation in the happiness of terrestrial individuality,It should be, if all the Christians included/understood their Maitre well, the transmigration ofthe total individual in the Kingdom eternal. The Eastern ones want to conquer the deliverywhile taking refuge in the abstracted point, origin of all the space forms. The Christiansendeavour to make themselves able to receive Freedom by the baptism of the Spirit.Two independences are with the antipodes one of the other. R. Guénon stigmatizes "ignorance with thespiritualistic ones, which locates the extra-body methods of the individualand which locate the posthumous states some share in space ". That means, in simplelanguage, which the hell, the purgatory, the paradise is not places, as believe it the puerile

Westerners, but of the states. However, simplistic Christians and metaphysicians have allreason. Just as any creature is at the same time an individual, a community and a medium ",how to reconcile this conclusion with the preceding one? Because, if Delivered livesbeyond any form, any measurement and very lasted, all not delivered live in forms,measurements and durations. However these are the latter which try out the purgatories, theparadises of the asceticism, or the hells of the degradation. Delivered " is freed from theconditions of the human individual existence, as well as very other particular and restrictiveconditions... It is an omnipresent conscience... expressing transcendent faculties ". Should itbe heard that this Delivered does not feel any more the hunger, thirst, nor the sleep, that itreads the thoughts, in short, that the veils of the matter do not exist any more for him andthat it controls by sowing the miracles? Us here well far from metaphysics. Our author takescare to inform us, with good reason, that such results are " partial, secondary andcontingent;... they are means ". The Union, the true Delivery, is beyond it, in being notconditioned, and is acquired by the constant fixing of the thought on this Inconditionné. Rites,esoteric practices being only nonessential auxiliaries. But it follows from there that theChristian who serves the Verb by a constant obedience and a love without failure cannotgo up higher than the Verb: the existing Being by itself. While the metaphysician, for whomabove the Verb still sits the Suprème Principle, not expressed, holds his asceticism formore sublime; for him, the action cannot lead to Not expressed, only Knowledge carries outto it. All things considered, knowledge leads us, of coarse forms in subtle forms, with themetaphysical abstract. The action leads us, of covetous existences in radiant existences,with the eternal life, I prefer this second path. And then, one will excuse me to still repeat it,the disadvantage of the theoretical conclusions remains to be able to some extent toconsider the things remote only by induction. Undoubtedly, a Vat will reconstitute on a boneall the aspect of some animal antédiluvien; but can the images of the Natural history

museum give the same sharp concept that the sight of this animal formerly gave to ourancestors caves? Thus, I claim that it is bold of saying that Ananda Hindu, the Vacuumtaoist, Buddhist Nirvâna, Sekinah Moslem woman, Shekinah Jewish, Pax profundarosicrucian, the Light of Christian Glory are the same thing. To promulgate this assertion, itwould be necessary to have successively followed until the end each above mentionedschool and of to have then compared the fruits. All things considered, let us await eachmethod only what it can give. The meditation, the action, the devotion offer to the varioustypes of researchers their own resources; but they are not equivalent, nor do not lead to thesame node. And, with the surplus, nothing replaces the love of nearest *** Ainsi humanity,since the day, distance in time, when God sent in the world, goes of gropings in gropings



towards the House of the Father. Individually and collectively the men received in theirthousand-year-old past a ray of the true Light. But the ground is constitutionally unable topreserve a long time without deforming it the gift that God made him; the man has thecapacity to deviate from the path which was traced to him. Then the Mercy sends beingswhich bring a hope or an example, which come to play near the creatures the role that fill thecomets in cosmos. Such is the function of the secret societies; such is the mission of the

messengers of the Absolute, in particular of the Rosicrucian brotherhood. Beforeapproaching the study of the Rosicrucian brotherhood, let us say some words of the secretsocieties. Any time, with-inside or the officially recognized currents of thought, existed secretsocieties. CeIles here are demonstrations, in theory temporary, unknown guards of theparamount Tradition, Wronski, in its Messianism, as follows exposes the goals of what itcalls our planet, as well nuns and policies as economic and intellectual. And it adds: " notbeing able to practise nor to discuss the supernatural efforts publicly that makes mysticalassociation to take share with Creation, because, at the very least, the public would laugh atit; not being able either to direct the terrestrial destinies openly, because the means of thesecret societies. Thus, as it is currently conceived it, it is in the scene of mysticism that areborn all the secret societies which still existed and exist on our sphere, and which all, drivenby such mysterious springs, still dominated and continue, in spite of the governments, todominate the world. **time-out** " These secret society secrètes, create as one of have

need, be detach, by tape distinct and oppose seemingly, profess respectively and in turnthe opinion of day the more contrary, to direct separately and with confidence all the partypolitical, religious, economic and literary, and they be attach, to there receive a directioncommon, with a center unknown where be hide the spring powerful which seek thus todrive, invisibly, all the sceptre of ground ". Lastly, to nothing forget, recall that it be not onlyamong the intelligence of a capacity higher than the secret society secrètes himself recruit onthe contrary, the great mass of their members comes from in bottom, of the deep layers.The crowd of those which pain for ridiculous wages, servants whom the need subjects toconstant humiliations, those whose sentimental exaltation is brutally lowered with each stepthat they make in the life, all try to escape from their pains or well by the voluntarydegradation, or resignation that get to them the helps of the religion or finally by this hope ofthe Impossible one, by this intuition of Au-delà, secret mobile of all those which aredevoted to the study of the occult sciences. In this last case, they chose a road even harder.They will forget their first sufferings while being dedicated to others and more cuisantespains. Because the veil which separates the Occult one from Obvious raises on twoabimes: that of the Light and that of Darkness. Most of the time, it is in this last that theunhappy ones of which we speak will be precipitated; because the first hiérophantes whichone meets on the road of the Temple are beings of will, whose personal exaltation makesall the force: they will learn how to their disciples to control some parts of ego physical; theywill incline them to take the forces of selfishness and sometimes even those of passion forthe radiations of a supposedly free thought. Let us remember that the action of the secretsociety is related to the fastening of its members on invisible and that in the invisible one isheld a perpetual battle between the soldiers of Christ and those of the Adversary. Theevents of the mystical history are the material result of the incidents of this fight. It followsfrom there that with the gate of all the apartments of the Temple there are corrupters with the

mounting of the newcomers, and who do all their efforts to throw them in the way of left, bythe seduction or violence. However, as the soldiers of the evil are powerful in the kingdomof the shade, and than the rites of the companies secrétes are based inevitably on the blacklight, like any ceremonial magic, the spirit of Christ was withdrawn little by little from thecharacters, the invocations and the pentacles. Today, the secret societies are, no matterwhat say some their heads, during the time of old age, at least in our countries; the peopleare slowly transformed in their collective organizations and become little by little able toestablish at the great day in their conscience of the communications with the Invisible one.These developments are intended to increase unceasingly until the dawn blessed wherethe name of the Father will be sanctified on the ground as with the sky.



CHAPTER II ROSICRUCIANS

It is assoiffés beings of love and sacrifice which, after centuries and centuries of fights andthe work, arrived at the node of the Science and Capacity, reinstated mystically in thesplendour first of their condition of men, cannot support the painful spectacle their brothers

still lost in the attractions of passion and ignorance. These require to be returned in Createdand to again share its pains and its temptations. They is missionnés, the apostles, the puremystics, the true Rosicrucian brotherhood. Ruysbroeck the Admirable one calls them thesecret children of Seigneur (1). Their doctrines are inexpressible, because they profess quone cannot nothing know without being convinced before of its absolute ignorance. Theirbook, it is EvangiIe. Their practice, it is the imitation of Jesus-Christ. This theory and thispractice appear simple. II is not however from higher to conceive nor of more difficult tocarry out. The most abtruse speculations of the Hindu metaphysicians or the most alarmingausterities of their yogis disappear in front of the terrible depth from the maxims and thelesson evangelic. But these only can include/understand them which already exceeded, inwork and the suffering, the extreme limits of the human nature. To speak about theRosicrucian brotherhood is thing about impossible (2). They form an organization invisible(3). Didn't they give each other to themselves the qualifier of " invisible "? Knights of the

Spirit, they raise only of the Spirit, they can be known only by the Spirit. The Spirit releasesthem from any limitation, the pupil above any contingency. It nourishes them, inspires them,comforts them, the II ressuscite after each innumerable death which constitutes the existencein relative apostles of God and His Christ. Living Absolute, they live in the Absolute. Theymake us include/understand themselves the mystery of their spiritual union the ones with theothers through time and space, their spiritual union also with their pars and their émules (4),disciples of the same Master, dedicated to the same apostolate. According to whetherChrist said to Her disciples: " Where I am, you will be there also ". But, just as the man canseize the divinity only in her demonstration, in the same way the men cannot seize theRosicrucian brotherhood, messengers of God, than in their demonstrations. " It is alwaysduring a critical time that one intends to speak about them. They arrive per hour and in thecountry when a social form, having reached its complete realization, already tends todeteriorate; when the slow and continuous efforts of the human spirit, instead of converging,as they had done until there, towards the constitution and the strengthening of a socialwelfare, of a religious dogma, a scientific synthesis, start to diverge and shake the buildingbuilt by the preceding generations " (5). Their name is that of their function. They can, if theywant it, being invisible with the men and unknown; if they want it, they can live in the mediumof them and like them; they are free; but in any event they are present at those which theycome to help. They adopt the habits of the countries where they are. And, indeed, they canlive in the medium of the men without being likely to be identified; only, their pars recognizethem with a certain interior light. Christ said: " the world also does not know you ". This iswhy, when they change country, they change nom (5). Its can adapt to all the conditions,with all the circumstances, to speak with each one its language. They make so that what theyhave to say to the world is known as. Those which write or speak on their behalf express asaccurately as they can it the thoughts, the inspirations which are transmitted to them by the

spiritual way, In the same way, these heralds of the Absolute do not inspire more theirapologists whom they are not concerned with refute their detractors. Those as thesebehave according to whether they of it are able with regard to the light which they have infront of them " Foreign and travellers on the ground " (6), not wishing anything in the world,neither the beauty nor glory, to only make the will of God, they are carrying the burdens ofweak, heating the tepid ones, restoring the harmony everywhere. They pass, and thedesert becomes a meadow: they speak and the hearts open with the call of divine Pasteur.They prepare the path with That which must come. But which will know tirednesses, whichwill count martyrdoms always unknown that accept, in their immense love, these shepherdsof the Father, to bring back the disobedient ewes which we are? Large Cagliostro says it in



these pathetic terms: " I come towards North, the fog and the cold, giving up everywherewith my passage some pieces of myself, spending me, decreasing me at each station, butleaving you a little clearness, a little heat, a little force, until I am stopped and finally fixeddefinitively at the end of my career, per hour when the pink will flower on the cross " (6).Thus they passed, imperceptible, in the medium of the men, to light them and carry outthem towards the Life. They are come to make to ressouvenir creatures of words

pronounced in centuries completed, to awake in them echo, which had been keep silent, ofvoice which formerly had vibrated in their hearts lls came to work with the spiritual restoration,obtaining, by daily efforts, of this light which illuminates any man coming in the world andwhich we push back, that we darken by our egoistic desires. There, have they say, are thesingle way of individual regeneration, the collective redemption. The purpose of Christianinitiation, indeed, is not, like Far-Eastern initiations with metaphysical orientation, to reach ahigher degree of the Knowledge; its goal is the Life But the Life is Amour and the thought isthe reversed image of the Life the love is only the true interpreter of the Truth; the love issupreme wisdom, according to whether he is written: " That which loves God, it is that onewhich connait God " (7). the interior organization of Fraternity was not revealed, nor itssecrecies. Those related, outside, to the transmutation of metals, art to prolong the life, thediscovery of the still hidden things. But the Rosicrucian brotherhood were given formagicians in order to mask their true thought, their paramount objective: the reform of the

world, of which they were the predestined agents. And it is what, over all, striking the readerof the writings rosicrucians. The more than the processes that they present to obtain thephilosopher's stone or the elixir of life, the more than the method which they recommend toarrive to such formula of the knowledge, the Rosicrucian brotherhood brought to Europeansof XVIIe century ruined by the wars, quartered between Catholicism and Protestantism,disaggregated in their mental by the spirit of criticism, of the words of harmony andappeasing. To the medium of universal selfishness they recalled the men that they arebrothers, wire of the same Father; in the medium of rising anarchy they spoke about theLiberator, they repeated that Christ is descended to reduce all diversities in a stability ofbalance and that It will return to gather in only one body His dispersed servants. Here is themessage brought to the world by the Rosicrucian brotherhood ELIAS ARTISTA Theessential Rosicrucian brotherhood exists since there are men on the ground. Apart from theyellow sun which lights us, there are six other still invisible suns which make live the ground.Our yellow sun is appointed with the assimilation of the vital functions. Another sun, the redsun, has as an office the construction of the terrestrial bodies; it governs morphology,affinities physical, chemical, intellectual, social. This red sun is the résiden Elias Artista is theangel of the Rosicrucian brotherhood. No one cannot know which it is, even that on which itrests. All that one can say, it is that it is a gravitational attraction, harmonizing and that it tendsto bring together the individuals in only one homogeneous body. Here how expressesitself Stanislas de Guaita: " Elie Artiste is infallible, immortal, inaccessible, by surcroit, with theimperfections as with the stains and ridiculous of the men of flesh who offer themselves toexpress it. Spirit of light and progress, it incarne in the beings of goodwill which evoke it.Those have suddenly stumbled on the way, already the Elie artist is not more in them " Tomake lie this higher verb is impossible thing, although one can lie on his behalf. Becauseearly or late it finds a body worthy of him (was this only one minute), a faithful and honest

mouth (was this only time to pronounce a word). " By this body of election, or this mouth ofmeeting which imports? - its voice is made hear, powerful and vibrating this serene anddecisive authority which lends to the human verb the inspiration of In Top. Thus arecontradicted on the ground these that its justice had condemned in the abstract " Keep us todistort the traditional spirit of the Command immediately rejected up there even, early orlate we would be disavowed ici-bas mysterious démiurge whom the Command greets ofthis name: Elias Artista. " II is not the Light; but, like Jean-Baptiste saint, his mission is toreturn testimony in the light of glory, which must radiate with a new sky on a renovatedground. That it appears by consultings of force and that it clears the pyramid of the holytraditions, disfigured by these heteroclite layers of refuse and rubble which twenty centuries



templière (2). In addition there is an unquestionable relationship between Dante and theMoslem tradition, to which, we will see it, the tradition rosicrucian was related. Miguel AsinPalacios (10) underlined very interesting bringings together between the Divine Comedyand the theses of one of the Moslem great writers, Mohyiddin ibn Arabi. The year even(1265) where was born Dante, Jean Clopinel says Jean de Meung continued the Novel ofthe Rose which had begun Guillaume de Lorris forty years before. Under its feather,

beautiful and delicate " Art to like " imitated of Ovide which had sung its predecessorbecame an encyclopaedia where follow one another of the considerations on all kinds ofsubjects, since the origins of the world, the love, fortune, nature, art, astronomy, alchemy,until the religion and morals. With a truculent liveliness Jean de Meung pourfendsuperstitions, hypocrisies, known as their fact with the commands beggars, the nobility,even with the royalty. It wants that one follows the natural laws; to the practices of the monksit opposes the laic virtue, the very simple Christian life. But, if Jean de Meung isincontestably a powerful poet, if it handles the satire with beautiful and frightening control, iI isnot an artist. Between Dante and him there is an abyss, However it occupies a honourableplace in the phalange of those, which fought against the hypocrisy and excesses and whichrecommended a honest and healthy life. Eliphas Lévi, seeking the terrestrial, human roots ofthe Rosicrucian brotherhood, is expressed as follows: " the pink, which was, from timeimmemorial, emblème of the beauty, the life, the love and the pleasure, mystically

expressed the secret opinion of all the protests expressed with the Rebirth. It was theflesh revolted against the oppression of the spirit; it was nature declaring girl of God, like thegrace; it was the life which did not want to be sterile any more; it was humanity aspiring to anatural religion, very of reason and love, founded on the revelation of the harmonies to be it,whose pink was for the initiates the alive and flowered symbol. " the pink, indeed, is apentacle... The conquest of the pink was the problem arising from initiation with science,while the religion travailIait to prepare and establish the universal triumph, exclusive and finalof the cross... " To join together the pink with the cross, such was the problem arising fromhigh initiation... The religion is the revelation and the satisfaction of a need for the hearts.Nobody invented it; it was formed by the needs for the moral life; it is fatal at the same timeand divine. Therefore the true natural religion, it is the revealed religion. " It is on the basis ofthis rigorously rational principle that the Rosicrucian brotherhood arrived at the respect of thedominant, hierarchical and revealed religion. They could not, consequently, be the enemiesof papacy more that legitimate monarchy and, if they conspired against popes and kings, itis that they personally regarded them as apostates of the duty and supreme instigators ofanarchy " (9). Stanislas de Guaita insists on this point from which the importance will neverescape nobody " the Rosicrucian brotherhood did not disavow Catholicism... They (soattached to the Christian symbols that they named their supreme college Chapelle of theHoly Spirit and Liberté of the Gospel one of their more occult handbooks) did not haveguard of méconnaitre in sovereign pontiff the incarné principle of the alive unit... But theabuses papacy found them pitiless... In the pope the Rosicrucian brotherhooddistinguished two powers, incarnées in only one flesh: Jesus, César, and, when, describingas Antichrist the successor of Pierre, they threatened to break its triple crown, they aimedonly the temporal despot of the Vatican " (7). One generally does not know up to whichpoint the world and the Church laymen were worked by occult currents. The catharism had

penetrated very front in the clergy of the Middle Ages. Albert the Large one, his holy pupilThomas d' Aquin, Pierre Lombard, Richard de Saint-Victor, saint.françois.d'.assise, holyClaire, the third entire command professed gnostic doctrines " the Third Command still lasts;but it had to lose - and, indeed, it lost its first character completely. At the origin, such as holyFrançois organized it, such as the emperors of Germany fought it, it was not only one piousbrotherhood intended to join together in the same prayer some hearts of elite, it was agigantic association, which embraced all Italy, then soon all Christendom, and in which themembers, in demanding on some rare religious practices, asserted themselves before allthe obligation to work vigorously and joint with work politique (3). And, indeed, one can sayto many regards that in fact the Third Command overcame feudality, that it is of the Third



Command that came out the State Third ". The tales of chivalry are an unexplored mine ofinformation on the mysterious history of our country; and Rene Guénon (4) thinks that " thereal origin of Rosicrucianisme, in fact the Orders of knighthood formed with the Middle Agesthe true intellectual link between ]' Orient and the Occident ". But the true precursors of theRosicrucian brotherhood is those which created spiritual environment where the Rosicrucianbrotherhood could appear. We can mention only some of them among the principal ones.

Works mystical the love which is the reflection of God and by the extase which absorbs it inthe transforming unit. This love for God appears ici-bas by the love which the creaturesmust have the ones for the others. Joachim de Flore (1132-1202) preached the reform ofthe clergy, affirming that it is not by knowledge that the man will never arrive to God, but bythe purity of the life and the love. Basing itself on two words of saint Jean (5), Joachim deFlore divided the history of the world into three periods: the reign of the Father, who goesfrom Adam to Ozias, king de Juda; the reign of the Son, who goes from Ozias at the timewhere lived Joachim; then must come the reign from the Holy Spirit, preceded by arevolution in the hearts which will purify the Church of its stains and with the threshold ofwhich will reappear the Elie prophet. This third age is the " fourth monarchy " of which Fama,we will see it, declares that the Brothers of the Rosicrucian brotherhood " recognize it liketheir head and that of Christendom ". This fourth kingdom is announced by the prophetDaniel (II, 40). It will have the hardness of iron, but it will be divided and a kingdom will

succèdera to him which will dominate over all the others and will never be destroyed (v. 44)A the same time seraphic François d' Assise (1182-1226), the husband of Our-LadyPoverty, to be it overflowing of love, carried out with his/her brothers the ideal of theGospel in the monastic existence simplest, humblest which is. Maître Eckhart (1260-1328)sign that God is single reality; " nobody can say what it is, if it is not the heart where it is itself". The thought of God, it is the Verb which is God because God expresses only Itself. Godis reality, the Verb is the truth. Creation is contained ideally in the Son. The reciprocal love ofthe Son and the Father, God and the world is the Holy Spirit. The true knowledge of God is]' union with him. This union is thus the highest function of the spirit. **time-out** JeanRuysbroeck the Admirable (1293-1381), the disciple of Master Eckhart, the authorilluminate inter alia some Ornament of Wedding Spiritual and some Kingdom of lover ofGod, carry the heart until God by the fight for the perfection " You know how the iron be somuch penetrate by the fire that under its action it make ]' work even some fire, burn andilluminant like him. However each element keeps its own nature, and fire does not becomeiron, not more than iron does not become fire. But the union is done without intermediarysince iron is internally in fire and fire in iron ". With one of its monks who pointed out to himthat by writing such deep things it will attract itself many envieux and of the detractors, itanswered: " In truth, I never wrote anything of my books, if not in the presence of the VeryHoly Trinity ". - At his place inspired never eclipses the ascetic; he repeats constantly thatonly the preparation of the virtues leads to knowledge. Especially he knew the joy.Michelet, in a famous page, thus characterized the Middle Ages: " Faith, hope, charity, theyare well three divine virtues. But it is necessary to add this rare and sublime very purehearts, rare virtue even in the saints. For lack of a better name, I call it the joy. The judgmentof all the average age, of all its large mystics, is this one: Not one did not have the joy. Howwould they have had it? They groaned, languished and waited, they died in waiting... They

liked much, but they remained sad and anxious ". Ruysbroeck had the joy. **time-out** butthis joy supernatural, it estimate that the disciple of Christ can it carry with its roof in be readyto with give up by love for its brother " If you be delighted in extase, say it, also high thanholy Pierre or holy Paul or who you want, and if you learn that a patient have need of abubble hot, I you advise to you awake some your extase and to make heat the bubble.Leave God for God; find it, serve it in its members; you will not lose with the exchange ".Mention finally only the mystical organon of the sign infaillible. (6) ORIGINS We reproducethe documents which follow by a preoccupation with an objectivity; but we do not think thatthey bring anything of useful for the knowledge of the demonstration rosicrucian. Buhleaffirms that the Therapeutists and Esséniens were the true ancestors of the Rosicrucian



brotherhood; the Neo-Platonism of Alexandria, preserved by the Arabs, would have alsohad a share in their doctrines. The philosophy of Islam exerted, towards the end of XVIecentury, time when was made up the legend of Rosencreutz, on the lovers of the mysterysame attraction as made today the philosophy of India. The study of the language andphilosophy Arab was registered with the programs of official science. Mackenzie, in hisEncyclopaedia, speaks in these terms about hermetic Fraternity about Egypt - but have

does a relationship with the Rosicrucian brotherhood? -: " It is a Fraternity which waspropagated until our days and whose origin goes back to one very moved back time. It hasits officers, its secrecies, its passwords, its particular method in teaching of science,philosophy and the religion... If one believes his current members of them, thephilosopher's stone, the elixir of life, art to make itself invisible, the capacity to communicatedirectly with the other world would be part of the heritage of their Company. I met threemen only who affirmed me the current existence of this religious corporation of philosophersand who let me guess that they formed of it part themselves, I did not have reason todoubt their good faith. They did not appear to know each other, they had an honest ease,an exemplary control, austere manners, almost ascetic practices. They appeared old to meof forty with quarante-cinq years, to have a vast scholarship, to have a perfect knowledge ofthe languages... They never remained a long time in the same place and from went awaywithout drawing the attention ". Karl Kiesewetter, in an article of Initiation, gives the following

information: " In Theatrum Chemicum (ED of 1613, p. 1028), a bishop of Trier, the count deFalkenstein, is named, at the sixteenth century, illustrissimus and serenissimus princeps andpater philosophorum. However he was a senior officer of the Rosicrucian brotherhood, ashe currently results from the title of a manuscript in my possession, and than here:Compendium totius philosophae and alchymiae Fraternitatis Roseae Crucis, ex mandatoserenissimi comitis of Falkenstein, imperatoris nostri, anno Domini 1574(7). " Thismanuscript contains alchemical theories in the direction of this time and a collection ofinvaluable processes for the knowledge of practical alchemy. II would not be necessary toseek there a philosophy or theosophy in the direction allotted nowadays in these terms; theword philosophia is taken there only in the meaning of alchimia or physica. However, thismanuscript still offers a particular historical interest in what this count de Falkenstein for the firsttime is appointed there by this title of Imperator, which was to remain through the centuries,and especially because the denomination of Fraternitas Roseae Crucis appears there forthe first time too. It is probable that the secret Fraternity of the Alchemists and the Magi haddevoted his denomination by the symbol, if frequent in this time, of Rosaria, as wrote itArnaud, Lulle, Ortholain, Roger Bacon and others still. It is that which is illustrated by theRosette where the plenitude of the magnificence is added to the symbol of the Christianfaith: the Cross ". Robert Fludd quotes a declaration of Clutched (1486-1533): " There aretoday some men filled with wisdom, of a single science, endowed with great virtues andgreat capacities. Their life and their manners are just, their prudence without defect. By theirage and their force they would be capable to render great services in the consultings for thepublic thing; but the courtiers scorn them, because they are too different from them, whichdo not have for their science, like the perfidy their prudence, and the superstition theirreligion ". Fludd sees in this association a prefiguration of the Rosicrucian brotherhood; butthe words of Clutched are too general so that one can base on them the certainty of a

filiation. Von Murr had between the hands a chemical correspondence between Crollius,Zatzer, Scherer and Heyden, chamberlain of the emperor Rodolphe II, extending from1594 to 1596. One mentioned any Company there rosicrucian (11). In 1608, the alchemistBenedict Figulus, in Thesaurinella chymica aurea tripartita, dedicated to the emperorRodolphe II, inserts an elegy into Jean-Baptiste de Seebach, alchemist, in whom itprophesies, after Paracelse, the arrival of Elias Artista. Event which it regards as very firstimportance, because it adds: " Then Christ will establish on the ground a new state of affairs". the Apology (12) shows that before 1600 or 1603 one connait companies or fraternitieshermetic, but not of Fraternity rosicrucian. Stanislas de Guaita bases himself on aresemblance between the symbols rosicrucians on the one hand, a pentacle of



Amphitheatrum sapientiae aeternae (13) where Khunrath, into 1598, drew a Christ, thearms in cross, in a pink of light and a figure of the Pronostication of Paracelse (1536) on theother hand, to affirm that " the Rosicrucian brotherhood, whose emblèmesconstitutifs deferus to the poems of Dante and Guillaume de Lorris, functioned very a long time in the shadebefore appearing by works of full day " (7). Let us say only that on an external similarityone can base neither an identity nor a chronology. In any case, the only thing that we know

of unquestionable certainty, it is that the manifestation of the Rosicrucian brotherhood waspublic only during the appearance of Fama, i.e. in 1614. It is necessary to mention here adeclaration of Henri Neuhaus. This doctor of Dantzig published into 1618 an often translatedopuscule (14) where it affirms the existence of the Company of the Rosicrucianbrotherhood and the goal which it wants to reach. He declares there that at the time of theThirty year old war the Rosicrucian brotherhood left Europe and withdrew themselves inIndia. No writer rosicrucian gives this information. Nearly one century later, Sincerus Renatusreproduces it. Let us stress that the booklet of Neuhaus is written on a tone airspeedindicator; its French translation was often joined together with makes out of Gabriel Naudéabout which we will speak further. The writers rosicrucians sought several times to refutethese two authors (15). And the P. Jacques Gaultier, of the Company of Jesus, the largeadversary of Fraternity, said book of Neuhaus " whom one did not know if it were for orcounters the Rosicrucian brotherhood ". (1) E AROUX: The Comedy of Dante, to translate

into worms according to the letter and with accompanying notes according to the spirit;followed key of the language symbolic of Faithful of Love. Paris (Renouard), 1856, 2 flight.Aroux is also the author of a book entitled: Heretic, revolutionary and socialist Dante. (2) It isto be noticed that Dante takes as guides in the highest circles of the holy Paradise Bernard,which wrote the rule of the Command of the Temple. (3) the author adds in note: " It acted,in the Third Command, to constitute an immense army which had in heart to make reignmore justice and of equality among the men ". Frederic MORIN: Saint.françois.d'.assise andFranciscains. Paris, 1853. (4) Esotericism of Dante. Paris (CH Bump), 1925. (5) " I requestso that all are like you, Père, you are in me and me of you ". (Gospel of saint Jean XVII, 21." They are three which return testimony in the sky: the Father, the Verb and the Holy Spiritand these three are one; and they are three which return testimony on the ground: the Spirit,water and blood and these three are one " (1st Epitre of saint Jean V, 8). (6) Jean ARNDT,one of the principal writers rosicrucians, translated into German the Imitation of Jesus-Christ.7) Résumé of all the philosophy and the alchemy of the Fraternity of the Rosicrucianbrotherhood, made by command of the sérénissime count de Falkenstein, our Imperator; inthe year of Lord 1574.

CHAPTER IV SYMBOLISM OF THE ROSICRUCIAN RULES OF THE COMMAND

One proposed several assumptions to explain the title of Rosicrucian brotherhood.According to the first, this name would come from the legendary founder of Fraternity,Christian Rosencreutz. We will examine it hereafter. The second assumption makes comethe word from Latin Ros, dew and Crux, cross. It is due to Mosheim, as teaches it to usWaite (1), and one finds it in the Encyclopaedia of Ree and in other publications " Among allthe bodies of nature, the dew was that which had the greatest capacity dissolving on gold;

the cross, in alchemical language, represented the light, Lux, because all the letters of thisword can be found in the figure of a cross. However the light is called the seed or themenstrue red dragon, coarse and material light which, digested and transformed, producesgold. If all this is admitted, a philosopher rosicrucian will be that which seeks, by the meansof the dew, the light or philosopher's stone " (16) We will not stop with this secondexplanation. We already underlined the secondary character that the Rosicrucianbrotherhood allotted to alchemy. They would not have chosen an alchemical image to makethe symbol of their Fraternity of it. The third assumption explains this denomination by thepink and the cross. It is it which conquered the most partisans and who provides thegreatest quota of symbolic systems explanations. " the pink, known as Eliphas Lévi, in a



passage that we already quoted, who was from time immemorial emblème of the beauty,the life, of the love and the pleasure, mystically expressed all the protests expressed withthe Rebirth... To join together the pink with the cross, such was the problem arising fromhigh initiation ". The white pink, more particularly devoted to the Virgin Mary, Holda, Freia,Venus-Uranie, was the symbol of silence and the prayer (17). A.E. Waite teaches us thatthe pink was already employed in the symbolism of the brahmanic legends. In one of the

Hindu paradises, there is a money pink which contains the image of two brilliant women likepearls. They appear plain or separate according to whether they are looked at sky orground. From the celestial point of view, one calls it the goddess of the mouth; from theterrestrial point of view, the goddess or the spirit of the language. God resides at the centerof this pink. According to Michel Maïer (18), the explanation of two letters R.C. would be inthe symbols of the sixth page of the Gold Table. Exotériquement, these letters indicate thename of the founder; ésotériquement, the R represents Pégase and C, Si one neglects thesound, represents the lily of it. It is known that the red pink germinated of the blood ofAdonis, that Pégase was born from the blood of Jellyfish and that the fountain ofHippocrène spouts out of a rock struck by the shoe of Pégase. The author of BonumHeight (19). that one has of good reasons to think of being Robert Fludd, known as thatletters F.R.C. mean Foi, Religion, Charité and that the symbol of the Rosicrucianbrotherhood represents the wood of the Martyrdom vivified by the blood of Christ. Dr.

Ferran gives the precise details that here: " After emblèmes in triangle, the seal of Brahatmaand the triangle of the holy syllable, emblème maconnic oldest that bequeathed us ancientpriesthood is that of the Rosicrucian brotherhood " This last, allotted to Hermès Thot, cameto us from the temples of Egypt while passing by Chaldée, forced intermediary, waiteduntil it is among the magi, on the borders of the Tiger and Euphrate, that Cambyse, after theconquest of Egypt, transported all the priests of this country, without any exception andreturn. " the Rosicrucian brotherhood personified for the initiates the divine idea of themanifestation of the life by the two terms which make this emblème. The first, the pink, hadappeared the most perfect symbol of the alive unit; initially because this flower, multiple inits unit, presents the spherical form, symbol of the infinite one; in the second place, becausethe perfume which it exhales is as a revelation of the life " This pink was placed in the centerof a cross because the latter expressed for them the idea of the straightness and the infiniteone; straightness, by the intersection of its lines with right angle and of the infinite one,because these lines can be prolonged ad infinitum and that, by a rotation made by thethought around the vertical line, they represent triple feel height, width and depth " (20). Thesame ideas are expressed by the indicator that was Villiers of Isle-Adam, in the heart ofwhich flowered, this seems, all the lights called by work of a long ascent of Christianancestors. " This talisman of the stellar Cross is penetrated of an energy able to control theviolence of the elements. Diluted, by myriades, on the ground, this sign, in its spiritualweight, expresses and devotes the value of the men, the prophetic science of thenumbers, the majesty of the crowns, the beauty of the pains. It is emblème of the authorityof which the revêt Spirit secretly a being or a thing. It determines, it repurchases, itprecipitates with knees, it lights!... The profaners themselves bend in front of him. Whoresists to him is his slave. Who ignores it étourdiment suffers forever from this scorn.Everywhere it is drawn up, ignored children of the century, but inevitable " the Cross is the

shape of the Man when it extends the arms towards its desire or is resigned to his destiny.It is the symbol even of the Love, without which any act remains sterile. Because with theexaltation of the heart is checked any predestined nature. When the face alone contains theexistence of a man, this man is enlightened only above the head; then its jealous shade,reversed any line below him, attracts it by the feet, to involve it in the Invisible one. So thatthe lascif lowering of its passions is not, strictly, that the reverse frozen height of its spirits.This is why the Lord known as: " I know the thoughts of wise and I know up to which pointthey are useless " (21). What a splendid pensers! Don't they virtually contain all that onecan say on the mysterious symbol? And the documents which follow do not make anymore whereas to satisfy our curiosity. Germanie, where are located the headquarters of the



Rosicrucian brotherhood, is not, according to Michel Maïer, the country geographicallyknown under this name, but the ground symbolic system which contain the germs of thepinks and the lilies, where these flowers push perpetually in philosophical gardens whoseno intruder connait the input. Christophe-Stephane Kazauer (8) reports a tradition accordingto which Fraternity rosicrucian would come from this text of the Osée prophet: Israel C Rosaflorebit and radix ejus quasi Libanon (XIV.6) (2) Let us point out the armorial bearings

Rosicrucian of Luther: a bored heart of a cross surrounded by a pink with the currency: Theheart of the Christians rests on pinks when it is with the foot of croix (3); that of AndreaeJacob: a cross of Saint-Andrew with a pink in each angle; and the account of following theChymiques Weddings which Christian Rosencreutz, at the time from to go away to themarriage of the king, ties in cross on its dress of bore-hole a red ribbon in rememberingJesus-Christ and spade four pinks with its cap as a sign of recognition. Robert Fludd (19)known as that the Rosicrucian brotherhood are called Frères because they all are wire ofGod, that the Rose is the blood of Christ and that, without the internal Cross and mystiillumination. George Rost (22) explains that the Rose is the symbol of their multiplicationand of the paradise of flowers into what they want to transform the ground. All the Orders ofknighthood, known as Maïer, which fight for God have, like seal, two letters R.C.; but thetrue Rosicrucian brotherhood carries this gold seal. Moreover, the numerical value of thesetwo letters constitutes the genuine key of their significance. If one puts the sun between C

and the R, one obtains the word HORN, body first of the man and only sacrifice worthy ofthe Lord (18). The same Michel Maïer known as: " They are recognized by the symbol thatthe founder their gave in two letters R.C. ". Valentine Tschirness, philosopher and laid off inmedicine with Gcerlitz, declares: " the public is not in truth when it calls us Rosencreutzer, ofthe name of the father of our sect. The reason for which our founder was thus named, wehold it secret and we never published it " (23). In THEMIS aurea (18) Michel Maïer knownas: " One explains R.C. by Rosencreutz and however the Brothers themselves declaredthat they are called wrongly rosicrucians, because letters R. C. indicate the name of theirfounder only symbolically ". And Irenoeus Agnostus: " Our Command existed a long timebefore Christian Rosencreutz; it reorganized it. It very knew in temporal philosophy; but itmissed it in the things of the faith. Thus, it is not more than Solomon the founder of thisCompany, because the doctrines exist before their human representative " (24). In theremainder, Maïer (Silentium post clamores) (25) fact of going up the Rosicrucianbrotherhood with the Brahmans, Eumolpides d' Eleusis, Gymnosophistes of Ethiopia, etc.The anonymous work Colloquium Rhodostauroticum (26) declares: " however in its opinion": " If their founder were not Christian Rosencreutz and if they invented his name, it is that forthem, wire of God, the cross was changed in this existence a beautiful pink flowered ". Asfor their place of meeting, Fama had said: " Although we revealed neither our names, northe place of our meetings, the messages which are addressed to us, whatever of either thelanguage, will reach us ". Julianus de Campis, in a Letter which has inserted in the edition of1616 of Fama, said: " There is no assembly joined together in a place ". Further it adds: "We reside in a monastery which the father built and called Sancti Spiritus. We live jointthere, wearing a clothing which hides us, in the medium of trees and forests in fields and aquiet and well-known river. With beyond there is a famous city where we find all which weneed ". Theophilus Schweighardt (Speculum sophicum) (27) confirms that the Brothers of

the Rosicrucian brotherhood are not assembled in a given place; but that a man in goodfaith can easily enter in connections with them: " However it is useless that you traverse allthe cities of the Empire or the sea if you are not worthy to be received; even if you see thegates open in front of you, you cannot enter. The danger is not in marking time, but inprecipitation. If you observe my teaching, I ensure you that a Brother will be soon close toyou ". Fludd (Clavis philosophiae) (28) declares that the Rosicrucian brotherhood live onthe mountain of the Reason, in the temple of Wisdom, built on the rock, which is Christ, thatthey are taught by the Holy Spirit and which they are the spiritual stones of the BuildingRULES AND PRECEPTS It is necessary to now make us an idea of what one heard inXVIle century by the Rosicrucian brotherhood. Here initially clear declarations of Fama: Each



Brother is held to follow the following rules 1 °) Utiliser work of the father; 2°) To pose a newbase on the building of the Truth; 3°) Each one can be of it; 4°) To rest in the single truth, tolight the sixth candelabrum; 5°) not to be concerned with poverty, hunger, a disease, oldage; 6°) Vivre at any hour, as if one were there since the beginning of the world; 7°) to beheld in a place; 8°) To read the Mundi Liber; 9°) To enchant the people, the spirits and theprinces; 10°) God will increase in this time the number of our members. Here the reasons

which they give to join them: 1 °) Flee the alchemical books and their sentences, and theblowers which seek your money; 2°) the Rosicrucian brotherhood seek to share theirtreasures; but those which want to conceal them fall under the power from Lion (4); 3°)Ilsleads to the science of all the secrecies with simplicity and without mysterious sentences;4°) They offer more than royal palates; 5°) They do it not by their own will, but pushed bythe Spirit of God; 6°) To wake up the gifts which are in you by the experiment of the Verbof God and by a consideration applied of the imperfection of all arts; 7°) to be held as aChrist, to condemn the pope, to live chrétiennement; 8°) To call at our Company muchothers with which it light of God also appeared; 9°) All the treasures disseminated in naturewill be shared between them; 10°) Saisir all that is obscure with entendement human. Theydeclare that their panacea does not preserve fatal death. And, although they can make eachone happy and decrease the misery of the world, they do not do it, because one can findthem only after one great work and being sent per God. Their capacities: to cure and avoid

the disease; the occult science, the embalming, the perpetual lamps, prophecy, the songsartificial, the transmutation, etc, constitute what they call a parergon. But their work reality isnot indicated. Michel Maïer devoted his THEMIS aurea (18) to exposed plebiscitary lawsadopted by the Rosicrucian brotherhood. As the senaire is a perfect number, neither toolarge to create confusion, nor lower than the harmony, and that that which follows nature mustobey simple laws, the followers accepted six payments, namely 1°) That no one of them,if it is on a journey, states of other profession only that to look after free the patients; 2°) Thatno one should not be forced, because of its affiliation, to cover a special costume, but whichit puts up with the practices of the country where it finds; 3°) That each Brother is held eachyear, at the Day C(5), to go to the Temple of the Holy Spirit, or to declare by letter thecauses of its absence; 4°) That each Brother must choose carefully a person skilful andready to succeed to him after his death; 5°) That this word R.C. their serf of seal, signatureand password; 6°) That this Fraternity must be hidden hundred years. And it continues: " thefundamental rules of this Company are of révérer and to fear God over any thing; to makeall the possible good with its next; to remain honest and moderate; to drive out the devil; tobe satisfied with the least things in food and clothing and to be ashamed of vice... II ispuerile to reproach them for not holding their promises, because it of called there much andfew elected officials; the Masters of the Rosicrucian brotherhood show the Rose by far, butthey present the Cross... They wish more the reform of sciences and the world that they donot await it; their principal study, the therapeutic one, with three objects: the body, the spiritand the heart ". According to Fludd, the Brothers were divided into two classes the first,entitled Aureae crucis fratres, included/understood the theosophists; the second wascomposed of Rosae crucis fratres, which limited their search with the sublunary things. Fluddwould have belonged to the first category (12). With the head of Fraternity is Imperator,elected by the Brothers for ten years. Clypeum veritatis (29) fact of going up to Adam the

command of the succession of Imperatores. The author adds, in own way of warning: "Much of our customers and our disciples then protested against us; we had in our Fraternity,we currently have and we protect from the popes, the cardinals, the bishops, the abbots,the emperors, the lords. Our peace is the testimony of our conscience, which gives us a joysimilar to a first impression of the Paradise. (Tunis, February 21 1618) " (1) ARTHUREDWARD WAITE: The real history of the Rosicrucians, founded one to their ownManifestoes and one Facts and Documents collected from the Writings of Initiated Brethren.London (Redway), 1887. (2) This translation of the Vulgate contains several errors. In theHebrew text, it is Yahveh which declares: " I will be ketal for Israel ". But Tal means dew andnot pink. The text of Dared known as: " I will be like a dew for Israel ". In addition, the name



of the flower mentioned in the text of Dared is hypothetical and is always translated byNarcisse or violet. The Semitic languages do not have a clean term to indicate the pink: theflower and its name are everywhere of importation, of Aegean importation to thestatements of the linguists. Latin with rosa, the Greek with rhodon, the copte with ouert,Arabic with march, the Armenian with vard, etc, separately drew all with a same source andborrowed the symbolism of the flower to him: the secrecy of the adeptat. Apulée with of

will remember when its hero, Lucius, magiquement transformed into ass, covers the humanform and, simultaneously, reached with initiation to have grazed pinks with the temple of Isis.Thus, without prejudging their filiation, those which took the name of Rosicrucian brotherhoodto appear in XVIIe century then chose a foreign floral symbol at the bottoms Semitic. (3)Der Christen Herz auf Rosen geht, Wenn' S mitten unterm Kreuze steht. (4) Symbol of thePrince of this world. (5) Day of the Cross (?).

CHAPTER V FUNDAMENTAL DOCUMENTS

The demonstration rosicrucian was made in particular by small lampoons, generallyanonymous, distributed to the fairs of Leipzig and Frankfurt, true World Fairs this time, byposters, about which we will speak further, and in the following writings that we propose toanalyze: The Reformation, Confessio, for which it is advisable to add the chemical

Weddings of Christian Rosencreutz. In 1614 appeared in Cassel, with the printing works ofWilhelm Wessel, an anonymous writing of 147 pages in-8° heading: General Allgemeineand Reformation, DER gantzen weiten Welt.Beneben der Fama Fraternitatis, DessLöblichen Ordens of Rosenkreutzes, year alle Gelehrte und Häupter Europea geschrieben:Auch einer kurtzen Responsion, von dem Herrn Haselmeyer gestellet, welcher desswegenvon den Jesuitern STI gefänglich eingezogen, and auff eine Galleren geschmiedet: Itzoöffentlich in Druck verfertiget, and alien trewen Hertzen communiciret worden(1). This "general reformation " is a satirical history which is supposed to proceed at the time of theJustinien emperor. The seven wise ones of Greece, with Caton and Sénèque, aredestined for Delphes by Apollon on the desire of the sovereign, to propose a remedy forthe misery of the human ones. The reforming programs which had course at the end ofXVIe century are run into ridiculous by the interlocutors. The principal piece of thisReformation, Fama Fraternitatis, is the original part of the writing. In the edition first of theReformation, it includes/understands pages 91 to 128 and is entitled: Fama Fraternitatis,Oder Brüderschafft, of Hochlöblichen Ordens of the R.C. Year die Häupter, Stände andGelehrten Europae. The title, more complete, of this document, which is in an edition of 111pages in-8° also appeared in Cassel, at W Wessel, into 1615, is the following: FamaFraternitatis R. C. Das STI Gerucht der Brüderschafft of HochlöblichenOrdens R. C. An alleGelehrte and Heupter Europae. Beneben deroselben Lateinischen Confession, Welchevorhin in Druck noch denies ausgangen, nuhnmehr river mouth auff vielfältiges nachf ragen,zusampt deren beygefügten Teutschen Version zu freudtlichen Befallen, allen sittsamenguthertzigen Gemühtern wolgemeint im Druck gegeben and communiciret. Von einem ofLiechts, Warheit, and Friedens Liebhabenden and begierigen Philomago (2). Fama startsas follows: " Us, the Brothers of the Fraternity of the Rosicrucian brotherhood, let us offer oursafety and our prayers with all those which will read our Fama of Christian inspiration ". Then

it declares that in the sight of a general reform was founded two hundred years before asecret Fraternity by the Father france R.C. (3) of which it tells the life. Of German nationality,born from a noble but impoverished family, Christian Rosencreutz became early orphan. Itwas high in a convent where it learned the Greek and Latin and which it left as of the sixteenyears age to go, with an ecclesiastical brother, in Damas, then in Jerusalem, then in Damcarin Arabia, where there remained three years; then it went to Egypt, Libya and in Fez whereit remained two years. It learned in these voyages, in the consultings of wise which itattended, a harmonic universal science, of which made fun the European scientists to which itwanted to communicate it. It drew this science in Liber Mr. (Book of World) that wise Arabicmade known him, that he translated of Arabic into Latin, who contains the wisdom of Adam,



Moïse and Solomon, and that also knew a certain Th B Théophraste, which was notmember of Fraternity, but assisted much the founder in his efforts He conceived a plan ofuniversal reform: policy, nun, scientist and artistic, for the execution of which it gave up all therichnesses obtained by the transmutation of metals. After having worked only during fiveyears, it joined three brothers of its old monastery of Germany: Steam Generator, I.A. andI.O. It informed his collaborators in a named house Sancti Spiritus. There they cured the

patients and made known the principles and the goal of their Company. Later, the fatherassociated france R. C. to them wire of the brother of his died father, the france B, painter,france G.G. and P.D., writers, all Germans, except I.A. He communicated his magiclanguage to them and asked them the vow of chastity. They wrote together a bookcontaining " all that the man can wish, ask and expect " i.e. for the life as a God. With theremainder, among the books of their philosophical library, Axiomata will remain immutableuntil the end of the world; Rotae mundi describe the path of this world since the day whenGod said: FIAT until the day when he will say: Pereat. Then the brothers traversed theworld, after having stated to subject itself to six obligations, which we enumerated in thechapter précédent (4); but they decided to communicate between them in order to avoidthe erroneous opinions. The father kept one year the france B and D: then it was the turn ofhis/her cousin and france I.O. The france I). died the first in England where it had curedleprosy a young count de Nortfolgt. Then Fr. A. mour juramentum). Then the father

prepared his own tomb, which was discovered only a hundred and twenty years after hisdeath and by chance, in a crypt on the gate of which was written; Post CXX annospatebo(5) and behind which one could see a mausoleum. Here Fama makes the allegoricalaccount of discovered tomb, allegory under the veil of which it presents the intentions ofFraternity. Indeed, it is only at this time that this one appeared publicly. The tomb of thefather occupies the center of the House of the Holy Spirit. The sepulchre is at seven sides;each side is broad five feet and high of eight. In top is suspended an artificial sun whichborrowed from the physical sun the secrecy of lighting. In the medium, as a tombstone, acircular furnace bridge on which is posed a round plate, of copper, with this inscription:A.C.R.C. Hoc universi compendium vidus mihi sepulchrum feci. (6) Around the first circle:Jesus mihi omnia(7). In the medium, four figures registered in circles, carrying each one oneof the following currencies: Nequaquam vacuum. Legis jugum. Libertas Evangelii. Dei gloriaintacta.(8) the ceiling is divided into triangles, filled with secret figures; each side, in tensquares, with sentences and figures drawn from the Concentratum book. Under the furnacebridge, the body of the father, intact. The mummy holds in its hands the Book T, that whichrepresents, after the Bible, the largest treasure of the Fraternity, and which ends in a praiseof the father starting with these words: " a grain of seed sown in the heart of Jesus,, " At itssides are its Bible, its Vocabulary, its Route and its Vie(9). The whole is finished by thecurrency: Ex Deo nascimur, In Jesu morimur, Per Spiritum Sanctum reviviscimus (10). Thebrothers took some books which they had the project to publish, then they were withdrawnafter having closed and having sealed the gate of the tomb. This tomb will open with thosewhich of it will be worthy; it would be useless with unworthy *** So that each Christianknows the belief and the faith of the Brothers, Fama declares that those have theknowledge of Jesus-Christ " in the terms where this one became brilliant and clear lately,especially in Germany, and like still today (other than any dreamer, heretic and false

prophet) it in certain countries preserved, is discussed and spread ". It adds that theBrothers practise " the two sacraments... of the primitive Church renovated ". In policy, theyrecognize the Roman Holy roman Empire and " the fourth monarchy " (11) like their headand that of Their philosophy " is not new, but such as Adam received after the fall and thatMoïse and Solomon practised it. Therefore it should not be questioned nor opposed toother opinions ". Moreover, " art maudit and impious to manufacture gold " is not at all thesignificant thing, it is only a parergon. Undoubtedly, the philosopher's stone is not only one

jewel of light, it is also a perfect remedy which drives out of the man all the diseases; but theBrothers do not make any case of the transmutation of metals; nature has other secrecieswell. Their highest goal is to devote itself to the hello of the hearts, to show the way towards



true wisdom; essence is, " like known as Christ, to be able to order from the daemons, tosee the open sky and the angels of God to go up there and go down some and to have itsname written on the Book of Life ". This writing was widespread in five languages, "including the Confessio opuscule, according to our wish ". scientists of Europe are invited totry out the suggestions that it contains and to publish their reflexions. The Brothers ask thatone study their arts and their sciences, that it is written to them and that they are judged: then

they will be shown. And people of good are solicited to meet in an unknown Company ofthe world. Those which will answer this call will be put in relation to the Company, becausethe Building will not remain invisible forever. When somebody is worthy to be allowedamong them, the Brothers recognize it by revelation. And Fama ends in the currency: Subwill umbra alarum tuarum, Jehova!(12). With the edition of 1614 of Fama is joined a "answer " addressed by Adam Haselmayer, secretary public of the Maximilien archduke,with the members of the Rose-Croix (13). It says that being in the Tyrol into 1610, it hadreceived a handwritten copy of Fama. II speaks with enthusiasm about Fraternity, asks theBrothers to appear in order to teach in the world the knowledge of the Messiah and toannounce the light which must come at time from the reign from the Holy Spirit, bus in nexttimes must occur serious events: the fall of the pope, adversary of Jesus-Christ, and herpartisans, and the triumphing advent of Christ. Let us add that, as of the publication of theReformation, one noted that the project of universal reform is not an original thought of the

Rosicrucian brotherhood, but which it is only one translation of the lampoon of TrajanoBoccalini: Ragguagli di Parnasso (News of the Parnassus), published in Venice into 1612.In any case, at the time where appeared the oldest documents rosicrucians, the belief wascurrent in a nearest general revolution. One spoke even about a reform more complete thanthat of Luther, which would precede the end by the world. As complement of Famaappeared into 1615 one second booklet: Confessio Fraternitatis Rosae Crucis. ADeruditos Europae(14), also published in Cassel, at Wilhelm Wessel, accompanied byFama, initially in Latin, then in German translation. In the edition that we have just mentioned,Confessio includes/understands, in its Latin text, pages 43 to 64 and, in its translation inGerman, pages 67 to 111. Its contents are in conformity with that of Fama, though withmore accentuated point at the same time apocalypse and of antipapism. It speaks withmore precision of the reform of the world, and especially it reveals the name of the founderof Fraternity: it calls it Christian Rosencreutz and declares that it was born into 1378 and thatit lived a hundred and six years. Formed under the impulse of the Spirit, the Companyaims to bring back the age of happiness after the night saturnienne. Then what will havebeen secret will be revealed; the lie, falseness will disappear. Fraternity will produce at thegreat day all its secrecies. It wants to live in good terms with the State, because it offers tothe supreme head of the Roman Empire his prayers, its secrecies and all its treasures.Science will not save the world: on the contrary, it makes only increase pride. God will lightfor the Brothers a sixth torch, it will result from it from the wonders. They will suffer any moreneither of the hunger, neither of poverty, nor of the disease; their life will be prolongedwithout end. They will communicate with the Indies and Peru; and will be able to read in asingle book all that contain the books passed, present and future. They will metamorphose,by the means of the song, the rocks out of precious stones and will manage to move andthe god by the hells, Pluton, and the large ones of the ground. Before the destruction of the

world, God solved to once again send to him as much light, life and magnificence that Adamhad received some before the original sin. And this time approaches. Confessio exhortereaders with reading the Bible, " the most extraordinary book, most salutary, mostadmirable which was given to the men since the creation of the world " and especiallymaking the rule of their life of it. By doing this, they are linked in spirit with Fraternity. II hasthere nothing to await social reforms or morals nor of philosophy: it is by people can beselected, if they are suited there, for work of the Fraternity, which has more gold andtreasures that all the universe can give some. This however does not constitute the principalgoal of the Command; above all, the Brothers confess the Christ of a sincere heart, theyprofess true philosophy and carry out a Christian life WEDDINGS CHYMIQUES OF



CHRISTIAN ROSENCREUTZ In 1616 appeared, without name of author, the WeddingsChymiques de Christian Rosencreutz (30). Jean-Valentine Andreae, in his Autobiography(31), declares that it composed this book whereas it was fifteen years old, that is to saytowards 1601. In its letter, this treaty is a talk of metal work, rather detailed; in its spirit, itdescribes the rise of the heart, degrees in degrees, towards the illumination. This book isallotted to Christian Rosencreutz who would have written it into 1459. It tells, in seven days,

the marriage of the king, then his decapitation and finally its resurrection. It is on an invitationwhich the king addresses to him to assist with his weddings that Rosencreutz gets underway, in the major feeling of his unworthiness. In remembering Christ, it ties in cross a redribbon on its dress of bore-hole; it pricks four pinks with its chapeau (15) and takes asmoney of the bread, salt and water. At the entry of the forest it distinguishes three ways:short, but dangerous; the second is the royal way reserved to the elected officials and thirdis pleasant but very long. It is prevented that once selected the path, it will not be able toreturn any more behind. It asks God, who makes him take the second path. This one leadsit to the royal castle built on a mountain. There, a character who asks him for his name, itanswers: Brother of the red Rosicrucian brotherhood. The many candidates with theweddings of the king " are weighed " (16). Rosencreutz is purest; it is received with all thehonors, one gives to him the Fleece of Or (17) decorated with a flying Lion. As for theintruders, a cut their is given, filled of the breuvage of lapse of memory before they are

driven out, with the command not to return more to the castle of the king during their life.Follow other tests symbolic systems; and the representation of a comedy in seven acts. Infront of the queen is a large book containing all the science joined together in the castle. Theelected officials are nine and they hold each one a banner carrying a red cross. Finally theduty is notified to the elected officials to think of God and to work for his glory and for manymen. Then the royal couple is decapitated, like four kings and queens present. The sixpeople are buried and their blood is collected in a gold mud. Maure which carried out theexecution is decapitated in its turn and its head brought back in a linen. It is known as to theelected officials that: " the life of all these beings is between their hands and which they mustkeep a fidelity stronger than death ". The night, the six coffins are carried by ships. Theelected officials attend the funeral symbolic systems of the sovereigns and are invited toseek the drug which will return the life to the kings and to the queens decapitated. Longalchemical operations are described. The king and the queen ressuscitent. Its will work withthe elected officials with the triumph of God. The king names those " knights of the Pierre d'Or ", with the capacity to act on ignorance, poverty and the disease. As for Rosencreutz, itwill have still other tests to surmount before arriving at the end. It was tell to him: " Youreceived more than the others; thus endeavour to more also give ". The signature of eachone is required. Our written hero: Highest science is nothing savoir (18)

Brother Christian Rosencreutz Knight of the Pierre d' Or. Year 1459.

*** the author of the Weddings Chymiques, Jean-Valentine Andrea (1586-1654), wasone of the most erudite men of his time. His/her Jacob grandfather had been one of themost famous theologists of XVIe century and one of the authors of the " Formula ofHarmony ": it was called " second Luther ". Jean-Valentine was always very proud to go

down from such an ancestor. Early it lost his father and made, under very difficult materialconditions, solids studies with the seminar of Tubingen. It acquired a rare culture in the oldand modern languages, mathematics, the natural science, the history, the geography, thegenealogy and theology. It left a considerable work and a great reputation. It is subject todeeply the influence of sound maitre Jean Arndt (1555-1621), the large mystical preacher,spiritual disciple of Jean Tauler, influence which confirmed and deepened his/her very closefriends Christophe Besold and Wilhelm Wense whose life wanted to be an imitation ofJesus-Christ. Nourished large mystics whom we mentioned, they preached, by reactionagainst dogmatism and the ritualism of the official Church, the need for a life very of spirit andlove, uprightness, the obstinate fight against the bad tendencies, the integrity of the spirit,



the austerity of manners, charity, justice, affirming that only a holy life allows the input in thehuman heart of the Holy Spirit which links the man with God and confers its gifts to him. Theyincluded in their preaching the teaching of Paul saint on the old man who must be crucifié withChrist for ressusciter with Christ. Andreae travelled by all Europe and the experimentswhich it made during these tours confirmed it in its decision to await only virtue of the Gospelthe execution of its generous plans of moral and social reform. During the Thirty year old

war, the town of Calw where it had been appointed deacon was destroyed. It was untiringin the creation of charity organizations and was lavished to its fellow-citizens with anadmirable devotion. Under the title of Theophilus, published into 1649, it joins together inthree dialogues a remarkable program of renewal, of conversion for its Church. And, whenappeared the first proclamations of the Rosicrucian brotherhood, it published the WeddingsChymiques de Christian Rosencreutz. Who composed Fama and Confessio? Thisquestion made run much ink throughout these three centuries and half. II appears certain thatthese two writings are not the work of a single author. They express the ideas and thehopes of a community. Gottfried Arnold, in his Kirchen- und Ketzerhistorien (32), affirms thatJean Arndt would have revealed with his friend Christophe Hirsch, theologist of reputation,that Jean-Valentine Andreae and thirty other people of the country of Wurtemberg wouldhave composed Fama and would have published it in the hope to learn, by the means ofthis poetic fiction, if there existed, dispersed in Europe, of the hidden friends of the true

wisdom, who could then appear. In addition, the style and the language of Fama andConfessio are different from the style and the language of the known works of Jean-Valentine Andreae, in particular of the Chymiques Weddings of which itself assertedpaternity. Many names of authors were proposed. The question is far from to be solved*** the Reformation, Fama, Confessio, as well as the Weddings Chymiques de ChristianRosencreutz are the only original written demonstrations of the Rosicrucian brotherhood.They are the first works where the name of Fraternity is found. These writings, mainly Fama,were often reprinted and represented. They had an extraordinary repercussion. Quantity ofbeings, the patients, of anxious, launched towards Fraternity the call of their distress andtheir hopes. Others shouted with imposture and the heresy. The promise of a remedyremoving the disease, of a life being prolonged without end, of a single book containing allthe science of the world raised the fury of the doctors and the philosophers. One of theimmediate results of the appearance of Fama was, in addition, to cause a crowd ofcharlatans who were given like members of Fraternity, promised marvellous cures andalchemical secrecies, and could never but ruin the health and the fortune of naive whichbelieved their hâbleries. Three of these adventurers, in Wetzlar, Nuremberg andAugsburg, pushed so far the audacity which secular justice was moved and which one ofthem was hung. (23) Fludd fades certain people who usurped the title of Rosicrucianbrotherhood and which profess untrue theories. In the same way there were books verylittle estimables published under their name. (1) Universal and general Reformation of theentire wide world. With Fama Fraternitatis of the famous Command of the Rosicrucianbrotherhood, addressed to all the scientists and to sovereigns of Europe. With, also, a shortanswer by Mr. Haselmeyer, who, for this reason, was imprisoned by the Jesuits andenvoy with the galères. Now prepared for the impression and the publicity andcommunicated in all the faithful hearts. (2) Glory of the Fraternity of the R. C. i.e. fame of the

Fraternity of the very famous Command of the Rosicrucian brotherhood, with all thescientists and sovereigns of Europe. With, in Latin, the Confession of the same Fraternity,which was never published up to now, but which is now required multiple sides,accompanied by a German translation, to be in a friendly way pleasant with the readers.Data to be printed and communicated in an intention humbly charitable by impassionedfriendly Philomage of the light, truth and peace. (3) the name of Fraternity and the name ofthe founder are not mentioned in Fama; they are indicated by only the initial R.C. and franceC R. (4) Vacuum supra, p. 44. (5) After a hundred and twenty years I will open - Famaadds here: At the same time a gate opened in Europe. (6) Of my alive I was done fortomb this summary of the universe. (7) Jesus is very for me. (8) the vacuum (does not



exist) in any manner Joug of the law Liberté of the Gospel the glory of Godis unattackable. (9) Is five books; just as the Chinese have five Kings, the Hindus, fourVedas and Manava-Dharma, Shastra; Israélites, Pentateuque; Christians, Gospels andApocalypse. (10) From God we are born, as a Jesus we die, by the Holy Spirit we liveagain. (11) Vacuum supra, p. 31. (12) In the shade of your wings, ô Jéhovah! (13) Of thisAdam Haselmayer we do not know anything. (14) Confession of the Fraternity of the R. C.

To the scientists of Europe. (15) It is already the symbol of the Rosicrucian brotherhood.(16) Reference to Méné-Téqet-Oupharsin (count-weigh-divided) of Daniel V 25-28. (17)the Golden Fleece is the reference symbol of the philosopher's stone. (18) Summascientia nihil scire.

CHAPTER VI DEMONSTRATION ROSICRUCIENNE IN XVIIe CENTURY

The protesting character of the demonstration rosicrucian of 1614 does not have escapedwith anybody. Protagonists of the movement rosicrucian in XVIIe century: ValentineAndrea, Michel Maïer, Robert Fludd were Protestant. But this external character should notmake illusion. It covers a strictly doctrinal attitude by no means. The authors of the firstproclamations rosicrucians - just as Dante (1) - protested against the papacy only forreasons of a political nature and of a moral nature. *** PRINCIPAL WRITERS

ROSICRUCIENS We lengthily spoke about Jean-Valentine Andreae. Younger a fewyears than him, Michel Maïer in Germany and Robert Fludd in England were the charactersmost representative of the movement rosicrucian in XVIIe century. Michel Maïer (1568-1622) was an alchemist of reputation. II became particular doctor of the emperor RodolpheII, who gave him the title of Count Palatine and advising imperial. In 1617, it published inFrankfurt Silentium post clamores (25), where it rents the Rosicrucian brotherhood to haveanswered by silence the lampoons of any kind launched for or against them; that besidesthe adversaries of the Rosicrucian brotherhood are " bawlers who would have liked to bereceived in Fraternity but from of did not obtain an answer ". It states that, from timeimmemorial and among all people, there are colleges of philosophy where the medicineand the secrecies of nature are studied. These secrecies were transmitted from generationto generation by way of initiation. Maïer specifies that these colleges were instituted for theteaching of the secrecies of nature and not for the propagation of esoteric doctrines. TheRosicrucian brotherhood was right to reveal its existence by Fama and Confessio, whichsay well what they have to say without running up against of anything the reason, nature andthe experiment. And it declares that Rosicrucian brotherhood truths are apart from spaceand of time: that they read in deepest hearts; that, consequently, no one does not have tobe concerned with a possible affiliation which can be decided only apart from him.Furthermore, Fraternity is right to strictly observe the silence, which only can defend it againstthe profanation of the vulgar one. Maïer affirms that: " on six thousand candidates Fraternitychooses of them hardly one ". And it adds: " Much are called, but little are elected. TheMasters of the Rosicrucian brotherhood show the pink, but they offer the cross. They testeven the best candidates by a five years silence for the domination of their passions and oftheir word ". In the THEMIS aurea (18), Maïer proclaims that very vice is intolerable in thedoctors and that the Rosicrucian brotherhood are free from all the defects. Most curious

about its works is Atalanta fugiens (33) where it is treated, by means of emblèmes, of thesecrecies of nature. Buhle reports that in 1620, Maïer went to England where it made anactive propaganda for the Fraternity of the Rosicrucian brotherhood. It is possible that it metRobert Fludd there. After its death, its Ulysses treaty (34) was published by one of his/herpersonal friends. This one stated to be unaware of if Maïer, which with so much of heat andsatisfying had defended the cause of the Rosicrucian brotherhood, were ever acceptedamong them, but it ensures that he was a Brother of the Christian Religion, i.e. without anydoubt of the Fraternity of the Christ founded by J.-V. Andreae. *** Robert Fludd (1574-1637) was one of the most singular scientists of his time. It studied in Oxford the literature,philosophy, mathematics, theology and medicine. Then it travelled to France, Italy and



Germany. It obtained in Oxford the rank of doctor of medicine. It had an encyclopaedicscience; it was famous in all Europe at the same time like philosopher, doctor, anatomist,physicist, chemist, astrologer, mathematician and mechanic. All in showing in favour of thedoctrines of the Cabal, of which it had probed the mysteries, it liked the exact sciences andit made proof, in all the fields where was exerted its vast activity, of a rare spirit ofobservation. II was the inventor of the barometer and built machines which made the

admiration of its contemporaries. Its philosophy is primarily chocolate éclair. God is theprinciple, the end, the sum of all that exists. The entire universe came out of him, it is madeof its substance and will turn over to him. God, passing eternally by the world prototypewhere it appears with itself by the macrocosm (nature) and by the microcosm (the man)offers, according to the expression of Trismégiste, the image of " a sphere whose center iseverywhere and the circumference nowhere ". God revealed paramount Wisdom with thefirst man and this one was transmitted then, by the patriarchs, the prophets, the wise onesand, lastly, by the Brothers of the Rosicrucian brotherhood. Christ revealed with herapostles, particularly with Jean saint and saint Paul, the mysteries of supreme science. Thephilosopher Pierre, it is Fire, the Life, the Light resulting from Christ. Alchemy consists inbringing back the follower to the state of perfection whose Adam was deposed. (2) thephilosopher and Gassendi physicist claimed to refute Fludd in his Exercitatio in FluddanamPhilosophiam, Paris, 1630. The P. Marin Mersenne, the friend of Descartes, had tried it in its

Quaestiones celeberrimae in Genesim, Paris, 1623. The Képler astronomer also wrote tofight his theories. However the experimental method employed by Fludd recalls, by itsmathematical rigour, the principles of the natural philosophy of Newton. Fludd wrote severalvehement works for the defense of the Rosicrucian brotherhood, in particular the apologeticTreaty (1617) (35) and, under the name of Joachim Frizzio, the Bien sovereign (1628).(19) As Maïer Fludd declares that it is not Rosicrucian brotherhood. *** TheophilusSchweighardt, of Constancy, is one of the large apostles of the Rosicrucian brotherhood. ItsMirror of Wisdom rosicrucian (27) is of capital importance. II expresses there as well aspossible the true character of the company rosicrucian: " See here represented all the art ofthe world, all its science and all its know-how: however seeks initially the kingdom of God ". "Ora and will labora ". " If you do not include/understand my sincere lessons, you will notinclude/understand any book ". " Much of people, pertaining to all the classes of thecompany, enquièrent themselves with authority of this Fraternity. It is not passed from daysto Frankfurt, in Leipzig, in other places, but especially in Prague, where ten, twelve andeven twenty people do not meet to discuss these objects, without counting the authorizedpeople who work together with perseverance. They were betrayed however by falsefriends; this is why the author decided to put at the great day the spirit and the payments ofthis College. It is necessary that the public knows that, although the assembly of theBrothers are not held yet nowhere, a noble-hearted man, piles and honest, can easily andwithout much sorrow to be able to speak to them ". In the same work one reads: " Re-enters in yourself, pushes back the things of this world, considers the two old written treatiesof Thomas a. Kempis a hundred and fifty years ago, observes their directions. If you dothat, you will be already with Rosicrucian brotherhood half... and a Brother will presenthimself soon in person ". Under the pseudonym of Florentinus de Valentia, it answered anattack of F G Menapius of June 3 1617 and gave, in his Rose flowering (36) of significant

details on the spirit which animates the Brothers. They make, says it, the opposite of thescientists who dispute on logic and not on the thing. " Menapius says that the Rosicrucianbrotherhood are of the wizards, the black magicians, the incarnés devils. That is false,because they help tous.les.jours without interruption the world, but anonymously " Theyhave, in mechanics, the mirrors of Archimedes. **time-out** " Of structure, the sevenwonder, the automat of Archytas, of Bacon, of Albert, the mirror, the fire perpetual, theperpetual motion perpétuel. " In arithmetic, the rythmomachie, the use and the compositionof wheel of Pythagore, its method to give a number with any thing to God " In music, that ofnature and of harmony of thing " In geometry, the quadrature of the circle du cercle. " TheRosicrucian brotherhood seek the Kingdom of God, the regeneration in Jesus-Christ in read



Rosencreutz and it is ironical about the claim of the Brothers of the Rosicrucian brotherhoodto reform the world *** At the same time a coarse lampoon: Appalling pactions madebetween the Devil and alleged Invisibles (1623) still increases on calumnies of Naudé.Under pretext of inform his readers about the " Invisible ones ", the anonymous authorcharges to the Brothers of the Rosicrucian brotherhood of the stories of assassinations,evocation of the devil, infernal oaths, the scenes of Sabbath with the presence of Astaroth,

etc... *** the P. Jacques Gaultier, of the Company of Jesus, devoted to the Rosicrucianbrotherhood a chapter of his Table chronographic book of Estat of Christianity since the birthfrom Christ, Lyon, 1633. He declares that the Rosicrucian brotherhood is " a kid of theLutheranism, mixed by Satan of empiricism and of magic ". As for the P. François Garasse:The doctrines of the beautiful spirits of this Time or alleged such, Paris, 1624, it go untilrequiring for them the wheel and the gibet. *** Descartes was useful during some time inGermany in the army of prince Maurice de Nassau. It intended towards 1619 to speakabout the Rosicrucian brotherhood and sought to enter in connection with them; but it did notfind any. What did not prevent that on its return in France, 1623, it was intended to reproachfor having enrôlé itself in said the company. It did not want however not to condemn themwithout being better indicated on their subject. Leibniz never regarded the Rosicrucianbrotherhood but as one fiction. For him, the Chymiques Weddings are a novel where itdeciphered a enigma whose word was: Alchimia. *** Let us mention Thomas Vaughan,

whose pseudonym was Eugenius Philalethes. It had been born into 1622. It wassupposed originating in Scotland. It studied in Oxford and had a great reputation of chemistand alchemist. It attempted to penetrate the secrecies of nature. It was called " philosopherof nature "; it was given for disciple of Henri Corneille Clutched and was prided on hostilityat the place of Aristote and Descartes. Into 1652 it translated into English Fama andConfessio. Here how it is expressed in the introduction of this book: " I am able to affirm theexistence and the reality of this admired dream, the Fraternity of the Rosicrucianbrotherhood... " and, in the foreword: " I do not have, for my part, any relation with thosepeople... The attention that I give them was initially waked up by their books, because Irecognized them there for philosophical truths... Their principles agree entirely with theantique and primitive wisdom; they are even in conformity with our own religion and confirmsome all the points... Wisdom and the light came from the East; C is with this alive sourcethat the Brothers of the Rosicrucian brotherhood drew their salutary water ". Inter alia works itwrote the open Gate of the closed Palate of the King (44) One should not confuseEugenius Philalethes with its disciple George Starkey, whose pseudonym was IrenoeusPhilalethes. *** As for Jean-Valentine Andreae, disappointed by the attitude of its fellow-citizens, made indignant by the abuses that the enthusiastic ones made its principles, bythe polemic raised around the Rosicrucian brotherhood, the persecution also of which itselfwas the object on behalf of the leaders of the Church Lutheran (6), it solved to withdrawRosicrucian brotherhood movement. It went even until declaring, in Menippus (46), inMythologia christiana (47), that Fraternity is a joke, well more, that the Rosicrucianbrotherhood never existed. But, in Turris Babel (48), it specifies its attitude: " I leaveFraternity now, but I will never leave the true Christian fraternity which under the cross feelsthe pinks and avoids the stains of the world ". And, in another place: " I want to be only onebrother of Christ and Christian truths, to respect the institutions of Christ, to like Christian

wisdom and to taste the pinks of Christ; I want to carry the cross of the Christians and to livetheir life; I want to live and die as a Christian ". With the remainder, in its Autobiography (31),it expressed its repentance to have laughed at the expense of the Brothers of theRosicrucian brotherhood. In 1617 and 1618 it published an Invitation with the Fraternity ofChrist (49); then, in 1619, under the title Description of the Republic of Christianopolis (50),the program of a Christian Union where it took again the theses of Fama and Confessio: thereform of the world by the establishment of a really Christian company. II exhorta his/herfriends to be linked by a true brotherly love and to prepare the reign of the Holy Spirit bythe imitation of Jesus-Christ in the life of each one. But this Company was born never ***We will finish this chapter by some anecdotes. Voltaire, in his article Alchemist of the



philosophical Dictionary, tells the following historiettes: " the number of those whichbelieved in the transmutations is extraordinary; that of the rascals was proportioned with thatof the credulous ones. We saw in Paris the lord Dammi, marquis de Conventiglio, whodrew a few hundreds from louis of several large lords to make them the value of two orthree ecus out of gold. " the best turn than one ever made in alchemy was that of aRosicrucian brotherhood which went to find Henri Ier, duke of Bubble, of the house of

Turenne, sovereign prince of Sedan, about year 1620: " You do not have, says him it, asovereignty proportioned with your great courage; I want to return to you richer than theemperor. I then to remain only two days in your States; it is necessary that I will hold inVenice the large assembly of the Brothers. Maintain only the secrecy. Send to seek lithargein the first apothecary of your city; there throw a grain alone of the red powder that I giveyou; put the whole in a crucible and, in less than one fifteen minutes, you will have gold ". "the prince made the operation and repeated it three times in the presence of the virtuoso.This man had made to buy before all the litharge which was in the apothecaries of Sedanand had then made it resell in charge of a few ounces of gold. The follower, while leaving,made present of all his powder transmuting at the duke of Bubble " the prince did not doubtthat having made three ounces of gold with three grains, it did not make of them threehundred and thousand ounces with three hundred and thousand grains, and that,consequently, he was not soon owner in the week of thirty seven thousand five hundred

marcs, without counting what he would do in the continuation. II were necessary threemonths at least to make this powder. The philosopher was in a hurry to leave; thereremained to him nothing any more, he had very given the prince; it was necessary currentcurrency for him to hold in Venice the States of hermetic philosophy. It was a man verymoderate in his desires and its expenditure; he asked only twenty thousand ecus for hisvoyage. The duke of Bubble, ashamed of little, gave him forty thousand of them. When ithad exhausted all the litharge of Sedan, it did not make any more gold; it does not reviveany more its philosopher and was for its forty thousand ecus ". *** Hargrave Jennings tells,according to the best authorities, the following history. A foreigner arrived to Venice, asummer of the end of XVIIe century. Its splendid way of life, its elegant manners made itsoon admit in the best company, although nobody knew anything of his antecedents. Itsfigure was perfect proportions, the oval face, the broad and prominent face; the black, longand floating hair; its smile was a enchantor though melancholic person, and sometimes themajor glare of its eyes seemed to reflect the disappeared times. Its conversation wasextremely interesting, though it was discrete and little talker; one knew it under the name ofGualdi. There remained a few months in Venice; the people called it " Sober Signor "because of the simplicity in his manners and his costume. It was noticed that it had a smallcollection of splendid paintings of which it made the honors with all those which wished it;that it was versed in all sciences and all arts, speaking about all things as if it had beenpresent there; finally he did not write nor never accepted any letter and did not have ofaccount in any banker; he paid always in cash and disappeared from Venice as he hadcome there. II bound with a Venetian, widowed lord and father of a remarkably beautiful andintelligent girl. This gentleman wished to see paintings of Gualdi. This last made the fatherand the girl the honors of her collection; they admired in detail all the parts of them, and theywere going to be withdrawn when the gentleman, raising the eyes, saw a portrait of Gualdi

that with certain characteristics it recognized being of Titien. However Titien had died, at thattime, since nearly two hundred years, and the foreigner just seemed to have reached forty.The Venetian one announced its remark with Gualdi, which answered rather coldly that manythings were difficult to include/understand. This incident was told in the city, and, when somepeople wanted to see this strange portrait, the signor Gualdi had left Venice by carrying thekey of the gallery of the tables. *** Dr. Robert Plot (51) tells the following history: Apeasant, by trenching in a field, ran up against pickaxe against a small depth a largerectangular stone which, removed of grasses and foam, let see a large iron ring rivetted in itscenter. Believing to discover the hiding-place of a treasure, it raised this stone, after manyefforts, and discovered a broad excavation in which was inserted a stone staircase. It



descended the degrees, after some hesitations, and was plunged soon from there in majordarkness, but whose blackness seemed to be cleared up of a remote gleam. With thedepth of approximately hundred feet, it was in a square cell from which left a long corridor;after having followed it, it descended another staircase from two hundred and twenty-twomarc murmur, like that of a remote gallop; the light was now visible with little distance. Thefear gained little by little our hero and it was not any more but with great hesitations than it

continued his descent. With a turning of the staircase it saw a large square room suddenly, ofrather low ceiling; in each corner, a black stone pink was carved, and a light gilded like that ofthe raising sun, lit into full the person with the amazed browser, But its astonishmentchanged into terror when it saw a man sitting in a stone pulpit, reading a large book posedon a kind of furnace bridge rectangular, lit by a large ancient iron lamp. A cry of surprise thatcould not retain our peasant made be turned over towards him the sitted man; this one rose,and, with an expression of anger, made the gesture prohibit the input of the room to him;but, as the new one come did not take account of this injunction, it broke, of a blow of an ironrod which it held with the hand, the old lamp which scattered in thousand pieces, leaving theplace in a major darkness. Deaf persons bearings seemed to pass in distances corridors.The peasant went up the staircases precipitately, and, re-entered in his village, told hisunderground adventure; and the hill where it had put at the day the input of the undergroundwas called, in all Staffordshire, " the tomb of Rosicrucius ". (1) Vacuum supra, p. 28. See

also, p. 29, the declaration of Stanislas de Guaita: " Never the Rosicrucian brotherhood didnot disavow Catholicism... ". (2) In the second part of this book one will find several extractscharacteristic of Robert Fludd. (3) for example: Mirror of Constancy or Exhortationnecessary to those whose names already are given to holy and blessed Fraternité of theRosicrucian brotherhood, which they should not let induce in error in certain writings maliciousand perverse, but must be held firm and remain trustful. By Ireneus Agnostus (August 51618). (4) Grelot of Wise, or the Discoveries later and fundamental of pious and blessedthe Fraternity of the famous Command of the Rosicrucian brotherhood. Directed... againstthe Mirror of the Constancy, which is written in a very ironic and extravagant way. ByIreneus Agnostus (June 13 1619). (5) One will find fragments of Madathanus in the secondpart of this book. (6) to refer in particular to its Turbo (45).

Chapter Vii Demonstrations Rosicruciennes Of XVIIIe Century At Our Days

The demonstration rosicrucian of 1614 was inspired by the pure spirit of the Gospel; itsgoal was the offer of the light, the exhortation with charity, humility, the prayer, the trueimitation of Jesus-Christ; she affirmed that the general reform of the world will come, not oftheologies and the speculations on metaphysics, but of individual regeneration, the victoryof the man over itself and her attachment to the evangelic discipline. One century had notbeen passed that all was changed. The very mystical thought of the first writings rosicruciansis replaced by the discipline of the secrecy, the austere incognito, the distance of thebeauty, the celibacy, a cold and scornful charity, years of efforts towards an unknown goal.More and more those which will be useful of the name of Rosicrucian brotherhood willconfine in the study of alchemy and the magic. Our personal information enables us to saythat the movement of 1714 was already vitiated in its head, although its members

subordinates sought the truth with a spirit of freedom and of sincerity very large. SilesianPasteur Samuel Richter, whose pseudonym is Sincerus Renatus, published in Breslau, in1710, a work (in German): The true one and perfect Preparation of the philosopher Pierre ofFraternity about the Gold Cross and of the Rosicrucian brotherhood, whose appendixcontains a code in 52 articles. Here, no spiritual consideration; provisions of a skimpedlegalism; a ritual without size, of the often burlesques signs of recognition. The Commandcomprises Brothers of the Gold Cross and Brothers of the Cross of Rose. At its headImperator elected with the seniority and with life; every ten years it changes into greatsecrecy its name, its residence and its pseudonym. The Command, which counted 21members, is composed of 23 brothers at least, of 63 at the maximum. The brothers are



allowed after three months of training and if they did many operations. They are held to lendoath. They owe with their maitre obedience until death. Work of the Command is only ofalchemy and magic, with particular secrecies for the brothers. The Command has twohouses where the members meet, one in Nuremberg, the other in Ancône; but theseplaces are at present exchanges, there because for a few years the brothers have settledin the Indies, " in order to be able to live quiet " (1). *** a similar inspiration gave rise to

Coelum reseratum chymicum (52) of J G Toeltius, where it is known as that to becomeRosicrucian brotherhood, it is to know the divine magic. It is not any more ChristianRosencreutz who founded the Rosicrucian brotherhood, it is Friedrich Rose. This characterhad been discovered by Pierre Mormius. Already very old in 1620, it lived the border ofDauphiné. II said itself member of the Rosicrucian brotherhood d' Or that it would havefounded into 1622, composed only of three members, and whose headquarters were inthe Hague. II refused in Mormius, which returned then from Spain, to accept it in this Order;after long authorities, it took it only as famulus. Mormius brought what it learned in the StatesGénéraux from the Hague and, as those refused its discoveries, it consigned them, into1630, in its Arcana. (53) In 1747, Hermann Fictuld (54), who is given like member of theCompany of Lascaris, affirms that the Command of the Rosicrucian brotherhood d' Oralways exists. He gives him like emblème the Golden Fleece, which is the symbol of thephilosopher's stone, and a ritual with multicoloured ribbons, crosses, parchments and signs

*** In the first quarter of XVIIIe century, the Rosicrucian brotherhood used the work ofisolated mystics, such as Jacob Boehme. The shoe-maker-theosophist, who is one of themost powerful geniuses metaphysics of humanity, never claimed to write new things: all thathe says finds in the Writing and at the school of Nature. Also, to include/understand it, shouldbe carried out the true religion: to imitate and follow Jesus, " the philosopher Pierre spiritual", in its sufferings and its death, in order to live again with him. Louis-Claude of Saint Martin'sday had been diverted study of the occult sciences and had been engaged in mysticalsciences by Rodolphe Salzmann which had made known to him the work of BoehmeJacob. The " unknown philosopher " made of the " teutonic philosopher " his true Master,the judge of all his doctrines, the guide of his higher aspirations, like says it Jacques Matter.He spread the writings of Boehme in several countries of Europe. At the same time twowriters made known Boehme in England: his/her friend Joachim Morsius, rosicrucian, whosepseudonym was Anastasius Philaretus Cosmopolita; and William Law, author of beautifulmystical works. Another disciple of Jacob Boehme, Jean George Gichtel, mystic-born,apostle of the renouncement, had the revelation of the celestial Virgin, Sophia, whoconfirmed it in christic poverty and made known to him the mysteries of interior and externalnature. To the same phalange belong two mystical writers, one in Germany, Karl vonEckhartshausen, the other in Russia, Ivan Lopoukhine. Karl von Eckharts aulic, then critic ofthe bookshop, then preserving of the files from the electoral house in Munich. Like says itDoctor Marc Haven, " it wanted and known to keep away from all the secret societies, moreor less mystical, which flowered at its time, while remaining, more than anybody, activemember of this Community of the Light which it describes in so perfect knowledge of causein his works " (2) Très good, its life was only one uninterrupted continuation of acts of charity;it was stripped to reduce the sufferings of the French prisoners in 1795. It wrote 79 works,of which most known are: God is the purest love (1784) and the Cloud on the Sanctuary

(1819) (55) (3). Ivan Wladimirovitch Lopoukhine (1756..1816), Secretary of State of theRussian Empire (1797) then senator, left pIusieurs works on Frankly-Masonry and he is theauthor of Memories which were published in 1860. Of him we do not know large-thing, if notthat he knew Mrs. de Krüdener and that he succeeds in softening the first persecutionsdirected by the government of the Tsar against Doukhobors. Its main work is a work of puremystic: Some Features of the interior Church (Moscow 1798) whose Eckhartshausen said: "a book invaluable and full with wisdom " (4). To these great names let us add thoseeminent of Emmanuel Swedenborg, the " prophet of North " (1688-1772) and the largePolish mystic André Towianski (1795-1878). *** Such were the missionnés last, at leastknown of us, whom caused the Rosicrucian brotherhood. Then emerges under its term a



profusion of groupings; but those have Rosicrucian only the name. Among the multitude ofCommands, Fraternities, Companies which are entitled Rosicrucian brotherhood, let usmention: In Germany, - Brothers of the Rosicrucian brotherhood d' Or, founded in themedium of XVIIIe century by J G Schroepfer, of Leipzig; - the Command of theRosicrucian brotherhood Ésotérique of Doctor Franz Hartmann, who amalgamated with theCommand of Templiers Orientaux. In England, - Societas Rosicruciana in Anglia - S.R.I.A. -

founded in 1860 per Robert Wentworth. Lord Bulwer Lytton was Business leader of theCommand and Eliphas Lévi was member during some time; - the ThéosophiqueCompany, created in 1875 per Mrs. Helene Blavatsky, directed after the death of thefondatrice (1891) by Mrs. Annie Besant. A dissenting theosophist, Rudolf Steiner,promoter of Anthroposophie, made build in Dornach (Swiss) a " temple rosicrucian ", the "Goetheanum "; - Fratres Lucis, rested by Lord Bulwer Lytton, from which left Ordo Rorisand Lucis; - Hermetic Order of the Dawn Golden delicious, founded in 1887 by S. LMathers, which included/understood five ranks whose four superiors formed the Commandof the Rose Rouge and the Gold Cross; - about 1900 Aleister Crowley separated fromthe Dawn Golden delicious and founded Astrum Argentinum where car-initiation is practised.In America, - Fraternitas Hermetica, organized by Germans in Chicago in 1875; - theFraternity of Luxor, established of Germany and Holland to the United States; - HermeticBrotherhood of Light, founded in Illinois, whose certain theories were published in XIXe

century in a book entitled Ghostland (With the country of the spirits). We announcedSocietas Rosicruciana in Anglia S.R.I.A. ~. a branch of this Company was installed inCanada, then in Pennsylvania. About 1880 it was reorganized and took the name ofSocietas Rosicruciana in United States S.I.R.I.U.S. - One of its eminent members wasClark Gould, deceased in 1909. The S.i.r.i.u.s. again altered became the SR.I.A. (SocietasRosicruciana in America), Its statutes indicate it like a) a church, b) an academy, c) a fraternity.Paschal Beverley Randolph, member of the S.R, I.A., founded Fraternitas Rosae Crucis,whose seat is in Quatertown (Pennsylvania). Between the years 1909-1915 Doctor H.Spencer Lewis founded in San Jose (California) the A.M.O.R.C. (Antiquus MysticusqueOrdo Rosae Crucis), whose instructions are given or in the temples of the Command or arewell orally sent personally by mail. About 1909 max Heindel founded RosicrucianFellowship, " school of philosophy and cure " where one teaches also astrology. The firstseat-director of the Company was Seattle. Later max Heindel built a temple withOceanside, in the south of Los Angeles. Among his many works one counts a "Cosmogony of the Rosicrucian brotherhood ". One of the instructions given by the " elderBrothers " to max Heindel is " never not to require money with an any aim ". In Hollandfunctions Lectorium Rosicrucianum, body of edition of the Septuple World Fraternity of theRosicrucian brotherhood d' Or, directed by J van Rijckenborgh. All the varieties of occultism,alchemy, astrology, of magic, the culture of the will, the search for capacities, the study of theunknown forces of nature are an outline of the programs of these Companies. In France,Stanislas de Guaita founded in 1889 an association placed under the term of the Rosicrucianbrotherhood, the Kabbalistique Command of the Rosicrucian brotherhood where theoccultism was taught. After its death, the sâr Joséphin Péladan, member of the supremeCouncil of the Command, separated some after having founded a Command of theRosicrucian brotherhood of the Temple and Graal or the Rosicrucian brotherhood

Catholique. One professed a Catholicism there esoteric. Péladan said: " the magic, it is theart of the sublimation of the man " - in other words, an individualism directed towards thedivine one. Let us mention finally a demonstration of a center very high rosicrucian, the F HT, whose mode of recruitment and center were never described. We know that thisCompany started to extend about 1898; and we suppose that the neophytes are put inrelation to the members of the Command in a way similar to that which describes the posterrosicrucian placarded in Paris into 1622. Initiation in is very pure and primarily christique. ***We will finish this historical talk here, of the imperfection of which we realize perfectly. We stillrepeat that we wanted to give to the public only what any researcher can find with patience.The real origins of the Rosicrucian brotherhood, not its parchments, since, company of



mystics, it is not pressed on the ground, but its invisible, the exact history of its envoys,individual or collective fastenings, all that is and will remain hidden for very other that for theBrothers. Without claiming, in the continuation of this work, filling these gaps, we invite withauthority, we call with an anxious friendship, we beg with a burning enthusiasm all thosewhich want to know to be linked to call upon the spirit of Elias Artista or, better still, the spiritliving of the universal Master Our Jesus, the Lord Christ. All will be given to the man. (1)

Vacuum supra. p. 36. (2) One will find, in the second part of this book, some pages of thiswriter (3) French Translation with the Psyché Editions, 6, street of the Small Fields. Paris, 2°.(4) the Library of the " Spiritual Friendships ", 5, street of Savoy. Paris 6° in published aFrench translation.

CHAPTER VIII INITIATION ROSICRUCIENNE

Which was the nature of the admirable knowledge of Moïse and Elie? Which was this keyof the true wisdom? Fludd said in Apologeticus (35). According to the kabbalistic mode, itshowed this key like having been given (traditam) to the Son by the Father and also whomit had an all the more major effectiveness in the hearts of those to which it was given thatthese hearts were purer and more accomplished. Because these are the mostaccomplished hearts that ]' Esprit chooses for gate vault. This Fludd hour wonders whether

this gift of God were completely forgotten by the men, if this key, either by the jealousy ofthe patriarchs, the prophets and the apostles, or rather because of the major silence keptby the men of all the nations, were not hidden and were buried in the lapse of memory ofthe entrails of the man, since it is known as that in the beginning God fills the ground with theHoly Spirit. Well better, it reduced Wisdom ici-bas, so that, as of his awakening, the manworked under his direction to know what would be pleasant to God. And so much was largethe love of the Spirit of intelligence for the men that it made his dear children of them. " Andthen can one doubt that this Spirit remained Until today with some men chosen in the pureand enthusiastic heart? And can one think that those which enjoy this Spirit can be mistaken?Indeed, the Spirit, by its presence, the conduit in the way of the truth. **time-out** it be notsome example that it there have have one century when, among the darkness general, ithimself be not find some elected official which have see the light and have the knowledge "And, in all the age of Church, it himself find some man with which be give, to overcome, ofthis wood, which be in the paradise of God, or still the basket hide, or the star morning, orthe domination on the people, or of white clothing to himself of equip, or this gift that themname be not stripe of Book of Life, or that they be the column " the Truth itself promised tous, moreover, that all that is hidden would be expressed, that all that is occult would bedelivered to knowledge " It results from all that that the truth is kept by an elite, that this truthwill be revealed before the cyclic revolution of the world (handle periodum mundi), by thepermission and will of Our-Lord Jesus-Christ, as it announced the prophets and theapostles. Like Jean-Baptiste, who prepared and announced the arrival of Christ, thus theelite in which remains the Spirit prepares the advent of Sion all-powerful and the very brightSun of Truth; they are the first paddle which precedes the dawn. But, good God, how muchare hidden the virtues of these men, how much secret their retirements in which, for ourcentury, the Spirit fixed its terrestrial residence! They enjoy divine richnesses and are poor

and unknown for the world; because the world does not know wire of God, because thewire of God will not have wanted to know the world However " the will of God is that occultsit is expressed. By its prophet it declared that before the revolution (or end) of the worldany flesh would be penetrated by its Spirit. Royal is Psalmiste said that the sons of man offaith will be enivrés pleasures under the protective wings of God, who is the Source of theLife, and whom we will see the light in its Light " thus Let us see by which men, inspired byGod of the virtue of the Spirit, the advertisement and the revelation of this light can beachieved " among the Fathers Doctors of Divinity, or even near the pope himself, whichappears to have and assert on the ground the seat of Jesus-Christ? " I will prove that it isnot among the latter that one can find the men in question who must fully have all the gifts of



science, which the latter have only little or not, because we know that they miss completepleasure of the gifts of the Holy Spirit which is enumerated in the epistle in Corinthiens. It isnot that they do not have any representation with the report/ratio of the image or the shadewith the report/ratio of the body. But the effective and real gifts involve prophecy, thefaculty of miracle, the possession of the languages, the cure of the diseases, and these arethese gifts that it is necessary to discover in the indicator boards of the hidden truth. Is

needed that these elected officials of God speaks the full truth, prophesies, has true visions,are expressed in new languages, interprets the Writing exactly, drives out the daemons,cures the patients, observes the divine precepts, is not opposed to the Verb of God.Such are the indices which can make us recognize the true disciples of the Spirit. And, ifsomebody of our wise is given to the vulgar world like owner of all or the majority of thesegifts, it will lie, because the truth will not be in him, it will not be a servant of Jesus-Christ, buta slave of the world, whose characteristic is to hate the right ones. " From my meticuloussearch I concluded, ô very illuminated Frères, which you are really illuminated by the Spirit,the impulse and the warnings divine to which will be announced and revealed the things thatthe crowned texts mystically predicted to have to occur immediately before the end of theworld. You, above the men of this age, you received from the Creator of the world ahappiness, a spiritual virtue and a divine grace higher. **time-out** you see in its light, yoube consolidate by the Spirit of Wisdom, you carry out a life happy, and it appear that you

have receive all the gift of Holy Spirit " And, if your act be in conformity with your word, thatof which I acknowledge that it me be more allow to doubt, I say that it be necessary thatone add faith with your prophecy, and more especially as one them find in connectionperfect with the source crown of truth " That hear you, indeed, by your Lion triumph, whichmust early come and which leave of tribe of Juda? " That do you want to say by your dawnemerging? " isn't this the eternal clearness announced in the Writing? " What to raise it sun, ifnot the Old one of the Days, if not the total appearance in the world of the true principle ofthe Verb and the Light, that the world did not know, which darkness did notinclude/understand, i.e. Jesus-Christ in the glory of her advent, i.e. the radiant star andmatutinale? " isn't this by the mouth of the prophets and of the apostles whom you spoke,when while making known to you, you meant with all what infallibly and certainly God hadlaid out to offer to the world at the moment of his end, which will follow immediately, anexpansion of light, about life, truth and glory, such as had it and lost it Adam? " Then, sayyou, will cease any falseness, any lie and all ténèbre which, little by little, with the revolutionof the large world, slipped into the acts of the men and obscuré the majority of them. PsalmXXXV, 6, Joel II, Daniel II, VII, and I Corinthiens II, and an infinity of other passages of theWritings confirm it to us " This very essential search made, I will seek, Frères very sapients,with your licence, if the grace of the Spirit is in you so full, that it gives you the input of theparadise like it was given to Moïse and Elie, alive in the world " I see, by the attentivereading of your writings, that you act by no means by illusions or prestige diabolic, as werewarned to say it ignoramuses, or rather the envieux ones, in their Not! you act by the trueassistance of the Holy Spirit " And, indeed, the great mystery of the celestial reign cannotbe indicated nor by wise world, magi, soothsayers, or haruspices: God alone in the Sky canof it be revealing " the My eyes opened, and I included/understood, by your short answer,which (on the warning of the Holy Spirit, as say it to you) you deliver to two elected officials,

in your coterie. You have the science of the true mystery and the knowledge of the keywhich leads to the joy of the paradise, such as like it was it in Elie, which had received thedivine warnings. And here your doctrines to be compared with the admirable ancienttreasure: " You inform two selected men that there is a mountain, located at the medium ofthe ground and kept by the jealousy of the devil. The wild ones and powerful animals makefrom there the access difficult. You order to them, after they prepared by excessively piouswomen prayers with such an attempt, to go to the mountain, during one night quite long.You promise a guide to them, which will come to offer itself and to join them and which theydo not know. " That one, say to them you, will lead you to the mountain. Have a virile heart,a heroic heart, do not fear anything of what can arrive to you, and do not move back. You



have to only make of a sword, or with some other arms material; your weapons are yourprayers excessively pious women and continuous with God. The first signal which will showyou that you approach the mountain is a wind of a violence such as it splits the mount andbreaks the rocks. Tigers, dragons and other animals horrible and cruel will be offered to yoursight. Do not fear. Be firm of heart, because your conductor will not allow that no evil is madeto you. But the treasure is not discovered yet, if as well is as it is close. Here an earthquake

which disperses and levels the clusters that wind had made. Keep you to move back. Butthe treasure is not yet open for you. After the earthquake, here an intense fire which willdevour all the matter and will reveal in your eyes the treasure. But, you, you will not be ableto see it yet. Then, about the morning, will come calms beneficial. You will see the starmatutinale assembling and announcing the dawn. At this time, the treasure will be offered toyour eyes (1). " Such is the method and the formula to acquire the divine light, which is thetreasure of the treasures " But, will one say, the brothers act by prestige and mischief, buswhere would be this mountain, if not in hell? Who will be the conductor, if not the devil?Which are this wind, this earthquake and this intense fire? All isn't that against the law ofGod? - I will briefly answer that the testimony of the Writing even justifies this mode toknow the divine mystery. Indeed, one sees in chapter 19 of the 3rd book of the Kings thatElie, fearing the anger of Jézabel, rose and from went away, etc " One sees that Elie sleptwith the desert, the night, under a genévrier, when an angel spoke to him and gave him the

bread and water. " But, what bread of the angels, if not wisdom, the obscure basket whichis promised with the victorious Church and which is the genuine key which gives us thecontemplation of the treasure? And isn't the conductor of the brothers, the angel whichcomes on the road? Then don't the angel and Elie climb the Horeb mount? Of its Elie cavesaw like first signs a large breath agitating the mountain and crashing to pieces the stones,and God was not in the breath. Also Elie felt a commotion in which God was not, as theearthquake in which the treasure does not appear. Lastly, Elie saw fire, and God was not infire. Then it heard a soft wail in the air mollement agitated, and it is then that Elie hears thevoice of God, as the Rosicrucian brotherhood see the treasure only at the point of the day "Which do you think then, society men, of these Brothers, who seem to us enjoying thesame source and the same treasures which belonged formerly to Elie? In what prestige andillusions diabolic? They know neither psychic neither physics and all the mysteries of natureare open for them " They say that they do not test any joy of what they can do of gold, nor,as said it the Christ, of what they can be made obey daemons, but that their joy will burstwhen they see the opened skies, the angels going down and going up towards God andtheir name registers on the Book of Life " And, elsewhere, they appear to recognize that inonly once they recovered all the goods that it the intelligence " And, elsewhere, in theirFama, that the hypocrites and avid people of richnesses which will want to come to us inspite of their will will not be able to follow us, but will be made evil with themselves, untiltheir whole destruction. As for our building, when a hundred and thousand men would like toreverse it, it would not remain about it less upright, with the shelter of Malignant, under theshade of your wings, ô Jéhovah! " thus Conclude with me, ô men of this world which plugsa cloud of ignorance, that the virtue and the effective one of the Holy Spirit are really with theBrothers of the Rosicrucian brotherhood and believe that their retirement is located or at theborders of this place even of terrestrial pleasure where are neighbourly the clouds, or at the

nodes of certain mountains, very high, according to the will of God and where the inhabitantsbreathe and taste an air very suave and very subtle or blows of Psyché, or the emanationsof the Spirit of the true Wisdom "

LEGES SOCIETATIS STATUTES OF the COMPANY FOR the STUDY OF DIVINEWISDOM

Jesus said that, when two people would be assembled on her behalf to request his/herFather, their request would be exaucée; because it is then in the medium of them. 1. - Eachmember of the Company will have to cherish his brothers. 2. - The members should not



slander from/to each other nor to scorn themselves mutually. 3. - They must be faithful theones to the others. 4. - They must be also veracious. 5. - Humble and kind between them.6. - They should not laugh at these high studies. 7. - They have to hold secret what theylearn there. 8. - They must share their fortune the ones with the others. The mostconsiderable Member of this Company is the Lord Jesus, Fils of God; because it is led onits behalf and its own word gives the certainty of its presence. Thus all the members will be

in the strict obligation to observe in its connection the rules of the Company.(2) CODES OF CONDUCT Of a DISCIPLE Of the Celestial MagicTOWARDS GOD, HIS TUTOR, ONESELF AND the OTHERS,

by the author of the Echo oder exemplarischer Beweiss (40). 1. - The disciple must fearGod; because the fear of God is the beginning, the root and the crown of Wisdom. 2. - Itmust pay attention to the discipline. 3. - It should have only little relations with the world;because, according to the word of the apostle Jacques (IV, 4 and 5), the friendship of theworld is the enmity of God. 4. - It must be pious, pure and not fish. 5. - It must careful andbe balanced. 6. - Pure. 7. - It must be humble. 8. - It must scorn the money. 9. - IIestimates only little the wisdom and the precaution of the men. 10 - It must nourish for divineWisdom a burning desire. 11 - It must be obeying. 12 - Applied. r13 - It does not have, as

of the beginning, to seek the great secrecies. 14 - It must venerate these high studies. 15 -It must be grateful, soft and generous towards its Master. 16 - II must make alms readily.The Jewel symbolic system of the Rosicrucian brotherhood, known as Madathanus, is apink on which is detached a cross decorated with thirteen jewels. In the center is diamond,signs wisdom. On the branch top: jasper green, sign of light; the yellow Hyacinthe, signslove; the white chrysolithe, sign of purity. On the branch of right-hand side: blue sapphire,signs truth; the green emerald, hones life; gilded topaz, sign of harmony. On the lowerbranch: the amethyst violet, sign of justice; the variegated beryl, sign of humility; the redsarde clearly, sign of faith. On the branch of left: chrysoprase clear green, the force of theLaw; striped sard, symbol of bliss; the chalcédoine, also striped, sign of victory. OMNIAAB UNO These preliminaries posed, we will divide into three groups the documents whichreached us: 1 ° spiritual or essential characters of the rosicrucianism. 2° the initiatory processin what it has of asset by the merit (pythagorism) and in what it of gave by the grace(Christianity). 3° particular characters of the Brother of the Rosicrucian brotherhood. TheRosicrucian brotherhood live in a castle surrounded by clouds in front of which is, on a rock,an alabaster platform, supported by four columns, with a gold sceptre decorated withprecious stones. Rock descend eleven steps from white marble; around a deep water, witha large covered vessel of a blue platform. The Master and his servants are equipped withred coats. Not far from there, a source of running water with an obelisk on which areengraved the uses of this island in vingt-sept languages. To arrive at the castle of the Prince,it is necessary to pass by a tower called the dubious one, then by another called thedangerous one, then to go up to the rock, to touch the sceptre with the finger of the medium,to overcome the wolf and the goat; then will appear a virgin who will crown the traveller, theknight, and the clouds will be dissipated, one will see the castle, one will receive thetraveller, in a long yellow silk dress with high a barette brown; he will be installed,

established in the celestial and terrestrial magnificence (3). Irenxus Agnostus is expressedas follows: " That which sticks to the Verb of God, who studies it, contemplates it heart, andwhich unceasingly seeks the Wisdom, which follows it, seeks to be placed close to itshouse and builds a hut leaned with its palate. II fact of coming his/her children under his roof,and the thickets preserve it heat. That which sticks to the word of God done that, findsWisdom, like a mother and it receives it like a promised in marriage young person. Itnourishes it bread of comprehension and water of wisdom; it becomes strong and is heldattached to it; it raises it above its close relations, unties the language to him, it crowns it joyand gives him a name eternal. " We are happy of what Michel Maïer wrote for us " othercompanies made flower in the East and in Alexandria free arts; Aristote took its science in



Egypt and could give to Alexandre a stone to only overcome his enemies " These aresuited to our lessons that God indicated as of the beginning " (4). Fludd will explain us this: "Indeed, the Apocalypse says that in any age one found men with whom, for the price oftheir victory, it was promised: a) the wood of life which is in the paradise of God b) theoccult basket and the white stone; c) the star matutinale; d) of white clothing to dress itself,and this gift which their names are not unobtrusive Book of life; e) that they will be the

columns of the temple and will have the new name of the Lamb " Évangélistes understandthat it is to such men that apply these words, by thus commenting on them " It will be givento all those which will be able to receive the light which illuminates any man arriving in thisworld, to become the wire of God. And they will be able to live the house of the Wisdom,strongly built on the mountain with the statement of the Saver himself: " Any man whoreceives follows my lesson and them, resembles the wise truth which builds its residenceon the stone. The rains will fall, the rivers will flood, the winds furiously will blow against it, itwill not be reversed by it, because it is founded on the stone ". " But, will you say, why theinhabitants of this metaphorical residence remain as hidden as their secret residence? If theyhave so many virtues and capacities, why don't they reveal their secrecies for the good ofthe country which they live (like wants it Mersenne)? What I will answer that they are richdivine richnesses, but that, in the world, they are poor and unknown. And there is nothingastonishing so that they scorn the richnesses and the pumps of the world, since Évangéliste

said: Like the world, nor nothing of what is in the world, because all is only concupiscence ofthe flesh there, concupiscence of the eyes and reason for pride ". Schweighardt promiseswith that which, having read and having read again the so invaluable book of Thomas a.Kempis, conforms exactly his life to the first chapter, that a brother will write to him and cometo him with Parergon. " Ergon, which is the purification of the Spirit, the glorification of God onthe ground, is work not only Brothers of the Rosicrucian brotherhood, but still of all Christiantruths. The human heart has two eyes: the right is the means of seeing in the Eternal, there isErgon; the left looks at, in the time and the differences of the creatures, which is better orworse for the life of the body; there is Parergon. When the right eye looks at the Eternal, theother eye is like death, and reciprocally. Such is rhodostaurotic wisdom ". " We know thedistant and foreign things, supernaturellement; we send messages to amuse us, withouthaving need " the Book Mr. teaches us all from it; even what occurs in the consultings fromthe Indies; our science developed little by little; but nothing developed that we did nothave of it the germ " Our founder restored science that Adam had at the time of the FIAT.Adam very did not lose with the fall. We carried this remainder to its perfection " Ourresidence is not visible; however often showed we it by compassion with the poor and thepatients " (Irenaeus Agnostus). If one considers it from the scientific point of view, theinitiation of the Rosicrucian brotherhood is indicated in the structure of the large pyramid ofEgypt, in the Emerald Table, the Zodiac and the true Tarot. It will be understood that we,who are not Rosicrucian brotherhood and which will not be probably never worthy to be it,we restrict ourselves to indicate these sources, leaving with each one the care to go upthere. MEA VICTORIA IN initiatory CRUCE ROSEA Process. WHAT CAN BEACQUIRED. The vocation is general but rise is special. (Irenaeus Agnostus). We do notclaim to write a treaty of initiation. We have, according to our practice, selected somesuggestive extracts which will put the capable reader to get information visu, so to speak. "

According to the old doctrines, to become all-powerful, it is necessary to overcome inoneself any passion, to forget any covetousness, to destroy any human trace, to fix by thedetachment. Man, if you ceases to limit a thing in you, i.e. to wish it, if, by there, youwithdraw yourself from it, it will arrive to you, female, as water comes to fill the place that oneoffers to him in the hollow of the hand. Because you have to be real for it of all things in yourpure will, and you are the god who you can become. Yes, such is the dogma and themystery first Savoir reality (5) ". However, " hardly in thousand years is born it only onebeing which can cross the formidable gates which lead to the worlds to beyond " (6). Onefirst of all learns how to the disciple to hold his language; the able people are allowed in thesecret ranks only after one continuous monitoring of at least five years. Even ignoramuses



visions which appeared with them as of the first drop, found that the potion had less powerto save them than did not have any the fight and tearings of nature to destroy them. Thus,for which is not prepared, the elixir is purely a mortal poison. Among the guards of thethreshold, it is also which exceeds in heinous mischievousness all its race, of which the eyesparalysed most intrepid and whose power on the spirit increases in exact proportion of thefear. Is your courage shaken? " (8). It is known that the hearts of the men incarnent a great

number of times and that their deaths are only the points of transition between twosuccessive lives. It is still known that these multitudes of existences have an end, which isrehabilitation in celestial Adam. The tradition also teaches that at the time of each death twoangels come to take the heart to lead it to the court of the judgement; but, at the end of thelast incarnation, when the heart finally will taste the absolute life, it is Azraël which comes it toseek, by calling it by its true name (9); and the place of the universe where it must then diedefinitively in the life created is the place even where it is descended for the first time.Because the hearts have a mysterious name which indicates their place of origin, their work,and the quality of the light acquired during their probation. As a heart is the king of a portionof the universe, it involves with it its subordinates by the acts which it achieves, and with theplace where it undergoes its last natural death are brought together all the inferiors who hadbeen given to him to control at the time of his first descent. Those are then joined togetherwith it with always, and a portion of the consequences of the original fall is at the same time

unobtrusive. In short, all that we have just quoted refers to the human side, voluntary andaccessible from initiation. Further comes a painful test between all. If one succumbs, oneenters the path of left; if one is victorious, one enters the way of which we will try to indicatethe direction now. OF GOD. 1. - That the disciple recognizes God for higher and moreinvaluable than all the richnesses of this world. 2. - That it believes in a God firmly and of allhis heart. 3. - That, by fear of God, it is due to his thanks and its favour more than with all thefriendship of the men. 4. - That it endeavours to like and fear God of all its heart and topreserve a pure conscience towards him and the men. 5. - That it is convinced that the Lordwill reward the goods and will punish the malicious ones. DIVINE WORD. 1. - That itconsiders all that is given in the Writing like divine word, highest and the most indubitabletruth. 2. - That it adds more credit to the divine word than with the human word; that it nevergives up this divine school for the lessons of a man. 3. - That it is persuaded that the wordof God will make him conceive, according to the interior and secret direction, much of greatmysteries, which will pass unperceived from those which stick to the direction external of theWriting. OF THE INTERIOR MAN. 1. - That it believes, according to the teaching of theVerb, that the interior man, or the heart, is much more perfect than the body; and thatconsequently one must hold more with his heart that with the whole world and all theterrestrial goods. 2. - That it estimates kind not only safety eternal and the bliss of the heart,but still its culture and its illumination during this terrestrial life. FUTURE AND ETERNALLIFE. 1. - That the disciple believes in a future, better life and without end. 2. - That, in thiseternal life, there are differences between the elected officials. DIVINE WISDOM. 1. - Thatit relies on the divine promise which says to us that, if one seeks in all sincerity Wisdom, wewill obtain it according to the will of God. 2. - That it wishes with zeal this Wisdom and all itsadvantages. 3. - That it holds, opposite divine Wisdom, human wisdom for a madness. 4. -That thus it sticks to divine Wisdom, and it prefers with wisdom, the philosophy and arts of

this world. 5. - That, in these studies, it does not keep in mind the temporal honors, but onlythe culture of its Heart and its eternal and temporal illumination. 6. - That it prefers the celestialtreasure with all the terrestrial treasures. 7. - That it endeavours to detach its heart of thetemporal businesses more and more, to deliver it entire to the study divine Wisdom and tosubject themselves to it absolutely. 8. - That it does not worry if, by obedience with thisWisdom, it attracts itself rized of wise of this world and that it passes in their eyes for insane.WHAT CAN BE GIVEN Ego is this stone rejected by the manufacturers and who becamethe keystone. Death of Christ on the cross is the mystical death of the égo. (FranceHartmann). It is firstly necessary to recognize Christ and to trust, secondly to call him Marie.Neither Aristote, neither Luther, neither Rome, nor the monks will be used for something in



this business. (Irenaeus Agnostus). Here what says the author of Frater Rosatae Crucis(57): " One arrives to Christ more quickly by imitating his life than by reading " theRosicrucian brotherhood much teach the Bible and Tauler. " " That which cannot read, knownas Julianus de Campis (39), does not have that to listen to the preacher " It is not onlynecessary to go towards Christ, but still to become one with him " To realize in our heart thepassion of Christ " II has there in the man: body, heart spirit (1 ThessaIoniciens V, 25; 1

Corinthiens II, 14; Luc I, 46, 47) or well three men: " the sensual man; " the reasonableanimal man; " the spiritual man " Each one must carry his cross and, for that, crucifier the twofirst, and to pass, for the third, by humility, despair, death " Plus the man goes up, his crossbecomes heavy " " the college of the Holy Spirit, known as Schweighardt, is suspended inthe air, where God wants, because it is Him which directs it. It is mobile and motionless,stable and unstable; it is driven on its wheels and by its wings; and, though the brotherssow the Truth by claironnantes trumpets, Julien de Campis is always held on other side,armed with the sword of the examination. If you have a bad conscience, no bridge, no cordwill be run away; you will fall into the well from the error all the more deeply which you willhave been higher, and you will perish there. Am me; imitate the birds of the fresh air. Theyfly; make in the same way. There is no danger in slowness, there is much in precipitation.Let steal the doves out of your arch, to see whether the country refleurit: if they bring backan olive branch to you, it is that God came to you to assistance. You must in your turn carry

assistance to the poor. If they remain outside without proof of truth, go in your garden, aresatisfied with your roots, plant patience, protect your heart from despair. Though Juliensays: " Which is not suited today it will be even less tomorrow; one does not fight of forceagainst wisdom "; the hour will come " the brothers have the gift of ubiquity; they are moreclose to you than you think it " This temple must be very small, because no brother isremained there a long time than four weeks. However they see from there your thoughtsbetter than you could not express them. Thus read, while waiting, the old works oftheology; that of Thomas a. Kempis, for example; am them; you have all teaching in it alsoNet and beautiful which it would be worthy to be engraved on gold and the preciousstones. Put to it continuous way into practice; you will be then more than with Rosicrucianbrotherhood half; you will find soon Magnalia of Large and the Small World; soon a brotherwill appear to you. Such is the only path " " Christ, known as Madathanus, is the tree of lifeby which are softened bitter water of Mara; we are its branches and we will bear fruit by hisvirtue. We form with him one being. Its spiritual flesh and its blood are the food or thedyeing whose nourishes itself the true interior man, because each principle is nourished ofits analogue: the mortal body nourishes ground, the sideritic body is nourished firmament,and the heart lives by the Spirit of the Lord. " the interior man or the pure dynamic bodyforms with his celestial been engaged, by the faith, a spiritual gasoline which is the flesh ofChrist, the dyeing of life, an igneous and penetrating love. It is of spiritual humanity thatJesus gave to his disciples a heavenly body and a life which it brought of the Sky. The lawis a fire which reduces in ashes nature, Adam and the flesh by the suffering and death; theGospel is a water which spiritualizes by the grace of Christ and the Spirit and whichproduces peace, the joy, the blessing and the life ". The Imitation of Jesus-Christ remainsthe handbook of any candidate to the invisible crown of the Rosicrucian brotherhood. Thisbook, modest and familiar, whose author concealed himself during centuries with the

admiration of the men, is, after the New Will, most sublime that Providence gave to thewhite race. That which would practise all the consultings perfectly that it gives, saysSchweighardt, would be already more than with Rosicrucian brotherhood half. The secretvirtue which confers a divine charm to him is this single alliance of ideal and reality, thiscontinual descent of sublime in the vulgar care of the everyday life, this uninterrupted rise inthe heart which transfigures the most common acts. Thomas a. Kempis, that work of themodern scholarship proved to be the author of this admirable book, belonged to theCompany of the Brothers of the common life. I had between the hands one of his portraits.Nothing in the thin figure, neither in the irregular features, neither in the placid maintenance ofthis initiator, detects the superhuman effort of its will, nor the sufferings continuously renewed



of the court who attended maintenance, very old lady of atours vêtue of gray, capped witha trimmed black hat of pearls and red silk, wrapped in a coat embroidered with Turkish,advanced towards our hero and affirmed being to him the mother of the naked Virgin,entreating it to elect it for her wife " I will give you, added it, to clean her clothing a fusible salt,a fireproof oil and a priceless treasure ". Solomon thus gave him this Virgin, according to herrequest; there was then a tumult in the continuation of the king and the thoughtful one slept

until the morning. While awaking, it saw nothing any more on its bed but soiled clothing of itsbeen engaged; it carefully preserved them during five years, in spite of the bad smell whichthey released. At the end of this time, not knowing with which use they could be useful, itthought of being demolished some. Then appeared to him the old lady of atours whichreproached him its incurie bitterly; under this clothing, indeed, that it neither had washed norarranged, are hidden treasures. It explained to him then why the dislike that it hadexpressed, at the time of its marriage, for the clothing soiled with its been engaged, hadirritated Saturn, the grandfather of this one, which had given it in the state where it wasbefore being born. Then it revealed the means to him of cleaning these ornaments and ofreturning their primitive glare to them. Thus the thoughtful one found the treasure universal.*** SECRET SIGNS OF A FOLLOWER 1. The Rosicrucian brotherhood is patient. 2.Good. 3. It does not know the desire. 4. It does not hasten. 5. II is not useless. 6. It is notdisordered. 7. It is not ambitious. 8. It is not irritable. 9. It does not think badly of the others.

10. It likes justice. 11. It likes the truth. 12. It knows how to be quiet. 13. It believes so that itknows. 14. Its hope is firm. 15. It cannot be goes have > 16. II will remain always memberof his Company. This was revealed with a pilgrim by an angel which removed the heart tohim and put at its place a burning coal. (Madathanus). *** CURRENCY OF THEROSICRUCIANS Ex Deo nascimur. In Jesu morimur. Per Spiritum Sanctumreviviscimus(12). *** RULES ROSICRUCIENNES 1. Love God over all. 2. Devote yourtime to the spiritual development. 3. Be entirely altruistic. 4. Moderated, modest, energeticand quiet. 5. Learn how to know the origin of metals in you. 6. Keep yourself claims. 7. Livein a constant worship of the supreme good. 8. Learn the theory before the practice. 9. Exertcharity towards all the beings. 10. Read the old books of wisdom. 11. Seek toinclude/understand their secret direction. 12. Mystery reserved for the Rosicrucianbrotherhood. II is purely interior. (Madathanus). (1) Gründlicher Bericht (56) contains thesame allegory, in a hardly different form - There are three directions with this allegory. (2)These statutes and the rules which follow are translated of Madathanus. (3) Letter of F GMenapius, July 15 1617. (4) Clypeum veritatis. (5) VILLIERS OF LISLE-ADAM: Axël.(6) BULWER LYTTON: Zanoni. (7) Zanoni. (8) Zanoni. (9) RUYSBROECK theADMIRABLE one and VILLIERS Of the ISLE-ADAM: The Indicator board. (10) BookViii. (11) the Vulgate translates this term by the word Mandragores. (12) cf p. 51.

CHAPTER IX THEOLOGY

Theology rosicrucian is based on the ternary one. The Rosicrucian brotherhood recognize, inthe absolute center of the divine plan, the eternal and incréée Nature which is distributed inthe following way: - the Spirit, eternal Quintessence; - God, eternal Substance; - the Verb,Gasoline of the three divine people, triple and one; - divine Humanity, life of fire, light and

spirit. This sphere of the divine sun radiates the Light of the Grace, whose FIAT producesTime and Space. In it are contained all the conceivable possibilities; they are the waterdescribed in cosmogonies, on which planes the breath of Elohim and which generates theLight of the Nature, which is the first thing created containing four qualities the cold, the heat,dryness and the wet one. Here are placed the operations of the natural Sun, at the sametime fire, light, spirit and life. Hylé primitive, center of the Light of Nature, is the principle ofthe spiritual higher world, the inexpressible palate of celestial Nature zodiacale, tank of theseeds celestial, animal, vegetable and mineral. The body of the Light of Nature is the worldlower, body, composed of form and matter, the four elements and the three principles: salt,sulphur and mercury. These two worlds, the superior and the inferior, are similar; one finds



there a substance and three principles whose whole forms chaos from where spouts outthe running water fountain, the Mercury of the philosophers. The Sulphur of thephilosophers proceeds of the putrefaction; it is the heart. Salt proceeds of the calcination; itis the form. Mercury, the child, comes from the conjunction; when it is coagulated, oneobtains fixed Archée and the Dyeing. The manifestations of Tétragramme are always withhalf buckled; they send their rays on this world during their day, and these rays are

assimilated during their night; the man receives these rays by the prayer and is assimilatedthem by work. The prayer, it is Ash, a fire supplied with the Chaos, and which volitilizes thefixed grounds; work, it is the fixer of the fluid, which reproduces the image of the higherthings; it must be guided by Rouach Hochmael, the spirit of Wisdom, and its type is theluminous pyramid, motionless symbol of the infinitely active Trinity. *** Let us summarize allthese ideas by extracts of Joachim de Flore who has the merit to employ a rather clearlanguage and little technique. One will find them also expressed in the writings of theBrothers of the Free-Spirit. OF THE SON MAKES FLESH AND OF THE SPIRIT MADEBREATH. SEVEN GIFTS OF THE SPIRIT. " the Verb being made flesh was livedamong us. II was God-Born; he which was invisible by the simplicity of its nature, it wasdone visible by its assimilation with the human nature. II wanted to be personified by themystery of the voice among the visible men, in such way that those which could notmanage by contemplation to penetrate the divine mysteries were brought to sublime for

visible examples " Because it is not the same those which are spiritual and of those whichare carnal. The eyes of spiritual are opened with the divine things. But for that the sevengifts of the Holy Spirit are necessary for them, gifts which the Spirit which is God distributesto each one as it it Thus likes " When the Spirit is spread in the hearts of faithful to Pentecost,it y effuse. " he is blowing whereas the Son is incarnation and it is not for the example ofvisible things that he makes better, but by the blowing of its gifts " (Apocalypsis).

THE LOVE SUBSTANCE OF THE SPIRIT "

For all those which will want to have the knowledge of the Love, which is the origin and theend of all the virtues and all the efforts, they have only to see what is hatred. Becausehatred is of all things most odious, that which should never be forgiven. Thus, that the mandoes not consider anything more hateful than hatred, thus it is of God, who appears entirelyonly by the Love. I say to you, if it happens that your close relation, so even he is yourbrother, shows difficult character in his relations with you, and so however you know that heloves you at the bottom of his heart, you will support his acrimonies with a certainindulgence. If on the contrary you know that it hates you, of some care, of some caressesthat it surrounds you, you will not be able to support his presence. II is certain that hatred isworst iniquity, it is such as the pit of Charybde, something the monstrous one which wraps,chokes and kills. And one can live only by the Spirit, which is the Love in its substance " Itdoes not have a sin more serious there than hatred. It is said to me that there are others ofthem. Not, and, in my turn, I say that those which want to become the followers of the Truthhave initially to listen to the truth " Because it is certain that there is remission for which sinsagainst the Spirit, neither now, nor never, because the Spirit is the Love of God and thatwhich does not have the Spirit does not have the Love. However, the Love goes towards

the Love. Where there is hatred, it is not the Spirit, i.e. there is only death " (ApocalypsisNova) the FATHER EAST FORCES --- the SON, SAPIENCE --- the SPIRIT, LOVE. "Without the Love, the religion is only one external appearance. However, the Love comesand proceeds of Wisdom, but not of the puerile wisdom of the men; it comes from divineWisdom and this is why divine Wisdom precedes it. II does not have there higher virtue.One can say that Sapience and the Love are two priceless goods. However of both theLove is highest, because it is the emanation of the Holy Spirit " Thus, Wisdom proceededof the Force, because the Force inspires the fear which leads to Wisdom; then Wisdom hasan end which is the Love. The age of the Father is that of the Power, origin of fear; the ageof the Son is that of Sapience, and that of the Spirit will be révèlera by the Love. " In the



past, the people of the Jews were informed of God only by his power which inspired fear;he adored in the fear. It was only part of God. Today, by the Son, the Christians knowSapience. But these only will know truly God, and entirely, which will know its Love byknowing the Holy Spirit. And this light will shine fully only in the third age ". (PsalterionDécacorde). *** God, according to Fludd, is this pure and catholic unit whichincludes/understands any multiplicity and which, before Creation, must be regarded as a

transcendent being, alive in oneself, of a life without limits, in which all the things which mustbecome explicit is implicitly contained. The universe was formed by Him on the model of aworld preexistent prototype in the idea divine and exteriorized in a triple way. Monadeeternal, without coming out of its own central profondity, has three dimensions: the point, thesquare and the cube. The unit multiplied by itself gives for square the unit; and this squaremultiplied by the unit gives the cube, i.e. another unit. Such is the image whereby the worldcreated comes out of its source first and re-enters there. The Verb of God is triple. He isinitially the Lord Jesus-Christ, our Saver; he is then it by what God created the world andby what he preserves any thing; he is finally the word of the Law, which informs the menand raises to the Kingdom eternal. However the word of God is his will; and its will, they arethe covered angels of its power; but the men do not hear not physically its word becausethey would be pulverized; Adam is only with whom it conversed. He does not speak tothe men any more but internally, in a universal language that each one translated at once in

his particular language; those to which it speaks are consequently illuminated and becomeprophets and indicators. The Verb of God, in his creative action, is an eternal and invisiblelight which illuminates the worlds and the men. The word of the man directs the animals andacts on its similar; but, if it could realize, by the christic faith, works of God, his word wouldachieve miracles on miracles; if we had only large faith like a grain of sénevé, we would beMasters of the whole ground and of its inhabitants For the Rosicrucian brotherhood, theenigma of the world was only the perpetual descent of the Verb in the flesh and theregeneration of this one by the Spirit; the Abyss becomes the Light by mercy; God iscarried out in the Man by the Messiah. This output, to employ the language of Boehme, iscarried out of any eternity. The divine plan, according to the Rosicrucian brotherhood, is filledby triple gasoline of Jéhovah, the Holy Spirit and Jesus. For the school of XVIIe century,this ternary is solved into quaternary by Maria, and quinary when this Maria goes down inmicrocosm where it takes the name of Sophia. Thus, the divine gasoline which, in Eternity, iscomposed of God, the Person and the Verb, appears, in Time, like Père, Fils and Spirit,and becomes visible in our world in the form of Jesus Christ, God and man. Such are thetwo Paradises, celestial and terrestrial. (Madathanus). Tri-a God, or Jéhovah, very createdanything, in Chaos, by the action of the Spirit. The primum Hyle of Wise in is extracted;there are firmament, the animals, the minerals, the plants, the macrocosm whose center isquintessence; microcosm, most perfect of the creatures; the man, the image of God, with hisimmortal heart which is a celestial and invisible fire. This human creature fell; but comes theMessiah, light of the grace and nature; thus, we must become aware of the Large Book ofNature while starting with the Omega, or the star of the nights, then while meditating by thevirtues of the crucifiée Rose; then by concealing Alpha, the result. meditation, fertilizing sun(1) (Madathanus). There are three admirable things: God and the Man, the Mother and theVirgin, the Trinity and the Unit; just as there are three primary colours: yellow, blue and red.

(Madathanus). The Virgin, the Church and the Heart are the three wives of the Verb, in theSky, on the Earth and in the Man. It is this triple specification of the Nature Gasoline whichKabbalistes call Shekinah, or divine splendour; they represent Shekinah in the shape of apink. No human eye saw God; the prophets and the saints saw only the glory which wrapsit; its image more resembling is the heart of the man. Only those which have the pure heartwill see God, when they arrive at the perfection. On this ground It condescends to appearsometimes with right during their sleep. One sees immediately that there is, in thephenomenon of the redemption of the men, two opposite elements: one coming from intop, Grace; the other coming from in bottom, ourselves, the Merit. When the Verb helps usby means of the first, it seems Fils of God; when it goes down on our level to acquire the



second, it seems Sauveur. It is from there that come the distinctions from the efficient graceand the efficacious grace. **time-out** all our effort himself reduce to obtain, on side ofgrace, the tender with sorrow, or expiations, and, on side of merit, the release of pact formwith the Evil Thus the extreme of Son of God and of Saver himself combine in a unit of thirdcommand, which himself produce in the heart human by the regeneration, and which havebe illustrate physically by the Transfiguration of Jesus-Christ. Let us see now how can it die

the Evil is not gained without the winner suffering a Passion. In both cases, it is the sufferingfor the man; in the first, in material mode in the second, divine mode. Martyrdom andPassion have each one their result: the first, by the mystery of the propagation of the faith;the second, by causing the descent of a supernatural assistance. Thus is evoked the actionon the ground of the eternal justice which inaugurates the era, awaited of all the mystics, ofthe Reign of God. The beginning of all things and their development are registered in theBook eternal of the memory of God; it is the same one as the Book of Life about whichspeaks certain mystical school. Happy those which can trace their names there. These arethe children of God; alone are revealed some of the secrecies of Wisdom, but some only,because there is of it a so great number which would be needed five hundred years toenumerate them. These secrecies are very occult, because they could to be badlyemployed and that men, which scorns already both or three that they know, would profanethem all (2). This Book of Life has, like all spiritual realities, its representative on ground, as

explains it the following passage: " the book of the Apocalypse sealed of seven seals isthe Book of Life which contains all the activities of the Dyeing, according to Eternity andTime's. This dyeing is the man, of which the number is 666. As follows: " Any wisdom iscontained in only one book, any virtue in only one stone, any beauty in only one flower, anyrichness in only one treasure, and any bliss in only one good, which are Jesus-Christ, alphaand the omega, crucifié and ressuscity, source, tree, light and deliver life " (Madathanus) now*** Si one questions the common doctrines of Hénoch and of Moïse, these two menmysterious whose kind of death indicates initiation, one will see that primitive theology,antédiluvienne can I say, of the Institute rosicrucian is reduced to the following data, byadmitting however that And, first of all, there is only one truth God of which all the others areonly the lieutenants. This God one appears with the man by the fact alone of the reciprocityof their existences to the one and the other. And the man, who seeks it through theinnumerable forms of the universal existence, discovers it by realizing that these forms areonly the relative signs of its absolute perfections. Thus Maitre of the world appeared to theprehistoric patriarchs, first of all like absolute Reality, then like the universal Life, finally like thewhole of the ceaseless reports/ratios which link all the sparks of this Reality with all the formsof this Life It is what Christianity will name, in the following platonic year: the Father, the Sonand Holy Spirit, spreading itself according to the harmony in the Kingdom of heaven. Thesethree poles of the divinity are expressed in the enclosure of the Absolute, if I then toemploy this formula; and this expression, it is the angels, which become, while passing inthe enclosure of Relative, of the daemons, the men or the gods, by a depolarization of theirwill. The enumeration, or rather the classification of these angels differs according to theaspect under which one considers them; because their number remains constant, since thepoint of view from where they are observed is fixed. These only which traversed the entireuniverse and which received proper hands of the Verb eternal the baptism of the Spirit can

change without end their observation posts. The Father is the essential base of all; he is inthe center, or rather in the beginning any being, hidden under a foolproof mystery; hecreates all, he qualifies all, he modifies all, he mobilizes all: he is the hearth of all the poles,the meter of all the quantities, the origin of all the movements, the diagram of all theorganizations. The Spirit is everywhere; it even constitutes the substance and theatmosphere of the Kingdom specify, in the Absolute, the wills of the Father; he is the largeorganizer and the large sower of the sparks of the divine Light; he links the Father with theSon and the Son with the Father; he even compensates, so to speak, the Verb in the workof creation; he adapts it, adapts it, makes it comparable to the supernatural beings and thenatural ones; it locates and it universalizes; it limits finally the portion of Nothing on which To



exist it will occur. The Son or Verb, the least incomprehensible aspect of the God nearestto us and, is single in his gasoline: absolute Life, To be it. When there remains independentof any substance, he is immutable; when it decides it, it revêt forms, movements and times.At this point in time the heart of the man can, not to include/understand it, but to smell it. It isfaction of the Father and all the beings hold of him faculty to act; in this state, it revêt tripleforms, with the result that the men adore it under different names, either which it appears in

the purity where he comes out of the centre of the Father, or that he hides under thedissonances universal concert, in the world of binary, or that he endeavours to take again theirregular wills of the beings to bring back them to the primitive unit. Each one of these threeforms is spread according to a mode which is clean for him, but whose examinationentrainerait us to trace a whole ontology. Lastly, this Verb and its submultiples change, infour ways, in their activity: either that they are presented simply to the medium which theypropose of évertuer, or that they are initially surrounded for that their subordinatedauxiliaries, or which they are covered of the substance of the creatures on which they wantto act to be put completely at their range, or finally that they are incarnent in the spirit even ofone or more of these last, in order to carry a more effective help to them. These verbs, theexchange and its innumerable submultiples, always act, in a given place, in the center of thisplace, in the place which offers the temporal image of perpetually active Éternité; they arealways at the present; these are the emanated rays which undergo the action of Time.

Lastly, they complete to separate, always in order to be better used by the individualisticcreatures, while specializing according to specific intellectual modes' to each class of theselast. Thus the universe is the sign of God; the agglomeration of chaos receives the vitalizinglight of the Verb: all the substantial molecules become animated consequently; they makecontact, mix, separate, group, fight, change and are harmonized little by little, according towhether the Spirit penetrates them and attracts them towards the center eternal which gavethem birth. (1) Lege, judice, tace. (2) GUTMANN, delivers I.

CHAPTER X COSMOLOGY

Fludd teaches that at the beginning two principles existed alone, proceeding of the Father:Darkness and the Light, the formal idea and plastic. According to the various operation of thelight, the matter became quintuple. The worlds spiritual and temporal, subjected to theaction of the original type, became, with the resemblance of this invisible idea, initiallyunderstandable, then expressed little by little by their reciprocal action. Thus was producedto be it, or the thought to which was allotted creation. This is properly the Son, the secondnobody of the Trinity, which it calls also the Macrocosm. II is divided into areas Empyrée,Ethérée and Élémentaire; they are inhabited by invisible and innumerable nations; the Lightis spread and died out there in obscure ashes which constitute this third world. There arethree ascending hierarchies of angels: Téraphins, Seraphes and Chérubins; on the otherhand, three populated dark hierarchies of fallen angels. The elementary world is the bark, theresidue, ash, sediment of éthéré fire. The man is one microcosm. All the bodies contain, likeas many prisons, a piece of éthéré spirit, an interior magnetism, which is their life. Thus all theminerals have a certain vegetative force, all the plants have a rudimentary sensitivity, all theanimals an almost reasonable instinct. The alchemist thus evolves/moves the bodies with

material fire, the magician operates by an invisible fire and the follower dissipates the errorsby means of intellectual fire. Fludd teaches that the light is the agent of the universal life. It isthe cause of all energies and the mediator or, better, the Minister for the divine wills. It is inthe center of the world, consequently behind the sun for our zodiac; it is all the more dynamicsince it is more invisible. This last idea seems borrowed from Dante, at whom her place isthe base of the constitution of the nine circles of his Paradise and the nine circles of his Hell.We will see further how is explained the Hell. All the writers rosicrucians agree on hisexistence but, according to Gutmann, the Purgatory is in the conscience of each one; it isthus in a subjective way, whose intensity is proportional to perfection according to which weobey our conscience. The existence of the Hell, on the other hand, is objective, and those



which Christ renamed can see it; it comes, in the cosmogonic development, of the kingdomof Darkness. II has three kinds of darkness there: in the hell, in the external sky and on theground. The two first are deepest. Moreover, each creature contains darkness, of which thedegree constitutes its opacity or its own translucidity; the eye of the man himself isenténébré, and the darkness which covers it dissipates only progressively moralpurification. It is necessary, moreover, to mention thaumaturgical darkness which occurs apart

from the ordinary course of the things and which are the signs of a particular will of God. It isthe same for the planet eclipses. Thus any thing has its darkness in the universe: and theirsingle mother is the ténèbre well of the Abyss, whose great Angel preserves the key untilthe day of the judgement (1). The interior man is in the darkness; he passes in the lightwhen he achieves good deeds, and the radiation of these acts, when he is rather strong, isenough to dissipate darkness of the body man. The stones and metals can also expresstheir light by the operation of art; it is what sign alchemy. It should not be believed that thedark part of the universe is the direct creation of God. God never wanted the evil. But it isthe unwillingness of the devil which produced all that there is the obscure one and ofimperfect in the world. Thus the man is not the Master of Darkness and, if it does notreappear of water and spirit, it cannot carry the Light there. The governor of Darkness isLucifer, the prince of this world helped by his innumerable legions of revolted angels. Thegasoline of Darkness is an untied, imperceptible and incorporeal thing, much more subtle

than the air and than water; their remedy is thus a thing of comparable nature, spiritual andpenetrating all; it is the radiation of holiness; it is the interior purification, by which the manforms in itself an image more and more resembling of the source of any Light. Let us recallthat this Darkness can exist in the night, in the kingdom of deaths, external darkness.Between the skies and the ground one counts seven things, which are contrary one with theother and which coexist however: they are the space éthéré of firmament, the humid air andthe dry air, the light, heat, the cold and the ground; the eighth sphere is the ténèbre. Thebeings of the three worlds taken as a whole form a philosophical, kabbalistic and magicscale, the gold chain which retain the hermetic bird, the tree of the science of the good andthe evil, which develops according to laws' of numbers 4, 5 and 7. UNIVERSAL EVE It isMaha-Mariah, fécon in Time, a visible, body and mortal man. Nature is a spirit created,temporal, finished and body; an image, a shade of the Eternal. The eye of God sees,creates and preserves any thing. The glance of this eye is the Light of the grace which isErgon, celestial Eve, the agent of regeneration. The circumference of this light is the celestialdyeing, the sacrament par excellence, the Rosicrucian brotherhood. The eye of Naturesees and governs all the ground. Its light saw, dies, operates, corrompt and reappearsagain; it is Parergon, Eve terrestrial, the material birth. Its circumference is the physicaldyeing, the sweat of the sun, the milk of this virgin who has six children and who remainshowever always virgin. It is here that must come the philosophers. But, to see all thesethings, they should be contemplated by what John Dee calls the hieroglyphic monade(59). It is the Sophia Virgin. Its face resplendit like the sun of justice; in its chest burns thedivine fire of the Trinity, which appear Urim and Thummim. By its line all the beings comeout of the unit according to the law of the Old Will; by its left the beings return in the unitaccording to the law of the New Will. His/her son is the incarné Verb, microcosm, in thecenter of which live simultaneously Time and Eternity; it is by him that one arrives at the

college of the Holy Spirit, where one attends the operation of the FIAT of Nature *** Thereare in this FIAT four concentric spheres which rise one from the other. We will not exposethe general law of the quaternary one; we will specify that it expresses the doubleopposite movement of Nature, which wants to say that the philosopher's stone mineral, themagic philosopher's stone and the philosopher's stone spiritual are achieved by similarprocesses. Signatura Rerum de Jacob Boehme is devoted entire to prove this thesis. Thisgeneral law of quaternary was primarily revealed in the four letters of the inscription nailedwith the top of the Cross. Here, according to the hermetic books, the significance of thesefour letters I.N.R.I. I (Iod) symbolized the active creative principle and the manifestation ofthe divine principle which fertilizes the substance. N (Naïn) symbolized the passive



substance, moulds of all the forms. R (Rasit) symbolized the union of the two principles andthe perpetual transformation of the things created. I (Iod) symbolized the divine creativeprinciple again, to mean that the creative form which is emanated from it there goes upunceasingly to always flash back about it. (2) " the Rosicrucian, thus forming an invaluable

jewel, was the attribute of the former magi, who carried it suspended to the neck by a goldchain. But, not to leave delivered to the laymen the word crowned I, N, R, I, they replaced

these four letters by the four figures which are linked in the sphinx: the human head, the bull,the lion and the eagle " (3) Here four directions of these four letters: Feel material - JesusNazaraeus Rex Judaeorum (Jesus Nazaréen King of the Jews) major Direction - IgneNatura Renovatur Integra (purified Nature is renewed - regenerated - by fire). Feel higher -Inefflabile Nomen Rerum Initium (the unutterable Name is the beginning of the things).Ineffabile = 10, a number of the perfection of Sephiroth. Nomen = 5, Universe made up inits gasoline. Rerum = 5, Universe made up in its form. Initium = 7, double conscience that tobe it takes form and substance. To also read, with the psychic direction: Intra NobisRegnum Jehovah (With the inside of us (is) the reign of Jéhovah). (Jean Tabris) On apurely anecdotic basis we will mention some other explanations who were raised of thesefour letters: Igne Nitrium Roris Invenitur (By fire is discovered the Niter of the Dew)(hermetic). Jamaïm, NOR, Rouach, Jabashah (Water, Fire, Air, Ground) (Hebraic). JustumNecare Reges Impios (It is in conformity with justice to put dead to the kings

impies)(jésuitique). Ignatii Nationum Regumque Inimici (disciples of Ignace (are) enemies ofthe nations and the kings) (antijesuitic). Indefesso Nisu Repellamus Ignorantiam (That by theuntiring effort we push back ignorance). Infinitas Natura Ratioque Immortalitas (Nature(reveals) the vastness and reason immortality). Insignia Natures Illustrat Ratio (the reasonreveals the wonders of nature) Justicia Nunc Reget Imperia (Maintaining justice will governthe empires). Finally that which we regard as most significant: From which do you come?From Judaea. By which city you did pass? By Nazareth. Who led you? Raphaël. Of whichtribe are you? De Juda. (1) GUTMANN, delivers VIII. (2) CHRISTIAN: History of theMagic, the supernatural world and fate through times and the people. Paris (Furne Jouvet).(3) Review of the High Studies, 1887, N° 5, p. 150

CHAPTER XI SOCIOLOGY

The small book called Tintinnabulum Sophorum (Grelot of Wise), by Carolus Lohrol deHenneberg, explicitly said that the Rosicrucian brotherhood seek to recognize the Son ofGod and nature, to regularize, improve sciences and arts, to envisage the directions of thefuture century and to make them agree with the past, finally to reform the social State. MichelPotter (43), after having recalled that God promised wisdom with all those which wouldrequire it of him, says: 1 ° the Brothers of the Rosicrucian brotherhood is orthodoxe religion.2° They are useful of the same sacraments as Christ instituted (Baptism and Cène) with allthe renovated rites of ]' primitive Église. 3° They recognize César and the head ofChristendom in policy. Very hierarchical, they do not excite the people with the revolution.4° They promise their assistance and that of God to people of goodwill. 5° Theyendeavour to help the next one. 6° They do not refer to some heresy, but to holy Ecritures.7° By this teaching they push the men with the only piety. 8° They render service to those

which suffer 9° They promise to purge the liberal arts of the forgery and to return theirprimitive splendour to them. 10° They detest of the reading false alchemists; they promisea catalogue of truths works of hermetism and divert those which do not have the knowledgeof the nature of any study of this kind. 11 ° They return to God the glory which is due byrecognizing for him that of him only they hold their treasures and their mysteries. FamaRemissa (60) of 1616, after having protested against the opinion of those which hold theRosicrucian brotherhood for an invention of the Jesuits, explains lengthily that they proposeto return the religion, the font, health, the company, nature, the language and the actharmonizes some with God, the Sky and the Earth. Die Löbliche Bruderschafft zum LichttSchiff, supposed translation of a Latin manuscript of 1489, described an ideal social state



where everyone made its duty. But no one better than Robert Fludd did not elucidatemystico-philosophical fastenings of these generous dreams. Because the sociology of theRosicrucian brotherhood derives from their ethics and is only the enlarging. One will see, inthe following article of Fludd, it in what they made consist I' initiation of the individual. Fromthere we will pass to the millenarism, and can the political and social hopes of this Fraternitywill rise quite naturally from their preliminary mystical designs *** Somebody, in the space

of time ranging between the resurrection of Christ and her advent, to emerge, by the virtueof the vivifying Spirit, death to enter the eternal life? " Christ gives us the first example ofresurrection, because all the other men, subjected by their birth to the sin, owe ressusciter inChrist and by her vivifying spirit; he only, which had been born without the tare from the sin,dying innocent for the sins of the men, in itself and by him even principle of all things, trueGod, ressuscita among deaths, triumphing over the devil, darkness and dead " It resultsfrom there that all those with which it sharp force of Christ will be inspired will be ableressusciter easily; it is an unquestionable fact proven by the experiment. II is known asindeed that, when the tomb of Christ was opened, much bodies of saints who slept raised;because these dead-men and buried were keys by many rays of this vivifying Spirit. Thus,by its only passage, while the body of Christ rose, the Spirit made ressusciter and purifiedthe bodies of many saints. And it is not doubtful that the corpse of any man, put in thepresence of the sharp force of the Spirit, cannot live again differently, in the time which

separates resurrection from the Christ of its advent, i.e. until the day when it will make rise alldeaths by the bright light of his face, in front of all the universe, and which he will transfigurethe alive ones and will purge them of any tare. " All those which died in Christ willressusciteront in the Spirit. However, like Jéhovah does all by the Verb with the Spirit, asthe Verb is the true light and the only life of the men, it is necessary that we obtained our lifesecond of this only vivifying Spirit, life second by which noùs will be ressuscities andwithout which the resurrection of deaths is impossible, since only this eternal life candominate Death and its ministers. " Happy that which can be linked with the Spirit, becauseso much in its body, living or died, that in its heart it will have the bliss and the happiness,the sincere happiness, by which only we can be exaltés with the eternal life, not differentlythan Hénoch and Elie not dying never or Moïse after its death. II is thus not impossible thatthis Spirit is linked with the bodies of some illuminated, attracts them with oneself byresurrection and retains them with their hearts close to him for eternity. " Because it shouldbe known that this light is spread everywhere in the world; by the fault of our own darkness,it born is not perceptible for us, but it sensitive for is illuminated and still brings to them moreillumination " illuminate Them are thus intended to recover this sovereign well, with nosecond. The Spirit will illuminate them more and more by its union with them, by theirattraction towards him, and finally will retain them close to him for eternity " Such is theprinciple of regeneration, of the resurrection of the heart and the body, the sublimation of thein kind heavenly terrestrial body, the separation of coarse and subtle, impure I' and pure,the transmutation to be it of visible nature in kind invisible; tei is the principle of the truedyeing which only tints metals and the bodies " Fludd repeat here what was known as thatthe Rosicrucian brotherhood like better to see their name registered on the Book ofimmortality that to make gold (1). And that besides one cannot even make gold if there isnot the knowledge of the light in question throughout this chapter. The mystery of the

Rosicrucian brotherhood is not the alchemical mystery. On the margin of a hiéroglypherosicrucian one finds the currency Jesus mihi omnia, which also appears in the title of a veryknown work of Andreae (36). And it is Jesus who, by the symbol of the sun, announces theperfection. The Rosicrucian brotherhood refer to these precepts of Trismégiste: " the man isa great miracle which it is necessary to honour and adore, because it passes in divine natureand itself is quasi-God " " He is known as that the nature of the men is consanguineous ofthe nature of the gods and that it is connected there by the divinity " And it is what it isnecessary to include/understand of the hiéroglyphes rosicrucians and to see not there thework of a vulgar blower " (61) And still: " With that which will have the Verb uttered of naked,and will be linked with the glowing Spirit of divine splendour will belong the destiny of



Moïse or of Elie. " It is an effort whose undoubtedly are unable the men of this century,prostrate sinners under the enormous mass their faults and who, rather than to call it,thorough by a diabolic rage, drive out the Spirit with the stick of ignorance and of theblasphemy " We appétons death by the error of our life and we gain perdition by the workof our hands. Because God did not create death and it is not delighted by the perdition ofthe men. It created the immortal man; it is the jealousy of the devil which introduced death "

We perish by the injustice, which is the method of the devil, which is the Prince of this world,from where it drove out justice; and such is the reason which returns to us unable ofimmortality. Being right, we would be immortal like Justice itself, whose nature is to be withperpetuity and without which we can neither regenerate us nor to live again. However, acertain number of men are not excluded from the blessing; the mystery of resurrection livesin their heart, and it is these which have the privilege to be counted with the number of wireof God, because they perceive the light which reigns in the world and which the world doesnot see; they see it, know it and attest it " And, in another place: Christ said: I will build myChurch on this stone. Fludd explains why it is not a question there of a material stone, but ofChrist himself and all humanity. " Christ lives in the man; he penetrates it entire; and eachman is an alive stone of this spiritual rock. The words of the Saver S apply thus to humanityin general. Thus will be built the temple, of which those of Moïse and Solomon were thefigures. When the temple is devoted, its dead stones will become alive, impure metal will

be transmuted into fine gold, and the man will recover his primitive state of innocence and ofperfection " (19) These ideas are extremely remarkable. One sees in this text whyFraternity rosicrucian dealt of policy, sociology and civilization; which was its method and itsprogram, both borrowed textually from the Gospel *** Of the previous signs of the adventof the Lion - Of its advent - Ruin of the Pseudo-prophet - Restoration of the world.Purification and union of the universe under the reign eternal, from where the injustice for willbe always driven out and where will be established perpetual justice. " That one knows thatno one, neither man, nor even angel, can know the hour of the advent of the Lion. It is asecrecy which remains with the bosom of the Father. What God let know with his electedofficials, in fact the signs mediate and immediate will precede it, so that they is informed byit, and their duty is never to let itself divert of their vigilance, while waiting for the promisedsigns " thus Take care, because we know neither the day nor the hour. Take care, becauseGod has promised that it would illuminate flesh of its spirit prophetic, and that the occultremained things would be revealed with those which of it are worthy " time when the signwill appear will be towards the end of the Church sixth or Philadelphique, or in the beginningof the seventh or Laodicéenne, which are described in the Apocalypse (111, 7-22). " Thatwhich has the key of David, who opens and nobody closes, who closes and nobodyopens, and who is holy and true said these things " Here how the Confession of theBrothers of the Rosicrucian brotherhood announces these times: " We must observe withvigilance and return proclamation to all what God solved to give and to concede with theworld before its end (which will follow these things immediately). There will be the trutheven as had Adam, the same life, the same light, same glory as with the terrestrial paradise.In this moment will finish any constraint, all darkness, any falseness, any lie " And here whatyou still write, ô brothers. It will be the moment when the impure Romans who have vomitthe blasphemy against Christ and will not abstain yet from the lie in the clear already

resplendent divine sunlight, will have to be pushed back in the desert and the solitaryplaces, Such are the mediate signs of the advent of Christ: but of others succeed which willimmediately announce the hour and the day and whose principal ones are initially anearthquake of such a violence that there was never similar; **time-out** the man be launchsome ground and the city reverse and the large Babylon come in memory in front of Godto him present the chalice of indignation " It be the time when a stone detach of mountain,without the help of hand human, come strike the foot of iron and of clay of Nabuchodonosorand throw the whole in bottom, so that only one mixture join together the gold, the money,the bronze, the iron, the clay and also the mud " It be also the time where the Old someDay come and give the capacity of Justice within sky raise, which have the reign and the



command on all that is known as God, and will assoira itself in the Temple of God, beinggiven for God; but Jesus Our-Lord will kill it out of the breath of his mouth and will destroy itby its advent. Because there will be really a pseudo-prophet and what we have just said isthe explanation of the symbol of the stone rolling only of the mountain, as several othersymbols which one finds in the Apocalypse ". Follows a long quotation of the Apocalypse,relative with And Fludd concludes: " That the world can be drawn from its sleep by the

Brothers of the Rosicrucian brotherhood, which is only able to prepare it with the advent ofthe Lion " (2) Valentine Andreae developed these ideas in many passages. It is inMenippus (46) that it let show through most clearly its projects of universal reform,d"amelioration of the letters, arts and sciences, the religion and the policy. One finds there atable precise and penetrating virtues and defects of the men, in all the classes of thecompany. (1) Cf Louis Fig tree: Alchemy and Alchemists, Paris (Hatchet), 1860. (2)Tractatus theologo-philosophicus, delivers III, CH 8.

CHAPTER XII ALCHEMY

We already said that, for the Rosicrucian brotherhood, material alchemy - search of thestone transmutatoire - is only one secondary work, a parergon, and that the philosopher'sstone rosicrucian - Ergon - is spiritual. The texts rosicrucians repeat unceasingly that the

single thing necessary to the world, in particular that the only means of succeeding inalchemy, is to give up itself with God and to take care of the Cross of Christ (1). But fromthere one would not need inférer only the technical indications which contain these texts are apractical sans.valor. In one of the first chapters of this book (2) we gave a short analysis ofthe chymic Weddings of Christian Rosencreutz, From the alchemical point of view, this worktouches with the two ways, while insisting especially on the wet process. Here a commentgiven on the chymic Weddings, as of 1617, by the Luxembourg alchemist RadtichsBrotoffer: 1. - " First day (Distillation), - II seemed me (metonymy, the effect for the cause)in a dark tower (boiler), to be connected with a great number of men (impurities); we werepiled up the ones on the others and we made mutually our position more painful. At theend of some time of this torment, one heard marvellous trumpets; the roof of the tower rose(still); at once crowd started to climb, hustling itself and trampling the ones the others,Parvenus in top, an old man with white beard (container) ordered to us to keep silentourselves, etc. " Idem (Correction of sulphur). - Hardly had it says that that the old womanordered from the servants to descend seven times the cord (aqua vehens) in the tower andto withdraw those which could cling to it. Many could not seize it because of the heavinessof their chains (adherent impurities); some even had the torn off hands (defect of mercury orthe spirit). The old woman took the names of all those which had come out, and it felt sorryfor those which had remained (deposit attached to the bottom of the mud). II - " the secondday of the Weddings describes the properties of the stone to the first operation and thesecond. The high mountain is Ia first solution; crowd, it is guttae duplicis mercurii; the groundis the bottom of the mud. At the third day. the city represents the mud of glass; the virgin,double mercury; his/her brother, sulphur; the old woman is the ground coagulated " To havethe matter is not enough; it is necessary to know to separate the pure one from the impureone; the assistance of God is necessary for that, because one should take only the blood of

the red lion, and that gluten of the white eagle, as well as known as Théophraste. In thesetwo operations to lie the greatest mystery of the world. It is especially the gluten which isdifficult to find; it is different thing only one salt; but this salt is not of any utility if one madeleave his spirit. This vital spirit is the root of all art. It is of him that speak the Weddings,seventh day (carry-standards). III - " Then it is necessary to observe the right weights of redand white, so that the solution of the body and the coagulation of the spirit take place inharmony; that the male and the female are well proportioned and the water of resolution nottoo strong, so that sperm is not embedded; the pregnation can then be achieved. It is whatThéophraste calls unitas per dualitatem in trinitate. IV - " Here starts the putrefaction, whereappears the black color like proof of the accuracy of the preceding operations. It is the white



gluten of the eagle which must blacken. This is explained to the third day of the Weddings,the passing of the sequence of the emperors, and, at the fourth day, the dead kings. Sweatis the second dissolution; seven vessels, a subtle ground. V - " Here, the artist will have torequest with enthusiasm and to study with application; that it lutes its mud very carefully; thatit can cause the flood of Wise, to embed all the female one. Assimalet called in the VeritatisCodex: Put the red man with his white wife in a red room, heated at a constant temperature

by a spiritual fire; this compounding is done in the permanent water which, carried to itsperfection, is the first matter of the stone. It is also necessary to know to regulate fire: " Its left(mercury) rests under my head, and its line (sun) embraces me. I entreat you not to wakeup my friend, nor to disturb it, until it does it itself " (Canticle II, 6-7). VI - " fermentation issymbolized at the sixth day of the Weddings by a bird which nourishes itself of its ownblood and that of a royal person. The stone is multiplied by the leaven. The leaven with thewhite is the moon; the leaven with the red is sun; mercury, although being the only key ofmetals, does not have the capacity to extinguish it before to have been it itself by sun andthe moon; because the spirit does not act on the spirit, nor the body on the body. Thisbelongs to the seventh day of the Weddings. VII - " If one pours the dyeing on an impuremetal, projection is missed. The Weddings describe this like the play of the king and of thequeen, similar to that of the failures " It is to be noticed that the rosicrucians authors whopublished old manuscripts never do not forget to recommend to the expert, before some

significant operation, the prayer and the invocation with God *** Complétons whatprecedes by extracts by a very rare part rosicrucian whose symbolism is alchemical. (3)Humble message with very illuminated, pious and holy Fraternity of the Rosicrucianbrotherhood. With a Parabola like supplement and the revelation of the Study which

justified it, addressed by MaRs de Busto nicenas. " By greeting you chrétiennement andhumbly, very illuminated holy Fraternity of the Rosicrucian brotherhood, I should not let toyou be unaware of that having come from the Netherlands with Rostock approximately fiveyears ago, I met, in an old doctor of this city, the rumour of your Fraternity, as well as thespeech on the reformation of the whole world, that I traversed very greedily. **time-out**but, as first of all this work me paraîssait sometimes worthy of faith, sometimes doubtful,and that moreover I have never see nor hear anyone which me have assure the exactitudeof assertion of your book, I them have scorn by obtuseness, as besides of other workbecause they me be incomprehensible, and I have suppose that only some spirit subtleand idle can let come with day of such thing, to sharpen their intelligence " But, since, I havehave in hand the letter of two inhabitant of Netherlands, then some other writing with youraddress, sometimes good, sometimes bad, but, as for yours, as I could take note of it, Iread them with the great joy of my heart. You gave an answer very comforting to theseinhabitants of the Netherlands, you declared them worthy and accomodated them to you inyour holy Fraternité; you even sent to them a guide with the permission of the divine All-Power, as well as a parabola so that, by the grace of God, I recognized and acquired thecertainty that that was not a fable or a poetic invention, but that your holy Fraternité is trueConvent and a Christian association, instituted for the honor of all-powerful God and thegood of those which of it are worthy. "... I think that it is useless to expose you moreexplicitly that, with you, worthiest of the servants of God, because I believe firmly that thatis not unknown for you; moreover, I am prevented by it by the blasphemers, who

extremely well see the straw of their next, but not their beams but I will not let myselfmislead for that, because I know that Christ was given to not died for the right ones but forthe sinners, and that, in the same way, the patient needs doctor and not the bearing good "As God the Almighty will look at my misery thus, and will tear off me mouth of the corrupterto accomodate me in his grace (because I call upon and request my God for that ofdeepest of my heart), I will say with **time-out** the Lord be my God, with its assistancedivine I him build a house and a temple in my heart, and I it serve of all my force, as muchas the can the weakness human, during all my life " But I me engage, man very illuminate ofGod, to request God unceasingly with heat for the health of your body and of your spirit,and to you be useful also by my body, if you of me of consider worthy, which be my wish



cordial " Man bless, I aspire ardently to discover personally and verbally with one of yoursmy large wound, so that they be it is incredible how much they weigh me and how much itis difficult for me to support them. You will thus want, in accordance with your cordial offerand on my humble supplications, to let come until me one from you, carrying the sign ofrecognition indicated in the book entitled Frater not Frater, so that I am not misled by aRosicrucian brotherhood forgery and that I can thus receive the consolation and the safety of

my heart. Thus you will prove by me your love and your true zeal Christians not to give upthe poor one and afflicted; moreover, you will thus satisfy your honest and benevolent offerand promise " As for my second concern, you will know it, ô very illuminated of God, by thefollowing parabola: " Certain day, I undertook a long voyage towards a very distant place,voyage that much started before me, and also of my time. But, to achieve it, one needs ahealthy man of body and spirit, who knows neither fear nor the doubt, but which eitherconstant and can support many misfortune and difficulty; because it is not a question only ofthe distance of the place, but also of the many obstacles which one can meet during thisvoyage. It is for that that therefore must provide itself with the necessary one, so that it is notobliged to return either little after its departure, or halfway, where it can hardly expect a help.If somebody does not want to act thus, that it entirely abstains from taking this way. " But, Ialso undertaken this voyage, however without thinking of all the circumstances reportedabove, but which I recognized later by starting again on several occasions this voyage; I

learned especially how much it is foolish to undertake anything without reflecting and withoutweighing the end. But I never wearied myself some and, on the contrary, my spirit blazedup more and more, and it seemed to to me that I walked rather on emeralds, sapphires,hyacinthes, diamonds and rubies that on bad ground. But by that much were tro still foundthat and there beautiful meadows, green meadows and flowers of varied colors; **time-out** but I think only with delight of place towards which tend the way reject, especiallybecause that have be start for the honor of God all-powerful and for the many man " As Ibe unaware of at all that I must or give up entirely to contemplate this place of delight, orsupport with a great patience all the difficulty that I encounter on my road, I me decide tosuffer rather, with the assistance of God, all the misfortune that to with give up, because it beimpossible to moderate my spirit ignite and full of desire. Especially because this pathappeared with the very beautiful and very pleasant beginning, a such mirror, and in majorpart covered of blue flowers called heliotropes or ground sequium; I think, however, that thisplace was to be full with blood, because the Greeks delivered very large combat to it toTroyens, as taught it to me the inhabitants from this country. " I noticed, moreover, that suchmeadows ondoyantes and these flowers varied appeared especially when the sun wasmasked by opaque clouds, so that it could not emit its clearness with a sufficient force, but,when the sun shone by its rays without obstacles, the ground became black like coal orpitch luisante, which plugged me almost. This voyage (the term or the very distant place notbeing yet known to me) was appropriate to me extremely well, because the winterpersisted in its rigour, which gave me a great desire; and, which increased it further, it is thatwith the rising of the sun, in spite of the intense cold, the bottom, the ground or the groundwere wet everywhere, as if it were to be thus naturally, or as if nature had enraciné all itsmoisture in this place, or if the salt marsh there took its origin " But various embarrassmentsretained me, as I brought it back higher; and, as I estimated that the voyage was

impossible for me for lack of food, I was turned over from there, while observing carefully atwhich place I left the wet ground, that of which I had an unquestionable sign, because it wasthe place where Fortuné accepted its purse of Fortune; Fortunate was still painted there withpleasant Fortune, as if this image had been just completed the very same day; I engravedmy better this place in my memory " But I must also expose the cause conceals from thisvoyage, because it is significant. I had learned that seven Wise or Philosophical was to livein seven capitals different from Europe, and that these Wise, more than all the others, wasinformed in all arts and any wisdom, and, in particular, in medicine. As any man has thedesire natural to live a long time and in good health on this ground, I also conceived a greatdesire to visit all these places, to see these Wise, hoping to also obtain one of these Wise



perfect medicine for the conservation of my health until the term predestined by God. I thusdeliberated in myself at which city I should return to me initially, since it depended on mygood fortune if somebody among these Wise would like or even could satisfy me.Therefore I learned on several occasions, with my detriment, which the remarks are uselessif the prosperity and the blessing of God are missing; in the same way, I supposed easilythat, though these seven Wise had been praised like wisest in all arts of the whole world,

the intelligence was not to be similar for all, but different for each one, because Godconstantly endows a man of more than intelligence, virtues and of wisdom that another, sothat one exceeds much the other in quality and virtues; I thus thought that it was to be thesame for it for these Wise. I thus requested with heat God the Almighty to act on the trueway to the true man who exceeded the others by his wisdom, so that it favoured my willand granted to me my request. " Thus I have during the night a dream or a vision which saysto me aloud: Direct T to undertake the voyage; and, as it was undoubtedly a good angelwhich had indicated the direction in the dream of it to me, I started, with the grace of God "But, as soon as I desired to advance, I live in front of me high and pointed rocks, a hard andhard path, deep cracks, pits of smoke where water produced by its fall such a noise that Iwas frightened by it; and I stopped abruptly in the terror which seizes me, by questioningme if I were to dare or to turn over me " On the one hand, the great desire excited me toreach what I had in front of me; in addition, the terrifying aspect of the very hard place

pushed back me and, to tell the truth, I have a great fear by seeing in front of me a sodifficult path. I thus remained in a great sorrow, not seeing any man close to me which couldadvise me or comfort me in this alternative " thus finding Me without assistance norconsolation, I taken my courage with two hands, especially by pointing out my dream tome, and I advanced with the grace of God of a merry step, while being obliged tofrequently rest me before to have achieved the rise of the place. But, when I reached theheight or the node, I do not live anything in front of me but one vast wide; I was thusobliged to resort to my small compass which I had carried with any chance; and this oneshowed me soon its finger the city which was closer than I had thought it. " I thus entered themountain, and I arrived at the true capital, of which I forgot the name. I questioned at oncethe inhabitants of this region about wise and, like the situation and the place of its residenceto me were indicated, I went to discuss with him (4) " But here that I found a manextraordinary, who resembled to a robber, with a brigand, or with a coarse craftsmanspending his days in front of a forging mill, to burn coal, well more than with a scientistphysicist. But in truth, in the conversation, I found such an amount of reason and skill in him,which I would not have liked it to believe and which thousand others would not believe itwithout to have heard it. Because all the Wise ones of the six other capitals were obliged toonly take consulting of him when it was about a very significant thing " It is thus a greatstupidity to want to judge according to the aspect of the people, as well as known as thepoet: Saepe latent humili, strong sub corpore transfer, which also applies to this man " Thisman coarse and strange, but very erudite according to the spirit, occupied a place and aresidence singular; moreover, it had qualities and manners extremely strange, and by whichI was astonished largely " Because, just as Diogène remained in a barrel as it preferred withthe most beautiful palates, in the same way Nature had also established in the nature of thisadventurer, by strange influences and incidences, the determination to elect itself as remains

a place pareillement strange; it was concerned with any pump neither ostentation aboutbeautiful palates nor of beautiful clothing; but it made great case of its wisdom and of itsvirtues which it liked more than all the treasures of the world " Its residence was in a coarseand hard rock, where neither heat nor the cold could reach it; but, inside, its rooms werepainted with so beautiful colors natural, that they appeared built with most invaluable jasper,or painted by the most skilful artist who had spent there all his art and all his skill. " In thesame way, it never suffered neither from the thirst nor for the hunger; but, according to theordinary habits and customs, it obeyed the Cupid's darts; this is why it often worried, whileseeking to come out, which always did not allow him those which lived with him. It thus calledthe neighbors, saying to them: Friends, help me a little to leave to the light, then I will



contribute you to my turn. When the neighbors heard that, they were extremely satisfied,because they knew that it would not leave them without reward " As soon as it was free,they were to prepare a bath to him, for him so that he shouted and tempêtait like one had,at the point to disappear. Then the musician made with this care seized his instrument tosing his usual song to him that the shepherds sing commonly with the Pan. god " As soonas it perceived this song, it returned to him; but, counters any waiting, in all haste, it put at the

world an alive fruit, not without much sorrow and pain, to tell the truth; this fruit did notresemble to him in any manner, as one could secure of it when it had reached the ripe age, "This fruit was to be something of marvellous, because it came from a strange birth, such asone cannot find similar. It comprised two natures, this is why it had to be nourished milk of agoat which gave milk and blood " And there still there were difficulties in overcome, becausethe goat wanted to let itself milk only by only one accoucheuse which bore the name of awitch; she was called Urganda. This one was useful of strange glass made up of marvellousparts by the most skilful artist; **time-out** it appear rather natural qu artificial, and it to meseem that it be a piece of Table of Hermès and sign some same signature so that thevapor subtle of milk can himself ventilate " And Urganda make boil the milk so much so thatit appear incandescent by the heat, and of nourish the marvellous new-born baby which,because of its feeding regular with this milk, grow of day in day, of week in week, of monthin month, year by year, and increase in size, in force and in virtue, with such point that it

exceed some much the virtue of its father and have a large Royal children in the same waywere generated. " As for Urganda, the old witch, it could, in spite of her great age, to changedaily, so much so that its same hair, when they were not braided and that light cold airstreamtouched them, extended, such gold the most beautiful and long wire, or the rays of the sun;thus they flew and ondoyaient. " Here are, ô very illuminated servants of God, which Iwanted to bring to your attention, concerning my second concern, while requesting from youand begging still humbly not to refuse me, but to admit me and to accomodate me grace.With the assistance of the Lord, I will be humble, subjected and obeying in all of which youwill charge me, as I will be able to support it and achieve it in my human weakness. Irecommend to you ardently and humbly, ô very illuminated servants of God, like myselfwith the divine absolute powers and protection " Makes with N on 14 June 1619. " Lord,assists me and accomodates me by your grace, for the love of Jesus-Christ. Amen, amen,amen " (Translated from German by Debeo) *** Here now, like transition from thelaboratory to the oratory, a series of aphorisms a little less antiquated, than the reader will beable to perhaps use in a more immediate way. One will notice the double functioning,physics and psychic, of each one of these axioms. Their numbering is not eitherunimportant. AXIOMS HERMÉTIQUES(5). 1. - All that one can achieve by a simplemethod should not be tested by a complicated method. There is only one Truth whoseexistence does not need proof, because it is itself its own proof for those which arecapable to perceive it. Why be useful itself of complexity to seek what is simple? Thewise ones say: " Ignis and Azoth tibi sufficiunt ". The body is already in your possession. Allthat you need, it is fire and the air. 2. - Null substance cannot be made perfect without a longsuffering. Large is the error of those which think that the stone of the philosophers can behardened without to have been beforehand dissolved; their time and their work are lost. 3. -Nature must be helped by art all the times that it lacks force. Art can serve nature, but not to

supplant it. Art without nature is always anti-natural. Nature without art nest not alwaysperfect. 4. - Nature can be improved only in itself. The nature of a tree cannot be changedby the arrangement of the branches, nor by the addition of ornaments; it can be improvedonly by improving the ground on which it grows, or by the Clerc's Office. 5. - Nature uses ofnature, includes/understands it and overcomes it. There is not other knowledge only theknowledge of oneself. Any being can carry out really only its own existence, but not that ofan element which is completely foreign for him. 6. - That which does not know themovement does not know nature. Nature is the product of the movement. At the time whenthe movement eternal would cease, whole nature would cease existing. That which doesnot know the movements which occur in its body is a foreigner in his own house. 7. - All that



produces a similar effect with that produced by a made up element is also a compound.One is larger than all the other numbers, because it produced the infinite variety of themathematical sizes; but no change is not possible without the presence of the One whichpenetrates all things, and whose faculties are present in its demonstrations. 8. - Nothing canpass from an extreme to the other except using a means. An animal cannot be able atcelestial before to have passed through the man. (6) What is antinaturel must become

natural before its nature can become spiritual. 9. - Metals cannot change into other metalsbefore to be reduced to the PRIMA materia. The clean will, opposed to the divine will,must cease being so that the divine will can invade the heart. We must strip ourselves ofany sophistication, to become similar to children, so that the word of wisdom can resound inour spirit. 10 - What is not ripe must be helped by what became ripe. Thus will startfermentation. The law of induction governs all the areas of nature. 11 - In the calcination, thebody is not reduced, but it increases quantity. True asceticism consists in giving up thatwhich one does not need, when one received something of better. 12 - In alchemy, nothingbears fruit without to be mortified beforehand. The light cannot shine through the matter, ifthe matter did not become enough subtle to let pass the rays. 13 - What kills produces thelife; what causes death brings resurrection; what destroys creates. Nothing comes out ofnothing. The creation of a new form with for condition the transformation of old. 14 - All thatcontains a seed can be increased, but not without the assistance of nature. It is only by

means of seed that the fruit carrying of more seeds comes to the life. 15. Any thingmultiplies and is increased by means of a male principle and by a female principle. Thematter does not produce anything if it is not penetrated by the force. Nature does not createanything if it is not impregnated by the spirit. The thought remains unproductive if it is notmade active by the will. 16 - The faculty of any germ is to link itself with all that forms part ofits kingdom. Any being in nature is attracted by its own nature represented in other beings.The colors and the sounds of similar nature form harmonious agreements; the substanceswhich have reports/ratios the ones with the others can combine; the animals of the samespecies join between them, and the spiritual powers are linked with the germs with whichthey have affinity. 17 - A pure matrix gives rise to a pure fruit. It is only in the most intimatesanctuary of the heart that will be révèlera the mystery of the spirit. 18 - Fire and heat can beproduced only by the movement. The stagnation, it is death. The stone thrown in waterforms progressive eccentric circles, which are produced by the movement. The heart whichis not moved cannot rise and is petrified. 19 - All the method starts and finishes by only onemethod: cooking. Here the great mystery: it is a celestial spirit going down from the sun, themoon and the stars, and which is made perfect in the Saturnin object by a continual cooking,until it reached the state of sublimation and the power necessary to transform the basemetals into gold. This operation is achieved by hermetic fire. The separation of subtle ofwith the thick one must be done carefully, by adding water continuously; because the moreterrestrial the materials are, the more they must be diluted and made mobile. Continue thismethod until the separate heart is joined together with the body. (7) 20 - Whole work isachieved by employing only water. It is same water that that on which was driven the Spiritof God in the principle, when darkness was on the face of the abyss. 21 - Any thing mustturn over to what produced it. What is terrestrial comes from the ground; what belongs tothe stars comes from the stars; what is spiritual proceeds of the Spirit and turns over to

God. 22 - Where truths principles miss, the results are imperfect. The imitations could notgive pure results. Purely imaginary love, wisdom as the force purely imaginary can haveeffect only in the kingdom of the illusions. 23 - The art starts where nature ceases acting. Artachieves by means of nature what nature is unable to achieve without the assistance of art.24 - The hermetic art is not reached by a large variety of methods. The Pierre is one. II hasthere only one eternal, immutable truth. It can appear under many various aspects: but, inthis case, it is not the truth which changes, it is we who change our mode of design. 25. - Thesubstance which is used to prepare Arcanum must be pure, indestructible and fireproof. Itmust be pure coarse material elements, unattackable with the doubt and of passed. 26. -Do not seek the germ of the stone of the philosophers in the elements. It is only in the



center of the fruit that one can find the germ. 27. - The substance of the stone of thephilosophers is mercurielle. The wise one seeks it in mercury; the insane one seeks tocreate it in the vacuity of its own brain. 28. - The germ of metals is in metals, and metals areborn from themselves. The growth of metals is very slow; but one can hasten it by addingpatience to it. 29. - Employ only perfect metals. Imperfect mercury, such as one usuallyfinds it in certain regions of Europe, is completely useless for this work. The wisdom of the

world is madness according to the Lord. 30 - What is coarse and thick must be made subtleand fine by calcination. This is a very painful and very slow operation, because it isnecessary to tear off the root even of the evil; it makes bleed the heart and groan torturednature. 31. - The base of this art consists in reducing Corpora in Argentum Vivum. It isSolutio Sulphuris Sapientium in Mercurio. A science deprived of life is a dead science; anintelligence deprived of spirituality is only one false and borrowed light. 32. - In the solution,the solvent and dissolution must remain together. Fire and water must be made ready tocombine. The intelligence and the love must remain forever plain. 33. - If the seed is nottreated by heat and moisture, it becomes useless. The froidure contracts the heart and thedryness hardens it, but the fire of the divine love dilates it, and the water of the intelligencedissolves the residue. 34. - The ground does not produce no fruit without a continuousmoisture. Null revelation does not take place in darkness if it is not by means of the light. 35.- Moistening takes place by the water, with which it has much affinity. The body itself is a

product of the thought, and has for this reason greatest affinity with the intelligence 36. - Anydry thing naturally tends to attract the moisture which it needs to become complete in itsconstitution. One, of which came out all things, is perfect; and this is why those contain inthemselves the tendency to perfection and the possibility of reaching there. 37. - A seed isuseless and impotent, if it is not put in a suitable matrix. A heart cannot develop andprogress without an adapted body, because in fact the physical body provides the matternecessary to its development. 38. - Active heat produces the black color in what is wet; inall that is dry, the white color; and, in all that is white, the yellow color. Initially comesmortification, then the calcination, and then the gilded glare produce by the light of thecrowned fire which illuminates the purified heart. 39. - Fire must moderate, uninterrupted,slow, equal, wet, hot, white, light, embracing all things, be contained, penetrating, alive,inexhaustible, and the only employee by nature. It is the fire which goes down from theskies to bless all humanity. 40 - All the operations must be made in only one vessel andwithout withdrawing it fire. The substance employed for the preparation of the stone of thephilosophers must be gathered in only one place and does not have to be dispersed inseveral places. When once gold faded its, it is difficult to return it to him 41. - The vesselmust be well closed, so that water does not escape from it; it must be sealed hermetically,because, if the spirit found a crack to escape, the force would be lost: and moreover it mustbe quite closed, so that nothing from abroad and impure can be introduced and mix with it. IIwith the gate of the laboratory a sentinel armed with glaive blazing must always y have toexamine all the visitors, and to return those which are not worthy to be allowed. (8) 42. - Donot open the vessel before moistening is completed. If the vessel is open prematurely,most of work is lost. 43. - More the stone is fed and nourished, more the will will increase.Divine wisdom is inexhaustible; only is limited the faculty of receptivity of the form. (1) "only and single subject of the magic as well as of the true Cabal, is not different than

Wisdom, the Verb, Christ. And that there is not an other name to call upon that that ofJesus, because there is no name on the ground and in the sky by whom we can be saved,except the name of Jesus, under which all things are joined together, because Jesus Christis all in all. " (Robert Fludd: Summun Bonum) (2) Vacuum supra, p. 54. (3) madeAbstraction of sound high interest concerning the technique of the parergon, this part isparticularly characteristic of the provisions necessary to hope to take part in the work mostexternal of Rosicrucian brotherhood truths. Let us say only that it is hardly of text of alchemyalso clear and honest but this one, complete in its brevity. It contains reference marks andprecise details which one would find with difficulty elsewhere, except perhaps at Kerdanecde Pornic and that one would fruitfully confront with the " dream " of Cyliani. The supposed



name of the author veils one of the major keys of the beginning of Work Urganda, the "witch ", (the Urgèle fairy of our fabliaux and the model of the nymph who guides Cyliani)must hold the attention of studious, like its rather natural " glass " that artificial. Let us specifythat this parabola applies especially to the dry way. (4) the Brahmans also teach that largethe rishis lives each one one of stars of Large Ourse and that the pole star is the residenceof their head. (5) Extract of the true Alchemy of the Rosicrucian brotherhood, small treaty

contained in the large album of Madathanus, translated by Jean Tabris (1897). (6) Remarkfull with lesson; all the words are revealing. (7) For the psychic direction, to transpose tosupernatural the terms of this axiom. (8) to remember what is written, in the epistles of Paulsaint, on the probation of the spirits.

CHAPTER XIII THE ROSICRUCIAN ESSENTIAL

Ex Deo nascimur. aIn Jesu morimur. Per Spiritum Sanctum reviviscimus. The followingwords of Michel Maïer (25) can summarize the whole of the doctrinal tendenciesrosicrucians: " nature will always have secrecies; the gold chain leaves infinite and goes upad infinitum. Thus science would be perverted if reformers and critics did not come toseparate the pure one from impure and to hold the equal balance between the experimentand the reason. The things thus occurred from time immemorial; the reformers who exist at

that time (beginning of XVIIe century) in Germany form the institute of the Rosicrucianbrotherhood " art is the servant of nature. The theory and the practice must thus always goof par; to learn the secrecies, to polish them or adapt them, adapt them or them carry out,such are triples it functioning which follows the follower and who is taught in the nine collegesdisseminated on the ground: in Egypt; at Eumolpides, in Eleusis; at Cabires, inSamothrace; in the magi of Perse and Chaldée: in the Brahmans; at Gymnosophistes; atPythagoriciens; in Arabia; and, in Fez, at Maures. " alchemy is only one secondary art. TheRosicrucian brotherhood estimate the virtue more than gold; though this last is useful likemeans of action during the time of publicity. The medicine of the followers is triple: body,animic and spiritual; they distribute it when humanity needs some, then let the therapeuticcrisis develop and re-enter in the secrecy, until a new medication is necessary. The cubicparticle is the symbol of this adaptation of sciences and arts to their ends and the effects totheir causes. " the times of action of the Rosicrucian brotherhood are determined by theknowledge of astral and that of the laws of the evolution of mankind. The purpose of theseperiods of disclosure are to wake up the desire and to test those which are worthy to beelected. The latter are very few however; the Rosicrucian brotherhood accept hardly acandidate on thousand " (1). Here how is expressed Eckhartshausen: " the schools ofwisdom are divided into external and interior schools. The external schools have the letter ofthe hiéroglyphes, and the interior schools, the spirit and the direction " the external religion isconnected with the interior religion by the ceremonies. The school external of the mysteriesbinds by the hiéroglyphes with the interior one... " Wire of the Truth, there is only onecommand, that a brotherhood, that an association of men thinking in the same way, thepurpose of which is to acquire the light. This center, the misunderstanding made come out ofthe innumerable commands... The multiple is in the ceremonial of outside, the truth is only inthe interior. The cause of the multiplicity of the brotherhoods is in the multiplicity of the

explanation of the hiéroglyphes, according to time, the needs and the circumstances. Thetrue community of light can be only one... " All the errors, all divisions, all themisunderstandings, all that, in the religions and associations secret, gives place to so manymislayings, looks at only the letter; the spirit remains always intact and holy. All is reportedonly to the external curtain on which the hiéroglyphes, the ceremonies and the rites arewritten; nothing touches inside... " Our will, our goal, our load is to vivify the dead lettereverywhere and to give everywhere to the hiéroglyphes the spirit, and the signs withoutlife the alive truth; to return everywhere the inactive credit, it death living. We cannot all that ofourselves, but by the spirit of light of That which is Wisdom, the Love and the Light of theworld, which wants to become also your spirit and your light. " Until now, the most interior



sanctuary was separated from the temple, and the temple besieged by those which werein the squares. Time comes where sanctuary more interior must to join together with temple,so that those which are in the temple can act on those which are in the squares, until thesquares are thrown outside " In our sanctuary, which is most interior, all the mysteries of thespirit and of the truth are preserved purely; it never could be profaned by laymen, norsoiled by the impure ones. This sanctuary is invisible, like the east a force which one does

not know that in the action " In our school all can be taught, because our Master is his lighteven and his spirit. Our sciences are the heritage promised to the elected officials or withthose which are able to receive the light, and the practice of our sciences is the plenitude ofdivine alliance with the children of the men. Now we filled our load and we announced to youthe approach of the Great South and the meeting of the most interior sanctuary with thetemple " (55) On this subject we summarize the developments which gives Echo DERvon Gott erleuchteten Fraternitet (40): Summun Bonum is Wisdom. But it is necessary todistinguish human wisdom from divine wisdom. First is imperfect, dubious, skeptic; all itsdefects are exposed in the book of very erudite Agrippa, which had further seen thanhuman philosophy. The wisdom of the world is madness to the eyes of God (2). The wiseones of this world often make, with all their intelligence, of the foolish actions, even from theirown point of view, because their wisdom is perishable, transitory and inconstant. It is withreason that Syracide affirms: Any wisdom comes from the Lord God and is eternal with him

(I, 1). The Writing thus teaches us that there is a divine wisdom. Solomon known as: TheLord gives wisdom and by its mouth go down knowledge and comprehension (SapienceVII, 15). It gives the characters of this wisdom: " It is, says it, the breath of the divine power,a ray of the magnificence of the Almighty, the splendour of the eternal light, an immaculatemirror of the divine power, an image of its kindness. It is transmitted on this ground by themouth of the saints and the prophets, but the Verb of God is the well of wisdom and theeternal law is the source " Job (XXVIII, 20, 21) known as that it is hidden with the eye of allthe alive ones. However the Lord wants that the man is intelligent and that it can recognizeHis will; it is necessary thus that we endeavour to acquire wisdom. In the Old Will, Adam,Noah, Batch, Jacob, Joseph and Moïse Josué, David, Solomon, Daniel, Esdras had thiswisdom in sharing, with Samuel, Élie, Élisée, Isaïe. Jesus-Christ made give her disciples,Bien few men received this divine gift; it is necessary for that to become enemy world;those which the world hates are liked of God " II does not have there a wise man, known asTertullien, which the world does not hold for insane; because the wisdom of this world is rightthe opposite of that of the Sky and, to find the latter, it is necessary to give up all theterrestrial wisdom which one was acquired " That is thus because, according to Luc (XVI,15), all that is large in front of the world is nothing with the eyes of God. Wisdom is thus atthe humble ones, as well as known as Solomon (3). Humility lights the lights ofentendement, just as sincerity and uprightness. The purification of the heart is thepreparation necessary to receive wisdom; but it is necessary to seek the active life beforethe contemplative life. Wisdom distributes its gifts according to the men; it gives the word,knowledge or the faith; it delivers the key of the things hidden, passed or future; it confersthe science of all things on the ground and in the skies; it learns how to read the thoughts ofthe men, with speaking all the languages. It is the tree of life, it shows the way of thekingdom of God. It confers the capacity to return the S opened. The author of this small

treaty returns testimony of the great favours whose Wisdom filled. God showed him initiallythe véritabIe path with his three degrees such as Jesus taught with his disciples; then thetrue way of requesting and manner of distinguishing the enemies from God of with hisfriends. After having received the second degree of Wisdom, it accepted an art to enquérir,after a certain preparation, future things concerning the temporal things. II accepted in thesame degree of subtle interpretations of the Writings; the first method consists in writing orgiving many combinations of a word or a crowned sign; the second learns how to findseven directions of a same sentence. These two methods exceed in ingeniousness and in-depth all that Trithème and Porta wrote on the subject. II discovered the root of all thelanguages and built for this purpose a speculum archetypum which gives the meaning of all



the conceivable words; then the key of all the musical systems. In the same way, it foundthe reasons for which one meets on the ground a so great number of the types of differentmen, and it built for this search another prototype. It had visions like Ezéchiel and the Jeanapostle; it learned how to speak and write new languages. The third degree of Wisdomrevealed things to him which are above entendement human: the secrecies of the interiorman, the heart, its birth, the place where it lives in the man incarné, which are the death and

the alarm clock of the heart, which will be the new body of our regeneration. The mystery ofthe Trinity was revealed to him with its correspondences, as well as the nature and theconstitution of the spirits. II knew the hidden mystery of the marriage, that of the fall andthose which symbolize the baptism, the cene, those of the communion of the saints and theHoly Spirit. **time-out** moreover, God him reveal much of thing on the third world, thesecond arrival of Christ, the Sunday du Seigneur, the millenium of Apocalypse, theresurrection of death, the judgement last, the disappearance of universe visible and itsrestoration, on two person which come before this day, on the news Jerusalem, itsconstruction, its religion, on a new comprehension of Writing, a new book holy, on theGospel of new alliance, on the new sacrifice, the new law, the new state social, a medicine, aphilosophy, a magic news, finally on the life eternal, The author accepted also the mysticalintelligence of the Writings and the revelation of their anagogic direction. He consignedsome of the secrecies of the second degree in two manuscripts on mystical Theology and

the new reign of Christ on the ground. To finish, our mystic reconsiders the constantopposition of the precepts of divine Wisdom and those of human wisdom. He developsthe laws of the first, while quoting with profusion of the texts crowned on poverty, alms, thetests, humility. He finishes by entreating his readers not to put their faith in darkness ofhuman wisdom, but in the force of the Light, because the splendour which comes from Godwill not never extinguish (Sapience VII, 14). One can say that the state of the Rosicrucianbrotherhood joint the extremes of stability and the movement, like makes the Holy Spirit,which joins together the extremes of the Father, eternal stability, and of the Son, infinite vitalmovement. It is what they expressed by saying that their place of meeting is the Templeof the Holy Spirit, and that they receive the two sacraments of the primitive and eternalChurch there: one of these baptisms of Spirit about which speaks the Gospel and aplenary communion with the Verb. Fludd expresses under other terms the same ideas in itsSummun Bonum. (19) " Christ was born in Bethléhem; however Bethléhem gives us thehouse of the bread and the house of the war, i.e. the same thing as Beth-El. " the wise onesof the Rosicrucian brotherhood and their spiritual residence are amply described by theapostle its " Wire of God, elected officials of God, crowned troop, prophets, friends ofGod, wise, holy, true seed of Abraham, Brothers christic: such are the names under whichone knows you. " the Rose of the Rosicrucian brotherhood is the blood of the Christ ofwhich all our sins were washed (holy Jean). It is the pink of Saron of the Song of Songs; it isit which decorates the secret garden; it is at its base that is dug the well of Waters Running; itis the charity of the Christ by whom, according to the word of the apostle, one manages toknow, with all the saints, the width, the length, rise and the depth; it is blood until theoverflowing of which it is necessary for us to resist the sin ". Dr. Franz Hartmann, after havingemitted the opinion that one cannot find of Rosicrucian brotherhood living on ground,proclaims that they form a spiritual company, whose conscience is in the skies and who,

fascinating by intervals of the bodies on the ground, escapes the investigations from thehistorian " Their Fraternity, according to their own testimony, existed as of the first day ofcreation, say, when God said: That the light is; company of the children of the light whosebodies are made of light and who live in the light for always. They are informed by divinewisdom, the promised in marriage celestial one. All the wise ones which existed studied attheir school; they would be widespread not only on this ground, but still in all the universe.They do not have that a book and that a method; their temple is everywhere; they maintainthere a fire which nourishes them and which is thaumaturgical. Thus any thing their issubjected, because their will is identical to the Law " (63) We arrive, one sees it, in thespangled abysses of the mystic, or until in top of its most vertiginous nodes. Here how one



can live there. Ruysbroeck the Admirable one described, with a rare truth of expression, thehigher states of the spiritual life (4). These are the degrees about which it speaks in the newpages, that we borrow from the beautiful translation of Ernest Hello. Although we are farfrom the occult sciences that the vulgar one believes being the single prerogative of theRosicrucian brotherhood, we quote an orthodoxe indicator here to show that all the pathslead to same and single Lumière.

SECRET FRIENDS AND MYSTERIOUS CHILDREN.

" There are an interior difference and unknown factor between the secret friends of God andhis mysterious children. All and sundry are held right in his presence. But the friends havetheir virtues, even most interior, with a certain property, imperfect of its nature. They chooseand embrace their mode of adhesion to God, like the highest object of their power and theirdesire. However their property is a wall which prevents them from penetrating in crownednudity, nudity without images. They are covered with portraits which represent their peopleand their actions and these tables are placed between their heart and God. Although theyfeel the divine union in the overflowing of their love, they have nevertheless, at the bottomof themselves, the impression of an obstacle and a distance. They have neither theconcept, nor the love of simple transport; nudity, ignorant in its manner of being, is foreign

for them. Therefore their interior life, even at its highest times, is connected by the reasonand measurement human. They know and distinguish extremely well the intellectualpowers, that is to say; but simple contemplation, leaning on the divine Light, is a secrecy forthem. They are drawn up towards God in the heat of their love; but this property, imperfectof its nature, prevents them from burning in fire. Determined to serve God and to alwayslike it, they do not have yet the desire of death sublimates, who is the life déiforme. Theydo little case of external works and of this mysterious peace which lies in the activity. Theykeep all their love for the interior consolations and imperfect softnesses; this is why theystop on the way, rest before mysterious death and miss the crown which poses the Loveare unaware of the sublime ignorance of the transport which does not know itself any more,and the magnificences of this vagrancy locked up in the love superessentiel, deliveredbeginning, of end and measurement " Ah! the distance is large between the secret friendand the mysterious child. The first fact of the rises sharp, in love and measured. But thesecond from there will die higher, in the simplicity which does not know itself. It is absolutelynecessary to keep the interior love; thus we will await with joy the judgement of God andthe advent of Jesus-Christ. " But, in the exercise even of our activity, we die in ourselvesand any property; then, transported above all, by the sublime excess of the empty andnaked spirit, we will feel in us with certainty the perfection of the children of God, and thespirit will touch us without intermediary, because we will be in the nudity " Moreover, therehabilitation of the man incarné in all the privileges of its primitive celestial state is describedin the Apocalypse under the symbols of the weddings of the Lamb and the new Name.The curious ones will on top find developments admirable in works of Gichtel. Here theglose of Ruysbroeck, which will be enough to fix the ideas.

THE SMALL STONE AND THE NEW NAME.

" to the winner, known as the Holy Spirit in the Apocalypse, I will give the hidden basketand a white stone, and on stone a new name, which is not known of anybody, except thatwho receives it " the winner, it is that which crossed and exceeded itself and all things. Thehidden basket, it is an interior feeling, a celestial joy. The stone is a small stone, if small thatone presses it with the feet without pain (calculus, stone; of calcare, to press). The stone iswhite and brilliant like the round flame, infinitely small, polished on all the faces, surprisinglylight. One of the directions which presents this stone could be the symbol of Jesus-Christ.Jesus is the frankness of the eternal light; he is the splendour of the Father; he is the mirrorwithout spot, in which live all the alive ones. To the winner transcending this white stone is



given, bearing with him life, magnificence and truth. This stone resembles a flame. The loveof the Verb eternal is a love of fire; this fire filled the world, and he wants that all the spiritsburn in him, He is so small, this stone, that one can press it with the feet without feeling it.The Son of God justified the etymology of the word calculus. Obeying until the death andthe death of the cross, it vanished. Either man, but worm of ground, opprobrium of mankindand contempt of the rabble, it put itself under the feet of the Jews, which pressed it without

feeling it. If they had recognized God, they had not drawn up its cross. There is more: todayJesus is small and null in all the hearts which do not like it, This splendid small stone is roundand equal to itself on all its faces. The round form, the shape of the sphere points out theeternal truth, without beginning nor end. This equality of aspect which presents on all sidesthe spherical form indicates the justice which will weigh all with equity, returning to each onewhat is owe him. What will give the small stone, each one will keep it eternally. This stone isextraordinarily light. The Verb eternal does not weigh anything; it supports by its virtue thesky and the ground. It is intimate with each one, and is seized by nobody. Jesus is ainé ofthe creatures, and its excellence exceeds them all; it appears with which it wants, where itgoes, carried by its immense lightness; our humanity is assembled over all the skies andsat down with the right-hand side of the Father. " the white stone is given to thecontemplator; it bears the new name, that that one only connait which receives it " All thespirits which are turned over towards God receive a proper name. The name depends on

more or less excellent dignity their virtues, and height of their love " Our first name, that ofour innocence, that which we receive with the baptism, is decorated of merits of Jesus-Christ. If we return in grace, after lost baptismal innocence, we let us receive from the HolySpirit a new name, and it will be a name eternal ". Summarizes and makes that words oftruth enclose with dignity a book which is only the humble echo of the most mysteriousverbs of our Occident. Removed from all them logosophie initiatory, the designs which wehave just presented are in substance in a small book fallen into the lapse of memory andwhich had with the feather of a mystic with whom one makes the honor of an affiliationrosicrucian: the adviser of Eckhartshausen. We want to conclude by summarizing the Cloudon the Sanctuary and while indicating, if one wants to arrive at the nodes which it describes,the consultings of the work which is entitled Some features of the interior Church, of IvanLopoukhine, which recalls, for the satisfaction of the needs for the heart, the Imitation ofJesus-Christ. " This interior Church really exists in a certain plan of Invisible, since thecreation of the world and will remain until the end of time. In fact the Holy Spirit informs itselfof it the members, and who presents to them the truth in all the parts of nature. Themembers of this Church do not belong only to the ground. Its goal is to prepare the reign ofGod; it is by its influence, by its collaboration, or with its contest, that any light is descendedon the ground, there germinated and y bore fruits. It is treated on a hierarchical basis, and inits constitution, and its initiation. " the first degree, and low, consists in the moral good bywhich the simple will, subordinated to God, is led. The means whose spirit of this school isuseful are called inspirations " the second degree consists in the reasonable intellectual, bywhom entendement of the man of good, which is plain with God, is crowned with thewisdom and the light of knowledge: the means whose spirit is useful for this one are calledinterior illuminations " the third degree finally, and highest, is the whole opening of our interiorsensorium, by which the interior man arrives at the objective vision of the truths metaphysics

and real " This one is the highest degree in which the faith passes in vision, and the meanswhose spirit is useful for that are the real visions " Here are the three degrees of the trueschool of interior wisdom, of the interior community of the light. The same spirit whichmatures the men for this community distributes also its degrees by the coercion of thesubject matured " This interior school is communicated, according to the circumstances, at theexternal schools which receive it according to their capacities; its members never areconvened nor joined together in body, unless that is not necessary. God is the head and itis also obeyed by all, whatever the work that it assigned to them. The input in this school isin ourselves but one finds the gate only when one is ripe, i.e. when one conceived the truebase of humility, of died with selfishness and of confidence in the kindness of the Father "



(55) We do not think of being able to finish this imperfect study on the expression of truerfeelings. We ask, to finish, that this book serf at least to make find the gate narrow with someof those which go in the ways of Science: that they test all things with the prudence of thesnake, because much of schools wrongfully took the name and the coat of the trueRosicrucian brotherhood. (1) the celibacy is not an essential condition of the state ofRosicrucian brotherhood. There are among them married people and fathers of family: the

studies of medicine and philosophy are not essential, because they associated painters.(2) I Corinthiens, III, 19. (3) Proverbs Xi, 2. (4) In alive bodies.

CHAPTER XIV HOW TO BECOME INITIABLE WITH THE FRATERNITY OF THEROSICRUCIANS

The social science, knowledge is completely useless to arrive at the ideal which proposethe Rosicrucian brotherhood, with holiness. The considerations which follow are intended tothe only students, with the researchers who want to leave to the conquest the knowledge. Iannounce here the remarkable works of a philosopher, too little known have regard with hisimmense search and the clever clearness of his work: F CH Barlet, which traced theseinvestigations the plan which seems most logical to us and most complete. (1) In theMessianism, Wronski presents a different plan. Lastly, the researchers whom a intellectual

or mental reason attaches to the tradition israélite will study with profit the nomenclature ofthe books of the Old Will, book in which are and the path of the Rosicrucian brotherhood,and carries it, and even a good part of its mysteries. With these means, one will estimateoneself happy if, at the end of a whole existence of baited work, one arrives at a preciseresult and Net. That which has neither the taste of this arid search, neither time to devoteitself to it, nor the means of making hunting for the rare books, or of visiting remote librariescan be satisfied with the functioning following, simpler, in conformity with the Western spirit,and more rapid pent-to be, if there is courage to accept the tests which it comprises. That itinitially registers in front of oneself three words which will be its constant rule: To work - Torequest - To persevere. Here the command which it can follow for its studies: 1 ° To seek, ina version in vulgar language of the Bible, the divine names, the powers which one allots toGod, the acts which the Verb carried out in Judaea, signs of those which it still achieves andwhich it will achieve in the total universe (Theology). 2° After having lost itself a little in thestories of the Old Will, the disciple looks at itself, is examined, and sought with betterobeying the commands of its God (Morals). 3° Insofar as it purifies, Nature is revealed withhim, without the intermediary of the books; and it can stop knowing the secrecies (Alchemy)of them. 4° It arrives then at an overall picture on the world. If it believes being arrived at theend of its efforts, if it takes its synthesis for a total synthesis, it can all the same work, sowsome light and make good; but it will not progress any more, because a progress is a birth,and a birth requires a death. *** Here thus, by one or the other of these programs, ourstudent about informed on the letter of hermetism, mysticism and the magic. **time-out**its information be exact, note it, that if it have include exactly it that the author have want sayor conceal, if it himself be not enorgueilli of its knowledge, if it have solve the enigma ofsubjective and of objective, if it have reconcile the freedom of man with the presciencedivine, if it have feel the divinity of Christ, if it have keep its balance moral in its work

practical, of will, of magnetism, of perspicacity, etc, if it have give up the desire to keep itsscience or its small capacity for him very only, if it have include like the vanity of its search.They are not scarecrows there; it is the strict expression of the automatism relentless withwhich the invisible one answers us when we call it. All that touches with occult saw, of amajor life, quivering, overflowing; the sensitivity of these forces and these beings isexquisite; it is impossible to disguise our feelings and our mobiles to them; and they moveaccording to an angle of reflection exactly equal to the angle of incidence that the jet of ourwill took while going on them. However not one on thousand of the students in occultism isnot indemne small weaknesses which we have just announced. What arrives to him? It willsuffer the consequence of it. Little by little, as the circle of its studies widens, our researcher



notices divergences between the various theories of the famous occultists; work practisethat it undertakes do not give him the results ensured by the handbooks; sometimes eventhey are followed unpleasant reactions: bad lucks, accidents, physical or mental diseases,pecuniary losses, ill will; initiates in whom it had put his confidence do not justify it; theirpromises are useless; he sees them succumbing to the same weaknesses as the commonrun of people; fraternities in which it hoped to find a light certain are only chitchats; the intrigue

and the scandalmongerings give each other free course to it; it encounters insolublediscrepancies seemingly: the Invisible one which, at the beginning, often visited it seems tomove away from him and to leave it in the same night when is agitated the majority of men.The discouragement arrives; the vulgar pleasures take again on its heart their empire, oneshaken moment; comes the dislike, then the land-mark regret of the beautiful hours ofenthusiasm and faith; then the student is in despair and, little by little, the springs of its willare expanded; it falls into a indifference from surface, of which only knows the close friendsbitternesses and the melancholies full to him with tears. It is then, in this deeper spleen, thanall is saved. It is the grain which corrompt and putrefies in the wet and cold ténèbre of thecovered ground of snow; the germ of light is nourished silently. If it is observed, that which,presently, will be covered in spirit of the white dress of the neophyte can discover from itsweaknesses or its last compromisings comes each one of its sufferings. Consequently, thefeeling of justice immanente the celandine; it has a presentiment of that all is not lost: it

touches with the gate of the pronaos. How will it open it? We will see it as for the cleantemple of the Rosicrucian brotherhood. The following maxims require, to have all their effect,to be obeyed the letter, and absolutely; that their apparent simplicity does not reject theresearcher. The simple only one is true; the simple only one is powerful. It is understoodthat we speak for the Christian Westerners *** These maxims do not claim to replace theGospel, because that which would carry out only some of the precepts of this divine bookwould be more than Rosicrucian brotherhood. One will find here only one drive clean tomake the researcher able to feel and include/understand the lessons of this last school. Thisdrive can be divided into three periods: the recovery of oneself, behaviour towards itssimilar, interior culture. A. - First of all, it is necessary you to account for the excellencesuperhuman of the type of perfection which offer to us the life, the acts and the words ofOur-Lord Jesus-Christ. Study them as containing all that it is possible to the man to know;know that the practice is more effective than the theory; uproot in you the impassioned loveof the visible things; appointment counts that they are only the imperfect signs of perfectBeauté. Flee the reputation; see, in the others, the good and, in you, the evil. No progressis possible without sincere humility. Examine like all sciences and all human philosophies arepartial, provisional and momentary. If you manage to hear in you the voice of the Verb, youwill connaitrez the truth and you will live in the eternal. For that, it is enough to arrive at theknowledge of oneself, i.e. to distinguish if the radical mobiles which make us act and thinkcome from selfishness or the Sky; to that which abdicates its own will God gives truescience. However weigh all things, external and interior. Help yourself and the Sky T resideespecially at that which considers the least and the last. B - Thus serve everyone; but donot await anything in recognition; would give one his life for his similar which one would havemade only his duty. Do not seek the company, familiarity, the stations; remain where theDestiny, i.e. God, placed you; the Sky will as well find you in a graver as in a palate, and in

Paris that on the Himalayas. Only speak to say something of useful or encouraging. Youoccupy, in the temporal one, only of that with which your state charges you. Fight againstyour defects, step by step, as a house builds brick with brick; try never not to yield. Delightyou by the tests, miseries and temptations; the Sky offers of each one to you the means ofmaking great progress. Never flee the effort, even most vulgar, even that which seemsuseless. You do not astonish if the fights morals and material reappear indefinitely; you workfor mankind and God. Take care that spiritual pride or selfishness does not rise in you.Nourish the brotherly love; support others all it in what it obstructs you; understand that allthe men are not, really, qu only one being. C - never yield to ego, even in the smallestthings. Inform you of work of the servants of God, in the last centuries; have fire in you;



examine you the morning and the evening, request then; but, along the day, work, withoutyou to stop differently than by a call to Christ, when it is necessary. The Friend sees all inus. Conceal you to learn how to speak; hide you to be perfect when God proposes toyou; like loneliness, unless your duty is not with the outside. Épiez, at the bottom of yourheart, the signs of divine solicitude; while working, while thinking of your temporalbusinesses, while writing, learn how you to hold your heart as a God. Think of death; if it

comes, do not regret what you could not reach; if you did not receive the Light on this sideveil, you will receive it other, or at the following day. Know that all is paid, the good like theevil; but that the Mercy stops sometimes Justice. Nobody is lost for always *** Oneunderstands, consequently, that to want to become Rosicrucian brotherhood is an illusion.With isn't the remainder, wisest to go to the source from which rises any truth and from whichcomes any certainty? However, which one can highly affirm - still that the moment not hadnot just explained it -, it is that the Gospel contains all the initiation of the Rosicrucianbrotherhood. The Gospel contains all that sociology, philanthropy, theology found and willfind in its pages inspired and, moreover, the code, the rules, method of some seventyinitiations, and the Rosicrucian brotherhood is only one of these initiations. The Imitation, thatthe Rosicrucian brotherhood held in great veneration, proceeds of the Gospel and theengineering of God which is named Elias Artista is only a one minister of That whichpronounced the Gospel, best than we can make is thus to hold us with the Gospel. For the

remainder is advisable it not to let to us dazzle and to remember that the Master of theGospel said: " You all, my Friends, be certain that I will be with you tous.les.jours, until theend of the world " This only word contains more than all the capacities, more than all themagics, more than all the adeptats, more than all the paradises. The care most necessary isthus to become a friend of Christ. Moreover, we, who are outside, we cannot judge interiorof the temples nor gods that one venerates there. This is why we should be held with thisonly God, whose our heart is the true temple: this is why should be purified this heart. It ishere the key of all the sanctuaries, the password of all the mysteries, the solution of all theenigmas. If the will is bad, the thoughts, the words and the actions are bad; if it is holy, allbecomes healthy. END (1) the integral Instruction, Paris, 1897. Occultism, Paris, 1909.REFERENCES OF THE QUOTED WORKS (1) Agreement enters the historical law ofBrück, the Chronology of the Bible and that of the large Pyramid, Brussels, 1893. -Mathematics of the History, Brussels, 1900. (2) Mathematics of the History. Introduction. (3)Op. cit., CH I - It is not necessary to stress that, if we quote this interesting work, we arevery far from doing ours the conclusions of the author. (4) Op. cit., CH III. (5) the Gospel ofCagliostro, translated from Latin and published by Dr. Marc Haven, Paris, 1909. -Introduction. (6) Memory for the Count de shown Cagliostro, against the Attorney General,Paris, 1786. (7) STANISLAS OF GUAITA: Tests of Maudites Sciences - Paris Trilogy,1897, 1915, 1949. (8) CHRISTOPH - STEPHAN KAZAUER, resp. J Ludwig Wolf:Disputatio Historica de Rosaecrucianis / Discussion historical about the Rosicrucianbrotherhood. Thesis supported in front of J.-L. Wolf, Wittenberg, 1715. (9) History of theMagic, Paris (To germinate Bailtière), 1860. (10) Escatologia musulmana in " DivinaComedia ", Madrid, 1919. (11) CHRISTOPH - GOTTLIEB VON MURR: Abhandlungüber den wahren Ursprung of Rosenkreuzer - and of Freymaurerordens / Essay on the trueorigin of the Commands of the Rosicrucian brotherhood and the Franc-Masons, Sulzbach,

1803. (12) Apologia Compendiaria, Fraternitatem de Rosea Cruce suspicionis andinfamiae maculis aspersam, veritatis quasi Fluctibus abluens and abstergens / summaryApology, washing and cleaning, the made-to-order of the Floods of the truth, the Fraternityof the soiled Rosicrucian brotherhood of spots of suspicion and infamy, Leyde (Bassoon),1617. (13) HENRI KHUNRATH: Amphitheatrum sapientiae aeternae, solius veraechristiano-kabalisticum, divino-magicum, nonphysico-chymicum nec, tertriunum, catholicon /Amphitheatre of eternal wisdom, only true, which are christiano-kabalistic, divino-magic, andalso physicochemical, trinitaire, catholic, 1602. (14) Pia and utilissima admonitio of fratribusR.C. Nimirum year lint? quales held? Unde nomen sibi asciverint? and quo fine ejusmodiFamam scripserint? Conscripta has Henrico Neuhusio, Dantiscano Med. and Phil. Mag.



Prostat apud Chro. Vetter 1618. - This opuscule was translated into French, under the title:Pious and very useful warning of the Brothers of the Rosicrucian brotherhood, to sçavoir ifthere is? which they are? from where they have prins this name? And at which end theyhave espandu their fame? Escrit and clarified for the public property by Henry Neuhous,Maistre in Medicine and Philosophy. P. in Norhisch H., Paris, 1623. (15) ConspiciliumNotitiae, inserviens oculis aegris, which lumen veritatis ratione subjecti, objecti, medii and

finished bottle pincers recusant. Oppositum admonitioni futili Henrici Neuhusii of fratribusR.C. ab Euchario Cygnaeo Philadelpho and Philaletho / Observatory of knowledge to helpthe sick eyes which refuse to support the light of the truth, have regard on the subject, theobject, the medium and the end. Opposed to the futile warning of Henri Neuhaus aboutBrothers R.C, by Eucharius Cygnaeus, Philadelphe and Philalèthe., 1619. (16) J L VONMOSHEIM: Institutionum Historiae Ecclesiasticae antiquioris and recentioris libri IV / IVbooks on the Institutions of the ecclesiastical History in old times and recent, Frankfurt andLeipzig, 1726. (17) HILDERIC FRIEND: Flowers and Flower Lore / flowers and what onecan know about the flower. 2 vol., London (W Swan Sonnenschein), 1884. (18) THEMISaurea, hoc is of Legibus Fraternitatis R.C. Tractatus, quo eorum cum rei veritateconvenientia, utilitas publica and privata, nec not caused necessaria, evoluuntur anddemonstrantur / Thémis of gold, or Treated Laws of Fraternity R.C., where it is developedand shown that these Laws are in conformity with the truth of their object and contribute,

according to a cause necessary, with the public and deprived utility, Frankfurt (NICHoffmann, sumpt. Luca Jennis), 1618. (19) Height Bonum, quod is verum Magiae,Cabalae, Alchymiae, Fratrum Roseae Crucis verorum, Verae subjectum. In dictarumScientiarum laudem and insignis calumniatoris Fratris Marini Mersenni dedecus publicatum,per Joachimum Frizium / the sovereign Well or the true subject of the true Magic, trueCabal, true Alchemy of truths Brothers of the Rosicrucian brotherhood. Published for thehonor of sciences mentioned above and for the shame of Pinsigne slanderer which is theMarine Brother Mersenne, by Joachim Frizius., Frankfurt (Fitzer), 1629. (20) Dr. Ferran:Initiations and Emblèmes maconnic (in Initiation, June 1889). (21) VILLIERS OF LISLE-ADAM: The Indicator board. (22) Heldenbuch vom Rosengarten, oder gruendlicber andapologetischer Bericht von dem Newen himmlischen Propbeten, Rosenkreutzern,Chiliasten and Enthusiasten / the heroic book of the garden of the Pinks, or fundamental andapologetic Relation on the new celestial Prophets, Rosicrucian brotherhood, Chiliastes andEnthousiastes., Rostock, 1622. (23) VALENTINE TSCHIRNESB: Schnelle Bottschafftyear die Philisophische Fraternitet vom Rosencreutz / Fast message with the philosophicalFraternity from the Rosicrucian brotherhood, Görlitz (Joh. Rhambaw), 1616. (24) ApologiaFraternitatis R.C., das its kurtze, jedoch warhaffte, und wolgegruendte Ablehnung, outward

journey derer Beschuldigung, damit inn verwichener Franckfurter Herbstmaess dieHochgelobte, Weitberuehmbte Fraternitet tooth Rosenkreutzes bey Maenniglich,insonderheit river mouth bey ihren getreuen und gehorsamen Discipulis ohn einige darzugegebne Ursach von Hisaia sub Cruce Ath (eniensis): faelschlich und bosshaftiglichbeschweret worden, auffermelter, heiliger, gottseliger, Gesellschaft sonderbaren Geheissund Befelch, zusamen getragen und verfertiget, durch dero unwuerdigen NotariumGermanicum Irenaeum Agnostum / Apology for Fraternity R.C., or short but veracious andquite founded refutation of any charge with which, with the last fair of autumn of Frankfurt, the

Fraternity of the very famous Rosicrucian brotherhood, with vast re-elected near everyonebut especially near its faithful disciples, was charged, without the least reason, wrongfullyand maliciously, by Isaïe-under-the-Cross Ath (énien). Assembly and completed on theinjunction and the particular command of above-named holy, pious Company, by IrenaeusAgnostus, its unworthy notary for Germanie. (Augsburg, September 28 1619). (25)Silentium post clamores, hoc is tractatus apologeticus, quo causae not solum Clamorum seuRevelationum Fraternitatis Germanicae de Rosea Cruce sed and silentii, seu not redditaeAD singulorum voted responsionis, una cum malevolorum refutatione, traduntur anddemonstrantur, scriptur / Silence after the clamours, i.e. apologetic Traité where are givenand explained the reasons not only of the clamours, in other words revelations of the



Germanic Fraternity of the Rosicrucian brotherhood, but still of the silence, in other wordswhy answers per summer did not make with the liking of each one; with moreover arefutation of malevolent, Frankfurt (Jennes), 1617. (26) Colloquium Rhodostauroticum triumpersonarum per Faman and Confessionem, quodammodo revelatum, of Fraternitate RC. /Rhodostaurotique Conference of three people to some extent revealed by the FAMAand the CONFESSIO about Fraternity R.C. (13 Februar 1621). (27) Speculum sophicum

Rhodo-Stauroticum, das STI Weitlaeuffige Entdeckung dess Colleg wahren Weisheitbegirigen Expectanten zu fernerer Nachrichtung, den unverstendigen Zoilis river mouthzurunausloschlichen Schandt und Spott. Durch Theophil. Schweighart Constantiensem /Mirror sophistical Rhodo-Staurotique or full discovered College and axioms of theespecially illuminated Fraternity of Christian Rosen-Creutz. With all those which, avid of thetrue Wisdom, await more complete information, as well as in stupid Zoïles, but for theirunutterable shame and rized. By Theophilus Schweighart, from Constancy, 1617, 3 flight.(28) Clavis Philosophiae and Alchymiae Fluddanae. Sive Rob. Fluddi, AD Epistolam$petri Gassendi Exercitationem Responsum. In quo: Inanes Marini Mersenni objectiones,querelaeque ipsius iniustae, immerito in Rob. Fluddum adhibitae, examinantur atq.auferuntur: severum ac altitonans Francisci Lanovii de Fluddo Judicium refellitur and in nihilumredigitur: Erronea Principiorum Philosophiae Fluddanae dedectio, has Petro Gassendofacto, corrigitur, and aequali iustitae trutina ponderatur: ac denic sex illae Impietates, quas

Mersennus in Fluddum is machinatus, sincerae veritatis atque fluctibus abluunturabsterguntur / Clef of Philosophy and Fluddiennes Alchemy, i.e. Réponse of Rob. Fluddto the epistolary exercise of Pierre Gassendi, where are examined and destroyed the vainobjections of Mersenne Sailor, its unjustified objections produced without reason againstRob. Fludd. Where is refuted and reduced to nothing the hard one and resounding

judgement of François Lanovius on Fludd. Where is corrected and weighed in the invariablebalance of justice the wandering caricature of the principles of the Fluddienne Philosophymade by Pierre Gassendi. And finally where are washed and cleaned by the floods of thesincere truth these six sacrileges machinés by Mersenne against Fludd., Frankfurt (Fitzer),1633. (29) Clypeum veritatis, das STI kurtze, jedoch Gruendliche Antwort retpectivè, undverthaedigung, auff alle und jede Schrifften und Missiven, welche year und wider diehochloebliche, seelige Fraternitet dess Rosencreutzes bisshero in oftendlichen Truckgegeben und aussgesprengt worden. Darauss neben anderem klaerlich abzunemen, wassin einer Summ, und einmal für alle badly ihre fromme Kunst und Weissheit begierigeDiscipul van ihnen naechst Gott dem Allmaechtigen noch in kleiner kurtzer zeit, froehlicherund getroester gwisser zuversicht zu gewarten haben. Irenaeus Agnostus C W ejusdemFraternitatis per Germaniam indignus Notarius, 21. Februar 1618 / the shield of the truth, orshort and however fundamental answer which is at the same time a defense with the wholeand each writing and missives which was published and spread up to now for or countersthe highly famous one and happy Fraternité of the Rosicrucian brotherhood. From there andother to clearly deduce from them until, in the unit and once and for all, the famished disciplesof pious art and wisdom, in a small short time, of a merry and sure insurance, has to waitthem, after God the Almighty. Irenaeus Agnostus, C.W., make indignant notary, forGermanie, of the aforementioned Fraternity, February 21 1618.. (30) Chymische HochzeitChristiani Rosencreutz Anno 1459 / chemical Weddings of Christian Rosencreutz, year

1459., Strasbourg (Lazar Zetzner), 1616. (31) This autobiography remained handwrittenuntil the end of XVIIIe century, where it was published by Seybold (Winterthur, 1799). In1849, F H. Rheinwald published it in its Latin original text. (32) Unpartheysche Kirchen-undKetzerhistorien vom Anfang of Neuen Wills (a) auf das Jahr Christi 1688 / impartial Historyof the Churches and the Heresies, since the beginning of the New Will until the year ofgrace 1688., Frankfurt (Fritsche), 1700. (33) Atalanta fugiens, hoc is Emblemata novanaturae chymica / Atalante fugitive, or new chemical emblèmes of nature, Oppenheim (Thof Bry), 1617. (34) Mich. Maieri Tractatus posthumus, sive Ulysses, hoc is Sapientia seuIntelligentia, tanquam coelestis scintillated beatitudinis, quod if in fortunae and corporisprofits, faciant naufragium, AD portum me Fraternity from the Rosicrucian brotherhood,



Frankfurt (sumpt. Lucae Jennis), 1624. (35) Tractatus Apologeticus Integritatem Societatisde Rosea Cruce defendens. In qua probatur countered D. Libavii and aliorum ejusdemfarinae calumnias, quod admirabilia nobis has Fraternitate R.C. oblata, sine improba Magiaewill impostura, aut Diaboli praestigiis and illusionibus praestaripossint. Authore R. ofFluctibus, Anglo (Robert Flud) apologetic Mr. D. L. / Treated for the defense of the probityof the Company of the Rosicrucian brotherhood. Where it is proven, contrary to calumnies

of D. Libavius and others of the same flour, as the marvellous things which are shown to usby Fraternity R.C. can be accomplished without magic imposture dishonest person andtricks and diabolic artifices. By Robert de Fluctibus (Robert Flud), English, Doctor ofMedicine of London. Leyde (Bassoon), 1616. (36) Jhesus nobis omnia! Rosa florescens,countered F G Menapii calumnias, das STI kurtzer Bericht und Widerantwort, auff die subdato 3. Junii 1617 ex agro Norico in Latein, und dann folgends den I5. Julii obgedachtenJabres Teutsch publicirte unbedachte calumnias F G Menapii, wider die R.C. Societet,durch Florentinum de Valentia, Ord. Bened. minimum Clientem / Jesus is very for us! Theflowering Rose, counters calumnies of P. G Menapius, i.e. short relation and counterpart withthe ill-considered calumnies of F G Menapius against Company R.C., published in Latin atthe date of June 3 1617 in Norique and then in German on July 15 of the aforesaid year.By Florentin de Valentia, negligible servant of the Command of the Benedictines. InFrankfurt, the fairs of autumn 1617., Francofurti ipsis nundinis autumnalibus 1617. **time-

out** (37) Fons Gratiae, das STI Kurze Anzeyg vnd Bericht, wenn, zu welcher Zeit vnndTag derjenigen, so von DER heil. und gebenedeyten Frat. dess R.C. zu Mitbrüdernauffgenommenen, völlige Erlösung und Perfection anfangen, vnd hergegen wessen tie sickin principio dess Heyls und DER Gnaden zu verhalten haben / The Source of Grace, orShort indication and report (on the question to know) if, and with which time and which day,the delivery absolute and the perfection start for those that the holy and bless Fraternity ofR.C. A admit like companion, and of which they have to himself hide with beginning ofsafety and of grace Durch Irenaeum Agnostum (1. Januar 1619). (38) RaptusPhilosophicus, das STI Philosophische Offenbarungen, gantz Simpel vnd Einfältig gestellt,und year die Hochl. vnd berühmte Frat. R.C. vnterthänig geschrieben / the philosophicalAbduction, or philosophical Revelations made in all simplicity and ingenuity, and humblyaddressed to very famous and celebrates Fraternité R.C. (1619). (39) Sendbrief oderBericht year alle, welche von der Neuen Bruederschaft dess Ordens vom R.C. genannt,etwas gelesen, oder von andern per modum discursus DER Knows Beschaffenheitvernommen Julianus de Campis O.G.D.C.R.F.E. Dabatur in Belbosco 1615, 24. April /Missive or Relation with all those which are named by the new Fraternity of the Commandof the R.C., which read something of it, or well had notion of the business on behalf of otherpeople by the means of the conversation, by Julien de Campis O.G.D.C.R.F.E. Atsummer given to Belbosco on April 24 1615. (40) Echo DER von Gott hocherleuchtetenFraternitet of the loeblichen Ordens Roseae Crucis. Dar STI: Exemplarischer Beweyss,dass nicht alleyn dasjenige, was STI in der Fama und Confession der Fraternitet RoseaeCrucis ausgeboten, moeglich und wahr sey, sondern schon für 19 und mehr Jahren solchemagnalia Dei, etlichen gottesfuerchtigen Leuten mitgetheilet gewesen (von Julius Sperber,1. November 1615) / Écho of Fraternity by God highly illuminated of famous Ordre of theRosicrucian brotherhood, i.e. exemplary Preuve that not only what is exposed in the

FAMA and the CONFESSIO of the Fraternity of the Rosicrucian brotherhood is possibleand true, but still that of teller Merveilles of God were communicated 19 years ago andmore with some people living in fear of God (per Jules Sperber, 1st No teuren und edlenSamen Allen wahren Sapientiae and Doctrinae filiis zeigt und offenbahret: HenricusMadathaus, tandem, Dei gratia aureae crucis Frater / the Century of restored gold. I.e. theantique completed golden age, now again opened out, délicieusement flowered andhaving matured of odorous gold seeds. Which dear and noble seeds Henri Madathanushowever, by the grace of God, brother of the gold Cross, shows and discovers with alltruths wire of Wisdom and the Doctrines, (1621). (42) Novus Tractatus chymicus, of VeraMateria, veroque processu Lapidis philosophici, quo pleniorem atque fideliorem hactenus



not vidit mundus. Cui certificate of merit sub calcem, C verum ita sincerum of FraternitateR.C. judicium. Haec omnia nuper amici ejusdem subparagraphs responsa, ex mox subIndia publico typo dictae Fraternitati devote dicata has Mich. Potter / New chemical Treaty ofthe true substance and the true manner of producing the philosopher's stone, such as theworld never saw jusq' of it here more complete and more exact. To the end is added a

judgement as veracious as sincere on Fraternity R.C. The whole in reply to letters recently

published by a friend of at one time of the same Fraternity, and dedicated dévotement tothis one by Michel Potter, Frankfurt, 1617. (43) Philosophia will pura, qua not solum will veramateria, verusque process Lapidis Philosophici, multo apertius, quam hactenus ab ulloPhilosophorum proponitur, sed etiam viva totius Mysterii revelatio filiis sapientiae offertur,quod Typis, nunquam visum, quamdiu stetit mundus / pure Philosophie, by what areexposed much more openly than by any philosopher until now, not only the true matterand the true process of the philosopher's stone, but still is proposed with wire of wisdomthe alive revelation of the Mystery in its totality, which was never printed since the worldexists. Frankfurt (Jennes), 1617. (44) THOMAS VAUGHAN (EUGENIUSPHILALETHES): Introïtus apertus AD occlusum regis palatium / the open gate towards theclosed palate of the king. (45) Turbo, sive moleste and frustrated per cuncta divagansingenium, in theatrum productum, auctore Andreas de Valentia / the Swirl, or the spiritdigressing painfully and vainly through all the subjects, in the form of play. Of Hélicon close

to the Parnassus. (the Hélicon mount, in Béotie, devoted to the Muses). Helicone, juxtaParnassum, 1616. (46) Menippus, sive Dialogorum satyricum. Centuria, inanitatemnostratium speculum. In grammaticorum gratiam castigatum / Ménippe, or Centurie deDialogues satirical showing the futility of our contemporaries. Corrected by regard for thegrammairiens., Helicone, juxta Parnassum, 1617. (47) Mythologiae christianae, sive virtutumand vitiorum vitae humanae, imaginum libri III / Three books on Christian Mythology,namely the virtues and the defects of the human life, Strasbourg, 1619. (48) Turris Babel,sive Judiciorum de Fraternitate Rosaceae Crucis chaos. Auctore Joann. Are worth. Andrea /the Tower of Babel, or the Chaos of the judgements related to the Fraternity from theRosicrucian brotherhood, Strasbourg, 1619. (49) FLORENTINUS OF VALENTIA:Invitatio AD Fraternitatem Christi Rosa Florescens / Invitation with the Fraternity of Christ(called) the flowering Rose, Strasbourg, 1617. (50) Reipublicae Christianopolitanaedescriptio / Description of the Republic from Christianopolis., Strasbourg, 1619. (51) Thenatural History of Staffordshire / natural History of the county from Stafford., Oxford, printedAt the Theater, 1686. (52) J G Toeltii, of Welt-beruehmten philosophi Coelum reseratumchymicum, oder Philosophischer Tractat worinne nicht allein die Materien und Handgriffe,woraus und wie DER lapis lazuli pbilosophorum in der Vorund Nacb Arbeit zu bereiten,sondern auch, wie aus allen vier Reichen der Natur, als astral-animal-vegetabil undmineralischen Reiche, vortreffliche und unschaetzbare Tincturen und Medicamenta, sowohlzu Erhaltung der Gesundheit und of Lebens, als auch Verbesser - und Transmutirung DERunvollkommenen Metallen zu verf offenhertzig gezeiget wird. MIT fig. denen LiebhabernDER wahren hermetischen Philosophy zu Liebe ausgefertiget. Von einem Kennerderselben / Of J G Toeltius, the philosopher with the world reputation, OPEN CHEMICALSKY, i.e. philosophical Traité where is shown in any frankness not only the matter and thesecrecy to prepare the philosopher Pierre in work as well preliminary as additional, but also

to draw from the four reigns from nature, the reigns astral, animal, vegetable and mineral, ofperfect and priceless dyeings and drugs as well for the conservation of health and the life asfor the improvement and the transmutation of defective metals. Written and accompaniedby figures, for the amateurs of the true hermetic Philosophy, by somebody who knows it.Frankfurt, Leipzig, Erfurt (Jungnicol), 1737. (53) Arcana totius naturae secretissima, nechactenus unquam detecta, has Collegio Rosanio in lucem produntur, will opera $petriMormii / the most secret mysteries of the whole nature, ever revealed up to now, andclarified by the College of the R.C., thanks to the care of Pierre Mormius., Leyde, 1630.(54) Aureum Vellus oder Goldenes Vlies / the Golden Fleece (in Latin and German).,1747. (55) the Cloud on the Sanctuary or Something whose proud Philosophy of our



century does not suspect, Paris (Maradan), 1819. (56) Gruendlicher Bericht von demVorhaben, Gelegenheit und Inhalt DER loebl. Bruderschafft dess R.C. gestellet durcheinen unbekannten, river mouth doch Furnemen derselbigen Bruderschafft Mitgenossen(E.D.F.O.C.R. SEN.) / fundamental Relation on the projects, the circumstances and theobject of the famous Fraternity of the R.C., established by a companion anonymous, butnotable, of the aforementioned Fraternity (ainé E.D.F.O.C.R.)., Frankfurt (Bringer), 1617.

(57) M.A.O.T.W. Frater Rosatae Crucis, Rosen Creutz-Bruder, d.i. fernerer Bericht, was fürBeschaffenheit be habe put den R.C. Bruedern, welcherley Leute sy seyn, sonderlichwelcher unter ihrem Orden seyn koenne und welcher nicht, Sampt angehangten zwoeenFragen u.s.w. Durch M.a.o.t.w. (T.S.) / M.A.O.T.W.: The Brother of the Rosicrucianbrotherhood, i.e. later Relation of some species (of association) it acts with the Rosicrucianbrotherhood, which kind of people they are, and especially which can form part, or not, oftheir Kind. With, in appendix, two questions, etc. By M.a.o.t.w. (T.S.), 1617. (58)Offenbarung Goettlicher Majestaet, darinnen angezeit wird, Wie Gott DER Kerr,Anfaenglich, sich allen seinen Geschoepffen, put Worten und Wercken geoffenbaret undwie er alle the Seine Werck, derselben Art, Eygenschafft, Krafft und Wirckung, in KurtzeSchrifft artlich verfasst, und solches alles dem Ersten Menschen, den er selbst nach seinemBildnuss geschaffen, uberreycht, welches dann greyish-brown daher gelangt STI /Révélation of divine Majesté, where it is shown how God the Master appeared at the

beginning with all his creatures by words and works, how it wrote in a kind of short writing allhis work and its qualities, property, and all that it offered to the first man, which it createdaccording to his own image, which was since then carried out, Frankfurt (J Wolff Dasch),1619. (59) It is the title even of the work of this famous alchemist: Monas hieroglyphica,mathematice, magice, cabalistice and analogice explicata / hieroglyphic Monade explainedby mathematics, the magic, the cabal and the analogy. Antwerp, 1564. (60) Fama remissaAD Fratres Roseae Crucis. Antwort auff die Famam und Confessionem DER loebl.Bruederschaft vom Rosen Creutz / the glory turned over to the Brothers of the Rosicrucianbrotherhood. Response to the FAMA and the CONFESSIO of the famous Fraternity ofRosen Creutz., 1616. (61) Tractatus theologo-philosophicus, published by Michel Maïer(Oppenheim, 1617). New translation of Edgar Jégut. (62) Of incertitudine and vanitatescientiarum and atque artium excellentia verbi Dei declamatio / Exercise on uncertainty andvanity of sciences and arts and on the excellence of the Verb of God, 1530. of to theirleaders and disciples / In the square of the temple of wisdom, contains the history of truthsand of the Rosicruciens forgeries, with examples of their claims and their rights such as theyare published in the writings of their heads and their disciples, London, 1891. SOMEBIBLIOGRAPHICAL INDICATIONS Those which would like more closely to study thequestions tackled in this volume will be able to refer, in particular, with the following works:Marc Haven and Sédir: BIBLIOGRAPHY Of WORKS RELATING TO theROSICRUCIANS (INITIATION, Sept., Oct., Dec. 1905; févr., April, June 1906). AugustWolfstieg: Bibliography DER Freimaurerischen Literatur, Burg B Mr. (A. Hopfer), 1911-1913. Adolphe Peeters-Baertsoen: BIBLIOGRAPHY OCCULTISTE ANDMAÇONNIQUE, published by Mgr. June and V Descreux, Paris (Emile-Paul), 1930. Onewill also consult with profit the HISTORY OF the HERMETIC PHILOPHIE, of the AbbotNicolas Lenglet of Fresnoy, Paris (Coustellier), 1742, whose volume III is entirely devoted

to the bibliography; Georg Kloss: Bibliography DER Freimaurerei Und DER MIT Ihr InVerbindung Gesetzten Geheimen Gesellschaften, Frankfurt (J D. Sauerländer), 1844;Albert L Caillet: BIBLIOGRAPHICAL HANDBOOK OF PSYCHIC OR OCCULT