Part
2 of 2
(Chapters V-VIII) [Part
1]
IN
THE PRONAOS
of
the
TEMPLE
OF TRUTH
BY
By Franz Hartmann, M.D.
Chapter
Five
THE
ROSICRUCIAN "ORDERS."
Why
is there so much perplexity about the mysterious order of the
Rosicrucians? Let us ask in return, Why is there so much perplexity about
that mysterious being called "Man"? The answer is that man is a
spiritual being, inhabiting the spiritual world, which he has never
entirely left; while the terrestrial personality in which he manifests
himself during his earthly life is an inhabitant of this planet. That
which the historian and the scientist know about man is merely that which
refers to his physical body; while nothing is known to them about his real
self. To imagine that such knowledge is true anthropology is like
imagining that we know all about a man if we once see the coat which he
wears. Likewise the true Rosicrucians, whether they still walk upon the
earth in a visible form, or whether they inhabit the astral plane, are
spiritual powers, such as are beyond the reach of examination of the
externally reasoning historian or scientist. They are people who, as the
Bible expresses it, "live upon the earth, but whose consciousness is
in heaven."
The
vulgar sees only the external form, but not the spirit which is the true
inhabitant of that form. To discern the latter, the power of spiritual
discernment is required. The coat which a man wears does not make the man;
to pour water over a person does not make him a true Christian, and to
have one's name entered into the register of some society calling itself
"Rosicrucian," does not endow one with the rosy and golden light
of love and wisdom that comes from the unfoldment of the "Rose"
within the centre of one's soul.
But
it is far easier to undergo some external ceremony than to die the mystic
death which is required for the purpose of passing through the "Gates
of Gold"; it is easier to profess a creed than to acquire true
knowledge; and for this reason we find during the Middle Ages not less
than at this present time many people who imagine that they could be made
into Rosicrucians and Adepts, by joining some society dealing with
mystical subjects.
In
the beginning of the 17th century Germany was overrun, not only by monks
and nuns and religious fanatics of all kinds, but also by a great many
impostors and adventurers. There were pretended Alchemists, Astrologers,
Fortune-tellers, and there was a universal mania among the people to pry
into the secrets of Nature, and to enrich themselves by alchemical
processes, or, if need be, by the help of the devil. This epidemic of
superstition and folly seemed to require a strong remedy, and as foolish
people are not accessible to reasonable arguments, it occurred to some
sharp-witted mind to try the more caustic remedy of sarcasm. There
appeared in the year 1614 two pamphlets, written by the same author,
entitled, "Universal and General Reformation of the Whole Wide
World," and the "Fama Fraternitatis; or, Brotherhood of
the Laudable Order of the R.C. (Rosicrucians), a message to the
Governments, nobles, and scientists of Europe." This book was out
of print during the last century, and Frederic Nicolai, in Berlin, had it
reprinted in the year 1781, falsifying however, its date, inserting 1681
instead of the correct date, an "Regensburg" instead of
"Berlin." Another edition of the Fama Frama ternitatis
appeared at Frankfurt-on-Maine in the year 1827, and to this was added an
additional part, entitled "Confessio."
These
books, soon after they first appeared, made a great impression upon the
public mind, and were immediately translated into several languages. The Universal
Reformation is a satirical work. It most interesting contents are an
account of the meeting of a supposed Congress for the purpose of reforming
the world. The story is as follows:—At the time of the Emperor Justinian,
Apollo takes a look at the world, and finds it to be full of vices
and wickedness. He therefore makes up his mind to call together a meeting
of all the wise and virtuous men of the country to consult together how
this evil might be remedied. Unfortunately, among all of them there is
none to be found who is possessed of sufficient virtue and intelligence to
give the desired advice. Appolo therefore assembles the seven ancient
sages of Greece and three Romans, Marcus, Cato, and Seneca. A
young Italian philosopher, by the name of Jacob Mazzonius, is
appointed secretary. The congregation meets in the delphic Palatium; and
now follow the speeches which were held. The sages talk the most egregious
nonsense. Thales, for instance, advises that a window should be
inserted in the breast of every man, so that the people could look into
his heart. Solon has become a communist, and wants to divide out
all the public and private property, so that all should have equal parts. Bias
proposes to prohibit all intercourse between the people, to destroy the
bridges and to forbid using ships. Cato desires that God should be
asked to send another deluge, to destroy the whole feminine sex and all
males over 20 years of age; and to request Him to invent a new and better
method of procreation. All the sages dispute and contradict each other,
and finally it is resolved to cite the diseased century and make it come
into court, so that the patient may be closely investigated. The century
is brought in. It is an old man with a healthy-looking face, but having a
weak voice. They examine him, and find that his face is painted, and a
further investigation shows that not a single part of his body is without
some disease. The savants then come to the conclusion that they cannot
cure him; but they do not want to adjourn without having it appear that
they had done something very useful and important, so they impose a new
tax upon cabbage, carrots and parsley. They publish the document with a
great deal of swagger and self-praise, and
the delighted people jubilate and applaud.
The
meaning of this pamphlet, which was written for the purpose of throwing
ridicule upon a certain class of people who wanted to improve the world at
once and to show the absurdity and impossibility of such an undertaking,
was plain enough, and it seems incredible that its purpose should have
been misunderstood. That there were any people who took the matter
seriously shows the extreme ignorance and want of judgment of the common
people of those times, and forms an interesting episode for the student of
history and intellectual evolution. The other pamphlet which accompanied
the former is the celebrated Fama Fraternitatis. The Universal
Reformation threw ridicule upon the self-constituted
"world-reformers," and this second pamphlet now invites these
would-be reformers to meet, and it, at the same time, gives them some
useful hints as to what they might do to attain their object; advising
them that the only true method for improving the world is to begin by
improving themselves. This pamphlet being like the other one, a satire
upon the would-be reformers and so-called Rosicrucians, might, for all
that, have been written by a genuine Rosicrucian, for it contains true
Rosicrucian principles, such as are advocated by the Adepts. It shows the
insufficiency of the scientific and theological views of those times. It
ridicules the imbecility of the pretended Alchemists, who imagined that by
some chemical process they could transform lead into gold; but in
doing so it gives good advice, and under the mask of divulging the laws
and objects of some mysterious Rosicrucian Society, it indicates certain
rules and principles, which afterward formed the basis of an organised
society of investigators in Occultism, who adopted the name Rosicrucians.
Added
to this, Fama Fraternitatis is the story of the "pious,
spiritual, and highly-illuminated Father," Fr. R. C. Christian
Rosencreutz. It is said that he was a German nobleman, who had been
educated in a convent, and that long before the time of the Reformation he
had made a pilgrimage to the Holy Land in company with another brother of
his convent, and that while at Damascus they had been initiated by some
learned Arabs into the mysteries of the secret science. After remaining
three years at Damascus, they went to Fez, in Africa, and there they
obtained still more knowledge of magic, and of the relations existing
between the macrocosm and microcosm. After having also travelled in Spain,
he returned to Germany, where he founded a kind of a convent called Sanctus
Spiritus, and remained there writing his secret science and continuing
his studies. He then accepted as his assistants, at first three, and
afterwards four more monks from the same convent in which he had been
educated, and thus founded the first society of the Rosicrucians. They
then laid down the results of their science in books, which are said to be
still in existence, and in the hands of some Rosicrucians. It is then said
that 120 years after his death, the
entrance to his tomb was discovered. A staircase led into a subterranean
vault, at the door of which was written, Post annos CXX. patebo.
There was a light burning in the vault, which however, became extinct as
soon as it was approached. The vault had seven sides and seven angles,
each side being five feet wide and eight feet high. The upper part
represented the firmament, the floor the earth, and they were laid out in
triangles, while each side was divided into ten squares. In the
middle was an altar, bearing a brass plate, upon which were
engraved the letters, A. C. R. C; and the words, Hoc Universi
Compendium vivus mihi Sepulchrum feci. In the midst were four figures
surrounded by the words, Nequaquam Vacuum. Legis Jugum. Libertas
Evangelii. Du Gloria Intacta. Below the altar was found the body of Rosencreuz,
intact, and without any signs of putrefaction. In his hand was a book of
parchment, with golden letters marked on the cover with a T (Testamentum?),
and at the end was written, Ex
Deo naximur. In Jesu morimur. Per Spiritum Sanctum reviviscimus."
There were signed the names of the brothers present at the funeral of the
deceased.
In
the year 1615, a new edition of these pamphlets appeared, to which was
added another one, entitled Confessio; or, "the Confession of
the Society and Brotherhood of the R. C.;" giving great promises
about future revelations, but ending with the advice to everybody that
until these revelations were made the people should continue to believe in
the Bible.
All
these pamphlets had—as will be shown farther on—one and the same
author, and as the "General Reformation" was of an
entirely satirical character and a pure invention, having no more
foundation in fact, than the Don Quixote de la Mancha of Cervantes,
there is no reason whatever why we should believe that the succeeding
pamphlets should have been meant seriously, and that the story of the
returned knight, Christian Rosencreuz, should have been anything
more than an allegory. Moreover, there is no indication of what became of
the body of that knight after it was once discovered, nor that the temple
of the Holy Ghost (Sanctus Spiritus) exists anywhere else but in the
hearts of men.
The
whole object of these pamphlets seems to have been to present great truths
to the ignorant, but to dish them up in a fictitious form, appealing to
the curiosity of the people, and to the prevailing craving for a knowledge
of the mysteries of Nature, which the majority of the people of these
times wanted to know for the purpose of obtaining selfish and personal
benefits.
The
beauty of the doctrines which shone through these satirical writings were
so great and attractive that they excited universal attention; but at the
same time the craving of the majority of the people for the mysterious was
so great that it blinded their eyes, and rendered them incapable of
perceiving the true object of the writer, which was to ridicule the
pretensions of dogmatic science and theology, and to draw
the people up to a higher conception of true Christianity. The belief in
the existence of a real secret organization of Rosicrucians, possessed of
the secret how to make gold out of lead and iron, and of prolonging life
by means of taking some fluid in the shape of a medicine, was universal;
and quacks and pretenders of all kinds roamed over the country and helped
to spread the superstitions, often selling worthless compounds for
fabulous prices as being the "Elixir of Life;" while others
wasted their fortunes and became poor in making vain efforts to transmute
metals.
A
flood of writings appeared, some attacking and some defending the
Rosicrucian Society, which was supposed to exist, but of which no one knew
anything. Some people, and even some of the well-informed ones, believed
in the existence of such a society; others denied it. But neither one
class nor the other could bring any positive proofs for their beliefs.
People are always willing to believe that which they desire to be true,
and everyone wanted to be admitted as a member of that secret society, of
which nobody was certain whether it existed at all; and if anyone boasted
of being a Rosicrucian, or succeeded in creating the impression that he
was one, he awed the ignorant, and was regarded by them as a very favoured
person, and in this way impostors and adventurers often succeeded in
preying upon the pockets of the rich.
Those
who wanted to be taught magic and sorcery desired that a society or school
where they might learn such things should exist; and because they desired
it they believed in its existence. If no genuine Rosicrucian could be
found, one had to be invented. If the true Rosicrucian society was not to
be had, imitations of what was believed to constitute a Rosicrucian
society had to be organized. In this way numerous societies were formed,
calling themselves "Rosicrucians"; and
"Rosicrucianism" took various shapes.
One
of the most important publications, and which is calculated to throw light
upon the mysterious subject of Rosicrucianism which still perplexes the
learned, is the Chymical Marriage of Christian Rosencreutz, printed
in 1616. This, again, was written to throw ridicule upon the vain and
self-conceited dogmatists, scientists, and "gold-makers" of
those times, while at the same time it contains high and exalted truths,
disguised in an allegorical form, but easily to be perceived by the
practical Occultist, and by him only. It can easily be seen that
the style and tendencies of this publication have a great deal of
resemblance to that of the Fama Fraternitatis. Now it has been
ascertained beyond any doubt that the author of the "Chemical
Marriage" was Johann Valentine Andreae,1 who wrote
it while a young student in the years 1602 and 1603 in Tübingen. He
acknowledges this in the history which he gives of his life, and he adds
that he intended to give a true picture of the popular follies of that
time. This renders it extremely probable that he was also the author of
the "General Reformation," of the Confessio, and of the
story of Christian Rosencreutz, and this probability amounts to almost
conviction if we take into consideration the discovery made afterwards,
that the "General Reformation" is nothing else but a literal
translation of a part of a book from Boccalini Ragguagli di Parmaso.
Andreae was a great admirer of that author, and he also adopted his style
in his Mythologia Christiana; it is therefore plain that he also
made the above-named translation, and added it to his "Fama
Fraternitatis." Both writings, in fact, form a complement to each
other. In the "General Reformation" the political
would-be-reformers are held up to ridicule, and in the "Fama"
the mystical dreamers, imaginary theosophists, pretended gold-makers, and
supposed discoverers of the universal panacea are castigated. There can be
no reasonable doubt that this was Andreae's object, and, moreover, his
intimate friend, Professor Besoldt, in Tübingen, acknowledged it in
saying that the character of both books was plain enough, and that it was
very strange that so many intelligent people had been led by the nose to
mistake their meaning. Andreae himself, without, however, acknowledging
himself to be their author, expressed himself to the effect that the whole
was a satire and a fable. In his "confession" he says: (Sc.) risisse
semper Rosicrucianam fabulum et curiositatis fraterculos fuisse in
sectatum2 and in his paper entitled "Turris
Babel, seu judiciorum de Fraternitatae Rosaccas crucis chaos," he
speaks still more plainly upon this subject. It seems to have been his
object in this latter publication to help those to become sober again who
had become intoxicated by misunderstanding the former publications, for he
exclaims: "Listen, ye mortals! In vain will ye wait for the arrival
of that fraternity; the comedy is over. The fama has played it in,
the fama has played it out," etc., etc. Still there were many
who were not satisfied with this explanation, and who believed that it had
been Andreae's intention to cause by his fama, a secret society of
the scientists of his age to come into existence; but Andreae was too wise
to attempt such an absurdity and to apply to the most unreasonable
persons of his age to form a reasonable society.
The
question why he should have selected the name "Rosicrucian" for
his imaginary society is not difficult to answer. The Cross and the
Rose were favourite symbols among the Alchemists and Theosophists
long before anything of a "Rosicrucian Society" was known.
More-over, in his own coat of arms, as in that of Luther, there was a
cross and four roses, a circumstance which probably led him to select that
name.
There
is, perhaps, very rarely a fable or work of fiction invented which is not
based upon some fact, however disconnected such facts may be with the
subject. A work, entitled Sphinx Rosesa, printed in 1618, makes it
appear very plausible that the writer of the Fama Fraternitatis, in
inventing the story of Christian Rosencreutz and his three
brothers, whose number was afterwards increased by four more, had certain
originals in his mind, which served as prototypes to construct his story.
The author of that Sphinx says that the idea of forming such a
society for the general reformation of mankind arose from the success of
Luther's Reformation; that the knight, Christian Rosencreutz, was, in
reality, no other person than a certain Andreas von Carolstadt, an
adventurer, who had travelled a great deal, but never been in Palestine.
He made himself so obnoxious to the clergy of his time, whom he desired to
reform, that they, after his death, put the following Epitaph upon his
grave:—Carolstadius Pestis Ecclesiae venonissima, tandem a Diabolo
occisus est. This means: "Here lies Carolstadt, who was a
poisonous plague to the Church until the devil killed him at last."
The three supposed associates of Rosencreutz were the friends of
Carolstadt, the reformer Zwingli, Oecolompadius, and Bucerus,
and the four others, who were supposed to have been added afterwards, were
probably Nicalaus Palargus, Marcus Stubner, Martin Cellurius, and,
finally, Thomas Münster, all of which persons were more or less
known on account of their desire to aid in reforming the Church.
As
the people became infatuated with the idea of becoming Rosicrucians, and
no real society of Adepts could be found, they organized Rosicrucian
societies without any real Adepts, and thus a great many so-called
Rosicrucian societies came into existence. There was one such society
founded by Christian Rose in 1623, having head centres in the
Hague, Amsterdam, Nuremberg, Mantua, Venice, Hamburg, Dantzig and Erfurt.
They used to dress in black, and wore at their meetings blue ribbons with
a golden wreath and a rose. As a sign of recognition the brothers wore a
black silk cord in the top button hole. This ornament was given to the
neophytes after they had promised under oath to be strangled by such a
cord rather than reveal the secrets which they were supposed to possess.
They also had another sign, consisting of the "tonsure," such as
is used today by the Roman Catholic clergy, meaning a small round shaven
spot on the top of the head, originating probably from the custom of the
Buddhist priests, who shave their whole head. Hence many of them wore a
wig, in order not to be recognised as belonging to the brotherhood. They
led a very quiet life, and were devout people. On all high festivals, very
early at sunrise they would leave their residence, and go out through the
gate of the town facing the east. When another one of them appeared, or
when they met at other places, one would say: Ave
Frater!
to which the other would answer, Rosae et Aureae; then the first
one said Crucis, then both together said: Benedictus Deus Dominus
noster, que nobis dedit Signum! They also
had for the sake of legitimation a large document, to which the Imperator
affixed the great seal.3
There
was another "Rosicrucian society," formed at Paris in the year
1660 by an apothecary named Jacob Rose. This society was dissolved
in 1674, in consequence of the notorious case of wholesale poisoning by
the ill-reputed Marquise de Brinvillier.
Whether
or not there ever were any real Adepts and genuine Alchemists among the
members of these Rosicrucian societies, we are, of course, not in a
position to affirm. We are satisfied to know that Adepts do exist and that
Alchemy is a fact; but whether they had anything to do with these orders
we do not know, nor do we care about it, as it is now of no consequence
whatever. All that we know for certain in regard to this matter is, that
there existed at that time persons in possession of an extraordinary
amount of occult knowledge, as is shown by the books they have left; but
whether these persons belonged or did not belong to any organized society,
is absolutely useless to know.
During
the life of Theophrastus Paracelsus, he was the intellectual centre
to which Alchemists, Occultists, Mystics, Reformers and Rosicrucians were
attracted, but there is no indication that he was a member of any society
of men calling themselves "Rosicrucians." There is, likewise, no
indication that after the time of Paracelsus any organized society of true
Adepts, calling themselves "Rosicrucian Society," ever existed.
Some of the greatest minds of that age were engaged in occult research,
and were naturally attracted together by the bonds of sympathy; but
however much they may have been united in the spirit (in the temple of the
Holy Ghost), there is no indication that they had an organized society on
the external plane, nor would any real Adepts need any other but
spiritual signs of recognition.
A
book printed in 1714, and written by Sinecrus Renatus, contains the
remarkable information that some years ago the Masters of the
Rosicrucians had gone to India, and that none of them at present remained
in Europe. This is not at all improbable; for the moral atmosphere of
Europe is at the present time not very congenial for spirtual development,
nor very inviting to those who, while progressing on the Path of Light,
are reincarnating in physical forms.
As
all researches after a real Rosicrucian society consisting of genuine
Adepts were naturally fruitless, the excitement caused by the Fama
Fratemitatis gradually ceased, and there was not much said or written
about them until between the years 1756 and 1768, when a new degree of
Freemasonry came into existence, called the "Rosicrucian
Knights," or the order of Rose-croix, or the Knights of the
Eagle and Pelican; but we should in vain search among these knights
for any genuine Adept, or even for anyone possessed of occult knowledge or
power; for as our modern churches have lost the key to the mysteries which were
once entrusted to their guardianship, and have degenerated into places for
social gatherings and religious pastime, so our modem Masons have long ago lost
the Word, and will not find it again unless they dive below the surface
of external ceremonies and seek for it in their own hearts.
The
most important books written during the time of the Rosicrucian controversy were
the following:—
I.
Books Written in Favour of the Rosicrucians:
(Titles
translated from the German.)
Fama
Fraternitatis, or the discovery of the laudable Order of the Rosy Cross.—Anonym.,
Frankfurt, 1615.
Confessio,
or Confession of the Fraternity of the Rosy Cross.— Anonym., Frankfurt, 1615.
Opinion
regarding the laudable Order of the Rosy Cross, by Adam Bruxius, M.D.,
l6l6.
Message
to the Philosophical Fraternity of the Rosy Cross, by Valentin Tschirnessus,
Goerlitz.
Thesaurus
Fidei, or warning to the novices of the Fraternity of the Rosy Cross, 1619.
Fons
Gratiae, by Trenaeus Agnostus, C.W., 1619.
Raptus
Philosophicus, or Philosophical Revelations for the Fraternity of the R.C.,
1619, by Rhodophilus Stansophorus.
Silentium
Post Clamores. An apology resp. Defence, by R.M.F., 1617.
Prater
Crucis Rosacae, or. What kind of people are the Rosicrucians? By
M.A.O.F.W., 1617.
Speculum
Constantiae. Appeal to new members of the R.C. Society, by
Trenaeus Agnostus, C.W., 1618.
Themis
Aurea. The Laws and Regulations of the laudable Fraternity of the R.C., by Michael
Mater, Imp. Cons. Corn. Ey. Ex., 1618.
Tintinabulum
Sapnorum, or, The Discovery of the blessed Fraternity of the Order of the
R.C., by Trenaeus Agnostus, C.W., 1619.
Prater
Non Frater. Admonitions to the disciples of the R.C., 1619.
Prodromus
Rhodo-Stauroticus. Directions for the practice of Alchemy, 1620.
Colloquium
Rhodo-Stauroticum. A discourse regarding the Fraternity of the R.C., 1621.
Rosencreuti.
Ch. Chemical Marriage, Anno 1459? (1781).
//.
Writings Inimical to the Rosicrucians.
Benevolent
Advice regarding the Fama and Confessio of the
R.C., by And. Libavius M.D., P.C; Sae. Theolog. and Philosoph.,
l6l6.
Sphinx
Rosceea. Suspicions in regard to the mysteries
of the R.C., by Christophorus Nigrimus Philomusus and Theologus,
1618.
The
New Arabian and Moorish Fraternity, by Eusebius
Christianus, a
carrier of the wooden cross.
Speculum
Ambitionis, or A Mirror for Ambition, in which may be seen how the
Devil has brought all sorts of new orders into existence. A refutation of the
doctrines of that new sect, called Rosicrucians, by Joh. Hintner, 1620.
Tomfoolery
Discovered, or, Christian Refutation of the so-called Brothers of the Rosy
Cross, showing that these people are not of God, but of the Devil. A timely
warning to all pious Christians.! By Joh. Silvert Aegl, 1617.
The
more important modern books on Rosicrucianism are: Semler's "Collections
to the history of the Rosicrucians"; Bouterwek's "Origin of the
R.C.; Murr, "The true origin of Rosicrucians and Freemasons"; Buhle,
"Origin and history of the R.C."; Nicolai, "Remarks about
the history of the Rosicrucians and Freemasons"; Herder, "An
article in the German Mercury of March, 1782, and reprinted in Herder's Philosophy
and History," vol. 15, p. 258; Arnold, "History of the
churches and heretics," part ii., lib. xvii., cap. 18; Rossbach,
"Joh. Valentin Andreae and his age," Berlin, 1819. There are numerous
books on Alchemy, Theosophy, and Occult Science which have been written by
people supposed to have been Rosicrucians; but they give no account of the
history of the latter. The most prominent are the works of Theophrastus
Paracelsus, Jacob Boehme, Cornelius Agrippa of Nettesheim; Robert Fludd's
"Summum Bonum"; John Arndt, "Silentium Dei," and
"The true Christendom"; Simon Studion, "Naometria"; Trenaeus
Philalethes, "Lumen de Lumina," and innumerable others, which may
be drawn into this category; but perhaps the most interesting of all is an
illustrated work which is now out of print, and has become very rare, and which
is entitled "The Secret Symbols of the Rosicrucians of the Sixteenth and
Seventeenth Century"4 and from which a great deal of
information contained in this present
volume is taken.
-
Dr.
Johann Yelentin Andreae was born Aug. 17, 1586, at Herrenberg, in
Wurtemnberg, and died an abbot of Adelsberg, at Stuttgart, June 27, 1654. He
spoke several languages, was well versed in theology, mathematics, history,
and the natural sciences. He was of a noble mind, anxious to do good, and an
original character. Herder describes him as a rose among the thorns.
-
Andreae's
autobiography. Weismann, hist. eccl. P. ii., p. 936.
-
Extracted
from the "Sphinx." Vol. I., No. l.
-
This
book has been reprinted and published with the fac-similes of the plates by
The Aries Press, Chicago, 111.
Vade
retro satanas. Nunquam mihi suade vana. Sunt mala quae libas.
Ipse venena bibas.
Chapter
Six
PSEUDO-ROSICRUCIANS—IMPOSTERS
AND FOOLS
The fool's
paradise is the world of self-created illusions, without the recognition of the
underlying eternal truth.
The
Devil is God inverted. Falsehood is truth perverted. The spirit produces the
form to be its true image; but, for all that the form does not always represent
the true qualities of the spirit. Thus the sun shines upon the earth, and his
rays produce wholesome and poisonous growths, and the spirit of Christ for ever
remains in His glory, even if a thousand of so-called "Christian"
sects misrepresent Him, so that His image can no more be recognised in them.
Likewise the true Brothers of the Golden and Rosy Cross still exist, even if the
name of their order has been misused by impostors and fools.
The
age at which the idea of Rosicrucian societies became popular was a time when
orders of all kinds were flourishing. Monasteries, convents, and religious
orders were the plagues of the country; in some places the Catholic clergy, in
others the Protestant clergy, were, so to say, omnipotent. The work of the great
Reformation had only begun its work, and free thought and free speech were
little known. The Protestant clergy were not less intolerant than the Catholics
who preceded them, and in some places the latter were still in possession of all
the authority they possessed at the time of the Inquisition.
In
consequence of the power of the Church over the citizens of the country—a
power which the former abused very freely—it became necessary to have secret
societies and places where the members could secretly meet and exchange thir
opinions without being overheard by spies and traitors. Secret orders of all
kinds were, therefore, existing in great numbers, and foremost of all
were the Freemasons, an order which, on account of the strength of its
principles, has continued to exist. At that time Masonry was not what it is now.
A writer of those times, in a work published in 1666, informs us that it was
neither a political nor a Christian institution, but a truly secret
organization, which admitted such men as members who were anxious to obtain the
priceless boon of liberty of conscience, and to avoid clerical prosecution.
But
the air of mystery which hung about the masonic lodges was also very attractive
to all who were mystically inclined. Then, as now strange rumours circulated
about the doings of the Masons, wild stories were whispered about among the
ignorant, which the clergy of those times, like their brothers of the present
day, helped to start, circulate, and exaggerate. They were accused of practising
black magic and sorcery, and some even accused them of being in league with
devils.
All
these things served to attract to the masonic lodges not merely those who were
desirous of freedom of speech, but also those who desired to learn forbidden
secrets; and, moreover, adventurers of all kinds sought to gain admittance and
sometimes succeeded. Many of the masonic brothers attempted to study and
practise alchemy; and there are some accounts proving that sometimes successful
alchemical experiments were made in the lodges. But, generally speaking, then,
as now, those who joined a lodge for the purpose of having some very important
secrets revealed to them, were sadly disappointed,
for besides the external ceremonies and forms, which they were sworn
not to reveal, and which were of no further importance, they were
informed of nothing which would have been worth revealing. They
went from one degree to another, paying large sums for being admitted into higher degrees, and still no revelations were made,
and
all they learned on such occasions was some other form of ceremony, a knowledge of which was hardly worth the price they paid for it.
It
is, therefore, not surprising that when the Rosicrucian mania broke
out, and when the more exaggerated accounts about the great powers; of
that order were fully believed, that the Masons opened their ranks
to anyone who was supposed to be a Rosicrucian, and that if the latter succeeded in making the brothers believe that he was actually
such a favoured person, he would at once gain a great deal of influence
in the lodge. These circumstances opened the doors of the masonic
lodges to a great many strolling adventurers, vagabonds, charlatans,
and mountebanks; and especially the Catholic as well as the Protestant
"Jesuits" were not slow to see their advantage, and to gain admission
to the lodges under the disguise of Rosicrucians.
They
pretended to be in communication with certan unknown superiors, some grand patriarch of Jerusalem, or some invisible
somebody, whose orders had to be obeyed without asking any questions,
but whose names must not be revealed; and to make such supposed
orders more effective, they produced letters and documents apparently coming
from such superiors, but which they had written and sealed themselves. On some
occasions they performed sleight-of-hand tricks, produced sham apparitions of
ghosts and deceased persons, for the purpose of deluding the members of the
lodge, and to make them believe in their supernatural powers. Thus they made
Freemasonry their tool and used the power which they gained for the advancement
of their own interests.
Volumes
might be filled with amusing accounts of the doings of
the pseudo-Rosicrucians; but we have only room for a few examples, and
shall, for that purpose, select those whose influence in history was of
considerable importance.
One
of the adventurers, of whom it is still doubtful whether or not he possessed any
occult powers, was the reputed Schroepfer, a bankrupt inn-keeper of
Leipzig. His only object seemed to be to make as much money as he could, and to
spend it as fast he made it. He assumed the name "von Steinbach," and
pretended to be a French Colonel,
and to have been appointed by the Duke of Orleans as secret ambassador, sent to
reform masonry, and to establish a connection with the Jesuits, who were at that
time driven away. These Jesuits, he said, were in possession of an enormous
amount of treasure, which they had entrusted to his care; but his intention was
to use that money for the benefit of the country, and whoever wanted to obtain a
share of it would have to come to confession and to better his life.
It
is almost incredible that any sane person should have believed such nonsense;
nevertheless, when a prospect of obtaining money is held out, most people are
ready to believe almost anything. Moreover, Schroepfer had a wonderful power of
gaining the confidence of those who came near him, and he had some knowledge of
chemistry, which gave him a scientific air, and so it happened that even some
people of high social position believed in his assertions.
To
gain full power over his dupes, he deposited in a bank at Frankfurt a sealed
package, to be returned to him whenever he desired it; this package was said to
contain several millions in bank-notes, but which, as might have been supposed,
contained nothing but brown paper. On the strength of that supposed deposit,
which "could not then be touched," he borrowed large sums of money. He
even gained the confidence of the Duke of Cairland, in whose presence he
caused the apparition of the Chevalier de Saxe to appear in the palace.
This scene is described by an eye-witness as follows:—"The large room
wherein the ghost was to appear had the form of a theatre, and had formerly been
used for the purpose of giving private plays and operas. The spectators were
sitting in a half-circle, and they received strict orders not to leave their
seats under any circumstances, nor to touch nor examine any of the apparatus for
the conjuring process, else the most dread consequences would follow. They had,
furthermore, to wear that they would not reveal afterwards what they had
seen.
The
Duke and his Minister, von Wurmb, and other dignitaries were present. Schroepfer
appeared, nodded to the assembly, and walked in a haughty manner up to the
platform. The Duke had desired to see the apparition of the Chevalier de Saxe,
and Schroepfer consented. Suddenly all the candles in the room went out at once,
and every one present felt a feeling of horror creeping over him. At the same
time a stupefying smoke of some incense which Schroepfer was burning fillrd the
room. Gradually the platform grew more light, while the place for the spectators
remained in darkness. A kind of bluish light shone upon the faces of the latter,
which gave to every one of them a ghostly appearance. Gradually a cloud became
visible in the background of the stage. At first it was only like a thin mist,
but slowly it grew more solid. Gradually it assumed the outlines of a human
form. The details of the figure became clearer, the face could be seen and
recognised; there was the living image of the Chevalier de Saxe.
"The
Duke, seeing his dead relative standing before him, broke in an exclamation of
horror. The apparition lifted its arm. Every one was terrified; none dared to
speak. There were deep sighs.
"Then
the ghost began to speak in a hollow voice, complaining that he had been
disturbed in his sleep in the grave.
"The
Duke appeared to be near fainting; but being a courageous man, he rose with an
effort, and it seemed for a moment that his reason was to be victorious over
superstition.
''Laying
his hand on his sword, he exclaimed, 'Illusion of hell! Go back to the place
from whence you came!'
"At
that moment the sword dropped from his hand, as if he had been suddenly
paralyzed. The apparition was gone and the room was dark. Suddenly, as quickly
as they had been extinguished, the candles began to burn again, and we all saw
the conjuror in his long habit of black velvet, looking still paler than usual,
the sweat standing upon his forehead, resembling a man who has just escaped some
great danger. Having recovered, he turned to the Duke
and reproached him.
"
'Your Excellency,' said Schroepfer, 'may congratulate yourself that we have not
all been killed. Only the most powerful conjurations on my part could prevent
the apparition from murdering us. It was the most terrible hour of my life.'
"The
Duke excused himself, and finally begged pardon, promising to be more obedient
at some future occasion."
"There
were a great many people of whom Schroepfer had borrowed money, sometimes even
large sums, and they all grew impatient, and wanted to be paid. Schroepfer was
forced to produce the package from the bank, and it was found to be worthless.
But even that was not sufficient to destroy the confidence of his dupes. They
persuaded themselves that he was a high Rosicrucian Adept, who was only testing
their faith. "Can we, in our ignorance," they said, "head the
Master's heart and know his intentions? Perhaps he is going to take away our earthly
Mammon, and give us for it the imperishable philosopher's stone."
"At
last, however, the measure was full; the creditors refused to be fed any longer
on idle promises; they wanted their money. So they selected a deputation from
their midst, and sent them to Leipzig, where Schroepfer had gone to escape their
importunity. When they entered his room he bade them welcome in a kind manner
and full of assurance.
"I
have already been informed of your coming," he said, "and have been
waiting for you."
"Then,"
they answered, "you will also know that we have come for the purpose of
obtaining a settlement of our financial affairs."
"What!"
exclaimed Schroepfer, appearing to be astonished, "do you doubt me?'
"Not
I," answered the one addressed; "but some of my friends do."
"And
you, sir?" asked Schroepfer, turning to another one and fixing his eyes
upon him.
The
person addressed trembled, and began to stammer an excuse; but Schroepfer, whose
face assumed a triumphant smile, continued:—
"Oh,
you of little faith! ye are worse than the doubting Thomas, more obstinate than
Peter, who thrice denied his Master. I have opened before you the portals of the
spirit world and made you see its inhabitants, and you still doubt my power. I
wanted to lead you into the innermost sanctuary, and to make you richer than all
the kings of this earth; but you have not stood the test imposed upon you. Shame
upon you! Without faith and confidence no miracle can be performed. Doubt is the
great sin of the world."
'"Mercy,
great master!" exclaimed one; "do not punish the innocent with the
guilty. I did not doubt."
"I
know it," answered Schroepfer; "and for the sake of one just man, I
will forgive the sins of all. The mammon after which your sinful heart hankers,
you shall receive; what I promised will be done; but it would have been better
for you if you had chosen the hidden wisdom instead of possessions which
perish."
They
then begged his pardon, and at last he became less stern and forgave them their
doubts. He promised not only to unveil to them all the secrets of the true
Rosicrucians, but he also appointed a certain day for the payment of his debt.
The
revelations about the secrets never came; but the day appointed for the payment
of the debt arrived. In the evening preceding that eventful day, Schroepfer
invited all his creditors to his house. The supper which was served was
excellent, the wine of the first quality. Schroepfer was in high spirits, more
talkative than usual, and amused his guests by some clever sleight-of-hand
tricks, attributing it, of course, all to the spirits. Midnight passed, and the
guests prepared themselves to depart for their residences, but the host
objected.
"I
shall not let you go," he said, "you may all sleep here, and in the
morning, even before sunrise, I will show you something entirely new. Heretofore
I have shown you dead people whom I have called back into life; but this morning
I will show you a living man whom you will believe to be dead." He then
took up his glass filled with wine, and caused it to jingle by bringing it in
contact with the glasses held by the others, with each one successively. As he
approached the last one, his glass broke into pieces.
"What
does this mean?" asked one.
"The
fate of mankind," answered Schroepfer. "The wine of life has escaped,
the vessel broke to pieces; I am fatigued enough to die."
He
feel asleep, and the guests followed his example, sleeping in armchairs and on
lounges as well as they could manage it. Early in the morning Schroepfer called
to them to awake; telling them that it was time to go. They all went together
out of the town to an almost solitary place called the "Rosenthal."
Schroepfer was silent, and appeared to be very serious. Having arrived at the
place of destination, he ordered his companions to remain where he posted them.
"Do
not move," he said, "until I call you to help me to raise the buried
treasure. I am now going into that grove, where you will soon see a wonderful
apparition."
With
a satirical smile on his pale face he turned away and disappeared in the bushes.
Soon a sound as of a pistol-shot sounded from there. They thought that it was
perhaps fired by some hunter, and paid no further attention to it. They waited.
One quarter of an hour after another passed away, and nothing happened. They did
not dare to leave their places, fearing to rouse the anger of the magician by
their disobedience. The mist of the morning had turned into a fine rain, which
made their position very uncomfortable. They grew impatient, and consulted with
each other what was to be done. While they were discussing the subject, some
proposing to follow Shroepfer into the bushes, and others objecting, saying that
by doing so they might interrupt his incantations, or at least give him a
welcome excuse for not obtaining the treasure, a stranger approached. His
appearance was. so sudden that it almost appeared miraculous.
"I
know," said the stranger, "for whom you are waiting. Schroepfer will
not come; he is dead."
"You
lie!" exclaimed one of the company, being very indignant about this
intrusion.
Instead
of answering, the stranger gave a certain secret sign which proved him to be one
of the superiors of a high masonic order. All present bowed respectfully.
"Follow
me," he said, "and you will see that I told you the truth."
They
followed him into the ticket, and there they found the magician dead upon the
sod. He held a pistol in his hand; the ball had penetrated his heart.
Thus
perished a man who, although he was an impostor, may nevertheless have been in
possession of some occult knowledge, but who had not strength enough to resist
the temptations of the senses, and who misused his powers for the gratification
of his personal self.
Johann
Christoph Woellner was the son of a Protestant clergyman, who resided near
Spandau, and became preacher of the Evangelical community at Grossbehnitz, near
Berlin. While in this position he succeeded in seducing the daughter of his
patron, the General Itzenplitz, and the family at last consented to a marriage
which they could not prevent. The affair was still more scandalous on account of
the publicly known fact that Woellner made love to the mother of the girl before
he married the latter. By this marriage he acquired a considerable fortune. He
was very much inclined to mysticism, and soon became one of the most active and
prominent members of the Rosicrucians. His name in the lodge was Chrysophron,
and by the influence of his friends he obtained an influential position, which
he used for the advancement of his own selfish interests, and finally he
obtained a position at the Prussian Court.
He
appeared externally very modest and meek; while at the same time his conceit and
ambition were without limits, and no means were too vile to him, if by them he
could accomplish his purpose. His low forehead indicated a person of very little
intelligence, but a great deal of cunning. His little eyes were continually
looking downwards; his manners were those of a pious coxcomb. Sympathetic souls
find each other, and he therefore became very intimate with Bischofswerder, another
pseudo-Rosicrucian. who was Minister of State and favourite of King Frederic
William II. of Prussia, and he in company with his friend worked together for
the destruction of the religious liberty of the people, as shall be described
further on.
Another
of the same class was the pastor Johann August Stark, an Evangelical
preacher, but secretly a Catholic, and in league with the Jesuits. He was an
extraordinary hypocrite. Still worse, but more ridiculous, was his disciple, the
pseudo-Rosicrucian Mayr, a very eccentric character and a great fanatic.
He was limping, bald-headed, squinted, and of most unprepossessing appearance. A
broad trunk, with an immense hydrocephalic head rested upon thin, weak legs. He
usually wore black pantaloons and vest, and an orange-coloured coat. While
preaching, he shot with a pistol from the pulpit at a man who slept during the
sermon, and wounded him, exclaiming, "I will wake you up!" He had all
kinds of religions. In the morning he went to the Catholic mass, next he
preached in the Protestant church, then spent his afternoons in the Jewish
synagogue or with the Mennonites, and in the evening he went to the masonic
lodge.
These
were some of the types of the "Rosicrucians" which infested the
masonic lodges of those times, and it is a marvel that they did not destroy
masonry. Some of them were impostors, others were dupes, and not a few imposed
upon their dupes, while at the same time they were the dupes of others. This
confusion of incompatible elements, such as freethinkers, pietists, reasonable
men, and superstitious fools, could not fail to bring on a separation
within the lodges and they naturally became divided into two parts, of which one
represented progression and tolerance, the other one bigotry and superstition.
Among the latter class was the "Society of the Cross," who at their
initiation had to take the following oath: "In the name of the crucified I
swear to break all ties which bind me to my father, mother, brothers, sisters,
wife, relatives, friends, sweethearts, king, benefactors, or to any other human
being, whom I may have sworn to obey, so that I may belong entirely to
Christ."
The
Crown Prince, afterwards King Frederic William II. of Prussia, was himself a
member of a masonic lodge and a great admirer of Woellner and Bischofswerder,
who exerted their nefarious influence over him, and whenever the unfortunate
prince appeared to become subject to doubts regarding the supernatural powers of
his friends, they quieted him again by causing the spectre of some dead friend
to appear before him, which was not at all difficult to do, as they were in
possession of all the paraphernalia necessary to perform sleight-of-hand tricks,
such as magic lanterns, electric batteries, etc.; and there was no danger of
being detected in these tricks, as the spectators had to remain within a certain
"magic" circle, which they were not permitted to leave; and it was
always said that a disobedience to the orders of the magician would be followed
by the direst consequences, or perhaps be fatal to all.
The
greatest enemies of the so-called "Rosicrucians" were the llluminati,
a secret organization, radiating throughout the whole of Germany. At their head
stood the councillor Weishaupt, formerly professor at the University of
Ingolstadt, in Bavaria. He had been educated in his youth in a Jesuit convent,
but afterwards became a bitter enemy of that order. He wanted to liberate the
people from the bonds of bigotry by spreading his cosmopolitan ideas, and he
founded the order of the Illuminati, using the already existing masonic
symbols and formula". He proclaimed that the object of his order was not to
interfere with the Church or State, but that it intended to work for the moral
improvement of humanity, to do good, to prevent evil, and to spread useful
knowledge to all parts of the world. The necessary requirements to become a
member of his order are described by him as follows:—
"He
who is not deaf to the voice of suffering, whose heart is open to charity, and
who is the brother and friend of the unfortunate, is our brother. He should love
all creatures, and not cause pain even to a worm. He ought to be constant in
adversity, indefatigable in doing good, courageous in overcoming difficulties.
He should not look with contempt upon the weak; he should be above all selfish
and personal considerations, and be anxious to benefit mankind. He should avoid
idleness,
and not consider any kind of knowledge to be below his dignity to investigate.
But the main object of his life should be the attainment of self-knowledge. He
who cares for virtue and truth for its own sake will not care for the applause
of the vulgar. He who dares to do that which his own heart commands him
to do is fit to become a member of our order."
His
order, like all secret orders, possessed the charm which always surrounds that
which is mysterious. It had three degrees; the first one consisted of the novices
and the minervales. After passing an examination, the candidate was
accepted into a higher degree, consisting of the lesser and the higher
degree of Illuminati, and finally followed the highest degree, the Priests.
According: to Weishaupt's ideas, the main object of true religion was to lift
man up to a higher conception of his true nature and destiny, and thereby bring
him up to a realization of this higher state of human dignity. This could not be
accomplished by force, but merely by the spreading of knowledge, displacing
error and superstition. He thought that if men could once realize the necessity
of virtue and be all united by brotherly love, immorality, vice, degradation,
and poverty would cease to exist, and men would become their own rulers and
guides.
He
furthermore attempted to prove that true (esoteric) Christianity was not a
popular religion, or a religion for the vulgar, but that it was a system of
philosophy, given in symbols, comprehensible only to those who were far enough
advanced to be instructed in it, and it was the duty of the Illuminati to study
the esoteric side of the religious systems, and to try to comprehend their
meaning.
The
highest rank in the highest degree was that of Regent. The Regents were
the superiors of the order, and only the most useful and virtuous members were
admitted to that rank, after having passed through long and severe probations.1
Soon
the Illuminati became objects of fear and suspicion for the Governments,
especially in Bavaria. A Protestant clergyman, Lange, was accidentally
killed by a stroke of lightning. When his body was examined by the authorities,
they found some papers regarding the order, and a list of some of its prominent
members. This was the signal for a universal inquisition and persecution. Many
of the noblest and most eminent persons were imprisoned or banished, others
fled, and a price was set upon Weishapt's head, who, however, escaped to Gotha,
where he found an asylum.2
Still
the order of the Illuminati continued to exist, and between them and the Roslcrucians
there existed the same animosity as now between the Liberals and the Ultramontanes,
or between Progressionists and Conservatives. Each party denounced the other
one, and each party had some just cause; for the Rosicrucians attempted to push
the people still lower into darkness and superstition, while the Illuminati gave
them a light which the people did not understand, and by undermining the
authority of the priesthood, which governed the people by fear, they also
undermined the authority of the law, by which the people must be ruled, as long
as they cannot rule themselves.
King
Frederic the Great cared nothing about these religious quarrels. In his
dominions everyone was at liberty to follow the religion which suited him best;
and all the efforts of the Rosicrucians were therefore directed to maintain
their power over the Crown Prince, and in this they succeeded. The Crown Prince
was a good-hearted but weak-minded man, whose strength had been to a certain
extent exhausted by too much sensual enjoyment. He often had spells of great
moral depression and brooded over his regrets for the past. He needed some
comfort and consolation, and this he attempted to find sometimes in the arms of
the Countess of Lichtenau; at other times in those of the pietists and
"Rosicrucians," Bischofswerder and Woellner.
These
"Rosicrucians" used all the means they could to obtain power. They
calumniated Frederic the Great, and saw in him their greatest enemy, because his
liberal measures hindered them from forcing their narrow-minded ideas and
bigotry upon the people. They frightened the credulous Crown Prince by painting
and exaggerating to him the dire consequences of the spreading of
"irreligious" doctrines. They proposed to restore the Inquisition in a
Protestant shape.
Frederic
the Great died; Frederic William II. became King; but he was ruled by
Bischofswerder and Woellner, and by his mistresses. One of the first successful
attempts of the former was to restore to a great extent the power of Rome
in Protestant Germany. Woellner became Minister of the religious department, and
soon followed the issue of the infamous "religious edict" of
July 9, 1788. In this edict everybody was warned by order of the King to
subordinate his own reason to the dogmas of the Church; and those who should
contravene this order were theatened with the loss of the offices they held and
with imprisonment. They generously permitted everybody to believe what he
pleased, but they strongly prohibited any expression of opinion in regard to
religious matters, if such opinions were not sanctioned by the Church. But those
who should dare to ridicule a clergyman were threatened with the heaviest
punishment. At the same time censure was established, so that nothing
could be printed and published without having first been submitted to the
clerical authorities for approval.
The
excitement caused by this shameful edict was terrible. The Illuminati led by the
bookseller Nicolay, at Berlin, protested against it; but their writings
were confiscated. Woellner surrounded himself with "Rosicrucians" and
pietiests and a "spiritual examination board" was instituted, which
examined every candidate for an office in regard to his creed before he could be
appointed. They examined all clergymen and school teachers and ejected everyone
who was not a hypocrite and who dared to say what he thought. They published a
miserable catechism written in bad Latin, in which was prescribed what a person
would have to believe before he could pass the examination. Pietistic schools
and hymn-books were introduced and everything possible was attempted to make the
people more stupid than they already were.
The
disgrace which was brought upon the name "Rosicrucians" by these pseudo-Rosicrucians
was so great that even to this day everything connected with Rosicrucianism is
believed by the public in Germany to be identical with bigotry, pietism,
hypocrisy, knavery, animalism, and absurdity.
-
See
Weishaupt, "Intercourse with Man."
-
This
took place in the year 1758, under the reign of Maximillian Joseph,
who has been called The Beloved on account of his goodness. The
doctrines of Weishaupt were none other than the doctrines of Christ; but
they were not in conformity with the personal interests of autocratic
"Christian" priests, who have ever been the real enemies of the
truth and light, and the servants of darkness and evil.
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APPENDIX.
THE PRINCIPLES
OF THE
YOGA-PHILOSOPHY
OF THE
ROSICRUCIANS
AND ALCHEMISTS.
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The
following pages were originally intended to form the basis of a separate work,
entitled "A Key to the Secret Symbols of the Rosicrucians." As
the idea of bringing out such a book has been abandoned for the present, they
have been added as a suitable appendix to the foregoing historical notes.
It
will be found that the doctrines presented herein contain the most profound
secrets, especially in regard to the "resurrection of the flesh." They
go to show that the physical body is neither a useless nor a despicable thing,
and that Matter is as necessary to Spirit, as Spirit to Matter. Without the
presence of a living body no resurrection could take place; neither could the
Spirit have any relative existence without the presence of a material form. The
state of Nirvana is not to be attained by merely dreaming about it, and before
Man can rise superior to anything he must have attained that to which he desires
to become superior. Only from the soul resurrected within the body of flesh
arises the glorified spirit.
PRAESENTIA MUNIAMUR EJUS IN OBTTU
NOSTRO
Ex Deo nascimur. In Jesu
morimur. Reviviscimus per
Spiritum Sanctum.
Chapter
Seven
IN
THE PRONAOS OF
THE
TEMPLE OF THE ROSY CROSS.
Our salvation is the life of
Christ in us.
The
place or state wherein the true Rosicrucian lives is far too exalted and
glorious to be described in words. When we enter the vestibule of the temple of
the true Rosy Cross, we enter into a region of unalloyed bliss and happiness.
There is an effulgence of super-terrestrial light, where all aborious thinking
and exercise of the imagination for the purpose of drawing logical inferences
about the unknown, ceases, for in that light is the realm of pure knowledge; to
live there is to perceive, and to perceive is to know. Into that paradise of
celestial consciousness nothing impure can enter. No room is there for
terrestrial flesh and blood; but the spiritual beings which inhabit that realm
are made of the flesh and body of "Christ," in other words, of the
substance of the spiritual soul.
H.
P. Blavatsky, in her "Key to Theosophy," says that there are beings
having attained a state of spiritual consciousness which would entitle them to
enter the state of Nirvana; nevertheless, out of compassion for mankind, they
still remain residents of this earth, inhabiting invisibly for mortal eyes the
astral plane of our planet. In that, she describes the true order of the Golden
and Rosy Cross as a spiritual
Brotherhood, and if one of these superior beings, for some
purpose or other, reincarnates in a human body upon this planet, then will there
be a real Rosicrucian in a visible form upon this earth.
The
"history" of that "brotherhood" is the history of the
evolution of the world, and that of the spiritual regeneration of the soul and
the body of man; for although each of these individual beings had its own
terrestial history and experiences in passing through many incarnations upon
this planet, nevertheless, in its essential points the history of all is alike,
and consisted in the conquering of the low and the unfoldment of the high. They
all had to bear the Cross of suffering before they could become crowned
with victory; they all had to crucify their selfish and personal will, and die
in regard to all that attracts the soul to the sphere of earthly desires and
illusions before they could have the spiritual faculties of their souls unfolded
like the Rose whose leaves are unfolded by the rays of the rising sun.
————
oOo ————
ROSICRUCIAN
RULES.
1.
Love God above all.
To
"love God" means to love wisdom and truth. We can love God in
no other way than in being obedient to Divine law; and to enable us to exercise
that obedience conscientiously requires knowledge of the law, which can only be
gained by practice.
2.
Devote your time to your spiritual advancement.
As
the sun without leaving his place in the sky sends his rays upon the earth to
shine upon the pure and the impure, and to illuminate even the most minute
material objects with his light; likewise the spirit of man may send his mental
rays into matter to obtain knowledge of all terrestrial things; but there is no
need that the spirit should thereby lose its own divine self-consciousness, and
be itself absorbed by the objects of its perception.
3.
Be entirely unselfish.
Spiritual
knowledge begins only where all sense of self ceases. Where the delusion which
causes man to imagine himself to be a being separated and isolated from others
ends, there he begins to realize his true state as an all-embracing universal
and divine self-conscious power.
4.
Be temperate, modest, energetic, and silent.
The
door to the inner temple is called "Contentment"; but no animal can
enter therein, only he who walks uprightly, being conscious of his true dignity
as a human being. Without energy, nothing can be accomplished; and only in the
silence, when all thoughts and desires are at rest, can the Divine harmonies
penetrate to the internal ear.
5.
Learn to know the origin of the METALS
contained within thyself.
Ignorance
is the cause of suffering. That which is material must be crucified and die, so
that that which is spiritual may be resurrected and live.
6.
Beware of quacks and pretenders.
He
who claims to be in possession of knowledge knows nothing; only he through whom
the Word of wisdom speaks is wise.
7.
Live in constant adoration of the highest good.
The
worm seeks for pleasure among abomination and filth; but the free eagle spreads
his wings and rises up towards the sun.
8.
Learn the theory before you attempt the practice.
He
who travels with a trustworthy guide will be safer than he who refuses to profit
by the experience of another.
9.
Exercise charity towards all beings.
All
beings are one in the spirit; divided from each other merely by the illusion of
form. He who is charitable towards another form in which the universal One Life
is manifest, saves suffering to his own self.
10.
Read the ancient books of wisdom.
Books
are to the unripe mind that which the mother's milk is to the nursling. We must
receive drink from others until we have gained sufficient strength and
experience to descend to the living fountain within ourselves, and to draw from
there the water of truth.
11.
Try to understand their secret meaning.
That
which is external may be seen with the external eye; but that which is spiritual
can only be seen with the eye of the spirit.
These
are the eleven rules which ought to be followed by those who desire to enter the
temple of the Rosy Cross; but the Rosicrucians have a twelfth rule, an Arcanum,
in which great powers reside, but at which it is not lawful to speak. This
Arcanum will be given to those who deserve it, and by its aid they will find
light in the darkness, and a guiding hand through the labyrinth. This Arcanum is
inexpressible in the language of mortals, and it can, therefore, only be
communicated from heart to heart. There is no torture strong enough to
extract it from the true Rosicrucian; for even if he were willing to reveal it,
those who are unworthy of it are not capable of receiving it.
————
oOo ————
THE
DUTIES OF A ROSICRUCIAN.
Those
who are dead in the flesh will read the following with the external
understanding; those who live in the spirit will see its internal meaning, and
act accordingly.
The
duties of a true Rosicrucian are:—
1.
To alleviate suffering and to cure the sick without accepting any
remuneration.
The
medicine which they give is more valuable than gold; it is of an invisible kind,
and can be had for nothing everywhere.
2.
To adopt the style of their clothing to the costumes' of the country
wherein they reside for the time being.
The
clothing of the spirit is the form which he inhabits, and must be adapted to the
conditions of the planet whereon he resides.
3.
To meet once a year in a certain place.
Those
who do not meet at that place, when their terrestrial career is over will have
their names taken out of the book of life.
4.
Each member has to select a proper person
to be his successor.
Each
man is himself the creator of that being whose personality he adopts on the next
step on the ladder of evolution.
5.
The letters R.C. are the emblem of the
order.
Those
who have truly entered the order will bear the marks upon their body,
which cannot be mistaken by him who is capable of recognising them.
6.
The existence of the Brotherhood is to be
kept secret for one hundred years, beginning from the time when it was first
established.
Nor
will the "hundred years" be over until man has awakened to the
consciousness of his own divine nature.
————
oOo ————
THE
SECRET SIGNS OF THE ROSICRUCIANS.
There
are sixteen signs by which a member of the order of the Rosicrucians may be
known. He who possesses only a few of those signs is not a member of a very high
degree, for the true Rosicrucian possesses them all.
1.
The Rosicrucian is Patient.
His
first and most important victory is the conquest of his own self. It is the
victory over the LION, who has bitterly injured some of the best followers of
the Holy Cross. He is not to be vanquished by a fierce and inconsiderate attack
made upon him; but he must be made to surrender to patience and fortitude. The
true Rosicrucian tries to overcome his enemies by kindness, and those who hate
him by gifts. He heaps not curses, but the burning fire of love upon their
heads. He does not persecute his enemies with the sword, or with faggots, but he
suffers the weeds to grow with the wheat until they are both matured, when they
will be separated by Nature.
2.
The Rosicrucian is Kind.
He
never appears gloomy or melancholy, or with a scowl or sneer upon his face. He
acts kindly and politely towards everybody, and is always ready to render
assistance to others. Although he is different from the majority of other
people, still he tries to accommodate himself to their ways, habits and manners,
as much as his dignity will permit. He is, therefore, an agreeable companion,
and knows how to converse with the rich as well as with the poor, and to move
among all classes of society so as to command their respect; for he has
conquered the bear of vulgarity.
3.
The Rosicrucian knows no Envy.
Before
he is accepted into the order he must go through the terrible ordeal of cutting
off the head of the snake of envy; which is a very difficult labour, because the
snake is sly, and easily hides itself in some corner. The true Rosicrucian is
always content with his lot, knowing that it is such as he deserves it to be. He
never worries about the advantages or riches which others possess, but wishes
always the best to everybody. He knows that he will obtain all he deserves, and
he cares not if any other person possesses more than he. He expects no favours,
but he distributes his favours without any partiality.
4.
The Rosicrucian does not Boast.
He
knows that man is nothing but an instrument in the hands of GOD, and that he can
accomplish nothing useful by his own will; the latter being nothing but the will
of GOD perverted in man. To GOD he gives all the praise, and to that which is
mortal he gives all the blame. He is in no inordinate haste to accomplish a
thing, but he waits until he receives his orders from the Master who resides
above and within. He is careful what he speaks about, and uses no unhallowed
language.
5.
The Rosicrucian is not Vain.
He
proves thereby that there is something real in him, and that he is not like a
blown-up bag filled with air. Applause or blame leaves him unaffected, nor does
he feel aggrieved if he is contradicted or encounters contempt. He lives within
himself, and enjoys the beauties of his own inner world, but he never desires to
show off his possessions, nor to pride himself on any spiritual gifts which he
may have attained. The greater his gifts, the greater will be his modesty, and
the more will he be willing to be obedient to the law.
6.
The Rosicrucian is not Disorderly.
He
always strives to do his duty, and to act according to the order established by
the law. He cares nothing for externalities, nor for ceremonies. The law is
written within his heart, and therefore all his thoughts and acts are ruled by
it. His respectability is not centred in his external appearance, but in his
real being, which may be compared to a root from which all his actions spring.
The interior beauty of his soul is reflected upon his exterior, and stamps all
his acts with its seal; the light existing in his heart may be perceived in his
eye by an expert; it is the mirror of the Divine image within.
7.
The Rosicrucian is not
Ambitious
There
is nothing more injurious to spiritual development and expansion of the soul
than a narrow mind and a selfish character. The true Rosicrucian always cares
much more for the welfare of others than for his own. He has no private or
personal interest to defend or foster. He always seeks to do good, and he never
avoids any opportunity which may present itself for that purpose.
8.
The Rosicrucian is not
Irritable.
It
is evident that a person who works for the benefit of the whole will be hated by
those whose personal advantages are not benefited thereby; because selfishness
is opposed to magnanimity, and the claims of the few are not always compatible
with the interests of the community. The Rosicrucian will therefore be often
resisted by narrow-minded and short-sighted people; he will be slandered by
calumniators, his motives will be misrepresented, he will be misjudged by the
ignorant, ridiculed by the would-be wise, and
taunted by the fool. All such proceedings, however, cannot excite or irritate
the mind of the true Rosicrucian, nor disturb the divine harmony of his soul;
for his faith rests in the perception and knowledge of the truth within himself.
The opposition of a thousand ignorant people will not induce him to desist from
doing that which he knows to be noble and good, and he will do it even if it
should involve the loss of his fortune or of his life. Being able and accustomed
to direct his spiritual sight towards the divine, he cannot be deluded by the
illusions of matter, but clings to the eternal reality. Being surrounded by
angelic influences, and listening to their voices, he is not affected by the
noise made by the animals. He lives in the company of those noble beings, who
were once men like others, but who have become transfigured, and who are now
beyond the reach of the vulgar and low.
9.
The Rosicrucian does not think evil of
others.
Those
who think evil of others see merely the evil which exists within themselves
reflected and mirrored forth in others. The Rosicrucian is always willing to
recognise in everything that which is good. Tolerance is a virtue by which the
Rosicrucian is eminently distinguished from others; and by which he may be
known. If a thing appears to be ambiguous, he suspends his judgment about it
until he has investigated its nature; but as long as his judgment is not
perfect, he is more inclined to form a good opinion than an evil one about
everything.
10.
The Rosicrucian loves justice.
He,
however, never sets himself up as a judge over the faults of others, nor does he
wish to appear to be wise by censuring the mistakes of others. He does not enjoy
gossip, and cares no more about the foolishness committed by others, than he
would about the buzzing of a fly or the capers of a monkey. He finds no pleasure
in listening to political or personal quarrels, disputations, or mutual
recriminations. He cares nothing for the cunningness of a fox, the dissimulation
of a crocodile, or the rapacity of a wolf, and is not amused by the stirring up
of mud. His nobility of character lifts him up into a sphere far beyond all such
trifles and absurdities, and being above the sensual plane, wherein ordinary
mortals find their happiness and enjoyment, he lives with those who do not think
evil of each other, who do not rejoice about an injustice done to their brother,
or make merry about his ignorance, and enjoy his misfortunes. He enjoys the
company of those who love the truth, and who are surrounded by the peace and
harmony of the spirit.
11.
The Rosicrucian loves the truth.
There
is no devil worse than falsehood and calumny. Ignorance is a nonentity, but
falsehood is the substance of evil. The calumniator rejoices whenever he has
found something upon which to base his lies and to make them grow like
mountains. Opposed to it is the truth, it being a ray of light from the eternal
fountain of GOOD, which has the power to
transform man into a divine being. The ROSICRUCIAN seeks, therefore, no other
light but the light of truth, and this light he does not enjoy alone, but in
company of all who are good and filled with its divine majesty, whether they
live on this earth or in the spiritual state; and he enjoys it above all with
those who are persecuted, oppressed, and innocent, but who will be saved by the
truth.
12.
The Roslcrucian knows how to be silent.
Those
who are false do not love the truth. Those who are foolish do not love wisdom.
The true Rosicrucian prefers to enjoy the company of those who can appreciate
truth to that of those who would trample it with their feet. He will keep that
which he knows locked up within his heart, for in silence is power. As a
minister of state does not go about telling to everybody the secrets of the
king; so the Rosicrucian does not parade before the public the revelations made
to him by the king within, who is nobler and wiser than all the earthly kings
and princes; for they only rule by the authority and power derived from Him. His
secrecy ceases only when the king commands him to speak, for it is then not he
who speaks, but the truth that is speaking through him.
13.
The Rosicrucian believes that which he
knows.
He
believes in the immutability of eternal law, and that every cause has a certain
effect. He knows that the truth cannot lie, and that the promises made to him by
the king will be fulfilled, if he does not himself hinder their fulfilment. He
is, therefore, inaccessible to doubt or fear, and puts implicit confidence in
the divine principle of truth, which has become alive and conscious within his
heart.
14.
The Rosicrucian's hope is firm.
Spiritual
hope is the certain conviction resulting from a knowledge of the law, that the
truths recognised by faith will grow and be fulfilled; it is the knowledge of
the heart, and very different from the intellectual speculation of the reasoning
brain. His faith rests upon the rock of direct perception and cannot be
overthrown. He knows that in everything, however evil it may appear to he, there
is a germ of good, and he hopes that in the course of evolution that germ will
become developed, and thus evil be transformed into good.
15.
The Rosicrucian cannot be vanquished by
suffering.
He
knows that there is no light without shadow, no evil without some good, and that
strength only grows by resistance. Having once recognised the existence of the
Divine principle within everything, external changes are to him of little
importance, and do not deserve great attention. His main object is to hold on to
his spiritual possessions, and not to lose the crown which he has gained in the
battle of life.
16.
The Rosicrucian will always remain a
member of his society.
Names
are of little importance. The principle which presides over the Rosicrucian
Society is the truth; and he who knows the truth, and follows it in practice, is
a member of the society over which the truth
practises. If all names were changed and all languages
altered, the truth would remain the same; and he who lives in the truth will
live even if all nations should pass away.
These
are the sixteen signs of the true Rosicrucians, which have been revealed to a
pilgrim by an angel who took away the heart of the pilgrim, leaving in its place
a fiery coal, which is now incessantly burning and glowing with love of the
universal brotherhood of humanity.
————
oOo ————
ROSICRUCIAN
JEWELS.
The
most valuable jewel of the Rosicrucians is WISDOM, which is represented by a
pure DIAMOND in the centre of the ROSE, but the CROSS is adorned with twelve
jewels of priceless value, in all of which the power that resides in the truth
is manifested. These jewels are:
1.
Jasper (dark green). The power of active light, multiplying itself to a
sevenfold degree, and evolving seven states of the one light, by which the seven
states of darkness may be consumed.
2.
Hyacinth (yellow). LOVE, born from the matrix of Light, manifesting
itself as it grows, and emitting red rays. Its power overcomes the spirit of
anger and violence.
3.
Chrysolite (white). Princely wisdom. It confounds that which is foolish
and vain, subdues it, and comes out of the battle victorious.
4.
Sapphire (blue). Truth; originating and growing out of its own essence.
It overcomes doubt and vacillation.
5.
Smaragd [Emerald]
(green). The blooming spring in its eternal justice destroying the unjust
attributes of a perverted and degenerate nature and opening the fountain of
infinite treasures.
6.
Topaz (golden). The symbol of peace, mild and pleasant. It suffers no
impurity or division to exist, neither does it admit that which causes
separation and quarrels. It heals ruptures and cures wounds.
7.
Amethyst (violet). Impartiality, equilibrium of justice and judgment. It
cannot be falsified, bent, or counterfeited. It weighs all things in the scales
of justice, and is opposed to fraud, cruelty, or tyranny.
8.
Beryl (diverse colours). Meekness, humility; the equal temperature of the
spirit, being kind and good, and overcoming wrath, stubbornness, and bitterness.
9.
Sardis (light red). The high magical FAITH, growing into power, and
destroying fear, scepticism, and superstition.
10.
Chrysoprase (light green). Invisible power and strength, overcoming all
opposition, allowing nothing to remain which could possibly resist the law.
11.
Sardonyx (striped). Triumphant JOY and gladness, flowing from the eternal
fountain of happiness, destroying all sorrow and
sadness. (May it bless you!).
12.
Chalcedony (striped). The crown of Victory, dominion, glory. The keystone
and the greatest of all miracles, turning everything to
the glorification of GOD.
————
oOo ————
ROSICRUCIAN
SYMBOLS
SIGNS
FROM THE HEART OF THE CELESTIAL MOTHER.
(From the work of Antonio Ginther. August Vindelicorum. 1741.)
Prænesis.
A ship in the open sea, with a floating anchor, and a star shining
overhead, with the inscription: Hac monstrante viam.
Emblema
1. An open book with the name MARIA, and a heart transfixed by a sword, with the
inscription: Omnibus in omnibus.
2.
A seven-headed monster threatened with a club. Inscription: In
virtute tua.
3.
A closed and sealed door with an angel attempting to open it. Inscription: Signatur
ne perdatur.
4.
A landscape representing an island. The sun rises and the stars shine.
Inscription: Aurora ab lacrymis.
5.
An orange tree bearing fruits, of which the inner part is sweet, while the rind
is bitter. Inscription: Dulce amarum.
6.
An altar with a fire upon it, in which a heart is burning, sending out a sweet
odour. Inscription: In odorem suavitatis.
7.
A pure white lily in a flower-pot, standing in a garden. Inscription: Virginei
laus prima pudoris.
8.
An angel separating wheat from chaff by means of a sieve. Inscription: Dimittit
inanes.
9.
A ring with a jewel exhibited upon a table. Inscription: Honori invincem.
10.
A globe illuminated by the full moon. Inscription: Plena sibi et aliis.
11.
Jacob's ladder with seven steps, reaching from the earth up to heaven.
Inscription: Descendendo ascendendo.
12.
A sun-dial attached to the wall of a tower. Inscription: Altissimus obnumbrat.
13.
The signs of the Zodiac, with the sun passing through the sign of the Virgin.
Inscription: Jam mitlus ardet.
14.
A hen brooding in a stable, brooding over eggs. Inscription: Pant
in alieno.
15.
Two palm-trees, inclined towards each other. Inscription: Blando se -pace
salutant.
16.
A grape-vine, cut from the trunk, is weeping. Inscription: Ut gaudeas mero.
17.
A plant, representing a myrrh. Inscription: Amara sect, salubris.
18.
A painter's easel, with a cloth ready for painting. Inscription: Qua
forma placebit.
19.
A heart transfixed by a sword. Inscription: Usque ad divisionem animæ.
20.
Two doves pecking at each other. Inscription: Amat et castigat.
21.
A passion flower. Inscription: Delectat et cruciat.
22.
Wolves and sheep, eagles and bats, basking together in the sunshine.
Inscription: Non possentibus offert.
23.
A bird, sitting between thorns and thistles. Inscription: His ego sustentor.
24.
Ivy winding around a dead tree. Inscription: Nee mors separavit.
25.
Two hearts in a winepress. Inscription: Cogit in unum.
26.
A crocodile shedding tears while eating a man. Inscription: Plorat et devorat.
27.
Wolf devouring a sheep. Inscription: Non est qui redimat.
28.
Tulips inclining toward the rising sun. Inscription: Languexit in
umbra.
29.
Two stringed musical instruments; a hand plays upon one. Inscription: Unam
tetigis se sat est.
30.
A white lily growing between thorns. Inscription: Transfixum suavius.
31.
The prophet Jonah thrown into the raging sea. Inscription: Merger ne
mergantur.
32.
The setting sun and the evening star. Inscription: Sequitur deserta cadentem.
33.
A cross with a snake wound around it. Inscription: Pharms-cumnon venenum.
34.
Eagle, rising towards the sun. Inscription: Ad te levavi oculos.
35.
A squirrel standing upon a log, floating in the water and rowing. Inscription: Ne
merger.
36.
Light tower, illuminating the ocean. Inscription: Erantibus una micat.
37.
Rock standing in a stormy sea. Inscription: Non commovebitur.
38.
A diamond exposed upon a table. Inscription: In puritate pretium.
39.
Grafting a tree. Inscription: Accipit in sua.
40.
A man hanging upon a tree. Inscription: Non est hac tutior umbra.
41.
A flock of sheep, each one bearing the letter T upon the forehead. Inscription: Non
habet redargutionem.
42.
Chandelier with seven lights. Inscription: Non extinguetur..
43.
A solar eclipse. Inscription: Morientis sideris umbra.
44.
The setting sun and a rainbow shedding tears. Inscription: Desinit
in lacrymas.
45.
Cypress blown at by winds coming from the four quarters of the world.
Inscription: Concussio firmat.
46.
Two hearts surrounded by thorns, with nails and a dagger. Inscription: Vulneratum
vulnerat.
47-
A heart transfixed by a sword and instruments of torture. Inscription: Superminet
omnes.
48.
Beehive, and bees flying around flowers. Inscription: Currit in odorem.
49.
A chemical furnace with retorts, from which drops are falling. Inscription: Color
elicit imbres.
50.
A man sowing grain into furrows. Inscription: Ut surgat in ortum.
51.
A cloth spread upon a field and sprinkled with water. Inscription: A
lacrymis candor.
52.
Ocean waves and a bird flying through the furrows of water. Inscription: Mersa
non mergitur.
53.
Noah's dove with an olive branch. Inscription: Einergere nuntiat orbem.
54.
Flying eagle carrying a Iamb. Inscription: Tulit prædeam tartari.
55.
Rain descending upon flowers. Inscription: Dulce refrigerium.
56.
Plumb-line and level. Inscription: Recta a recto.
57.
A hot iron upon an anvil. Inscription: Dum calet.
58.
Solitary bird sitting in a cave. Inscription: Gemit dilectum suum.
59.
Elephant drinking blood flowing from a grape. Inscription: Acuitur
in præliurn.
60.
Bird escaping from a nest. Inscription: Ad sidera sursum.
61.
Sunrise rays shining into a heart of adamant. Inscription: Intima lustrat.
62.
A flying bird attached to a string. Inscription: Cupio dissolvi.
63.
Two birds of Paradise flying upwards. Inscription: Innixa ascendit.
64.
A triple crown made of silver, iron, and gold. Inscription: Curso complete.
65.
The statue of Dagon thrown down and broken to pieces. A corpse. Inscription: Cui
honorem honorem.
66.
The Red Sea dividing for the passage of the Israelites. Inscription: Illue
iter quo ostendum.
67.
Labyrinth with a human figure therein. A hand extended from heaven holds a
thread reaching down to the figure. Inscription: Hac duce tuta via est.
68.
A camp. Among the tents is a standard bearing the image of a man. Inscription: Presidium
et decus.
69.
A clock, whose finger points to the second hour. Inscription: Ultima
secunda.
70.
Ship at sea carrying a light. Fishes and birds are attracted by the glow.
Inscription: Veniunt ad lucem.
Epilogus.—Noah's
ark in tranquil water. Inscription: Non mergitur, sed extollitur.
SIGNS
REFERRING TO THE DIVINE CHILD.
(From the above-mentioned work.)
Prænesis.
—A hen with chickens under her wings. A hawk preying in the air above.
Inscription: Sub umbra alarum tuarum.
Emblema
1. A figure kneeling and holding a book wherein is represented a fiery heart.
Inscription: Tolle lege.
2.
Altar upon which a fire is lighted by a sunray. Inscription: Extinctos
suscitat ignes.
3.
Sunray falling through a lens and setting a ship on fire. Insciption: Ignis
ab Primo.
4.
Sun shining upon a lambskin extended upon the earth. Inscription: Descendit
de cæ is.
5.
A chrysalis upon a leaf. Inscription: Ecce venio.
7.
The sea and the rising sun. Inscription: Renovabit faciem terræ.
8.
A rising sun eclipsed by the moon. Inscription: Condor ut exorior.
9. A chicken and an eagle in the air. The former is
protected against the latter by a shield. Inscription: A facie persequentis.
10. A rose in the midst of a garden. Inscription:
Hæc mihi sola placet.
11.
A lamb burning upon an altar. Inscription: Deus non despicies.
12. Dogs
hunting. Inscription: Fuga salutem.
13. A Iamb
dying at the foot of a cross. Inscription: Obediens uaque ad
mortem.
14.
The ark of the covenant. Rays of lightning. Inscription: Procul este
profani.
15. Sun in
the midst of clouds. Inscription: Fulgura in pluvium fruite.
16. Sun
shining upon sheep and wolves. Inscription: Super robos et
malos.
17. A well
and a pitcher. Inscription: Hauriar, non exhauriar.
18. Animals
entering the ark. Inscription: Una salutem.
19. Shepherd
carrying a Iamb. Inscription: Onus meum leve.
20.
Sheep drinking at a well. The water is stirred by a pole. Inscription: Similem dant vulnera
formam.
21. A dove
sitting upon a globe. Inscription: Non sufficit una.
22. Light
penetrating the clouds. Inscription: Umbram fugat veritas.
23.
A vineyard and the rising sun. Inscription: Pertransiit beneficiendo.
24. Three
hearts with a sieve floating above them. Inscription: Cælo
contrito resurgent.
25. Swan
cleaning his feathers before proceeding to eat. Inscription: Antequam
comedum.
26. A
hungry dog howling at the moon. Inscription: Inanis impetus.
27.
Ark of the covenant drawn by two oxen. Inscription: Sancta sancte.
28. A
winepress. Inscription: Premitur ut exferimat.
29.
An opening bud. Inscription: Vulneribus profundit
opes.
30.
Amor shooting arrows at a heart. Inscription: Donee attingam.
31.
Cross and paraphernalia for crucification. Inscription: Præbet non prohibet.
32.
A sunflower looking towards the rising sun. Inscription: Usque ad occasum.
33.
Drops of sweat falling down in a garden. Inscription: Tandem resoluta venit.
34.
Sword protruding from the clouds. Inscription: Cædo noncedo.
35.
Hammer and anvil, a forge and a fire. Inscription: Ferendo, non feriendo.
36.
A ram crowned with thorns upon an altar. Inscription: Victima coronata.
37.
A sheep carrying animals. Inscription: Quam grave portat onus.
38.
A crucified person and a snake upon a tree. Inscription: Unde mors unde vita.
39.
A tree shedding tears into three dishes. Inscription: Et Iæsa medelam.
40.
A spring fountain. Inscription: Rigat ut erigat.
41.
A heart offered to an eagle. Inscription: Redibit ad Dominum.
42.
A heart upon a cross surrounded by thorns, crowned with a laurel. Inscription :Pignus
amabile pacis.
43.
Bird persecuted by a hawk seeks refuge in the cleft of a rock. Inscription: Hoc
tuta sua sub antro.
44.
Target with a burning heart in the centre; Amor shooting arrows at it.
Inscription: Trahe mi post te.
45.
Pelican feeding her young ones with her own blood. Inscription: Ut
vitam habeant.
47.
Phoenix sinking into the flames. Inscription: Hic mihi dulce mori.
48.
Blood from a lamb flowing into a cup. Inscription: Purgantes temperat ignis.
49.
Clouds from which proceed rays of lightning. Inscription: Lux recto fatumque
noscenti.
50.
Eagle fiying towards the sun. Inscription: Tune facie ad faciem.
Epilogus.—A
hedgehog, having rolled in fruits, is covered with them. Inscription: Venturl
providus ævi.
He
who can see the meaning of all these allegories has his eyes open.
TABULA
SMARAGDINA.
ERBA SECRETORUM HERMETIS.
It
is, beyond any doubt, most certain and true, that the Below is like the Above,
and thereby can be accomplished the miracle of one only thing. As all things are
derived from only one thing, by the will and the word of the One who created it
in his mind; likewise all things result from this unity by the order of nature.
Its father is the sun, its mother the moon; the air carries it in its womb; its
nurse is the earth. This thing is the origin of all perfections that exist
throughout the world. Its power is most perfect when it has again been reduced
to earth.
Separate
the earth from the fire, and the subtle from that which is gross; act with
prudence, understanding, and modesty. It rises up from the earth to the heavens,
and returns again to the earth, taking unto itself the power of the Above and
the Below. Thus you will obtain the glory of the whole world. Therefore discard
all ignorance and impotency. This is the strongest of all powers, for it
overcomes all subtle things, and can penetrate through all that is gross. Thus
was the world created, and from this originate rare combinations, and are
wrought miracles of various kinds. Therefore have I been called Hermes
Trismegistus, having obtained thee-parts of the wisdom of the whole world. This
is what is to be said about the masterwork of the alchymical art.
Chapter
Eight
ALCHEMY.
Qux
sunt in superis hac inferioribus insunt; Quod rnonstrat coelum, id terra
frequenter habet. Ignis, Aqua et Fluitans, due sunt contraria; Felix taiia
si jungis, sit tibi scire satis.
alchemy
is that science which results from a knowledge of God, Nature, and Man. A
perfect knowledge of either of them cannot be obtained without the knowledge of
the other two, for these three are one and inseparable. Alchemy is not merely an
intellectual, but a spiritual science; because that which belongs to the spirit
can only be spiritually known. Nevertheless, it is a science dealing with
material things, for spirit and matter are only two opposite manifestations or
"poles" of the eternal one. Alchemy is an art, and as every art
requires an artist to exercise it, likewise this divine science and art can be
practised only by those who are in possession of the divine power necessary for
that purpose. It is true that the external manipulations required for the
production of certain alchemical preparations may, like an ordinary chemical
process, be taught to anybody capable of reasoning; but the results which he
would accomplish would be without life, for only he in whom the true life has
awakened can awaken it from its sleep in the prima materia, and cause
visible forms to grow from the Chaos of nature.
Alchemy
in its highest aspects deals with the spiritual regeneration of man, and teaches
how a god may be made out of a human being or, to express it more correctly, how
to establish the conditions necessary for the development of divine powers in
man, so that a human being may become a god by the power of God, in the same
sense as a seed becomes a plant by the aid of the four elements, and the action
of the invisible fifth. Alchemy in its more material aspect teaches how
minerals, metals, plants, and animals, and men, may be generated, or made to
grow from their "seeds"; or, in other words, how that generation,
which is accomplished during long periods of time in the due course of the
action of natural laws, may be accomplished in a comparatively very short time,
if these natural laws are guided and supplied with material, by the spiritual
knowledge of man. There is no doubt in my mind that gold can be made to grow by
alchemical means; but it requires an Alchemist to make
the experiment succeed, and he who is attracted by the power of gold will not
obtain possession of the spiritual power necessary to practise that art.
It
is not the object of these pages to furnish proof to the sceptic that Alchemy is
a truth, nor to furnish arguments on the strength of which the incredulous may
become persuaded to believe in its possibility. To believe in a thing of which
one has no knowledge would be of little benefit; but those who have some
spiritual knowledge of Alchemy, perhaps having studied it in some former
incarnation, may receive some benefit from a perusal of this chapter, as it may
serve to bring that which they already spiritually know to the understanding of
their mind.1
It
is a mistake to confound Alchemy with Chemistry. Modern Chemistry is a science
which deals merely with the external forms in which the element of matter is
manifesting itself. It never produces anything new. We may mix and compound and
decompose two or more chemical bodies an unlimited number of times, and cause
them to appear under various different forms, but at the end we will have no
augmentation of substance, nor anything more than the combinations of the
substances that have been employed at the beginning. Alchemy does not mix or
compound anything, it causes that which already exists in a latent state to
become active and grow. Alchemy is, therefore, more comparable to botany or
agriculture than to Chemistry; and, in fact, the growth of a plant, a tree, or
an animal is an alchemical process going on in the alchemical laboratory of
nature, and performed by the great Alchemist, the power of God acting in nature.
The
nature of Alchemy is clearly explained by Johannes Tritheim, who says:—
"God
is an essential and hidden fire in all things, and especially in man. That fire
generates all things. It has generated them, and will generate them in the
future, and that which is generated is the true divine light in all eternity.
God is a fire; but no fire can burn, and no light appear within nature without
the addition of air to cause the combustion, and likewise the Holy Spirit in you
must act as a divine 'air' or breath, coming out of the divine fire and
breathing upon the fire within the soul, so that the light will appear, for the
light must be nourished by the fire, and this light is love and gladness and joy
within the eternal deity. This light is Jesus, having emanated from
eternity from Jehovah. He who has this light not within himself is in the
fire without light; but if the light is in him, then is the Christ in
him, and takes form in him, and such a person will know that light as it exists
in nature.
"All
things such as we see are in their interior fire and light, wherein is hidden
the essence of the spirit. All things are a trinity of fire, light, and air. In
other words, 'Spirit,' the 'father,' is a divine superessential light;
the 'son,' the light having become manifest; the 'holy spirit' a divine
superessential air and motion. The fire resides within the heart and sends its
rays through the whole body of man, causing it to live; but it no
light is bom from the fire without the presence of the spirit of holiness."
To
express this in other words we may say—All things are made of thought, and exist in the universal mind (the astral light),
and within each is latent
the will, by whose action they may become developed and their powers unfolded. This takes place under favourable
circumstances by the slow and unconscious action of the universal will acting in nature, and may be accomplished in a very short time by the aid
of the conscious will of the alchemist; but before the will of a person can accomplish such wonders in external substances, his will must first
become self-conscious within itself; the light that shines from the centre of his own heart, must become living and bright before it can
act upon those substances with which the Alchemist deals. He in whom this divine
light of the Christ (the Atma) has not awakened to life, is virtually asleep in the
spirit, and can act upon spiritual things no
more than a man can deal with material substances while he sleeps; but this fact
will hardly be acknowledged or comprehended by the
superficial scientist and rationalist, who imagine themselves to be
fully awake, and therefore the secrets of alchemy are an inexplicable mystery to them, which can be disposed of in no other way than by
being denied or laughed away. Alchemy was known at the most ancient
times. It was no secret to the initiates among the ancient Brahmins
and the Egyptians; and the Bible, if read in the light of the Cabala,
will be found to be the description of an alchemical process. The Aleph 
represent three fiery flames, nevertheless, it is only one letter. In Magic it means AOH, the Father, the one from which all the rest take
their origin, the Alpha and likewise the Omega, the beginning and
also
the end. As the air causes the fire to burn and to emit a light, likewise
the Holy Spirit (without whose presence nothing can be accomplished)
nourishing the divine fire with the soul, causes the living light of the
Christ to become manifest. This is also indicated in the three first
letters of the word 
, for the 
means
"Ben," the son; the
AOH, the father; and 
means "Ruach," or spirit. This, then, is
a
trinity of father, son, and spirit, and its quality is indicated by the
following syllable 
, indicating the true generation, for the
is the
letter symbolizing the fire, and the 
the light. The pronounciation of
the former is like the hissing of the flame, but the latter issues mildly
from the fire, as it is likewise born mildly and humbly within the
human soul while the 
symbolizes the spirit and the power of the
outspoken word.
The
"Song of Solomon," in the Old
Testament, is a description of
the processes of alchemy. In this Song
the Subjectum is described in
Cant. i., 5; the Lilium artis
in C. ii., I; the Preparation
and Purification in C. ii., 4; the Fire in C. ii;
7, and C. iv., 16; the Putrefaction
in
C. Hi., I; Sublimation
and Distillation in C. Hi;
6; Coagulation and
Change of Colours, C. v., 9 to 14; Fixation,
C. ii, 11, and C viii,
4; Multiplication, C. vi.,
7; Augmentation and Projection, C.
vvi. 8, etc., etc.
With
all this it must not be supposed that the practice of Alchemy consists merely in
the exercise of the will and the imagination, or that the products obtained are
merely imaginary and intangible or invisible to mortal eyes. On the contrary, no
alchemical processes can be accomplished without the presence of visible and
tangible matter, as it is so to say a spiritualizing of
"matter." There is no transformation of "matter" into
"spirit," as some people believe, for each of the seven principles of
eternal nature is unchangeable, arid remains for ever in its own centre, in the
same sense as darkness cannot be turned into light, although a light may be
kindled within the darkness, in consequence of which the darkness will
disappear. Likewise within each material form there sleeps the divine spirit,
the light, which may become awakened to life and activity, and illuminate the
body and cause it to live and to grow. Of the qualities of the powers of that
light, or even of its existence, modern chemistry has no knowledge and no names
to describe it; but they are described under various names in the Bible, and in
the still older religious books of the East.
There
is a visible substance and an invisible one; a tangible water and one that is
beyond the reach of perception by the physical senses; a visible fire and an
invisible magic fire; neither can either of these accomplish anything without
the other, for in the practice of Alchemy, as in the regeneration of man, that
which is above must be made to penetrate
that which is below, so that the lower may enter into a higher state of
existence.
————
oOo ————
THE
"PRIMA MATERIA"
If
we wish to know nature we must learn to know God, and God cannot be known
without a knowledge of one's own divine self. The spiritual substance of which
external visible nature is an imperfect expression and manifestation, has been
called "Prima Materia"; it is the material for the formation of
a new heaven and a new earth. It is like "water," or a
"crystalline ocean," if compared with our grossly material earth, it
is at once fire, water, air, and earth, corporeal in its essence, and
nevertheless, incorporeal relatively to our physical forms.
In
it as the "Chaos," are contained the germs, or seeds, or
"potencies" of all things that ever existed, and of all that ever will
exist in the future. It is the soul, or corpus of nature, and by means of
the magic fire, it may be extricated from all substances, and be rendered
corporeal and visible. It is a unity, and nevertheless a trinity, according to
its aspects as Sulphur, Mercury, and Salt. These three are
distinct qualities characterising the spirit of light, and nevertheless they are
nothing different from the essence of the light, and this light is eternal
nature, or the soul of the world.
This
primordial matter contains the powers that go to form minerals and
metals, vegetables and animals, and everything that breathes; all throbbing
hearts, and send them into the forms of the lower worlds and into all beings,
acting through their own centres, and leading the forms higher up on the road to
perfection. The forms in which this living principle becomes fixed become
perfect and permanent, so that they will neither rust nor decay, nor be changed
on being exposed to the air; neither can such forms be dissolved by water, nor
be destroyed by fire, nor eaten up by the elements of
the earth.
"This
spirit can be obtained in the same manner in which it is communicated to
the earth by the stars; and this takes place by means of water, which serves as
its vehicle. It is not the Philosopher's Stone, but the latter may be
prepared of it by causing that which is volantile to become fixed.
"I
admonish you to pay strict attention to the boiling of the water, and not to
allow your minds to be disturbed by things of minor importance. Boil it slowly,
and let it putrefy until it attains the proper colour, for in the water of Life
is contained the germ of wisdom. By the art of boiling the water will become
transformed into earth. This earth is to be changed into a pure crystalline
fluid, from which an excellent red fire is produced; but this water and fire,
grown together into one essence, produces the great Panacea, composed of
meekness and strength: the lamb and the lion in one."
————
oOo ————
THE SECRET
FIRE
In
H. P. Blavatsky's book "The Voice of the Silence," the secret
fire of the Alchemists is described as "Kundalini," the
"serpentine," or annular working power in the body of the ascetic.
"It is an electric fiery occult or Fohatic power, the great pristine
force which underlies all organic and inorganic matter"; and in another
place the author says: "It is an electro-spiritual force, a creative power
which, when aroused into action, can as easily kill as it can create."
This
point is the reason why the secrets of Alchemy are not divulged to the curious,
and why only those who have gained the power to control their own self will be
told how that power can be aroused in man.
In
regard to this "secret fire," the Rosicrucians say:
The
potentialities in nature are aroused by the action of the secret fire, assisted
by the elementary fire. The secret fire is invisible, and is contained within
all things. It is the most potential and powerful fire, with which the external
visible fire cannot be compared. It is the fire with which Moses burned the
golden calf, and that which Jeremiah hid away, and which seventy years after was
found by the knowing ones, but which, by that time had become a thick water. (2 Maccab.
I. and II.)
Without
the possession of this magic fire, no alchemical process can be accomplished,
and therefore it is recommended in the "Secret Symbols of the
Rosicrucians," that the student of Alchemy should above all seek for the
fire.
1.
Follow Nature.
It
is useless to seek for the sun by the light of a candle.
2.
First know; then act.
Real knowledge exists in the triangle composed of seeing,
feeling, and understanding.
3.
Use no vulgar processes. Use only one vessel, one fire, one
instrument.
The
door to success lies in the unity of will and purpose and the proper adaptation
of the means to the end. There are many roads leading to the celestial centre.
He who follows the chosen path may succeed, while he who attempts to walk on
many paths will be delayed.
4.
Keep the fire constantly burning.
If
the molten metals are allowed to cool off before they are transformed into
higher ones, they will become hard again, and the whole process will have to be
recommenced from the beginning. Use the inextinguishable lamp. Its light will
not go out unless it is driven away by force.
————
oOo ————
THE FIVE
THINGS NECESSARY TO OBSERVE IN THE PRACTICE OF ALCHEMY.
1.
To recognise the true PRIMA MATERIA.
It
is to be found everywhere; but if you do not find it in your own house, you will
find it nowhere. It is a living substance that can be discovered only in places
inhabited by man. It is the only substance from which the Philosopher's Stone
can be prepared, and without that substance no genuine silver or gold can be
made. In thirty pounds of ordinary mercury, there is usually not more than one
pound of the true substance; and a hundred pounds of ordinary sulphur usually
contain not more than one pound of that which is useful. It can only be found
above the earth, but not below it. It is before everybody's eyes; no one can
live without it; everybody uses it; the poor usually possess more of it than the
rich; the ignorant esteem it highly, but the learned ones often throw it away.
The children play with it in the street, and yet it is invisible. It can be
perceived by the sense of feeling, but it cannot be seen with the material eye.
2.
Use for the preparation of the PRIMA MATERIA only the rose-coloured blood of the Red Lion and
the pure white gluten of the Eagle.
Let
your Will be strong, but without anger, and your Thoughts be pure from that
which infects the lower strata of the earth's atmosphere. Let the fire of the
divine Will penetrate deeply within your soul, and elevate your mind to the
highest regions of thought.
3.
Obtain the sacred Fire.
It
is not of man's making; it cannot be bought, but it is given for nothing to
those who deserve it.
4.
Then follow Multiplication and Increase, for which purpose weight and measure
are necessary.
Weigh
all things with the scales of justice, and measure them by the rule of reason.
5.
The fifth is the Application, that is to say the Projection upon the metals.
This
will be accomplished by nature without artificial aid.
AXIOM
ATA HERMETICA.
1.
Whatever may be accomplished by a simple method should not be
attempted by a complicated one.
There is only
one Truth, whose existence requires no proof, because it is itself proof enough
to those who are capable of perceiving it. Why should we enter into complexness
to seek for that which is simple? The sages say: "Ignis et Azoth tibi
sufficiunt." The body is already in your possession. All that you
require is the fire and the air.
2.
No
substance can be made perfect without long suffering.
Great is the
error of those who imagine that the Philosopher's Stone can be hardened
without being first dissolved; their time and labour is wasted.
3. Nature
must be aided by art whenever she is deficient in power.
Art may be the
handmaid of nature, but cannot supplant her mistress. Art without nature is
always unnatural. Nature without art is not
always perfect.
4.
Nature
cannot be amended except in her own self.
The nature of a
tree cannot be changed by trimming the branches or by the addition of ornaments;
it can be improved only by improving the soil upon which it grows, or by
grafting.
5.
Nature
enjoys, comprehends, and overcomes nature.
There is no
other actual knowledge than the knowledge of self. Every being can only truly
realize its own existence, but not that of any element entirely foreign to it.
6.
He
who does not know motion does not know nature.
Nature is the
product of emotion. At the moment in which eternal motion should cease, all
nature would cease to exist. He who does not know the motions that are taking
place in his body is a stranger in his own house.
7. Whatever
produces the same effect as is produced by a compound is similar to the latter.
The One is
greater than all the rest of the numbers, for from it an infinite variety of
mathematical magnitudes may be evolved, but no change is possible without the
all-pervading presence of the One, whose qualities are manifest in its
manifestations.
8. No
one can pass from one extreme to another except through a medium.
An
animal cannot become divine before it becomes human. That which is unnatural
must become natural before its nature can become spiritual.
9.
Metals cannot be changed into other metals without having been first
reduced to -prima materia.
The
self-will, opposed to the divine, must cease before the divine Will can enter
into the heart. We must become unsophisticated, like children; before the word
of wisdom can speak in our mind.
10.
The unripe must be assisted by the rife.
Thus
fermentation will be induced. The law of Induction rules in all
departments of nature.
11.
In the Calcination the Corpus is not reduced, but augmented, in quantity.
True
asceticism consists in giving up that which one does not want after having
received something better.
12.
In Alchemy nothing can bear fruit without having first been mortified.
The
light cannot shine through matter unless the matter has become sufficiently
refined to allow the passage of the rays.
13.
That which kills produces life; that which causes death causes resurrection;
that which destroys creates.
Nothing
comes out of nothing. The creation of a new form is conditioned by the
destruction (transformation) of the old one.
14.
Everything containing a seed may be augmented, but not without the assistance of
nature.
It
is only through the seed that the fruit bearing more seeds comes into existence.
15.
Each thing is multiplied and augmented by means of a male and female
principle.
Matter
produces nothing unless penetrated by power. Nature creates nothing unless
impregnated by Spirit. Thought remains unproductive unless rendered active by
Will.
16.
The virtue of each seed is to unite itself with each thing belonging to its
own kingdom.
Each
thing in nature is attracted by its own nature represented in other things.
Colours and sounds of a similar nature form harmonious units, substances that
are related with each other can be combined, animals of the same genus associate
with each other, and spiritual powers unite with their own kindred germs.
17.
A pure womb gives birth to a pure fruit.
Only
in the innermost sanctuary of the soul will the mystery of the spirit be
revealed.
18.
Fire and heat can only be produced by motion.
Stagnation
is death. The stone thrown into the water forms progressively radiating circles,
which are produced by motion. The soul that cannot be moved cannot be elevated,
and becomes petrified.
19.
The whole method is begun and finished by only one
method:
THE
BOILING.
The
great Arcanum is a celestial spirit, descending from the sun, the moon,
and the stars, and which is brought into perfection in the saturnine
object by continuous boiling until it attains the state of sublimation and power
necessary to transform the base metals into gold. This operation is performed by
the hermetic fire. The separation of the subtle from the gross must be
done carefully, adding continually water; for the more earthly the materials
are, the more must they be diluted and made to move. Continue this process until
the separated soul is reunited with the body.
20.
The entire process is accomplished through nothing else but
Water.
It
is the same Water over which the Spirit of God moved in the beginning,
when darkness was upon the face of the deep.
21.
Each thing comes from and out of that into which it will be
resolved again.
That
which is earthy comes from the earth; that which belongs to the stars is
obtained from the stars; that which is spiritual comes from the Spirit, and
returns to God.
22.
Where the true principles are absent, the results will be imperfect
Mere
imitations cannot produce genuine results. Merely imaginary love, wisdom, and
power can only be effective in the realm of illusions
23.
Art begins where nature ceases to act.
Art
accomplishes by means of nature that which nature is unable to accomplish if
unaided by art.
24.
The hermetic art is not attained by great variety of methods, the lapýs
is only one.
There
is only one eternal, unchangeable truth. It may appear under many different
aspects; but in that case it is not the truth that changes: it is we who change
our modes of conceiving of it.
25.
The substance of which the arcanum is
prepared should be pure, indestructible, and Incombustible.
It
should be pure of grossly material elements, indestructible by doubt, and
incapable of being burned up in the fire of passion.
26.
Do not seek for the seed of the phýlosopher's
stone in the Elements.
Only
at the Centre of the fruit is that seed to be found.
27.
The substance of the Philosopher's Stone is mercurial.
Those
that are wise are seeking for it in the mercury; the fool seeks to create it out
of his own empty brain.
28.
The seed of the metals is in the metals, and the metals are born of
themselves.
The
growth of the metals is very slow; but it may be hastened by the addition of
Patience.
29.
Use only perfect metals.
Crude
mercury, such as is usually found in European countries, is perfectly useless
for this work. Worldly wisdom is foolishness in the eyes of the Lord.
30.
That which is hard and thick must be made subtle and thin by
calcination.
This
is a very painful and tedious process, because it is necessary to remove even
the root of evil, and this causes the heart to bleed, and tortured nature to cry
out.
31.
The foundation of this art is to reduce the corpora
into argentum vývýum.
This
is the Solutio Sulphuris Sapientium in Mercurio. A science without life
is a dead science; an intellect without spirituality is only a false and
borrowed light.
32.
In the solution the solvent and the dissolved must remain together.
Fire
and water must be made to combine. Thought and love must remain for ever united.
33.
If the seed is not treated by warmth and moisture, it will be useless.
Coldness
contracts and dryness hardens the heart, but the fire of divine love expands it,
and the water of thought dissolves the residua.
34.
The earth produces no fruit unless moistened repeatedly.
No
revelation takes place in the darkness except through the light.
35.
The moistening takes place by water, with which it has the closest affinity.
The
body itself is a product of thought, and has therefore the closest affinity with
the mind.
36.
Everything dry naturally tends to attract the moisture which it requires to
become complete in its constitution.
The
One, from which all things are produced, is perfect; and therefore all things
contain within themselves the tendency and possibility for perfection.
37.
A seed is useless and impotent unless it is put in its appropriate
matrix.
A
soul cannot develop and progress without an appropriate body, because it is the
physical body that furnishes the material for its
development.
38.
Active heat produces in that which is moist blackness; in that
which is dry, whiteness; and in that which is white, a yellow colour.
First
comes mortification, then calcination, and afterwards the golden glow produced
by the light of the sacred fire illuminating the
purified soul.
39.
The fire must be moderate, uninterrupted, slow, equal, moist, warm,
white, light, all-embracing, enclosed, penetrating, living, inexhaustible, and
the one used by nature.
It
is the fire that descends from heaven to bless all mankind.
40. All operations must take place in only one vessel
and without removing it from the fire.
The
substance used for the preparation of the Philosopher's Stone should be
collected only in one place and not be dispersed in many places. If the gold has
once lost its brightness, it is difficult to restore it.
41.
The vessel should be well closed, so that the water may not run out
of it, or the air escape; it ought to be hermetically sealed, because if the
spirit were to find a place to escape, the power would be lost; and furthermore
it should be well closed, so that nothing foreign and impure can enter and
become mixed with it.
There
should always be put at the door of the laboratory a sentinel with a flaming
sword to examine all visitors, and to reject those that are not worthy to be
admitted.
42.
Do not open the vessel until the moistening is completed.
If
the vessel is prematurely opened, most of the labour is lost.
43.
The more the Lapis is nursed and nourished, the more will it increase.
Divine
wisdom is inexhaustible; the limitation exists only in the capacity of the form
to receive it.
-
There
are two kinds of knowledge in man, namely, that which belongs to his spirit (Budhi),
and that which belongs to his mind (Manas). The former is, so to say,
the quintessence of what man has learned in previous incarnations; the
latter is that which he has learned in his present life. If he were to
succeed to rise up in his mind to the sphere of his spirit, to unite his
Budhi with his Manas; then would the mind share the knowledge which the
spirit possesses.
the
end.
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