CHAPTER I & II - by Dr. Carl Edwin Lindgren
CHAPTER III
by
Dr. Carl Edwin Lindgren
Member,
Royal Historical Society (
Born in 1822, by age 20 George Lippard was
an accomplished journalist, writing for the Saturday Evening Post
and Saturday Courier. According to Clymer (1947, II, 136),
Lippard was a "genius, dreamer, champion of the oppressed ... [and]
visionary ..." Despite his youth, Lippard was already disillusioned by the
evil of his fellow man. It was for this reason, and his hope of eliminating
suffering, abuse and injustice that he entered the Great Work. Through the
Great Work, taught by the Fraternitas, Lippard grew in spiritual
attainment. By age twenty-five, he became a Brother of Light (Rose Cross) (Clymer 1947, II, 139) and a member of the
Fraternity's Council of Three and Seven (note Clymer)..
In 1850, Lippard founded a secret
society for disseminating the Fraternitas' outer philosophy so the
teaching could reach the profane. This organization was known as the
Brotherhood of the Union (later Brotherhood of America). (Note Clymer 1947,
139-40, II for a description and goal of the Brotherhood.)
Although self-directed and motivated
by his Soul's urging, Lippard received much spiritual direction and advice from
Ethan Allen Hitchcock (1798-1870). Hitchcock had for some time, been a traveler
on the Path of the Great Work (pantheistic philosophy and alchemy). A graduate
of West Point, Hitchcock served as inspector-general of General Scott's army
(Hitchcock 1930, 10). Previously, Hitchcock was commandant of cadets at West
Point, molding and inspiring such pupils as William T. Sherman, Robert E. Lee
and Edgar Allan Poe (Encyclopedia Americana 1956, 296). In 1851,
Hitchcock became colonel of the Second Infantry commanding the Pacific Division
for the next three years (Hitchcock 1930, 10). During Lincoln's presidency,
Hitchcock rose to the rank of Major General.
Hitchcock was instrumental in introducing Lippard to Abraham Lincoln and later P.B. Randolph. It was these who Hitchcock sponsored and directed on their Path of the Great Work (Clymer 1947, II 152-53). Lippard was, subsequently, able to arouse Lincoln's interest and participation in eliminating slavery. Although the slavery issue (one of several) led to a great civil war, it was Lincoln, as an eminent Philosophic Initiate, whose words and deeds will remain his eternal monument (Clymer 1947, II, 174).
The Unusual Life of P.B. Randolph.
Another, not as well known as
Lincoln, but every much an Initiate of the Brethren of Light was Paschal1
Beverly Randolph. Randolph, although facing financial, personal and emotional
obstacles, always came to the aid of his fellow men, always strived for justice
and equality and, always, like Lincoln, suffered at the hands of his enemies.
In America much of what is considered
Rosicrucian centered around Randolph.2
Randolph was born 8 October 1825 in the city of New York. Though he was later
to become a physician, noted philosopher, author and Supreme Grand Master of
the Fraternitas Rosĉ Crucis, Randolph's childhood was filled with pain
and sorrow. Born the son3 of William Beverly Randolph and
Flora Beverly (Clymer 1947, II, 174), he was soon left a near orphan upon his
mother's death, in 1830, from small-pox. With her death, Randolph lost the only
love he had known. Randolph stated, "I was born in love, of a loving
mother, and what she felt, that I lived" (Clymer 1947,
II, 175). Being a mixture of Spanish,
Eastern Indian, French, Oriental and Royal Madagascan blood (many say Negro slave blood,
an allegation Randolph strongly denied) Randolph's mother was strong in
temperament, possessed physical beauty, an extraordinary mind and a nervous,
often Ahigh strung@ disposition
(Clymer 1947, II, 176). Many of these traits, both good and bad, were inherited
by Randolph.
Sent to live with his half-sister, he was ignored, unloved and abused. Soon, his plight became that of a beggar child. States Randolph:
My earliest recollections are of the Bellevue
almshouse, New York City, in or about the year of the great cholera, 1832. When
she went to heaven [his mother], ... my half sister Harriet took me to bring
up. Out of her hands I passed into those of a cidevant English actress, of
Simpson Park Theatre, named Harriet Jennings. Here I learned the art of
begging, ... while she
[was] driven by
her husband
on the European
plan, to the sale of her charms to supply the domestic exchequer. Thus at less
than ten years old I had become proficient in knowledge of the shady side of
human nature. ... Up to my fifteenth year I was cuffed and kicked about the
world; ... (Randolph 1978, 233-34)
Uneducated, receiving only one year
At age twenty-five, Randolph met
Colonel Hitchcock. With Hitchcock's support, Randolph went to Germany where he
was admitted to a meeting of the Fraternitas at Frankfort am Mayn.*
Returning to the United States in 1851, Randolph for a short time became active
in Reform Party politics (Melton 1986, 229). In the early 1850s, Randolph met
and became a friend of Abraham Lincoln. This friendship continued until Lincoln's
death in 1865.
In 1854, Randolph returned to Europe attempting to continue his secret works. It was while in England and France that he finished his studies in skrying (mirror or crystal gazing) and had the opportunity of meeting several other researchers including Eliphas Levi, Edward Bulwer-Lytton and Kenneth Mackenzie (Melton 1991, 383).
The latter part of the 1850s was a
very busy time for Randolph. Visiting England and France in 1856, he prepared
for induction as Supreme Grand Master. Later, in Paris (1858) he was inducted
as a member of the Knight of L'Ordre du
Lis. While at the Supreme Grand Dome, Randolph was also inducted Supreme Grand
Master of the Fraternitas for the Western World (North, Central and
South America) and the Isles of the Sea (Clymer 1947, II, 182). Count
Guinotti (Supreme Hierarch) originally
offered this position to Hitchcock who refused the honor (Clymer 1947, II,
xxvii). Although declining the Supreme Grand Master position, Hitchcock
continued as an active member of the Fraternitas (especially the
Rosicrucian Club in Washington, DC.) until his death.
Returning from Paris in 1859, where he had traveled to receive final induction into the Grand Dome of the Fraternity (Clymer 1965), Randolph became actively engaged in "building" the Fraternitas (by 1860 he had formed the Supreme Grand Dome in America). Besides writing, researching and traveling, he also delivered many lectures. One of his best known series was presented in 1861 in California. It was here he delivered a series of 10 lectures, hoping to establish the Fraternitas of the Western World on the Pacific coast (Clymer 1916).
Randolph and other members of the
American Council, felt that 1861 was an excellent time for a third visit to
Paris and a tour of the Orient. Leaving San Francisco in November, Randolph
traveled with Charles Trinius, a member of the Prussian Council of Three, to
London where Hargrave Jennings inducted him as a member of the English Order of
the Rose. Leaving London, Randolph visited Paris where he met with Lord Edward
Bulwer Lytton and Kenneth R. H. Mackenzie of Great Britain, Count Brasynzsky,
Napoleon III, Count Tsovinski, Duke de Malakoff and several others (Clymer
1928-29, 9). These men and others members of
the Temple were known to the profane not as Rosicrucians but rather as
members of the Magnetic Society or Society of Magnets.
From there, he traveled to the
Orient, passing through Egypt, Turkey and Syria. While in Syria, Randolph was
inducted as Hierarch of the Ansaireh (Imperial Eulis) (Clymer 1947, II, 191).
He returned to America via France in 1863.
As Supreme Grand Master of the Fraternitas,
Randolph was also a member of the noted Council of Three, a position he shared
along with General Hitchcock and U. S. President Lincoln (states Clymer). This trilogy was
known affectionately as "The Peerless Trio" or "Unshakable
Triumvirate" (Clymer, 1947, II, 194). Before the formation of the American
Supreme Grand Dome, the Fraternitas in America had been governed by the
Council of Three. One member of this Council was John Temple who was later to
serve as acting Supreme Grand Master in Randolph's absence (Clymer 1947, II,
192).
Randolph, in 1864, while living in
Boston, was requested by President
Lincoln to travel South to educate the
freemen in New Orleans. During this stay, Randolph worked with the Freedmen's
Bureau, then resigned in July 1866 to write After Death; or, Disembodied
Man. Because of his work with newly freed slaves, he was in constant
jeopardy from assassination.
Upon Lincoln's assassination in 1865, Randolph traveled with the train carrying Lincoln's body back to Illinois for burial (Melton 1991, 383). Disagreements over his so-called racial-mix led to his being asked to leave the train before arriving at Illinois. This insult, like so many more later in life, was to hurt him deeply.
By the 1870s many of Randolph's writings dealt with occult aspects of love and sexuality. Randolph, as a physician, also counseled many of his patients on matters of family relations, marital bliss and the art of love. These acts of kindness and concern were sometimes taken as conduct condoning "free love." In February 1872, he was arrested and imprisoned for promoting @free love@ or immorality. Although acquitted of all charges, as it was discovered in court that the indictment was merely a clever attempt by former business partners (now enemies) to obtain his book copyrights, Randolph never recovered from the humiliation of the proceeding.
Although dying at age 49, Randolph
was a prolific writer, producing many books and pamphlets on love, health,
mysticism and the occult. His many works included: Waa-gu-Mah (1854),
Lara (1859), The Grand Secret (1860), The
Unveiling (1860), It Isn't All Right (pseudo.
Cynthia Temple, 1860), Hesperina (1861),
Dealing with the Dead (1861), Human Love (1861),
Wonderful Story of the Ravalette (1863), The Rosicrucian
Story (1863), Pre-Adamite Man (pseudo. Griffin Lee,
1863), Dhonla Bel (1864), Edward Price (1864),
A Sad Case; A Great Wrong! (1866), The Guide to Clairvoyancy (1867),
Seership! The Magnetic Mirror (1868),
Love and Its Hidden History (1869), Love! At Last (1870),
Love & the Master Passion (1870), Hermes Mercurius
Trismegistus (Hermes, 1871), The Evils of the Tobacco Habit (1872),
The Curious Life of P.B. Randolph (1872),The New
Mola! The Secret of Mediumship (1873),
Love, Woman, and Marriage, Eulis!: The History of Love
(1874) and The Book
of the Triplicate Order (1875). Randolph also edited The
Leader (Boston) and The Messenger of Light (New York)
between 1852 to 1861 and wrote for the Journal of Progress and Spiritual
Telegraph.
Randolph Dies, Supreme Grand Master is Appointed.
Although dying, according to the
coroner's report, from a self-inflicted wound to the head, many who knew Dr.
Randolph questioned the coroner's finding. This is based on his aversion to
suicide, as found in many of his writings and conflicting evidence. Dr. Clymer
stresses that years later, in a "death-bed confession," a former
friend of Randolph conceded that in a state of jealousy and temporary insanity,
he had murdered Randolph.
In 1864, Freeman B. Dowd, scientist
and photographer, became a neophyte in the Fraternitas Rosĉ Crucis.
Six years later, Dowd became a Rose Cross (Philosophic Initiate). The
following year (1871) Randolph selected Dowd as his successor. At the death of
Randolph on 29 July 1875, Dowd became Supreme Grand Master. While Master, Dowd
established two Grand Lodges one in San Francisco and the other in
Philadelphia4 (Clymer 1947, II, 197).
During his association with the Brotherhood, Dowd wrote several works, including The Temple of the Rose Cross, Evolution of Immortality and The Way. On 15 April 1907 Dowd, at age ninety-four, resigned having selected Edward H. Brown as the next Supreme Grand Master of the Fraternity (Clymer 1935). Dr. Brown was knowledgeable in the fields of medicine, law and engineering. Wishing his accomplishments in the Fraternitas to remain secret, he quietly practiced law and built engines. He remained in his position as Supreme Grand Master for the next fifteen years.
Since 1909, several Supreme Grand Masters have been selected. These men have served the Fraternitas faithfully, providing assistance, guidance and inspiration to Neophytes and Initiates alike. As did their predecessors, these Masters have maintained a commitment to the rules and responsibilities governing the original Fraternitas. Some of these rules, especially those pertaining to secrecy and "advertising," have been ignored by other so-called Rosicrucian Orders. This is especially true of those formed after 1909. These groups, having large fellowships, teach little of what is truly Rosicrucian (note Clymer's works)..
The Fraternity, which still exists today, is forbidden by the rules established by the First Supreme Council either to proselyte or to advertise itself or for members (correspondence with past Grand Master). According to Randolph (1939, n.p.n.):
Contact between aspirants and the Fraternity must be effected in an ethical,
indirect manner. ... Instruction and training [in the AUGUST FRATERNITY] are
strictly individual. Things of the Soul belong only to the Soul, and the
Neophyte may make a confidant, in matters of Soul-experience, only to the
Master who is his teacher. The Soul must worship and grow in silence, and
failure to observe this Law may prevent a Neophyte from obtaining his goal.
Members or students are not permitted to disclose either the name or meeting
place of lodge or unit. ... Due to the strict code of ethics and ancient laws,
aspirants may not be urged to enroll, but the invitation is opened to all who
seek to improve their position in life.
Societas Rosicruciana in England and America.
While Randolph had been busy molding
and expanding the Fraternitas in America, a Masonic-Rosicrucian Order
was being formed in London. This body, formed by Robert Wentworth Little, was
known as the Societas Rosicruciana in Anglia (The Rosicrucian Society of
England)5 and in many ways resembled the previous
"Fratres of the Golden and Rosy Cross" of the 18th century (Melton
1978, 179). Little, while forming the Society, served as a clerk at the
Freemason=s Hall and later
secretary of the Royal Institution for Girls. This Hall served as the Free
Masonic Brotherhood=s national
headquarters, containing many manuscripts, ancient books and arcane records.
To be accepted as a member, it was required that individuals first be Masons. The Society, was comprised of nine grades or classes. Included in its early membership were Frederick Hockley, Hargrave Jennings,6 Dr. Wynn Westcott Kenneth Mackenzie and W.R. Woodman. This British Society did not, however, claim any connection to the Rose Cross Order or Fraternitas (Clymer 1935). In fact, according to Frederick W. Hamilton's Foreword of Voorhis' History of Organized Masonic Rosicrucianism, the group was "a society of students and investigators interested in the history, traditions, philosophy, and symbolism of Freemasonry or allied to it." Like the Masons and Fraternitas, the S.R.I.A. upholds the moral law (Athe will of God, relating to human actions ...@ -- note Grove's System of Moral Philosophy and the old the Masonic Charges of 1722).
In the late 1870s Charles E. Meyer
and several other Masons visited England in an attempt to be initiated into the
Order and apply for a charter in the United States. Although initiated, the request for a charter was not
forthcoming. They then turned to Scotland where they received a charter from Edinburgh
in 1879. With the charter, colleges were set up in Pennsylvania and New York.
Later that same year (1880) additional colleges were also chartered in
Baltimore and Boston. Originally known as the Societas Rosicruciana
Republicae Americae, the name was changed to Societas Rosicruciana in Civitatibus
Foederatis or the Societas Rosicruciana in the United States (Melton, Encyclopedia
of American Religions 1993, 774). In later years, charters were granted
to Minnesota, Texas, New Jersey, North Carolina, Virginia, Illinois and several
other states.
In 1885, Sylvester C. Gould was
admitted to the Societas
Rosicruciana in Civitatibus Foederatis
in Boston. For several years, Gould considered creating an order similar to the
Masonic Societas Rosicruciana in Civitatibus Foederatis but one which admitted
Masons and non-Masons. Working with George Winslow Plummer, Gould formed the Societas
Rosicruciana in America. Started in 1907, this Society incorporated Masonic
(note Clymer's The Mysticism of Masonry, 1993) as well as
Christian mysticism and Eastern philosophic materials. Upon Gould's death in
1909, Mr. Plummer became the S.R.I.A.'s new leader. This Society adopted a
revised constitution in 1919 which became effective in 1920. According to
Society records, the group continued to work in harmony with the Masonic
Fraternity and many of its officers, who were Masons of high rank. This air of
cooperation and acceptance has not, however, been corroborated by the Societas
Rosicruciana in Anglia.
During the late 1800s, other esoteric
groups were forming overseas. Two included Joséphin Péladan's (1858-1918)
Order of Catholic Rose Cross and Marquis Stanislas de Guaita (1860-98) and
Péladan's Ordre Kabbalistique de la
Rose-Croix. The French group (Ordre) consisted of three
degrees: Biology, Theory and Practice. After de Guaita's premature death,
leadership was passed to F.C. Barlet and later, Dr. Gérard Encausse (M. le
Docteur Papus). Papus was known for his kindness and universal humanitarian
work, as well as his formation of the Ordre des Silencieux Inconnus more
commonly known as L'Ordre du Martiniste (Note pp. 257-58 of A.E. Waite's
A New Encyclopedia of Freemasonry -1994 for additional insight. The Ordre
Kabbalistique de la Rose-Croix of de Guaita, referred to as Rose-Croix, was
in no way related to the Fraternitas, and made no claims of association).
In 1903, Carl Louis Van Grasshof (Max
Heindel) moved to the United States from Germany. With him, he brought a deep
and abiding interest in Theosophy.
Between 1904 and 1905, he became president of a local lodge in Los
Angeles and conducted a series of lectures.
Visiting Germany, in 1907, Heindel
claims to have met a mysterious being who identified himself as an Elder
Brother of the Rosicrucian Order. This Elder led Heindel to the secret Temple
of the Rosy Cross where he was supposedly initiated and provided with documents
which became The Rosicrucian Cosmo-Conception (text of the
to-be-founded American fellowship). With its first center in Columbus, Ohio in
1908, the fellowship expanded to Washington, Oregon and California (Melton
1978, 181).
Differing from the traditional Rosicrucian Order, the Rosicrucian Fellowship is strongly Theosophic. The Fellowship which emphasizes Christian symbols and early Christianity also uses astrology and accepts Rosicrucian beliefs and history (Melton 1978, 181).
Three years later, the headquarters
for the Fellowship was established near Oceanside, California. Through this
headquarters, the Fellowship spreads its philosophy through direct contact
with students (sanctuary and administrative offices) or through correspondence
courses and books. Individuals accepted to membership must refrain from
alcohol, meat and tobacco. The Fellowship also rejects all hypnotists, mediums
and palmists (Melton 1978, 182). An
investigation of the Fellowship reveals a mixture of Theosophy, astrology,
Gnosticism and Heindel philosophy with some Rosicrucian doctrine.
Conclusion.
By 1915 an individual interested in
becoming a Neophyte was presented with several distinct forms of American
Rosicrucianism. To the true seeker, not easily deceived, there existed the Initiates
of the Great Work. This Order, spoken of in the Communis et Generalis
Reformatio Totius Mundi et Fama Fraternitatis Ordinis de Rosea-Cruce
300 years before, silently and secretly, still existed (note Clymer). There was also one
so-called Rosicrucian organization, in many ways a family operation, which
presented the darker side of the esoteric world. Another was more or less a
social club. Finally, one group stressed Theosophy, while another, professing
no connection with the 1616 Order, offering a combination of Masonic and
Rosicrucian lore.
In a closing remark concerning the
history of the Rosicrucian orders of the
late 19th and early 20th centuries, one is reminded of A.E. Waite's promise:
I can promise that nothing shall be held back from
these true Sons of the Doctrine, the sincere seekers after light, who are
empowered to preach the supreme Arcana of the psychic world with a clean heart
and an earnest aim. True Rosicrucians and true alchemical adepts, if
there be any in existence at this day, will not resent a new procedure when
circumstances have been radically changed. (Spence 1993, 342)
Notes
2. Regarding Randolph, Arthur E. Waite, author
of The Brotherhood of the Rose Cross stated "I have spoken
of putative Orders and false witnesses, with Randolph and his fantastic
association standing at the head of both as equally 'false in sentiment and
fictitious in story. ' ... In respect of deception there is no question that he
[Randolph] was his own and his first victim if he thought that his views and
lucubrations might stand for authentic Rosicrucian teachings" (pp.
611-12). This condemnation of Randolph is also echoed by Lewis (1993, 157-63) who
shows total ignorance of Randolph, or a clever desire to deceive his readers.
Waite believed that although Randolph was an imposter or swindler, he believed
in his own ranting and did not consciously lie when presenting his stuff which sad dreams are made of. It should be
noted, however, that Waite too possessed an unusual personality and opinions.
These opinions and habits deluded Waite on more than one occasion. Having
researched Randolph for over 12 years, the author of this work believe that P.
B. Randolph's works and belief's to be in line with many Rosicrucian belief's of
the 17th century.
Waite also attacked the later formed AMORC (Ancient
Mystical Order Rosae Crucis, 1915), the Soc. Ros. in Anglia and its American
branches. In fact, Waite constantly, throughout his book, presented what he
believed not to be true Rosicrucian but never provided the reader with concrete
evidence as to what is (i.e., being the name of an order or fraternity which is
Rose Cross). Waite "not only bitterly attacked Dr. P.B. Randolph, the
founder of the American Fraternitatis Rosae Crucis, of whom he knew
nothing and who labored before Waite's time, but also ... [Dr. Clymer] ...
However, there is one satisfaction in this, namely the fact that he considered
the entire Order a myth and delusion and was, despite the fact that he wrote a
history of the Order, its greatest enemy. Thus we have the inconsistency of a
man writing a history of an Order to which he does not belong, which he does
not believe exists and to which he is bitterly antagonistic. Despite all this,
we must be fair to the man and give him credit for vast research work and for
fairness when dealing with the lives of the older Alchemists" (Clymer
1929, 154 ).
3. There is much evidence to show that Randolph
was illegitimate.
4. According to Melton (1978, 179) the grand lodge (Temple) was closed and
re-established on three occasions being first in Boston (1871), San Francisco
(1874) and Philadelphia (1895).
5. This Society, formed in 1866 is also covered
in Jones 1928, 857 which states that at the present time (1920s) there existed
Rosicrucian colleges in England, Australia, India, South Africa, South America
and New Zealand. Branches of the Society also exist in Scotland and the United
States. Note the Societas Rosicruciana in America (i.e., Societas
Rosicruciana in Boston and later leadership by Winslow Plummer). Also note
Harold V.B. Voorhis' History of Organized Masonic Rosicrucianism.
Certain members of the Soc. Ros. in Anglia in 1888 formed the Hermetic Order of
the Golden Dawn (London). Many of the Order's teachings were based on
Rosicrucian philosophy and Egyptian myth and magic.
For those
interested in Ritualistic work (i.e., esoteric Freemasons, Martinists, etc.)
the work by Meyer, Charles E. (n.d.). Rituals of the First Four Grades
provides a beautiful and informative view of the Zelator, Theoricus, Practicus and Philosophus, being grades 1-4
of the Societatis Rosicrucianĉ
Rebpub\Confd\America. These rituals were originally published between 1939
to 1942.
6. Note Jennings book, entitled The
Rosicrucians, Their Rites and Mysteries (1870).
7. Rev. Clymer (1935, II), states that the Rosicrucian Fellowship is in no sense Rosicrucian except in name only. The group, as noted, is more Theosophic in nature and intent with strong emphasis on the teachings of Rudolf Steiner. Regarding Theosophy, note H.P. Blavatsky's Isis Unveiled (1887). This work contained many medieval Rosicrucian concepts (Westcott n.d.,13).
* According to Spencer Lewis (1993, 157), Randolph was
actually initiated into the Societas Rosicruciana in Anglia (S.R.I.A.)
which was a Masonic-Rosicrucian Order and not in anyway associated with the
true Rosicrucian Order of 1616. Lewis, however, possessed no evidence to
support his allegations. As a founder and past leader of the AMORC, a
Rosicrucian Order formed in the early 1900s
which many have called clandestine, Lewis neither knew Randolph nor
possessed any esoteric records pertaining to the Fraternitas.
CHAPTER
IV
Rosicrucians are Practical Men.
According to Dr.
Clymer (1965, 79-81):
Rosicrucians "... are practical men who believe in progress, law and order and in self-development. ... [They] frown ... on all wrong-doing, seek ... to elevate man in his own esteem, [and] teach ... due and loyal respect to woman, the laws, society and the world" (as do the Knights of Chivalry C note Clymer 1917a; 1917b, 13-54).
These spiritually minded men seek to
obey God's will and the Divine Law (Clymer 1946, I, xxvi-xxvii). Beyond this, the Rose Cross (or Philosophic
InitiateCone who has
traveled the Path of the Great Work)
must possess three virtuesCvirtues which the
Neophyte or seeker does not yet possess. These, according to Clymer (1946, I,
17) include: possessing a pure life, virile and strong but unsullied; desiring to penetrate the mysteries of
Nature; and be willing to sacrifice for one's development while helping others
along the Path.
A true Rose Cross
does not indulge in secret hand signs or shakes, celebrations, vain displays of
wealth (i.e., temples, tours, etc.) or meaningless rituals. Rather, a Rose
Cross is a person (male or female) who is silent in his work and discreet in
his speech (no bragging, "I am a Rose Cross"). He also performs good
works, is a servant to all and remembers that "goodness, not knowledge,
is power" (Clymer 1916). Today's Rosicrucians, like those of the 17th
century, do not wear special costumes or garb. Unlike Masons, Rosicrucians have
no special rings, nor do they (like some clandestine orders) wear rose crosses
or possess any items which stand out in society. "True Rosicrucians do not
care to be known as such. They prefer to study and work, rather than be paraded
before the curious mass. A gold coin passes very quietly through the world, but
your counterfeit makes a great noise wherever it may chance to be; so with the
pseudo-Rosicrucians" (Clymer 1928-29, 50).
The Brotherhood of the true Rosy Cross is known only for their good deeds and ministering spirit. Religion is not of mansions or prisons, not of clergymen or monarchs, not of cathedrals, or costly ceremonials, butCmarked by the simplicity of the Carpenter's SonCin Loving one another (Clymer 1935, I, 42).
Does a Rosicrucian bear false
witness? The answer is a resounding NO! A Rose Cross's word is his bond. If a
Rosicrucian makes a vow or oath or gives his word, it is a sacred trust.
Although, a Rosicrucian provides assistance and guidance, he doesn't interfere
in another's personal life. He is taught
the Law of Non-Interference in the rights of others.
Finally, "the
only true aim which should be pursued by a mystic brotherhood is the moral
and spiritual regeneration, first of separate individuals and, ultimately, of
the whole human race" (Clymer 1932-1941, V, 65) (note ch. on Spiritual
Development, Clymer 1955, 59-70). This is the overall goal of the Brotherhood
of the Rosy Cross.
Becoming a Rose Cross.
Unlike many clandestine groups which offer immediate membership as a Rosicrucian, in the true Order, man becomes a Rose Cross (achieving spiritual initiation) only after transmuting all unworthy desires and evils into that which is good. This process, consisting of introspection, refinement, purification and separation, is slow and at times physically and emotionally painful ("Straight is the gate, and narrow is the way which leadeth unto life"). Many orders, fraternities and societies are composed of members who were elected into membership through paying of some fee, reciting of some words or enacting of some ceremony. The Rose Cross is much more. The words "many are called but few are chosen" are by-words of this brotherhoodCa brotherhood more interested in man's Soul than his money. As with the Fraternitas of the 17th century, so too, today's Rosicrucians reiterate "not all who knock can be permitted to enter. Before one can become a member of the visible Fraternity, he or she is already enrolled among the invisibles" (Clymer 1965, 124).
Only by living in
understanding and harmony with the principles of Christ, and the development of a Christ-like nature can
one become a Rose Cross (Clymer 1916). All that is asked of any man who enters
the Path "is HONOR, HONESTY and AMBITION to KNOW MORE AND BE BETTER"
(Clymer 1935, I, 230). It must be understood, however, that "neither
stoic, agnostic, atheist, nor egotist can become a brother of the Rose
Cross" (Clymer 1965, 16).
Many who enter the Royal Path fall by the wayside. This straying from the Path happens for several reasons. The most prevalent are impatience, "gabbleism," lack of order and abiding by the absurd concept of equality.4 Many more lose interest, when they expect to gain supernormal or superhuman powers overnight (i.e., healing all diseases, living forever and transmuting base metals into gold). The true Rosicrucian (i.e., Rose Cross) makes no claims of possessing the power of changing base metals to gold (Clymer 1947, II, 124). Rosicrucians scoff at such absurdity, realizing the task of the true alchemist consists of transmuting the Soul from base medal to finer gold - gold being an occult symbol for everything pure and holy or the perfect Soul (Clymer 1947, II, 125; Jones 1928, 857; also note Trowbridge 1961, 81). This consists NOT of destroying, but rather using the factors of the profane (coarse or evil) for the intention of bringing about good. Through good works, such as kindness, gentleness, love, graciousness and forgiveness, one is able to transmute evil desires, such as hate, carnal passions and unclean thoughts into goodness (Clymer 1947, II, 257). In achieving these goals, Rosicrucians DO NOT teach asceticism. Rather these goals are achieved through a constant harmonious development of the physical, mental and spiritual bodies.5 Development, in part, consists of proper diet, control of thoughts, self-control of behavior and sexual-forces, and breathing exercises (Clymer 1932-1941, V, 72-73).
Through this
"quickening" of the Soul, the indwelling Christos is awakened,
transforming man into a spiritual being. Man, therefore, has the potential of
becoming a son of God, a microcosm, a personification of the macrocosm. This is in accord with the Rosicrucian
philosophy that man's duty in life is to glorify God and perfect his own being
(Clymer 1948, 99-112).
A work stated to
have been written by Alipili (Centrum Naturĉ Concentratum) says:
The Life of a Rose Cross.
As stated in
Clymer's (1928-29, 23), Dr. Paschal Beverly Randolph and the Supreme
Grand Dome of the Rosicrucians in France, "A bad man cannot become
a true Rosicrucian. ..." Neither
does a Rose Cross, attempt to punish an evil doer since he/she realizes that
those who betray the LAW punish themselves (Clymer 1916, 190). It is also well understood by the Rose Cross
that money, power and "the finery of life" will soon pass away, while
truth, love and providing for the sick and needy will endure. Dr. Randolph
stated, "I am a Rosicrucian and cannot accept money I have not earned. All
I want will come as I need it" (Clymer 1965, 74). Since early times, the
Rosicrucian has ministered to the sick and those in distress (Jones 1928, 857).
In providing
assistance, brotherhood and love to humanity, the Rose Cross does not BRAG,
rather he works in silence. His command is "Let not thy left hand know
what thy right hand doeth." Assistance is given to all who are worthy of help
(i.e., they who have done all they can for themselves through their endeavors,
works and striving and still earnestly need assistance). Unto those unworthy,
only silence is given. The Rose Cross looks at the heart of a man, not merely
his outward appearance (Clymer 1916, 190). As Dr. Clymer (1965, 79; also note
1935, I) stated, "God helps those who help themselves." The eternal
motto of the Fraternitas is
"TRY!" (Clymer 1965, 79). Nearly fifty years before, Randolph (1868,
22) stated. "God helps him who helps himself! and he who does it not will
wither and decay; for even souls grow thin and slim, or else wax fat and
strong. ... In what else than self-effort can redemption consist? ... let the
motto be 'Excelsior!' 'Try!'"
Labor, the Rosicrucians understand, is an essential, noble and dignified experience. It is further understood that neither the government, the people nor society owes any man or woman a living (Clymer 1965, xxiii). Such beliefs make man weak, dependent and ultimately helpless. The one who provides is just as guilty of committing a sin against the Law as the receiver. Only by standing on his own, providing food and shelter for himself and loved ones, can one truly be called a man. One who denies this is ignorant of the Law of Compensation.
The Law of
Compensation also applies to all rights and responsibilities. In all cases,
rights are the rewards citizens receive for productive effort. Those who
provide no effort or work merit no reward or compensation. However, in today's
society we hear much about sexual, civil and personal rights. Many, at the foreground of these movements,
who are blaming others and constantly demanding, are uneducated and ignorant
as to the Law of Compensation. These
individuals, being under the Law, are due to their lack of effort unworthy of
receiving these rights. All true Rosicrucians theorize, "Man possesses
neither rights nor privileges unless he is willing to be responsible for his
every act." (Clymer 1965, xxiii). Rosicrucians believe, as the American
Declaration of Independence states, "that all men are equal,4
that they are endowed by their Creator with certain inalienable rights
[privileges], that among these are Life, Liberty and the pursuit of
Happiness." Rights must, however, be earned through hard work, dedication,
honesty and responsibility. To reiterate, without responsibility, there can be
no rights or freedom.
As Randolph states
(1868, 104-05) "All freedom must be self-achieved, or it is not
freedom." In many ways the concepts of hard work (Soul transformation),
self-achievement and eventual freedom are the cornerstone of all Rosicrucian
philosophy. While the true Neophyte is searching, striving and transmuting,
the Initiate has achieved Philosophic Initiation. Both, however, are on life's
Path of the Great Work. Although the Initiate or Master has obtained Soul
Consciousness, Illumination or Christification, the Great Work continues daily
as one strives to OBEY THE DIVINE LAW.6
It should be remembered, states Clymer (1928-29, 52) that:
The saying of prayers, the repetition of mantras, is highly desirable, the influence created and the impression made on both the supplicant and the Universal Ether (Father or God) is potent for good. However, it is ten thousand times more important for the acolyte to live the thought, prayer or mantra than it is for him to repeat it, even though that repetition be in the deepest humility and most sacred passion.
Notes
The
opinions, comments and historical/philosophical documentation are taken from
other sources and do not necessarily represent the opinions of the writer
or researcher.
2. It
should be understood that the Fraternitas Rosae Crucis (Fraternity of
the Rosy Cross) denotes the Fraternity founded in 1616 while the word
Rosicrucian designates the individual who belong to this Fraternity
and have received Soul - Consciousness. The Rose Cross has several meanings. In this text, it refers to
that person who, after having entered the Path of Transmutation (a "seeker
after the truth"), has been found worthy of being called a follower of the
Rose Cross (obtaining Philosophic Initiation).
3. The
Rose Cross is not a religious order, rather it is a Christian society, teaching
the Ancient Wisdom according to the Christian Dispensation (Clymer 1935, II,
861).
4. To
understand the various meanings of the word "equality," refer to
Clymer (1965, 93-94).
5. Perhaps one of the best guides regarding Rosicrucian development (philosophical) is Clymer's work, The Philosophy of Immortality (1960). Based on a 1749 booklet (author unknown), this book was expanded and revised by Clymer to aid Neophytes in their transformation. The book contains chapters on anger, hope and fear, joy and grief, desire and love, vanity, inconstancy and many other topics which will aid in guiding and fortifying the Soul.
6. A
sense of right or justice, "is what the Alchemists call an immaterial,
incorruptible and inextinguishable Fire, which, Pontanus says, 'is a
matter mineral, equal, continuous, vapors or fumes not, unless too much
provoked; partakes of sulphur [as the jargon runs, meaning a celestial spirit],
and is taken otherwise than from matter; it destroys all things, dissolves,
congeals, coagulates, and calcines,Cis adapted to
penetrate,Cand is a
compendium without any great cost.' It transmutes, but 'is not itself
transmuted with the matter, because it is nothing of the matter.'"
"Now, when the conscious,
wherein the sense of right and justice has existence, becomes active under the
idea of God, it is endowed with supernatural force ... " (Hitchcock
1857, 52-53).
"Man first hears the voice of God in the
conscious, the still, small voice, which, though often unheeded, is in Alchemy,
as well as in the Scriptures, compared to a fire;CIs not my word
like a fire, saith the Lord. Jer. xxiii. 29. This prepares the way for what many of
the writers speak of as a Light, ... " (Hitchcock 1857, 239).
For an unusual interpretation of the Rose Cross and the Rosicrucian Order, regarding history and philosophy, note V. Ills. Bro. C.W. Lead-better, 33° Ancient Mystic Rites.
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