By Franz Hartmann
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.
The Rosicrucian Manifestos
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, and "Regensburg"
instead of "Berlin." Another edition of the Fama Fraternitatis
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. Its 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. Apollo
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
organized 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 this
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 favored 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.
Johann Valentine Andreae
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 sectatum (He had always
laughed at the Rosicrucian fable, and the brothers have been followers of
curiosity). (2)
And in his paper entitled "Turris Babel, seu judiciorum de
Fraternitatae Rosaccae crucis chaos" (The Tower of Babel, or the Chaos of the trials about the Brotherhood of the
Rose-Cross) 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 favorite symbols among the Alchemists
and Theosophists long before anything of a "Rosicrucian Society" was
known. Moreover, 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 Rosæa, 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.
The spurious Rosicrucian societies that
arose
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 1622,
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 recognized as belonging to the
brotherhood.
They led a very quiet life, and were devout peoples. 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!
- "My
regards, brother!"
- "Roses
and gold"
- "Cross"
- "Blessed
be our Lord God, who has given us the sign"
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
spiritual 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
Fraternitatis 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 modern 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.
Bibliography
The most important books written during the time of the Rosicrucian
controversy were the following:
I. Books Written in Favor 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., 1616.
·
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.
·
Frater 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
Maier, Imp. Cons. Com. 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.
·
Frater 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.
·
Rosencreutz Ch. Chemical Marriage, Anno 1459?
(1781).
2. 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., 1616.
·
Sphinx Rosæea. 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, 1657.
3. 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. 55, p. 258;
·
Arnold, "History of the churches and
heretics," part ii., lib. xvii., cap. 58; Rossbach, "Joh. Valentin Andreae and his age," Berlin,
1859.
4. Observation:
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.
Footnotes
- Dr. Johann Valentine Andreae was born Aug. 17, 1586, at Herrenberg, in Wurtemberg, 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. 336.
- Extracted from the "Sphinx." Vol. I., No. 1.
- This book has been reprinted and published with the fac-similes of the plates by The Aries Press, Chicago, Ill.
(In the Pronaos of
the Temple of Wisdom, chapter 5)
OBSERVATIONS
Franz Hartmann considers that
Johann Valentine Andreae was the author of the Rosicrucian manifestos, and that
he invented the character of Christian Rosencreutz and that in reality the
original Rosicrucian Order directed by Adepts did not exist. However, there are
other researchers who do not agree with these conclusions.
In my case, the instructors that
I respect (Blavatsky, Kuthumi, Pasteur) affirm that the true Rosicrucian Order
did exist, which is very feasible because since ancient times the
Transhimalayan Masters have been sending messengers to the West to rekindle the
flame of the esoteric knowledge.
And I am more inclined to
consider that Andreae relied on stories associated with it to construct his
story. Personally I am not convinced that the Rosicrucian manifestos have been
written as satires, as Franz Hartmann affirms, because I do not perceive in
these texts the sarcasm that is clearly seen in the work General Reformation.
It is still not clear to me what
the purpose of the publication of the Rosicrucian manifestos was, but I do
consider that their appearance was detrimental to the true Rosicrucians because
of the whole false “Rosicrucian” movement that arose from then on and that still
lasts to today.
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