History Of The Rose-Croix Sedir - Ordo Svmmvm Bonvm

History Of The Rose-Croix Sedir
CHAPTER THE FIRST ROSICRUCIAN
The Rosicrucian brotherhood is one of the manifestations of the Providence of God. A
same principle governs cosmos, the individuals and the communities. God gave to the
Great Whole rules and laws and, to the beings which populate the universe, It gave the
free will. When one of these laws is enfreinte, a regulator comes then, carrier not of a
judgement but of a hope; its function is to restore balance. Such is the role of comets.
Those follow in space a given circuit. They never return by the same path. When one
achieved its mission, it disappears, and another comes, which takes again the path at the
point where the first had left it. Here now the origin of the human races. At a moment given
God sent part of the angels in Created to acquire knowledge there. This descent in the
relative one, certain theologies call it the fall. But there was not of fall, with the ethical direction
of the word. The only fall, it is when we make a fault. However it is quite certain that the
creatures launched in the relative one would have no possibility to go up towards the
Absolute - what is the raison d'être and the goal of their existence - if the Father did not give
them all that is necessary for them to climb this " path of the return ". The paths are what
there is fixed of ici-bas and in all the worlds. Each family of beings has her path and all the
members of a family follow the same path. Any creature has its own path to traverse, and
this one is different for each one. The Belgian astronomer CH Lagrange (1), resuming the
work undertaken in first half of XIXe century by major Brück, sought, by average scientists,
the " laws constituting a link defined between the life of humanity and the physical
organization of the sphere " (2). He established " that the historical movement is regulated
on a mathematical groundwork, defined and determined until in its least details " (2) and he
declares: " the positions of the centers of action, such London, Jerusalem, Rome, and the
action birthplaces of the famous men, missionnaires of humanity, nothing of all that is
arbitrary; all that is selected and given in a mathematical way. II has a geometry and a
historical kinematics there " (2). " All this dispensation is written in a geometrical way on
surface of the ground by the layout of the premises historical " (3). But this is only one
negligible part of reality. And this one is such as one can only hardly indicate it. Indeed, are
laid out, following lines directed of Is in West and at points determined right from the start of
the training of the ground and the man, all the manifestations of the life of the beings in their
individual evolution and their space development: religions, philosophies, sciences,
esthetics, art of warfare, therapeutic, legislation, sociology, events, etc. A similar providence
regulates the life of all the worlds. So that, like says it Lagrange, " the entire universe is itself
only one sign, a writing of the truths of the spiritual command " (4). But the Father did not
only organize in advance the framework where would proceed the life of the creatures; He
still wanted that with each race which comes in the world the word of God is announced by a
special correspondent, in the form which would be appropriate best for its mentality and its
conditions of existence. II is, indeed, since the creation of the world, a center where shines,
in its original purity, the true Light. And thus this not written word, the messengers of God
transmit it century after century to the creatures until those are turned over in their primitive
state *** Of which nature is this Tradition? To this question the modern theorists give two
opposite answers. For the ones, this tradition is purely metaphysical; for the others - of
which we are -, this tradition is mystical. Among belonging to the metaphysical thesis, Rene
Guénon occupies, in our Western world, a place of foreground. The many works which it
published on these subjects are very erudite, but of a clearness, a precision, an objectivity
worthy of praises; they are of a paramount utility for the contemporary thinkers whose
intellectual subtlety would often be likely to be mislaid while getting information, by the
means of current, sometimes hasty popularizations and very little objectify, on the
metaphysics - which, contrary to what occurs to Occident, is always in the East the object of
an effective knowledge. R. Guénon summarized the direct ideas of its great works in a

conference on Eastern Metaphysics, remarkably relevant at the same time and clear, that it
gave has the Sorbonne in 1925, and of which here the thesis: Metaphysics is knowledge
par excellence. It is a natural knowledge, neither as for its object nor as for faculties by which
it is obtained. In particular, it has nothing to do with the scientific and rational field. It is not a
question to operate abstractions, but to take note direct of the eternal and immutable
principles. Metaphysics is not a human knowledge. It is thus not as a man that the man can
reach that point; it is by the effective awakening of the supra-individual states. Identification
by knowledge - according to the axiom of Aristote: A being is all that he knows - is the
principle even of the metaphysical realization. The most significant means is the
concentration. The realization consists initially in the indefinite development of all the
possibilities virtually contained in the individual; then in the final going beyond of the world of
the forms until the degree of universality which is that of the pure being. The last goal of the
metaphysical realization is the state absolutely inconditionné, freed from any limitation. The
delivered being is then really in possession of the plenitude of its possibilities. It is the
union with the supreme Principle. True metaphysics cannot be given in time: it is eternal. It is
a command of knowledge reserved for an elite *** One sees, by this too short summary,
with which ease R. Guénon guides us on the disconcerting path for us, Occidentaux, of the
Far-Eastern meditation. The student will also read with interest the many passages where, in
his other writings, the author indicates very suggestive analogies between the doctrines of
Sankaratcharya for example, and other esoteric traditions: taoism, Sufism, hermetism, the
Cabal, catholic theology, the Gospel. I will add however some reflexions. In one of his
works more connus (1) R. Guénon warns, with reason, against the mania of the system.
Indeed, any system is a particularization, therefore a cause of error. In knowledge, in " gnose
", all is possible, and all contains a certain share of truth. But nothing contains the sum of all
the truths. Let us add that this abstract sum does not constitute itself the total Truth, which will
always exceed it. This absence of systematization is, for R. Guénon, the character even of
metaphysics, especially of Hindu metaphysics. I will say that it is still much more deeply the
character even of intuitive and direct Knowledge that the Holy Spirit grants to the perfect
disciple of Christ. Moreover, it is understood that intuitive Knowledge, the only universal
one, exceeds discursive knowledge, rational, mental, the latter being consisted by the
totalization of the greatest possible number of particular knowledge and their synthesis. II is
heard, in addition, that language, which qu other Eastern languages, it is understood that the
language especially described the experiments of the ordinary conscience, and that, as
soon as one passes in these areas supramentales that Europeans name the unconscious
one, but who, actually, are more subtle consciences, the human languages lose of their
precision, especially when one asks them to express unknown state of consciousnesses of
the reader. How thus somebody can it affirm, for example, that Wang taoist is Hebraic
Adam Qadmon; that Rouach Elohim is comparable to Hamsa - useless to multiply these
analogies -; how, say I can one affirm such equalities if one did not try out personally the
state of life named Wang, Adam Qadmon, Hamsa or Rouach? Because the theoretical idea
that one is made of a thing is not always exact; the daily experiment teaches it to us. Such
boldnesses, for sincere that they are and conscientious, are generated, in my opinion, by a
preliminary faith in the superiority of the intellectual speculations. Admittedly, true
metaphysics, that to which R. Guénon dedicates his work, are most beautiful, purest of the
glances which the thought can throw on the universe of the Abstract. But its exclusive
worship necessarily leads to the weariness of the life and the action. Here precisely, will
exclaim Mr. Guénon, where Europeans show that they are only turbulent children, and it will
smile of us of the same smile as wise Lao-Tseu, worthy Rishis, and all Mounis, and all
Jivanmuktis drop with indulgence on the noisy barbarians from Occident. If the goal of the
life is to only know, if it is enough to think to fill our human labour, if nothing exists that state of
consciousnesses, nothing does not have greatter importance and the only work worthy of
us, it is to drop any creature, any desire, any work, to take refuge in an increasingly abstract
conscience of ourselves, increasingly general, increasingly motionless. It is an austere and
beautiful program, undoubtedly; but it is realizable only for these beings which are only

intelligence. And then, all the existing demonstrations of the Absolute are not so that one is
diverted some; to give up because they embarrass us, like makes the yogi or the arhat, it is
not generous, nor Christian. It is true that the sentimental character of Christianity calls the
smile on the disillusioned lips of these wise. With my opinion, the progressive realization of
the commands of the Gospel operates in our being a slow spiritualization, during which our
unconscious perceives the Light more clearly, and our intellect, our brain, our body even
becomes increasingly permeable with this Light, the knowledge growing thus
spontaneously in us, progressively with our improvements in the action, by triumphs
renewed on selfishness. The Eastern ones seek the delivery; the Christians seek safety,
the delivery, it is the conquest of the independence of the laws, of the forms and of the
appetites, safety, it is, for crowd, the prolongation in the happiness of terrestrial individuality,
It should be, if all the Christians included/understood their Maitre well, the transmigration of
the total individual in the Kingdom eternal. The Eastern ones want to conquer the delivery
while taking refuge in the abstracted point, origin of all the space forms. The Christians
endeavour to make themselves able to receive Freedom by the baptism of the Spirit.
Two independences are with the antipodes one of the other. R. Guénon stigmatizes "
ignorance with thespiritualistic ones, which locates the extra-body methods of the individual
and which locate the posthumous states some share in space ". That means, in simple
language, which the hell, the purgatory, the paradise is not places, as believe it the puerile
Westerners, but of the states. However, simplistic Christians and metaphysicians have all
reason. Just as any creature is at the same time an individual, a community and a medium ",
how to reconcile this conclusion with the preceding one? Because, if Delivered lives
beyond any form, any measurement and very lasted, all not delivered live in forms,
measurements and durations. However these are the latter which try out the purgatories, the
paradises of the asceticism, or the hells of the degradation. Delivered " is freed from the
conditions of the human individual existence, as well as very other particular and restrictive
conditions... It is an omnipresent conscience... expressing transcendent faculties ". Should it
be heard that this Delivered does not feel any more the hunger, thirst, nor the sleep, that it
reads the thoughts, in short, that the veils of the matter do not exist any more for him and
that it controls by sowing the miracles? Us here well far from metaphysics. Our author takes
care to inform us, with good reason, that such results are " partial, secondary and
contingent;... they are means ". The Union, the true Delivery, is beyond it, in being not
conditioned, and is acquired by the constant fixing of the thought on this Inconditionné. Rites,
esoteric practices being only nonessential auxiliaries. But it follows from there that the
Christian who serves the Verb by a constant obedience and a love without failure cannot
go up higher than the Verb: the existing Being by itself. While the metaphysician, for whom
above the Verb still sits the Suprème Principle, not expressed, holds his asceticism for
more sublime; for him, the action cannot lead to Not expressed, only Knowledge carries out
to it. All things considered, knowledge leads us, of coarse forms in subtle forms, with the
metaphysical abstract. The action leads us, of covetous existences in radiant existences,
with the eternal life, I prefer this second path. And then, one will excuse me to still repeat it,
the disadvantage of the theoretical conclusions remains to be able to some extent to
consider the things remote only by induction. Undoubtedly, a Vat will reconstitute on a bone
all the aspect of some animal antédiluvien; but can the images of the Natural history
museum give the same sharp concept that the sight of this animal formerly gave to our
ancestors caves? Thus, I claim that it is bold of saying that Ananda Hindu, the Vacuum
taoist, Buddhist Nirvâna, Sekinah Moslem woman, Shekinah Jewish, Pax profunda
rosicrucian, the Light of Christian Glory are the same thing. To promulgate this assertion, it
would be necessary to have successively followed until the end each above mentioned
school and of to have then compared the fruits. All things considered, let us await each
method only what it can give. The meditation, the action, the devotion offer to the various
types of researchers their own resources; but they are not equivalent, nor do not lead to the
same node. And, with the surplus, nothing replaces the love of nearest *** Ainsi humanity,
since the day, distance in time, when God sent in the world, goes of gropings in gropings

towards the House of the Father. Individually and collectively the men received in their
thousand-year-old past a ray of the true Light. But the ground is constitutionally unable to
preserve a long time without deforming it the gift that God made him; the man has the
capacity to deviate from the path which was traced to him. Then the Mercy sends beings
which bring a hope or an example, which come to play near the creatures the role that fill the
comets in cosmos. Such is the function of the secret societies; such is the mission of the
messengers of the Absolute, in particular of the Rosicrucian brotherhood. Before
approaching the study of the Rosicrucian brotherhood, let us say some words of the secret
societies. Any time, with-inside or the officially recognized currents of thought, existed secret
societies. CeIles here are demonstrations, in theory temporary, unknown guards of the
paramount Tradition, Wronski, in its Messianism, as follows exposes the goals of what it
calls our planet, as well nuns and policies as economic and intellectual. And it adds: " not
being able to practise nor to discuss the supernatural efforts publicly that makes mystical
association to take share with Creation, because, at the very least, the public would laugh at
it; not being able either to direct the terrestrial destinies openly, because the means of the
secret societies. Thus, as it is currently conceived it, it is in the scene of mysticism that are
born all the secret societies which still existed and exist on our sphere, and which all, driven
by such mysterious springs, still dominated and continue, in spite of the governments, to
dominate the world. **time-out** " These secret society secrètes, create as one of have
need, be detach, by tape distinct and oppose seemingly, profess respectively and in turn
the opinion of day the more contrary, to direct separately and with confidence all the party
political, religious, economic and literary, and they be attach, to there receive a direction
common, with a center unknown where be hide the spring powerful which seek thus to
drive, invisibly, all the sceptre of ground ". Lastly, to nothing forget, recall that it be not only
among the intelligence of a capacity higher than the secret society secrètes himself recruit on
the contrary, the great mass of their members comes from in bottom, of the deep layers.
The crowd of those which pain for ridiculous wages, servants whom the need subjects to
constant humiliations, those whose sentimental exaltation is brutally lowered with each step
that they make in the life, all try to escape from their pains or well by the voluntary
degradation, or resignation that get to them the helps of the religion or finally by this hope of
the Impossible one, by this intuition of Au-delà, secret mobile of all those which are
devoted to the study of the occult sciences. In this last case, they chose a road even harder.
They will forget their first sufferings while being dedicated to others and more cuisantes
pains. Because the veil which separates the Occult one from Obvious raises on two
abimes: that of the Light and that of Darkness. Most of the time, it is in this last that the
unhappy ones of which we speak will be precipitated; because the first hiérophantes which
one meets on the road of the Temple are beings of will, whose personal exaltation makes
all the force: they will learn how to their disciples to control some parts of ego physical; they
will incline them to take the forces of selfishness and sometimes even those of passion for
the radiations of a supposedly free thought. Let us remember that the action of the secret
society is related to the fastening of its members on invisible and that in the invisible one is
held a perpetual battle between the soldiers of Christ and those of the Adversary. The
events of the mystical history are the material result of the incidents of this fight. It follows
from there that with the gate of all the apartments of the Temple there are corrupters with the
mounting of the newcomers, and who do all their efforts to throw them in the way of left, by
the seduction or violence. However, as the soldiers of the evil are powerful in the kingdom
of the shade, and than the rites of the companies secrétes are based inevitably on the black
light, like any ceremonial magic, the spirit of Christ was withdrawn little by little from the
characters, the invocations and the pentacles. Today, the secret societies are, no matter
what say some their heads, during the time of old age, at least in our countries; the people
are slowly transformed in their collective organizations and become little by little able to
establish at the great day in their conscience of the communications with the Invisible one.
These developments are intended to increase unceasingly until the dawn blessed where
the name of the Father will be sanctified on the ground as with the sky.

CHAPTER II ROSICRUCIANS
It is assoiffés beings of love and sacrifice which, after centuries and centuries of fights and
the work, arrived at the node of the Science and Capacity, reinstated mystically in the
splendour first of their condition of men, cannot support the painful spectacle their brothers
still lost in the attractions of passion and ignorance. These require to be returned in Created
and to again share its pains and its temptations. They is missionnés, the apostles, the pure
mystics, the true Rosicrucian brotherhood. Ruysbroeck the Admirable one calls them the
secret children of Seigneur (1). Their doctrines are inexpressible, because they profess qu
one cannot nothing know without being convinced before of its absolute ignorance. Their
book, it is EvangiIe. Their practice, it is the imitation of Jesus-Christ. This theory and this
practice appear simple. II is not however from higher to conceive nor of more difficult to
carry out. The most abtruse speculations of the Hindu metaphysicians or the most alarming
austerities of their yogis disappear in front of the terrible depth from the maxims and the
lesson evangelic. But these only can include/understand them which already exceeded, in
work and the suffering, the extreme limits of the human nature. To speak about the
Rosicrucian brotherhood is thing about impossible (2). They form an organization invisible
(3). Didn't they give each other to themselves the qualifier of " invisible "? Knights of the
Spirit, they raise only of the Spirit, they can be known only by the Spirit. The Spirit releases
them from any limitation, the pupil above any contingency. It nourishes them, inspires them,
comforts them, the II ressuscite after each innumerable death which constitutes the existence
in relative apostles of God and His Christ. Living Absolute, they live in the Absolute. They
make us include/understand themselves the mystery of their spiritual union the ones with the
others through time and space, their spiritual union also with their pars and their émules (4),
disciples of the same Master, dedicated to the same apostolate. According to whether
Christ said to Her disciples: " Where I am, you will be there also ". But, just as the man can
seize the divinity only in her demonstration, in the same way the men cannot seize the
Rosicrucian brotherhood, messengers of God, than in their demonstrations. " It is always
during a critical time that one intends to speak about them. They arrive per hour and in the
country when a social form, having reached its complete realization, already tends to
deteriorate; when the slow and continuous efforts of the human spirit, instead of converging,
as they had done until there, towards the constitution and the strengthening of a social
welfare, of a religious dogma, a scientific synthesis, start to diverge and shake the building
built by the preceding generations " (5). Their name is that of their function. They can, if they
want it, being invisible with the men and unknown; if they want it, they can live in the medium
of them and like them; they are free; but in any event they are present at those which they
come to help. They adopt the habits of the countries where they are. And, indeed, they can
live in the medium of the men without being likely to be identified; only, their pars recognize
them with a certain interior light. Christ said: " the world also does not know you ". This is
why, when they change country, they change nom (5). Its can adapt to all the conditions,
with all the circumstances, to speak with each one its language. They make so that what they
have to say to the world is known as. Those which write or speak on their behalf express as
accurately as they can it the thoughts, the inspirations which are transmitted to them by the
spiritual way, In the same way, these heralds of the Absolute do not inspire more their
apologists whom they are not concerned with refute their detractors. Those as these
behave according to whether they of it are able with regard to the light which they have in
front of them " Foreign and travellers on the ground " (6), not wishing anything in the world,
neither the beauty nor glory, to only make the will of God, they are carrying the burdens of
weak, heating the tepid ones, restoring the harmony everywhere. They pass, and the
desert becomes a meadow: they speak and the hearts open with the call of divine Pasteur.
They prepare the path with That which must come. But which will know tirednesses, which
will count martyrdoms always unknown that accept, in their immense love, these shepherds
of the Father, to bring back the disobedient ewes which we are? Large Cagliostro says it in

these pathetic terms: " I come towards North, the fog and the cold, giving up everywhere
with my passage some pieces of myself, spending me, decreasing me at each station, but
leaving you a little clearness, a little heat, a little force, until I am stopped and finally fixed
definitively at the end of my career, per hour when the pink will flower on the cross " (6).
Thus they passed, imperceptible, in the medium of the men, to light them and carry out
them towards the Life. They are come to make to ressouvenir creatures of words
pronounced in centuries completed, to awake in them echo, which had been keep silent, of
voice which formerly had vibrated in their hearts lls came to work with the spiritual restoration,
obtaining, by daily efforts, of this light which illuminates any man coming in the world and
which we push back, that we darken by our egoistic desires. There, have they say, are the
single way of individual regeneration, the collective redemption. The purpose of Christian
initiation, indeed, is not, like Far-Eastern initiations with metaphysical orientation, to reach a
higher degree of the Knowledge; its goal is the Life But the Life is Amour and the thought is
the reversed image of the Life the love is only the true interpreter of the Truth; the love is
supreme wisdom, according to whether he is written: " That which loves God, it is that one
which connait God " (7). the interior organization of Fraternity was not revealed, nor its
secrecies. Those related, outside, to the transmutation of metals, art to prolong the life, the
discovery of the still hidden things. But the Rosicrucian brotherhood were given for
magicians in order to mask their true thought, their paramount objective: the reform of the
world, of which they were the predestined agents. And it is what, over all, striking the reader
of the writings rosicrucians. The more than the processes that they present to obtain the
philosopher's stone or the elixir of life, the more than the method which they recommend to
arrive to such formula of the knowledge, the Rosicrucian brotherhood brought to Europeans
of XVIIe century ruined by the wars, quartered between Catholicism and Protestantism,
disaggregated in their mental by the spirit of criticism, of the words of harmony and
appeasing. To the medium of universal selfishness they recalled the men that they are
brothers, wire of the same Father; in the medium of rising anarchy they spoke about the
Liberator, they repeated that Christ is descended to reduce all diversities in a stability of
balance and that It will return to gather in only one body His dispersed servants. Here is the
message brought to the world by the Rosicrucian brotherhood ELIAS ARTISTA The
essential Rosicrucian brotherhood exists since there are men on the ground. Apart from the
yellow sun which lights us, there are six other still invisible suns which make live the ground.
Our yellow sun is appointed with the assimilation of the vital functions. Another sun, the red
sun, has as an office the construction of the terrestrial bodies; it governs morphology,
affinities physical, chemical, intellectual, social. This red sun is the résiden Elias Artista is the
angel of the Rosicrucian brotherhood. No one cannot know which it is, even that on which it
rests. All that one can say, it is that it is a gravitational attraction, harmonizing and that it tends
to bring together the individuals in only one homogeneous body. Here how expresses
itself Stanislas de Guaita: " Elie Artiste is infallible, immortal, inaccessible, by surcroit, with the
imperfections as with the stains and ridiculous of the men of flesh who offer themselves to
express it. Spirit of light and progress, it incarne in the beings of goodwill which evoke it.
Those have suddenly stumbled on the way, already the Elie artist is not more in them " To
make lie this higher verb is impossible thing, although one can lie on his behalf. Because
early or late it finds a body worthy of him (was this only one minute), a faithful and honest
mouth (was this only time to pronounce a word). " By this body of election, or this mouth of
meeting which imports? - its voice is made hear, powerful and vibrating this serene and
decisive authority which lends to the human verb the inspiration of In Top. Thus are
contradicted on the ground these that its justice had condemned in the abstract " Keep us to
distort the traditional spirit of the Command immediately rejected up there even, early or
late we would be disavowed ici-bas mysterious démiurge whom the Command greets of
this name: Elias Artista. " II is not the Light; but, like Jean-Baptiste saint, his mission is to
return testimony in the light of glory, which must radiate with a new sky on a renovated
ground. That it appears by consultings of force and that it clears the pyramid of the holy
traditions, disfigured by these heteroclite layers of refuse and rubble which twenty centuries

accumulated on it! And that finally, by him, ways are led to the advent of glorious Christ, in
the nimbus major of which will disappear - its work being accomplished - the precursor of
times to come, the human expression of the saint Paraclet, the daïmon of science and
freedom, wisdom and justice integrals: Elie Artist! " (7). In addition, if we want to look
towards the priesthood of Melkisédèk, whose sacrifice is the prefiguration of Eucharistie, we
have us to remember that the priests " according to the command of Melkisédèk " not
constitute a social command, but a priesthood whose sacrament, represented by the bread
and the wine, is the sacrifice of oneself with next, for the love of Jesus-Christ and by the
union with Him. With our opinion, Elias Artista is an adaptation of biblical Elie, which must
return at the end of times, with Hénoch, to fill their role of witnesses in the binary universal
one. He would be premature of saying which was Elias Artista, or who he will be. All that it
is useful to know, it is that this name indicates a form of the Spirit of intelligence. It is what
heard the Rosicrucian brotherhood when they said that at the day C they will meet in a
place which is called the Temple of the Holy Spirit. But where is this place? Themselves do
not know it, because, say, it is invisible (8). We will allow ourselves to indicate to our
readers, if they want to push more à.fond the study of this mysterious type, to contemplate
the history of Hénoch, father symbolic system of the Rosicrucian brotherhood, inventor of
the tradition and science, and to scan the monuments whose legend allots paternity to him.
(1) Vacuum will infra, p. 153. (2) Cf Sédir: Rosicrucian brotherhood, in the mystical Way. (3)
It is what means this word that the Rosicrucian brotherhood meet, at the day C, in the
Temple of the Holy Spirit. Vacuum will infra, p. 44. (4) the route of the voyages of Christian
Rosencreutz shows clearly filiations of Fraternity rosicrucian with other traditions, in particular
with certain centers installed in Egypt and certain Moslem Fraternities that the father would
have met in Fez. 5) the name is the symbol of individuality. (6) Hebrews Xi, 13. (7) 1 Jean
Iv, 7.
CHAPTER III PRECURSORS
The always inconditionnée intervention of the Absolute is not achieved on the human level
without a preparation. The prophets of Israel and the Precursor prepared the path with the
Son of God. In the same way beings, events opened the way with this demonstration of
God who was the Rosicrucian brotherhood. The Middle Ages, of XIIIe in XIVe century, its
spirit, its aspirations, its destiny, undoubtedly unknowable but full with hope, its heart are
expressed in the work of Dante. A form of civilization had disappeared; another left the
night, that orthodoxe Christianity, like Christianity heretic, marked of its print. Dante gave a
form to all these dreams. The work of Dante gave place to innumerable comments, to
remain within the limits of our study, we will announce that E. Aroux (1) arises the question:
Was Dante catholic or Albigensian? He underlines the reports/ratios that Dante had with
gnostic sects of Albigensian, adversaries of papacy and Church of Rome; and he recalls
that the eighth sky of the paradise, the starry sky, is the sky of the Rosicrucian brotherhood,
that perfect the vêtus of white professes " the evangelic doctrines there ", that of Luther,
opposed to the Roman catholic doctrines. Eliphas Lévi (9) declares: " the work of large
Gibelin is a declaration of war to papacy by the bold revelation of the mysteries; épopée
of Dante is joannite and gnostic - and the hero of the Divine Comedy escapes the Hell by
taking the opposite course to the dogma ". - In reality, Dante never " revealed " of
mysteries or, if it did it, it is in a form so buckled that only those which knew these mysteries
could include/understand. In the same way it never took " the opposite course to the dogma
"; it never ceased being catholic, with the traditional direction of this word. If it showed
adversary of papacy, it is only on the political ground and because it reproached the
successors of Pierre saint for too frequently resorting to the temporal means - what is a
consideration of an external nature. The desire, that Dante expressed sometimes with
violence, to see maintained between the temporal power and the spiritual power of the
reports/ratios conditioned by those their respective fields, is a proof of the orthodoxy of its
Catholicism. Dante was one of the heads of Fede Santa, third command of filiation

templière (2). In addition there is an unquestionable relationship between Dante and the
Moslem tradition, to which, we will see it, the tradition rosicrucian was related. Miguel Asin
Palacios (10) underlined very interesting bringings together between the Divine Comedy
and the theses of one of the Moslem great writers, Mohyiddin ibn Arabi. The year even
(1265) where was born Dante, Jean Clopinel says Jean de Meung continued the Novel of
the Rose which had begun Guillaume de Lorris forty years before. Under its feather,
beautiful and delicate " Art to like " imitated of Ovide which had sung its predecessor
became an encyclopaedia where follow one another of the considerations on all kinds of
subjects, since the origins of the world, the love, fortune, nature, art, astronomy, alchemy,
until the religion and morals. With a truculent liveliness Jean de Meung pourfend
superstitions, hypocrisies, known as their fact with the commands beggars, the nobility,
even with the royalty. It wants that one follows the natural laws; to the practices of the monks
it opposes the laic virtue, the very simple Christian life. But, if Jean de Meung is
incontestably a powerful poet, if it handles the satire with beautiful and frightening control, iI is
not an artist. Between Dante and him there is an abyss, However it occupies a honourable
place in the phalange of those, which fought against the hypocrisy and excesses and which
recommended a honest and healthy life. Eliphas Lévi, seeking the terrestrial, human roots of
the Rosicrucian brotherhood, is expressed as follows: " the pink, which was, from time
immemorial, emblème of the beauty, the life, the love and the pleasure, mystically
expressed the secret opinion of all the protests expressed with the Rebirth. It was the
flesh revolted against the oppression of the spirit; it was nature declaring girl of God, like the
grace; it was the life which did not want to be sterile any more; it was humanity aspiring to a
natural religion, very of reason and love, founded on the revelation of the harmonies to be it,
whose pink was for the initiates the alive and flowered symbol. " the pink, indeed, is a
pentacle... The conquest of the pink was the problem arising from initiation with science,
while the religion travailIait to prepare and establish the universal triumph, exclusive and final
of the cross... " To join together the pink with the cross, such was the problem arising from
high initiation... The religion is the revelation and the satisfaction of a need for the hearts.
Nobody invented it; it was formed by the needs for the moral life; it is fatal at the same time
and divine. Therefore the true natural religion, it is the revealed religion. " It is on the basis of
this rigorously rational principle that the Rosicrucian brotherhood arrived at the respect of the
dominant, hierarchical and revealed religion. They could not, consequently, be the enemies
of papacy more that legitimate monarchy and, if they conspired against popes and kings, it
is that they personally regarded them as apostates of the duty and supreme instigators of
anarchy " (9). Stanislas de Guaita insists on this point from which the importance will never
escape nobody " the Rosicrucian brotherhood did not disavow Catholicism... They (so
attached to the Christian symbols that they named their supreme college Chapelle of the
Holy Spirit and Liberté of the Gospel one of their more occult handbooks) did not have
guard of méconnaitre in sovereign pontiff the incarné principle of the alive unit... But the
abuses papacy found them pitiless... In the pope the Rosicrucian brotherhood
distinguished two powers, incarnées in only one flesh: Jesus, César, and, when, describing
as Antichrist the successor of Pierre, they threatened to break its triple crown, they aimed
only the temporal despot of the Vatican " (7). One generally does not know up to which
point the world and the Church laymen were worked by occult currents. The catharism had
penetrated very front in the clergy of the Middle Ages. Albert the Large one, his holy pupil
Thomas d' Aquin, Pierre Lombard, Richard de Saint-Victor, saint.françois.d'.assise, holy
Claire, the third entire command professed gnostic doctrines " the Third Command still lasts;
but it had to lose - and, indeed, it lost its first character completely. At the origin, such as holy
François organized it, such as the emperors of Germany fought it, it was not only one pious
brotherhood intended to join together in the same prayer some hearts of elite, it was a
gigantic association, which embraced all Italy, then soon all Christendom, and in which the
members, in demanding on some rare religious practices, asserted themselves before all
the obligation to work vigorously and joint with work politique (3). And, indeed, one can say
to many regards that in fact the Third Command overcame feudality, that it is of the Third

Command that came out the State Third ". The tales of chivalry are an unexplored mine of
information on the mysterious history of our country; and Rene Guénon (4) thinks that " the
real origin of Rosicrucianisme, in fact the Orders of knighthood formed with the Middle Ages
the true intellectual link between ]' Orient and the Occident ". But the true precursors of the
Rosicrucian brotherhood is those which created spiritual environment where the Rosicrucian
brotherhood could appear. We can mention only some of them among the principal ones.
Works mystical the love which is the reflection of God and by the extase which absorbs it in
the transforming unit. This love for God appears ici-bas by the love which the creatures
must have the ones for the others. Joachim de Flore (1132-1202) preached the reform of
the clergy, affirming that it is not by knowledge that the man will never arrive to God, but by
the purity of the life and the love. Basing itself on two words of saint Jean (5), Joachim de
Flore divided the history of the world into three periods: the reign of the Father, who goes
from Adam to Ozias, king de Juda; the reign of the Son, who goes from Ozias at the time
where lived Joachim; then must come the reign from the Holy Spirit, preceded by a
revolution in the hearts which will purify the Church of its stains and with the threshold of
which will reappear the Elie prophet. This third age is the " fourth monarchy " of which Fama,
we will see it, declares that the Brothers of the Rosicrucian brotherhood " recognize it like
their head and that of Christendom ". This fourth kingdom is announced by the prophet
Daniel (II, 40). It will have the hardness of iron, but it will be divided and a kingdom will
succèdera to him which will dominate over all the others and will never be destroyed (v. 44)
A the same time seraphic François d' Assise (1182-1226), the husband of Our-Lady
Poverty, to be it overflowing of love, carried out with his/her brothers the ideal of the
Gospel in the monastic existence simplest, humblest which is. Maître Eckhart (1260-1328)
sign that God is single reality; " nobody can say what it is, if it is not the heart where it is itself
". The thought of God, it is the Verb which is God because God expresses only Itself. God
is reality, the Verb is the truth. Creation is contained ideally in the Son. The reciprocal love of
the Son and the Father, God and the world is the Holy Spirit. The true knowledge of God is
]' union with him. This union is thus the highest function of the spirit. **time-out** Jean
Ruysbroeck the Admirable (1293-1381), the disciple of Master Eckhart, the author
illuminate inter alia some Ornament of Wedding Spiritual and some Kingdom of lover of
God, carry the heart until God by the fight for the perfection " You know how the iron be so
much penetrate by the fire that under its action it make ]' work even some fire, burn and
illuminant like him. However each element keeps its own nature, and fire does not become
iron, not more than iron does not become fire. But the union is done without intermediary
since iron is internally in fire and fire in iron ". With one of its monks who pointed out to him
that by writing such deep things it will attract itself many envieux and of the detractors, it
answered: " In truth, I never wrote anything of my books, if not in the presence of the Very
Holy Trinity ". - At his place inspired never eclipses the ascetic; he repeats constantly that
only the preparation of the virtues leads to knowledge. Especially he knew the joy.
Michelet, in a famous page, thus characterized the Middle Ages: " Faith, hope, charity, they
are well three divine virtues. But it is necessary to add this rare and sublime very pure
hearts, rare virtue even in the saints. For lack of a better name, I call it the joy. The judgment
of all the average age, of all its large mystics, is this one: Not one did not have the joy. How
would they have had it? They groaned, languished and waited, they died in waiting... They
liked much, but they remained sad and anxious ". Ruysbroeck had the joy. **time-out** but
this joy supernatural, it estimate that the disciple of Christ can it carry with its roof in be ready
to with give up by love for its brother " If you be delighted in extase, say it, also high than
holy Pierre or holy Paul or who you want, and if you learn that a patient have need of a
bubble hot, I you advise to you awake some your extase and to make heat the bubble.
Leave God for God; find it, serve it in its members; you will not lose with the exchange ".
Mention finally only the mystical organon of the sign infaillible. (6) ORIGINS We reproduce
the documents which follow by a preoccupation with an objectivity; but we do not think that
they bring anything of useful for the knowledge of the demonstration rosicrucian. Buhle
affirms that the Therapeutists and Esséniens were the true ancestors of the Rosicrucian

otherhood; the Neo-Platonism of Alexandria, preserved by the Arabs, would have also
had a share in their doctrines. The philosophy of Islam exerted, towards the end of XVIe
century, time when was made up the legend of Rosencreutz, on the lovers of the mystery
same attraction as made today the philosophy of India. The study of the language and
philosophy Arab was registered with the programs of official science. Mackenzie, in his
Encyclopaedia, speaks in these terms about hermetic Fraternity about Egypt - but have
does a relationship with the Rosicrucian brotherhood? -: " It is a Fraternity which was
propagated until our days and whose origin goes back to one very moved back time. It has
its officers, its secrecies, its passwords, its particular method in teaching of science,
philosophy and the religion... If one believes his current members of them, the
philosopher's stone, the elixir of life, art to make itself invisible, the capacity to communicate
directly with the other world would be part of the heritage of their Company. I met three
men only who affirmed me the current existence of this religious corporation of philosophers
and who let me guess that they formed of it part themselves, I did not have reason to
doubt their good faith. They did not appear to know each other, they had an honest ease,
an exemplary control, austere manners, almost ascetic practices. They appeared old to me
of forty with quarante-cinq years, to have a vast scholarship, to have a perfect knowledge of
the languages... They never remained a long time in the same place and from went away
without drawing the attention ". Karl Kiesewetter, in an article of Initiation, gives the following
information: " In Theatrum Chemicum (ED of 1613, p. 1028), a bishop of Trier, the count de
Falkenstein, is named, at the sixteenth century, illustrissimus and serenissimus princeps and
pater philosophorum. However he was a senior officer of the Rosicrucian brotherhood, as
he currently results from the title of a manuscript in my possession, and than here:
Compendium totius philosophae and alchymiae Fraternitatis Roseae Crucis, ex mandato
serenissimi comitis of Falkenstein, imperatoris nostri, anno Domini 1574(7). " This
manuscript contains alchemical theories in the direction of this time and a collection of
invaluable processes for the knowledge of practical alchemy. II would not be necessary to
seek there a philosophy or theosophy in the direction allotted nowadays in these terms; the
word philosophia is taken there only in the meaning of alchimia or physica. However, this
manuscript still offers a particular historical interest in what this count de Falkenstein for the first
time is appointed there by this title of Imperator, which was to remain through the centuries,
and especially because the denomination of Fraternitas Roseae Crucis appears there for
the first time too. It is probable that the secret Fraternity of the Alchemists and the Magi had
devoted his denomination by the symbol, if frequent in this time, of Rosaria, as wrote it
Arnaud, Lulle, Ortholain, Roger Bacon and others still. It is that which is illustrated by the
Rosette where the plenitude of the magnificence is added to the symbol of the Christian
faith: the Cross ". Robert Fludd quotes a declaration of Clutched (1486-1533): " There are
today some men filled with wisdom, of a single science, endowed with great virtues and
great capacities. Their life and their manners are just, their prudence without defect. By their
age and their force they would be capable to render great services in the consultings for the
public thing; but the courtiers scorn them, because they are too different from them, which
do not have for their science, like the perfidy their prudence, and the superstition their
religion ". Fludd sees in this association a prefiguration of the Rosicrucian brotherhood; but
the words of Clutched are too general so that one can base on them the certainty of a
filiation. Von Murr had between the hands a chemical correspondence between Crollius,
Zatzer, Scherer and Heyden, chamberlain of the emperor Rodolphe II, extending from
1594 to 1596. One mentioned any Company there rosicrucian (11). In 1608, the alchemist
Benedict Figulus, in Thesaurinella chymica aurea tripartita, dedicated to the emperor
Rodolphe II, inserts an elegy into Jean-Baptiste de Seebach, alchemist, in whom it
prophesies, after Paracelse, the arrival of Elias Artista. Event which it regards as very first
importance, because it adds: " Then Christ will establish on the ground a new state of affairs
". the Apology (12) shows that before 1600 or 1603 one connait companies or fraternities
hermetic, but not of Fraternity rosicrucian. Stanislas de Guaita bases himself on a
resemblance between the symbols rosicrucians on the one hand, a pentacle of

Amphitheatrum sapientiae aeternae (13) where Khunrath, into 1598, drew a Christ, the
arms in cross, in a pink of light and a figure of the Pronostication of Paracelse (1536) on the
other hand, to affirm that " the Rosicrucian brotherhood, whose emblèmesconstitutifs defer
us to the poems of Dante and Guillaume de Lorris, functioned very a long time in the shade
before appearing by works of full day " (7). Let us say only that on an external similarity
one can base neither an identity nor a chronology. In any case, the only thing that we know
of unquestionable certainty, it is that the manifestation of the Rosicrucian brotherhood was
public only during the appearance of Fama, i.e. in 1614. It is necessary to mention here a
declaration of Henri Neuhaus. This doctor of Dantzig published into 1618 an often translated
opuscule (14) where it affirms the existence of the Company of the Rosicrucian
brotherhood and the goal which it wants to reach. He declares there that at the time of the
Thirty year old war the Rosicrucian brotherhood left Europe and withdrew themselves in
India. No writer rosicrucian gives this information. Nearly one century later, Sincerus Renatus
reproduces it. Let us stress that the booklet of Neuhaus is written on a tone airspeed
indicator; its French translation was often joined together with makes out of Gabriel Naudé
about which we will speak further. The writers rosicrucians sought several times to refute
these two authors (15). And the P. Jacques Gaultier, of the Company of Jesus, the large
adversary of Fraternity, said book of Neuhaus " whom one did not know if it were for or
counters the Rosicrucian brotherhood ". (1) E AROUX: The Comedy of Dante, to translate
into worms according to the letter and with accompanying notes according to the spirit;
followed key of the language symbolic of Faithful of Love. Paris (Renouard), 1856, 2 flight.
Aroux is also the author of a book entitled: Heretic, revolutionary and socialist Dante. (2) It is
to be noticed that Dante takes as guides in the highest circles of the holy Paradise Bernard,
which wrote the rule of the Command of the Temple. (3) the author adds in note: " It acted,
in the Third Command, to constitute an immense army which had in heart to make reign
more justice and of equality among the men ". Frederic MORIN: Saint.françois.d'.assise and
Franciscains. Paris, 1853. (4) Esotericism of Dante. Paris (CH Bump), 1925. (5) " I request
so that all are like you, Père, you are in me and me of you ". (Gospel of saint Jean XVII, 21.
" They are three which return testimony in the sky: the Father, the Verb and the Holy Spirit
and these three are one; and they are three which return testimony on the ground: the Spirit,
water and blood and these three are one " (1st Epitre of saint Jean V, 8). (6) Jean ARNDT,
one of the principal writers rosicrucians, translated into German the Imitation of Jesus-Christ.
7) Résumé of all the philosophy and the alchemy of the Fraternity of the Rosicrucian
brotherhood, made by command of the sérénissime count de Falkenstein, our Imperator; in
the year of Lord 1574.
CHAPTER IV SYMBOLISM OF THE ROSICRUCIAN RULES OF THE COMMAND
One proposed several assumptions to explain the title of Rosicrucian brotherhood.
According to the first, this name would come from the legendary founder of Fraternity,
Christian Rosencreutz. We will examine it hereafter. The second assumption makes come
the word from Latin Ros, dew and Crux, cross. It is due to Mosheim, as teaches it to us
Waite (1), and one finds it in the Encyclopaedia of Ree and in other publications " Among all
the bodies of nature, the dew was that which had the greatest capacity dissolving on gold;
the cross, in alchemical language, represented the light, Lux, because all the letters of this
word can be found in the figure of a cross. However the light is called the seed or the
menstrue red dragon, coarse and material light which, digested and transformed, produces
gold. If all this is admitted, a philosopher rosicrucian will be that which seeks, by the means
of the dew, the light or philosopher's stone " (16) We will not stop with this second
explanation. We already underlined the secondary character that the Rosicrucian
brotherhood allotted to alchemy. They would not have chosen an alchemical image to make
the symbol of their Fraternity of it. The third assumption explains this denomination by the
pink and the cross. It is it which conquered the most partisans and who provides the
greatest quota of symbolic systems explanations. " the pink, known as Eliphas Lévi, in a

passage that we already quoted, who was from time immemorial emblème of the beauty,
the life, of the love and the pleasure, mystically expressed all the protests expressed with
the Rebirth... To join together the pink with the cross, such was the problem arising from
high initiation ". The white pink, more particularly devoted to the Virgin Mary, Holda, Freia,
Venus-Uranie, was the symbol of silence and the prayer (17). A.E. Waite teaches us that
the pink was already employed in the symbolism of the brahmanic legends. In one of the
Hindu paradises, there is a money pink which contains the image of two brilliant women like
pearls. They appear plain or separate according to whether they are looked at sky or
ground. From the celestial point of view, one calls it the goddess of the mouth; from the
terrestrial point of view, the goddess or the spirit of the language. God resides at the center
of this pink. According to Michel Maïer (18), the explanation of two letters R.C. would be in
the symbols of the sixth page of the Gold Table. Exotériquement, these letters indicate the
name of the founder; ésotériquement, the R represents Pégase and C, Si one neglects the
sound, represents the lily of it. It is known that the red pink germinated of the blood of
Adonis, that Pégase was born from the blood of Jellyfish and that the fountain of
Hippocrène spouts out of a rock struck by the shoe of Pégase. The author of Bonum
Height (19). that one has of good reasons to think of being Robert Fludd, known as that
letters F.R.C. mean Foi, Religion, Charité and that the symbol of the Rosicrucian
brotherhood represents the wood of the Martyrdom vivified by the blood of Christ. Dr.
Ferran gives the precise details that here: " After emblèmes in triangle, the seal of Brahatma
and the triangle of the holy syllable, emblème maconnic oldest that bequeathed us ancient
priesthood is that of the Rosicrucian brotherhood " This last, allotted to Hermès Thot, came
to us from the temples of Egypt while passing by Chaldée, forced intermediary, waited
until it is among the magi, on the borders of the Tiger and Euphrate, that Cambyse, after the
conquest of Egypt, transported all the priests of this country, without any exception and
return. " the Rosicrucian brotherhood personified for the initiates the divine idea of the
manifestation of the life by the two terms which make this emblème. The first, the pink, had
appeared the most perfect symbol of the alive unit; initially because this flower, multiple in
its unit, presents the spherical form, symbol of the infinite one; in the second place, because
the perfume which it exhales is as a revelation of the life " This pink was placed in the center
of a cross because the latter expressed for them the idea of the straightness and the infinite
one; straightness, by the intersection of its lines with right angle and of the infinite one,
because these lines can be prolonged ad infinitum and that, by a rotation made by the
thought around the vertical line, they represent triple feel height, width and depth " (20). The
same ideas are expressed by the indicator that was Villiers of Isle-Adam, in the heart of
which flowered, this seems, all the lights called by work of a long ascent of Christian
ancestors. " This talisman of the stellar Cross is penetrated of an energy able to control the
violence of the elements. Diluted, by myriades, on the ground, this sign, in its spiritual
weight, expresses and devotes the value of the men, the prophetic science of the
numbers, the majesty of the crowns, the beauty of the pains. It is emblème of the authority
of which the revêt Spirit secretly a being or a thing. It determines, it repurchases, it
precipitates with knees, it lights!... The profaners themselves bend in front of him. Who
resists to him is his slave. Who ignores it étourdiment suffers forever from this scorn.
Everywhere it is drawn up, ignored children of the century, but inevitable " the Cross is the
shape of the Man when it extends the arms towards its desire or is resigned to his destiny.
It is the symbol even of the Love, without which any act remains sterile. Because with the
exaltation of the heart is checked any predestined nature. When the face alone contains the
existence of a man, this man is enlightened only above the head; then its jealous shade,
reversed any line below him, attracts it by the feet, to involve it in the Invisible one. So that
the lascif lowering of its passions is not, strictly, that the reverse frozen height of its spirits.
This is why the Lord known as: " I know the thoughts of wise and I know up to which point
they are useless " (21). What a splendid pensers! Don't they virtually contain all that one
can say on the mysterious symbol? And the documents which follow do not make any
more whereas to satisfy our curiosity. Germanie, where are located the headquarters of the

Rosicrucian brotherhood, is not, according to Michel Maïer, the country geographically
known under this name, but the ground symbolic system which contain the germs of the
pinks and the lilies, where these flowers push perpetually in philosophical gardens whose
no intruder connait the input. Christophe-Stephane Kazauer (8) reports a tradition according
to which Fraternity rosicrucian would come from this text of the Osée prophet: Israel C Rosa
florebit and radix ejus quasi Libanon (XIV.6) (2) Let us point out the armorial bearings
Rosicrucian of Luther: a bored heart of a cross surrounded by a pink with the currency: The
heart of the Christians rests on pinks when it is with the foot of croix (3); that of Andreae
Jacob: a cross of Saint-Andrew with a pink in each angle; and the account of following the
Chymiques Weddings which Christian Rosencreutz, at the time from to go away to the
marriage of the king, ties in cross on its dress of bore-hole a red ribbon in remembering
Jesus-Christ and spade four pinks with its cap as a sign of recognition. Robert Fludd (19)
known as that the Rosicrucian brotherhood are called Frères because they all are wire of
God, that the Rose is the blood of Christ and that, without the internal Cross and mysti
illumination. George Rost (22) explains that the Rose is the symbol of their multiplication
and of the paradise of flowers into what they want to transform the ground. All the Orders of
knighthood, known as Maïer, which fight for God have, like seal, two letters R.C.; but the
true Rosicrucian brotherhood carries this gold seal. Moreover, the numerical value of these
two letters constitutes the genuine key of their significance. If one puts the sun between C
and the R, one obtains the word HORN, body first of the man and only sacrifice worthy of
the Lord (18). The same Michel Maïer known as: " They are recognized by the symbol that
the founder their gave in two letters R.C. ". Valentine Tschirness, philosopher and laid off in
medicine with Gcerlitz, declares: " the public is not in truth when it calls us Rosencreutzer, of
the name of the father of our sect. The reason for which our founder was thus named, we
hold it secret and we never published it " (23). In THEMIS aurea (18) Michel Maïer known
as: " One explains R.C. by Rosencreutz and however the Brothers themselves declared
that they are called wrongly rosicrucians, because letters R. C. indicate the name of their
founder only symbolically ". And Irenoeus Agnostus: " Our Command existed a long time
before Christian Rosencreutz; it reorganized it. It very knew in temporal philosophy; but it
missed it in the things of the faith. Thus, it is not more than Solomon the founder of this
Company, because the doctrines exist before their human representative " (24). In the
remainder, Maïer (Silentium post clamores) (25) fact of going up the Rosicrucian
brotherhood with the Brahmans, Eumolpides d' Eleusis, Gymnosophistes of Ethiopia, etc.
The anonymous work Colloquium Rhodostauroticum (26) declares: " however in its opinion
": " If their founder were not Christian Rosencreutz and if they invented his name, it is that for
them, wire of God, the cross was changed in this existence a beautiful pink flowered ". As
for their place of meeting, Fama had said: " Although we revealed neither our names, nor
the place of our meetings, the messages which are addressed to us, whatever of either the
language, will reach us ". Julianus de Campis, in a Letter which has inserted in the edition of
1616 of Fama, said: " There is no assembly joined together in a place ". Further it adds: "
We reside in a monastery which the father built and called Sancti Spiritus. We live joint
there, wearing a clothing which hides us, in the medium of trees and forests in fields and a
quiet and well-known river. With beyond there is a famous city where we find all which we
need ". Theophilus Schweighardt (Speculum sophicum) (27) confirms that the Brothers of
the Rosicrucian brotherhood are not assembled in a given place; but that a man in good
faith can easily enter in connections with them: " However it is useless that you traverse all
the cities of the Empire or the sea if you are not worthy to be received; even if you see the
gates open in front of you, you cannot enter. The danger is not in marking time, but in
precipitation. If you observe my teaching, I ensure you that a Brother will be soon close to
you ". Fludd (Clavis philosophiae) (28) declares that the Rosicrucian brotherhood live on
the mountain of the Reason, in the temple of Wisdom, built on the rock, which is Christ, that
they are taught by the Holy Spirit and which they are the spiritual stones of the Building
RULES AND PRECEPTS It is necessary to now make us an idea of what one heard in
XVIle century by the Rosicrucian brotherhood. Here initially clear declarations of Fama: Each

Brother is held to follow the following rules 1 °) Utiliser work of the father; 2°) To pose a new
base on the building of the Truth; 3°) Each one can be of it; 4°) To rest in the single truth, to
light the sixth candelabrum; 5°) not to be concerned with poverty, hunger, a disease, old
age; 6°) Vivre at any hour, as if one were there since the beginning of the world; 7°) to be
held in a place; 8°) To read the Mundi Liber; 9°) To enchant the people, the spirits and the
princes; 10°) God will increase in this time the number of our members. Here the reasons
which they give to join them: 1 °) Flee the alchemical books and their sentences, and the
blowers which seek your money; 2°) the Rosicrucian brotherhood seek to share their
treasures; but those which want to conceal them fall under the power from Lion (4); 3°)Ils
leads to the science of all the secrecies with simplicity and without mysterious sentences;
4°) They offer more than royal palates; 5°) They do it not by their own will, but pushed by
the Spirit of God; 6°) To wake up the gifts which are in you by the experiment of the Verb
of God and by a consideration applied of the imperfection of all arts; 7°) to be held as a
Christ, to condemn the pope, to live chrétiennement; 8°) To call at our Company much
others with which it light of God also appeared; 9°) All the treasures disseminated in nature
will be shared between them; 10°) Saisir all that is obscure with entendement human. They
declare that their panacea does not preserve fatal death. And, although they can make each
one happy and decrease the misery of the world, they do not do it, because one can find
them only after one great work and being sent per God. Their capacities: to cure and avoid
the disease; the occult science, the embalming, the perpetual lamps, prophecy, the songs
artificial, the transmutation, etc, constitute what they call a parergon. But their work reality is
not indicated. Michel Maïer devoted his THEMIS aurea (18) to exposed plebiscitary laws
adopted by the Rosicrucian brotherhood. As the senaire is a perfect number, neither too
large to create confusion, nor lower than the harmony, and that that which follows nature must
obey simple laws, the followers accepted six payments, namely 1°) That no one of them,
if it is on a journey, states of other profession only that to look after free the patients; 2°) That
no one should not be forced, because of its affiliation, to cover a special costume, but which
it puts up with the practices of the country where it finds; 3°) That each Brother is held each
year, at the Day C(5), to go to the Temple of the Holy Spirit, or to declare by letter the
causes of its absence; 4°) That each Brother must choose carefully a person skilful and
ready to succeed to him after his death; 5°) That this word R.C. their serf of seal, signature
and password; 6°) That this Fraternity must be hidden hundred years. And it continues: " the
fundamental rules of this Company are of révérer and to fear God over any thing; to make
all the possible good with its next; to remain honest and moderate; to drive out the devil; to
be satisfied with the least things in food and clothing and to be ashamed of vice... II is
puerile to reproach them for not holding their promises, because it of called there much and
few elected officials; the Masters of the Rosicrucian brotherhood show the Rose by far, but
they present the Cross... They wish more the reform of sciences and the world that they do
not await it; their principal study, the therapeutic one, with three objects: the body, the spirit
and the heart ". According to Fludd, the Brothers were divided into two classes the first,
entitled Aureae crucis fratres, included/understood the theosophists; the second was
composed of Rosae crucis fratres, which limited their search with the sublunary things. Fludd
would have belonged to the first category (12). With the head of Fraternity is Imperator,
elected by the Brothers for ten years. Clypeum veritatis (29) fact of going up to Adam the
command of the succession of Imperatores. The author adds, in own way of warning: "
Much of our customers and our disciples then protested against us; we had in our Fraternity,
we currently have and we protect from the popes, the cardinals, the bishops, the abbots,
the emperors, the lords. Our peace is the testimony of our conscience, which gives us a joy
similar to a first impression of the Paradise. (Tunis, February 21 1618) " (1) ARTHUR
EDWARD WAITE: The real history of the Rosicrucians, founded one to their own
Manifestoes and one Facts and Documents collected from the Writings of Initiated Brethren.
London (Redway), 1887. (2) This translation of the Vulgate contains several errors. In the
Hebrew text, it is Yahveh which declares: " I will be ketal for Israel ". But Tal means dew and
not pink. The text of Dared known as: " I will be like a dew for Israel ". In addition, the name

of the flower mentioned in the text of Dared is hypothetical and is always translated by
Narcisse or violet. The Semitic languages do not have a clean term to indicate the pink: the
flower and its name are everywhere of importation, of Aegean importation to the
statements of the linguists. Latin with rosa, the Greek with rhodon, the copte with ouert,
Arabic with march, the Armenian with vard, etc, separately drew all with a same source and
borrowed the symbolism of the flower to him: the secrecy of the adeptat. Apulée with of
will remember when its hero, Lucius, magiquement transformed into ass, covers the human
form and, simultaneously, reached with initiation to have grazed pinks with the temple of Isis.
Thus, without prejudging their filiation, those which took the name of Rosicrucian brotherhood
to appear in XVIIe century then chose a foreign floral symbol at the bottoms Semitic. (3)
Der Christen Herz auf Rosen geht, Wenn' S mitten unterm Kreuze steht. (4) Symbol of the
Prince of this world. (5) Day of the Cross (?).
CHAPTER V FUNDAMENTAL DOCUMENTS
The demonstration rosicrucian was made in particular by small lampoons, generally
anonymous, distributed to the fairs of Leipzig and Frankfurt, true World Fairs this time, by
posters, about which we will speak further, and in the following writings that we propose to
analyze: The Reformation, Confessio, for which it is advisable to add the chemical
Weddings of Christian Rosencreutz. In 1614 appeared in Cassel, with the printing works of
Wilhelm Wessel, an anonymous writing of 147 pages in-8° heading: General Allgemeine
and Reformation, DER gantzen weiten Welt.Beneben der Fama Fraternitatis, Dess
Löblichen Ordens of Rosenkreutzes, year alle Gelehrte und Häupter Europea geschrieben:
Auch einer kurtzen Responsion, von dem Herrn Haselmeyer gestellet, welcher desswegen
von den Jesuitern STI gefänglich eingezogen, and auff eine Galleren geschmiedet: Itzo
öffentlich in Druck verfertiget, and alien trewen Hertzen communiciret worden(1). This "
general reformation " is a satirical history which is supposed to proceed at the time of the
Justinien emperor. The seven wise ones of Greece, with Caton and Sénèque, are
destined for Delphes by Apollon on the desire of the sovereign, to propose a remedy for
the misery of the human ones. The reforming programs which had course at the end of
XVIe century are run into ridiculous by the interlocutors. The principal piece of this
Reformation, Fama Fraternitatis, is the original part of the writing. In the edition first of the
Reformation, it includes/understands pages 91 to 128 and is entitled: Fama Fraternitatis,
Oder Brüderschafft, of Hochlöblichen Ordens of the R.C. Year die Häupter, Stände and
Gelehrten Europae. The title, more complete, of this document, which is in an edition of 111
pages in-8° also appeared in Cassel, at W Wessel, into 1615, is the following: Fama
Fraternitatis R. C. Das STI Gerucht der Brüderschafft of HochlöblichenOrdens R. C. An alle
Gelehrte and Heupter Europae. Beneben deroselben Lateinischen Confession, Welche
vorhin in Druck noch denies ausgangen, nuhnmehr river mouth auff vielfältiges nachf ragen,
zusampt deren beygefügten Teutschen Version zu freudtlichen Befallen, allen sittsamen
guthertzigen Gemühtern wolgemeint im Druck gegeben and communiciret. Von einem of
Liechts, Warheit, and Friedens Liebhabenden and begierigen Philomago (2). Fama starts
as follows: " Us, the Brothers of the Fraternity of the Rosicrucian brotherhood, let us offer our
safety and our prayers with all those which will read our Fama of Christian inspiration ". Then
it declares that in the sight of a general reform was founded two hundred years before a
secret Fraternity by the Father france R.C. (3) of which it tells the life. Of German nationality,
born from a noble but impoverished family, Christian Rosencreutz became early orphan. It
was high in a convent where it learned the Greek and Latin and which it left as of the sixteen
years age to go, with an ecclesiastical brother, in Damas, then in Jerusalem, then in Damcar
in Arabia, where there remained three years; then it went to Egypt, Libya and in Fez where
it remained two years. It learned in these voyages, in the consultings of wise which it
attended, a harmonic universal science, of which made fun the European scientists to which it
wanted to communicate it. It drew this science in Liber Mr. (Book of World) that wise Arabic
made known him, that he translated of Arabic into Latin, who contains the wisdom of Adam,

Moïse and Solomon, and that also knew a certain Th B Théophraste, which was not
member of Fraternity, but assisted much the founder in his efforts He conceived a plan of
universal reform: policy, nun, scientist and artistic, for the execution of which it gave up all the
richnesses obtained by the transmutation of metals. After having worked only during five
years, it joined three brothers of its old monastery of Germany: Steam Generator, I.A. and
I.O. It informed his collaborators in a named house Sancti Spiritus. There they cured the
patients and made known the principles and the goal of their Company. Later, the father
associated france R. C. to them wire of the brother of his died father, the france B, painter,
france G.G. and P.D., writers, all Germans, except I.A. He communicated his magic
language to them and asked them the vow of chastity. They wrote together a book
containing " all that the man can wish, ask and expect " i.e. for the life as a God. With the
remainder, among the books of their philosophical library, Axiomata will remain immutable
until the end of the world; Rotae mundi describe the path of this world since the day when
God said: FIAT until the day when he will say: Pereat. Then the brothers traversed the
world, after having stated to subject itself to six obligations, which we enumerated in the
chapter précédent (4); but they decided to communicate between them in order to avoid
the erroneous opinions. The father kept one year the france B and D: then it was the turn of
his/her cousin and france I.O. The france I). died the first in England where it had cured
leprosy a young count de Nortfolgt. Then Fr. A. mour juramentum). Then the father
prepared his own tomb, which was discovered only a hundred and twenty years after his
death and by chance, in a crypt on the gate of which was written; Post CXX annos
patebo(5) and behind which one could see a mausoleum. Here Fama makes the allegorical
account of discovered tomb, allegory under the veil of which it presents the intentions of
Fraternity. Indeed, it is only at this time that this one appeared publicly. The tomb of the
father occupies the center of the House of the Holy Spirit. The sepulchre is at seven sides;
each side is broad five feet and high of eight. In top is suspended an artificial sun which
borrowed from the physical sun the secrecy of lighting. In the medium, as a tombstone, a
circular furnace bridge on which is posed a round plate, of copper, with this inscription:
A.C.R.C. Hoc universi compendium vidus mihi sepulchrum feci. (6) Around the first circle:
Jesus mihi omnia(7). In the medium, four figures registered in circles, carrying each one one
of the following currencies: Nequaquam vacuum. Legis jugum. Libertas Evangelii. Dei gloria
intacta.(8) the ceiling is divided into triangles, filled with secret figures; each side, in ten
squares, with sentences and figures drawn from the Concentratum book. Under the furnace
bridge, the body of the father, intact. The mummy holds in its hands the Book T, that which
represents, after the Bible, the largest treasure of the Fraternity, and which ends in a praise
of the father starting with these words: " a grain of seed sown in the heart of Jesus,, " At its
sides are its Bible, its Vocabulary, its Route and its Vie(9). The whole is finished by the
currency: Ex Deo nascimur, In Jesu morimur, Per Spiritum Sanctum reviviscimus (10). The
brothers took some books which they had the project to publish, then they were withdrawn
after having closed and having sealed the gate of the tomb. This tomb will open with those
which of it will be worthy; it would be useless with unworthy *** So that each Christian
knows the belief and the faith of the Brothers, Fama declares that those have the
knowledge of Jesus-Christ " in the terms where this one became brilliant and clear lately,
especially in Germany, and like still today (other than any dreamer, heretic and false
prophet) it in certain countries preserved, is discussed and spread ". It adds that the
Brothers practise " the two sacraments... of the primitive Church renovated ". In policy, they
recognize the Roman Holy roman Empire and " the fourth monarchy " (11) like their head
and that of Their philosophy " is not new, but such as Adam received after the fall and that
Moïse and Solomon practised it. Therefore it should not be questioned nor opposed to
other opinions ". Moreover, " art maudit and impious to manufacture gold " is not at all the
significant thing, it is only a parergon. Undoubtedly, the philosopher's stone is not only one
jewel of light, it is also a perfect remedy which drives out of the man all the diseases; but the
Brothers do not make any case of the transmutation of metals; nature has other secrecies
well. Their highest goal is to devote itself to the hello of the hearts, to show the way towards

true wisdom; essence is, " like known as Christ, to be able to order from the daemons, to
see the open sky and the angels of God to go up there and go down some and to have its
name written on the Book of Life ". This writing was widespread in five languages, "
including the Confessio opuscule, according to our wish ". scientists of Europe are invited to
try out the suggestions that it contains and to publish their reflexions. The Brothers ask that
one study their arts and their sciences, that it is written to them and that they are judged: then
they will be shown. And people of good are solicited to meet in an unknown Company of
the world. Those which will answer this call will be put in relation to the Company, because
the Building will not remain invisible forever. When somebody is worthy to be allowed
among them, the Brothers recognize it by revelation. And Fama ends in the currency: Sub
will umbra alarum tuarum, Jehova!(12). With the edition of 1614 of Fama is joined a "
answer " addressed by Adam Haselmayer, secretary public of the Maximilien archduke,
with the members of the Rose-Croix (13). It says that being in the Tyrol into 1610, it had
received a handwritten copy of Fama. II speaks with enthusiasm about Fraternity, asks the
Brothers to appear in order to teach in the world the knowledge of the Messiah and to
announce the light which must come at time from the reign from the Holy Spirit, bus in next
times must occur serious events: the fall of the pope, adversary of Jesus-Christ, and her
partisans, and the triumphing advent of Christ. Let us add that, as of the publication of the
Reformation, one noted that the project of universal reform is not an original thought of the
Rosicrucian brotherhood, but which it is only one translation of the lampoon of Trajano
Boccalini: Ragguagli di Parnasso (News of the Parnassus), published in Venice into 1612.
In any case, at the time where appeared the oldest documents rosicrucians, the belief was
current in a nearest general revolution. One spoke even about a reform more complete than
that of Luther, which would precede the end by the world. As complement of Fama
appeared into 1615 one second booklet: Confessio Fraternitatis Rosae Crucis. AD
eruditos Europae(14), also published in Cassel, at Wilhelm Wessel, accompanied by
Fama, initially in Latin, then in German translation. In the edition that we have just mentioned,
Confessio includes/understands, in its Latin text, pages 43 to 64 and, in its translation in
German, pages 67 to 111. Its contents are in conformity with that of Fama, though with
more accentuated point at the same time apocalypse and of antipapism. It speaks with
more precision of the reform of the world, and especially it reveals the name of the founder
of Fraternity: it calls it Christian Rosencreutz and declares that it was born into 1378 and that
it lived a hundred and six years. Formed under the impulse of the Spirit, the Company
aims to bring back the age of happiness after the night saturnienne. Then what will have
been secret will be revealed; the lie, falseness will disappear. Fraternity will produce at the
great day all its secrecies. It wants to live in good terms with the State, because it offers to
the supreme head of the Roman Empire his prayers, its secrecies and all its treasures.
Science will not save the world: on the contrary, it makes only increase pride. God will light
for the Brothers a sixth torch, it will result from it from the wonders. They will suffer any more
neither of the hunger, neither of poverty, nor of the disease; their life will be prolonged
without end. They will communicate with the Indies and Peru; and will be able to read in a
single book all that contain the books passed, present and future. They will metamorphose,
by the means of the song, the rocks out of precious stones and will manage to move and
the god by the hells, Pluton, and the large ones of the ground. Before the destruction of the
world, God solved to once again send to him as much light, life and magnificence that Adam
had received some before the original sin. And this time approaches. Confessio exhorte
readers with reading the Bible, " the most extraordinary book, most salutary, most
admirable which was given to the men since the creation of the world " and especially
making the rule of their life of it. By doing this, they are linked in spirit with Fraternity. II has
there nothing to await social reforms or morals nor of philosophy: it is by people can be
selected, if they are suited there, for work of the Fraternity, which has more gold and
treasures that all the universe can give some. This however does not constitute the principal
goal of the Command; above all, the Brothers confess the Christ of a sincere heart, they
profess true philosophy and carry out a Christian life WEDDINGS CHYMIQUES OF

CHRISTIAN ROSENCREUTZ In 1616 appeared, without name of author, the Weddings
Chymiques de Christian Rosencreutz (30). Jean-Valentine Andreae, in his Autobiography
(31), declares that it composed this book whereas it was fifteen years old, that is to say
towards 1601. In its letter, this treaty is a talk of metal work, rather detailed; in its spirit, it
describes the rise of the heart, degrees in degrees, towards the illumination. This book is
allotted to Christian Rosencreutz who would have written it into 1459. It tells, in seven days,
the marriage of the king, then his decapitation and finally its resurrection. It is on an invitation
which the king addresses to him to assist with his weddings that Rosencreutz gets under
way, in the major feeling of his unworthiness. In remembering Christ, it ties in cross a red
ribbon on its dress of bore-hole; it pricks four pinks with its chapeau (15) and takes as
money of the bread, salt and water. At the entry of the forest it distinguishes three ways:
short, but dangerous; the second is the royal way reserved to the elected officials and third
is pleasant but very long. It is prevented that once selected the path, it will not be able to
return any more behind. It asks God, who makes him take the second path. This one leads
it to the royal castle built on a mountain. There, a character who asks him for his name, it
answers: Brother of the red Rosicrucian brotherhood. The many candidates with the
weddings of the king " are weighed " (16). Rosencreutz is purest; it is received with all the
honors, one gives to him the Fleece of Or (17) decorated with a flying Lion. As for the
intruders, a cut their is given, filled of the breuvage of lapse of memory before they are
driven out, with the command not to return more to the castle of the king during their life.
Follow other tests symbolic systems; and the representation of a comedy in seven acts. In
front of the queen is a large book containing all the science joined together in the castle. The
elected officials are nine and they hold each one a banner carrying a red cross. Finally the
duty is notified to the elected officials to think of God and to work for his glory and for many
men. Then the royal couple is decapitated, like four kings and queens present. The six
people are buried and their blood is collected in a gold mud. Maure which carried out the
execution is decapitated in its turn and its head brought back in a linen. It is known as to the
elected officials that: " the life of all these beings is between their hands and which they must
keep a fidelity stronger than death ". The night, the six coffins are carried by ships. The
elected officials attend the funeral symbolic systems of the sovereigns and are invited to
seek the drug which will return the life to the kings and to the queens decapitated. Long
alchemical operations are described. The king and the queen ressuscitent. Its will work with
the elected officials with the triumph of God. The king names those " knights of the Pierre d'
Or ", with the capacity to act on ignorance, poverty and the disease. As for Rosencreutz, it
will have still other tests to surmount before arriving at the end. It was tell to him: " You
received more than the others; thus endeavour to more also give ". The signature of each
one is required. Our written hero: Highest science is nothing savoir (18)
Brother Christian Rosencreutz Knight of the Pierre d' Or. Year 1459.
*** the author of the Weddings Chymiques, Jean-Valentine Andrea (1586-1654), was
one of the most erudite men of his time. His/her Jacob grandfather had been one of the
most famous theologists of XVIe century and one of the authors of the " Formula of
Harmony ": it was called " second Luther ". Jean-Valentine was always very proud to go
down from such an ancestor. Early it lost his father and made, under very difficult material
conditions, solids studies with the seminar of Tubingen. It acquired a rare culture in the old
and modern languages, mathematics, the natural science, the history, the geography, the
genealogy and theology. It left a considerable work and a great reputation. It is subject to
deeply the influence of sound maitre Jean Arndt (1555-1621), the large mystical preacher,
spiritual disciple of Jean Tauler, influence which confirmed and deepened his/her very close
friends Christophe Besold and Wilhelm Wense whose life wanted to be an imitation of
Jesus-Christ. Nourished large mystics whom we mentioned, they preached, by reaction
against dogmatism and the ritualism of the official Church, the need for a life very of spirit and
love, uprightness, the obstinate fight against the bad tendencies, the integrity of the spirit,

the austerity of manners, charity, justice, affirming that only a holy life allows the input in the
human heart of the Holy Spirit which links the man with God and confers its gifts to him. They
included in their preaching the teaching of Paul saint on the old man who must be crucifié with
Christ for ressusciter with Christ. Andreae travelled by all Europe and the experiments
which it made during these tours confirmed it in its decision to await only virtue of the Gospel
the execution of its generous plans of moral and social reform. During the Thirty year old
war, the town of Calw where it had been appointed deacon was destroyed. It was untiring
in the creation of charity organizations and was lavished to its fellow-citizens with an
admirable devotion. Under the title of Theophilus, published into 1649, it joins together in
three dialogues a remarkable program of renewal, of conversion for its Church. And, when
appeared the first proclamations of the Rosicrucian brotherhood, it published the Weddings
Chymiques de Christian Rosencreutz. Who composed Fama and Confessio? This
question made run much ink throughout these three centuries and half. II appears certain that
these two writings are not the work of a single author. They express the ideas and the
hopes of a community. Gottfried Arnold, in his Kirchen- und Ketzerhistorien (32), affirms that
Jean Arndt would have revealed with his friend Christophe Hirsch, theologist of reputation,
that Jean-Valentine Andreae and thirty other people of the country of Wurtemberg would
have composed Fama and would have published it in the hope to learn, by the means of
this poetic fiction, if there existed, dispersed in Europe, of the hidden friends of the true
wisdom, who could then appear. In addition, the style and the language of Fama and
Confessio are different from the style and the language of the known works of Jean-
Valentine Andreae, in particular of the Chymiques Weddings of which itself asserted
paternity. Many names of authors were proposed. The question is far from to be solved
*** the Reformation, Fama, Confessio, as well as the Weddings Chymiques de Christian
Rosencreutz are the only original written demonstrations of the Rosicrucian brotherhood.
They are the first works where the name of Fraternity is found. These writings, mainly Fama,
were often reprinted and represented. They had an extraordinary repercussion. Quantity of
beings, the patients, of anxious, launched towards Fraternity the call of their distress and
their hopes. Others shouted with imposture and the heresy. The promise of a remedy
removing the disease, of a life being prolonged without end, of a single book containing all
the science of the world raised the fury of the doctors and the philosophers. One of the
immediate results of the appearance of Fama was, in addition, to cause a crowd of
charlatans who were given like members of Fraternity, promised marvellous cures and
alchemical secrecies, and could never but ruin the health and the fortune of naive which
believed their hâbleries. Three of these adventurers, in Wetzlar, Nuremberg and
Augsburg, pushed so far the audacity which secular justice was moved and which one of
them was hung. (23) Fludd fades certain people who usurped the title of Rosicrucian
brotherhood and which profess untrue theories. In the same way there were books very
little estimables published under their name. (1) Universal and general Reformation of the
entire wide world. With Fama Fraternitatis of the famous Command of the Rosicrucian
brotherhood, addressed to all the scientists and to sovereigns of Europe. With, also, a short
answer by Mr. Haselmeyer, who, for this reason, was imprisoned by the Jesuits and
envoy with the galères. Now prepared for the impression and the publicity and
communicated in all the faithful hearts. (2) Glory of the Fraternity of the R. C. i.e. fame of the
Fraternity of the very famous Command of the Rosicrucian brotherhood, with all the
scientists and sovereigns of Europe. With, in Latin, the Confession of the same Fraternity,
which was never published up to now, but which is now required multiple sides,
accompanied by a German translation, to be in a friendly way pleasant with the readers.
Data to be printed and communicated in an intention humbly charitable by impassioned
friendly Philomage of the light, truth and peace. (3) the name of Fraternity and the name of
the founder are not mentioned in Fama; they are indicated by only the initial R.C. and france
C R. (4) Vacuum supra, p. 44. (5) After a hundred and twenty years I will open - Fama
adds here: At the same time a gate opened in Europe. (6) Of my alive I was done for
tomb this summary of the universe. (7) Jesus is very for me. (8) the vacuum (does not

exist) in any manner Joug of the law Liberté of the Gospel the glory of God
is unattackable. (9) Is five books; just as the Chinese have five Kings, the Hindus, four
Vedas and Manava-Dharma, Shastra; Israélites, Pentateuque; Christians, Gospels and
Apocalypse. (10) From God we are born, as a Jesus we die, by the Holy Spirit we live
again. (11) Vacuum supra, p. 31. (12) In the shade of your wings, ô Jéhovah! (13) Of this
Adam Haselmayer we do not know anything. (14) Confession of the Fraternity of the R. C.
To the scientists of Europe. (15) It is already the symbol of the Rosicrucian brotherhood.
(16) Reference to Méné-Téqet-Oupharsin (count-weigh-divided) of Daniel V 25-28. (17)
the Golden Fleece is the reference symbol of the philosopher's stone. (18) Summa
scientia nihil scire.
CHAPTER VI DEMONSTRATION ROSICRUCIENNE IN XVIIe CENTURY
The protesting character of the demonstration rosicrucian of 1614 does not have escaped
with anybody. Protagonists of the movement rosicrucian in XVIIe century: Valentine
Andrea, Michel Maïer, Robert Fludd were Protestant. But this external character should not
make illusion. It covers a strictly doctrinal attitude by no means. The authors of the first
proclamations rosicrucians - just as Dante (1) - protested against the papacy only for
reasons of a political nature and of a moral nature. *** PRINCIPAL WRITERS
ROSICRUCIENS We lengthily spoke about Jean-Valentine Andreae. Younger a few
years than him, Michel Maïer in Germany and Robert Fludd in England were the characters
most representative of the movement rosicrucian in XVIIe century. Michel Maïer (1568-
1622) was an alchemist of reputation. II became particular doctor of the emperor Rodolphe
II, who gave him the title of Count Palatine and advising imperial. In 1617, it published in
Frankfurt Silentium post clamores (25), where it rents the Rosicrucian brotherhood to have
answered by silence the lampoons of any kind launched for or against them; that besides
the adversaries of the Rosicrucian brotherhood are " bawlers who would have liked to be
received in Fraternity but from of did not obtain an answer ". It states that, from time
immemorial and among all people, there are colleges of philosophy where the medicine
and the secrecies of nature are studied. These secrecies were transmitted from generation
to generation by way of initiation. Maïer specifies that these colleges were instituted for the
teaching of the secrecies of nature and not for the propagation of esoteric doctrines. The
Rosicrucian brotherhood was right to reveal its existence by Fama and Confessio, which
say well what they have to say without running up against of anything the reason, nature and
the experiment. And it declares that Rosicrucian brotherhood truths are apart from space
and of time: that they read in deepest hearts; that, consequently, no one does not have to
be concerned with a possible affiliation which can be decided only apart from him.
Furthermore, Fraternity is right to strictly observe the silence, which only can defend it against
the profanation of the vulgar one. Maïer affirms that: " on six thousand candidates Fraternity
chooses of them hardly one ". And it adds: " Much are called, but little are elected. The
Masters of the Rosicrucian brotherhood show the pink, but they offer the cross. They test
even the best candidates by a five years silence for the domination of their passions and of
their word ". In the THEMIS aurea (18), Maïer proclaims that very vice is intolerable in the
doctors and that the Rosicrucian brotherhood are free from all the defects. Most curious
about its works is Atalanta fugiens (33) where it is treated, by means of emblèmes, of the
secrecies of nature. Buhle reports that in 1620, Maïer went to England where it made an
active propaganda for the Fraternity of the Rosicrucian brotherhood. It is possible that it met
Robert Fludd there. After its death, its Ulysses treaty (34) was published by one of his/her
personal friends. This one stated to be unaware of if Maïer, which with so much of heat and
satisfying had defended the cause of the Rosicrucian brotherhood, were ever accepted
among them, but it ensures that he was a Brother of the Christian Religion, i.e. without any
doubt of the Fraternity of the Christ founded by J.-V. Andreae. *** Robert Fludd (1574-
1637) was one of the most singular scientists of his time. It studied in Oxford the literature,
philosophy, mathematics, theology and medicine. Then it travelled to France, Italy and

Germany. It obtained in Oxford the rank of doctor of medicine. It had an encyclopaedic
science; it was famous in all Europe at the same time like philosopher, doctor, anatomist,
physicist, chemist, astrologer, mathematician and mechanic. All in showing in favour of the
doctrines of the Cabal, of which it had probed the mysteries, it liked the exact sciences and
it made proof, in all the fields where was exerted its vast activity, of a rare spirit of
observation. II was the inventor of the barometer and built machines which made the
admiration of its contemporaries. Its philosophy is primarily chocolate éclair. God is the
principle, the end, the sum of all that exists. The entire universe came out of him, it is made
of its substance and will turn over to him. God, passing eternally by the world prototype
where it appears with itself by the macrocosm (nature) and by the microcosm (the man)
offers, according to the expression of Trismégiste, the image of " a sphere whose center is
everywhere and the circumference nowhere ". God revealed paramount Wisdom with the
first man and this one was transmitted then, by the patriarchs, the prophets, the wise ones
and, lastly, by the Brothers of the Rosicrucian brotherhood. Christ revealed with her
apostles, particularly with Jean saint and saint Paul, the mysteries of supreme science. The
philosopher Pierre, it is Fire, the Life, the Light resulting from Christ. Alchemy consists in
bringing back the follower to the state of perfection whose Adam was deposed. (2) the
philosopher and Gassendi physicist claimed to refute Fludd in his Exercitatio in Fluddanam
Philosophiam, Paris, 1630. The P. Marin Mersenne, the friend of Descartes, had tried it in its
Quaestiones celeberrimae in Genesim, Paris, 1623. The Képler astronomer also wrote to
fight his theories. However the experimental method employed by Fludd recalls, by its
mathematical rigour, the principles of the natural philosophy of Newton. Fludd wrote several
vehement works for the defense of the Rosicrucian brotherhood, in particular the apologetic
Treaty (1617) (35) and, under the name of Joachim Frizzio, the Bien sovereign (1628).
(19) As Maïer Fludd declares that it is not Rosicrucian brotherhood. *** Theophilus
Schweighardt, of Constancy, is one of the large apostles of the Rosicrucian brotherhood. Its
Mirror of Wisdom rosicrucian (27) is of capital importance. II expresses there as well as
possible the true character of the company rosicrucian: " See here represented all the art of
the world, all its science and all its know-how: however seeks initially the kingdom of God ". "
Ora and will labora ". " If you do not include/understand my sincere lessons, you will not
include/understand any book ". " Much of people, pertaining to all the classes of the
company, enquièrent themselves with authority of this Fraternity. It is not passed from days
to Frankfurt, in Leipzig, in other places, but especially in Prague, where ten, twelve and
even twenty people do not meet to discuss these objects, without counting the authorized
people who work together with perseverance. They were betrayed however by false
friends; this is why the author decided to put at the great day the spirit and the payments of
this College. It is necessary that the public knows that, although the assembly of the
Brothers are not held yet nowhere, a noble-hearted man, piles and honest, can easily and
without much sorrow to be able to speak to them ". In the same work one reads: " Reenters
in yourself, pushes back the things of this world, considers the two old written treaties
of Thomas a. Kempis a hundred and fifty years ago, observes their directions. If you do
that, you will be already with Rosicrucian brotherhood half... and a Brother will present
himself soon in person ". Under the pseudonym of Florentinus de Valentia, it answered an
attack of F G Menapius of June 3 1617 and gave, in his Rose flowering (36) of significant
details on the spirit which animates the Brothers. They make, says it, the opposite of the
scientists who dispute on logic and not on the thing. " Menapius says that the Rosicrucian
brotherhood are of the wizards, the black magicians, the incarnés devils. That is false,
because they help tous.les.jours without interruption the world, but anonymously " They
have, in mechanics, the mirrors of Archimedes. **time-out** " Of structure, the seven
wonder, the automat of Archytas, of Bacon, of Albert, the mirror, the fire perpetual, the
perpetual motion perpétuel. " In arithmetic, the rythmomachie, the use and the composition
of wheel of Pythagore, its method to give a number with any thing to God " In music, that of
nature and of harmony of thing " In geometry, the quadrature of the circle du cercle. " The
Rosicrucian brotherhood seek the Kingdom of God, the regeneration in Jesus-Christ in read

the only Book of Life ". Florentinus of Valentia take then the first nobody; it says: " We listen
to the Word in spirit in a quiet Sabbath " the book which contains all the others is in you, and
in all the men " It is him which leads to the wisdom, which guides the wise ones, which made
known of all to me, of creation, of times, stars, the animals, the thoughts, the men, the plants
" the kingdom of God is in you (Luc XVII, 21). " the Word is the wisdom of God, his image,
his spirit, its law, Christ in the man " Just as the small finger put in front of the eye prevents
from seeing a whole city, in the same way a small defect prevents from seeing the treasure
of Regeneration... " Adam does not have chu that by his own will. " I want nothing to be and
ouïr all, to give up itself with God like a child, to adapt my will to his, to seek it above all, to
let act its kingdom in me " (36). *** Irenaeus Agnostus appears to be the pseudonym of
Gotthardus Arthusius, of Dantzig, which was a vice-rector of the Gymnasium of Francfort-surle-Main
and which Semler believes to have been a chancellor of Westphalia. II sign one of
its books (24) " makes indignant it notary of Fraternity for Germanie ". In Fons Gratiae (37) it
takes again the lesson of Fama: " To fight against the defects and the defects, to live in
humility, justice, the truth, chastity, like the first brothers. After the preparation, which will be
able to last five years, the man, having carried the cross, will know the pink ". This " peaceful
Inconnu " is a character enigmatic. The works published under its name are apologies for the
Rosicrucian brotherhood (3). However, one of the opuscules signed of him (4) is caught
some violently with the work also published under its name which is mentioned here (note
3). Certain authors, Buhle, Waite, assimilated, but without evidence, Irenaeus Agnostus
with one of the adversaries of the Rosicrucian brotherhood, like F.-G. Menapius. ***
Another anonymity signs Rhodophilus Staurophorus (the friend of the pink carrying the
cross). A. Peeters-Baertsoen identifies it without evidence with Irenaeus Agnostus.
Rhodophilus Staurophorus is the author of a booklet of 15 pages, written in August 1618:
The philosophical Abduction (38). It signs " makes indignant it servant of the Fraternity of the
Rosicrucian brotherhood ". *** still Let us quote Julianus de Campis, author of the Letter
dated from Belbosco April 24 1615 (39) which was published with Fama in the edition of
1616 and in that from 1617. Kazauer (8) claims that it is about Julius Sperber, adviser of
Anhalt-Dessau, author of the Echo of Fraternity Rosicrucian brotherhood (40). *** One of
most erudite among the writers rosicrucians is the author of the restored Golden age (41),
Henri Madathanus (Adrian Mynsicht). Originating in Brunswick, it is entitled Frère of the Gold
Cross. He was a doctor and surgeon of the duke Adolphe Frederic de Mecklembourg. He
worked with his famulus, Hermann Datich, to link the work of Boehme and that of the
hermetists (5). *** the French philosopher Michel Potier, who lived in Germany, was filled
with enthusiasm for the Rosicrucian brotherhood. II dedicated to the Brothers his New
Treaty of the philosopher Pierre (42) and his Philosophy pure (43), informant that, in front of
them, it is ignorant. II invites them to preach their doctrines in his country *** Into 1622, one
found placarded with the walls of the principal crossroads of Paris a poster thus made out: "
Us, Deputez of the principal College of the Brothers of the Roze-Cross, let us make
visible and invisible stay in ceste city, by the grace Very High to which turns the heart of
right. We will monstrons and teach without lashings ny marks with speaking all kinds of
languages about the païs where want estre, to draw the men our similar from error and of
dead " A few days later a new poster was affixed. One read there: **time-out** " If it take
enuie with somebody to we see by curiosity only, it communicate never auec we but, if the
will it carry really and in fact to himself register on the register of nostre confraternité, we,
which judge the thought, luy make see the verité of our promise, so much that we put not
the place of nostre remain, since the thought, iointes with will reelle of reader, be able to we
make cognoistre with luy and luy with we " Buhle, which take these poster for a pasquinade,
suspect not how much they reveal the true nature and the capacity of follower. The invisible
presence, interior teaching, the gift of the languages, the ability to make perceive the light
with the right intelligences are the privileges of a very high initiation *** Gabriel Naudé,
publicity agent, intimate secretary of the Mazarin cardinal, wrote an Instruction in France on
the truth of the history of the Brothers of Roze Croix, Paris, 1623, where it claims to tell what
it could know about the origins of " Fraternity "; it exposes the legend of Christian

Rosencreutz and it is ironical about the claim of the Brothers of the Rosicrucian brotherhood
to reform the world *** At the same time a coarse lampoon: Appalling pactions made
between the Devil and alleged Invisibles (1623) still increases on calumnies of Naudé.
Under pretext of inform his readers about the " Invisible ones ", the anonymous author
charges to the Brothers of the Rosicrucian brotherhood of the stories of assassinations,
evocation of the devil, infernal oaths, the scenes of Sabbath with the presence of Astaroth,
etc... *** the P. Jacques Gaultier, of the Company of Jesus, devoted to the Rosicrucian
brotherhood a chapter of his Table chronographic book of Estat of Christianity since the birth
from Christ, Lyon, 1633. He declares that the Rosicrucian brotherhood is " a kid of the
Lutheranism, mixed by Satan of empiricism and of magic ". As for the P. François Garasse:
The doctrines of the beautiful spirits of this Time or alleged such, Paris, 1624, it go until
requiring for them the wheel and the gibet. *** Descartes was useful during some time in
Germany in the army of prince Maurice de Nassau. It intended towards 1619 to speak
about the Rosicrucian brotherhood and sought to enter in connection with them; but it did not
find any. What did not prevent that on its return in France, 1623, it was intended to reproach
for having enrôlé itself in said the company. It did not want however not to condemn them
without being better indicated on their subject. Leibniz never regarded the Rosicrucian
brotherhood but as one fiction. For him, the Chymiques Weddings are a novel where it
deciphered a enigma whose word was: Alchimia. *** Let us mention Thomas Vaughan,
whose pseudonym was Eugenius Philalethes. It had been born into 1622. It was
supposed originating in Scotland. It studied in Oxford and had a great reputation of chemist
and alchemist. It attempted to penetrate the secrecies of nature. It was called " philosopher
of nature "; it was given for disciple of Henri Corneille Clutched and was prided on hostility
at the place of Aristote and Descartes. Into 1652 it translated into English Fama and
Confessio. Here how it is expressed in the introduction of this book: " I am able to affirm the
existence and the reality of this admired dream, the Fraternity of the Rosicrucian
brotherhood... " and, in the foreword: " I do not have, for my part, any relation with those
people... The attention that I give them was initially waked up by their books, because I
recognized them there for philosophical truths... Their principles agree entirely with the
antique and primitive wisdom; they are even in conformity with our own religion and confirm
some all the points... Wisdom and the light came from the East; C is with this alive source
that the Brothers of the Rosicrucian brotherhood drew their salutary water ". Inter alia works it
wrote the open Gate of the closed Palate of the King (44) One should not confuse
Eugenius Philalethes with its disciple George Starkey, whose pseudonym was Irenoeus
Philalethes. *** As for Jean-Valentine Andreae, disappointed by the attitude of its fellowcitizens,
made indignant by the abuses that the enthusiastic ones made its principles, by
the polemic raised around the Rosicrucian brotherhood, the persecution also of which itself
was the object on behalf of the leaders of the Church Lutheran (6), it solved to withdraw
Rosicrucian brotherhood movement. It went even until declaring, in Menippus (46), in
Mythologia christiana (47), that Fraternity is a joke, well more, that the Rosicrucian
brotherhood never existed. But, in Turris Babel (48), it specifies its attitude: " I leave
Fraternity now, but I will never leave the true Christian fraternity which under the cross feels
the pinks and avoids the stains of the world ". And, in another place: " I want to be only one
brother of Christ and Christian truths, to respect the institutions of Christ, to like Christian
wisdom and to taste the pinks of Christ; I want to carry the cross of the Christians and to live
their life; I want to live and die as a Christian ". With the remainder, in its Autobiography (31),
it expressed its repentance to have laughed at the expense of the Brothers of the
Rosicrucian brotherhood. In 1617 and 1618 it published an Invitation with the Fraternity of
Christ (49); then, in 1619, under the title Description of the Republic of Christianopolis (50),
the program of a Christian Union where it took again the theses of Fama and Confessio: the
reform of the world by the establishment of a really Christian company. II exhorta his/her
friends to be linked by a true brotherly love and to prepare the reign of the Holy Spirit by
the imitation of Jesus-Christ in the life of each one. But this Company was born never ***
We will finish this chapter by some anecdotes. Voltaire, in his article Alchemist of the

philosophical Dictionary, tells the following historiettes: " the number of those which
believed in the transmutations is extraordinary; that of the rascals was proportioned with that
of the credulous ones. We saw in Paris the lord Dammi, marquis de Conventiglio, who
drew a few hundreds from louis of several large lords to make them the value of two or
three ecus out of gold. " the best turn than one ever made in alchemy was that of a
Rosicrucian brotherhood which went to find Henri Ier, duke of Bubble, of the house of
Turenne, sovereign prince of Sedan, about year 1620: " You do not have, says him it, a
sovereignty proportioned with your great courage; I want to return to you richer than the
emperor. I then to remain only two days in your States; it is necessary that I will hold in
Venice the large assembly of the Brothers. Maintain only the secrecy. Send to seek litharge
in the first apothecary of your city; there throw a grain alone of the red powder that I give
you; put the whole in a crucible and, in less than one fifteen minutes, you will have gold ". "
the prince made the operation and repeated it three times in the presence of the virtuoso.
This man had made to buy before all the litharge which was in the apothecaries of Sedan
and had then made it resell in charge of a few ounces of gold. The follower, while leaving,
made present of all his powder transmuting at the duke of Bubble " the prince did not doubt
that having made three ounces of gold with three grains, it did not make of them three
hundred and thousand ounces with three hundred and thousand grains, and that,
consequently, he was not soon owner in the week of thirty seven thousand five hundred
marcs, without counting what he would do in the continuation. II were necessary three
months at least to make this powder. The philosopher was in a hurry to leave; there
remained to him nothing any more, he had very given the prince; it was necessary current
currency for him to hold in Venice the States of hermetic philosophy. It was a man very
moderate in his desires and its expenditure; he asked only twenty thousand ecus for his
voyage. The duke of Bubble, ashamed of little, gave him forty thousand of them. When it
had exhausted all the litharge of Sedan, it did not make any more gold; it does not revive
any more its philosopher and was for its forty thousand ecus ". *** Hargrave Jennings tells,
according to the best authorities, the following history. A foreigner arrived to Venice, a
summer of the end of XVIIe century. Its splendid way of life, its elegant manners made it
soon admit in the best company, although nobody knew anything of his antecedents. Its
figure was perfect proportions, the oval face, the broad and prominent face; the black, long
and floating hair; its smile was a enchantor though melancholic person, and sometimes the
major glare of its eyes seemed to reflect the disappeared times. Its conversation was
extremely interesting, though it was discrete and little talker; one knew it under the name of
Gualdi. There remained a few months in Venice; the people called it " Sober Signor "
because of the simplicity in his manners and his costume. It was noticed that it had a small
collection of splendid paintings of which it made the honors with all those which wished it;
that it was versed in all sciences and all arts, speaking about all things as if it had been
present there; finally he did not write nor never accepted any letter and did not have of
account in any banker; he paid always in cash and disappeared from Venice as he had
come there. II bound with a Venetian, widowed lord and father of a remarkably beautiful and
intelligent girl. This gentleman wished to see paintings of Gualdi. This last made the father
and the girl the honors of her collection; they admired in detail all the parts of them, and they
were going to be withdrawn when the gentleman, raising the eyes, saw a portrait of Gualdi
that with certain characteristics it recognized being of Titien. However Titien had died, at that
time, since nearly two hundred years, and the foreigner just seemed to have reached forty.
The Venetian one announced its remark with Gualdi, which answered rather coldly that many
things were difficult to include/understand. This incident was told in the city, and, when some
people wanted to see this strange portrait, the signor Gualdi had left Venice by carrying the
key of the gallery of the tables. *** Dr. Robert Plot (51) tells the following history: A
peasant, by trenching in a field, ran up against pickaxe against a small depth a large
rectangular stone which, removed of grasses and foam, let see a large iron ring rivetted in its
center. Believing to discover the hiding-place of a treasure, it raised this stone, after many
efforts, and discovered a broad excavation in which was inserted a stone staircase. It

descended the degrees, after some hesitations, and was plunged soon from there in major
darkness, but whose blackness seemed to be cleared up of a remote gleam. With the
depth of approximately hundred feet, it was in a square cell from which left a long corridor;
after having followed it, it descended another staircase from two hundred and twenty-two
marc murmur, like that of a remote gallop; the light was now visible with little distance. The
fear gained little by little our hero and it was not any more but with great hesitations than it
continued his descent. With a turning of the staircase it saw a large square room suddenly, of
rather low ceiling; in each corner, a black stone pink was carved, and a light gilded like that of
the raising sun, lit into full the person with the amazed browser, But its astonishment
changed into terror when it saw a man sitting in a stone pulpit, reading a large book posed
on a kind of furnace bridge rectangular, lit by a large ancient iron lamp. A cry of surprise that
could not retain our peasant made be turned over towards him the sitted man; this one rose,
and, with an expression of anger, made the gesture prohibit the input of the room to him;
but, as the new one come did not take account of this injunction, it broke, of a blow of an iron
rod which it held with the hand, the old lamp which scattered in thousand pieces, leaving the
place in a major darkness. Deaf persons bearings seemed to pass in distances corridors.
The peasant went up the staircases precipitately, and, re-entered in his village, told his
underground adventure; and the hill where it had put at the day the input of the underground
was called, in all Staffordshire, " the tomb of Rosicrucius ". (1) Vacuum supra, p. 28. See
also, p. 29, the declaration of Stanislas de Guaita: " Never the Rosicrucian brotherhood did
not disavow Catholicism... ". (2) In the second part of this book one will find several extracts
characteristic of Robert Fludd. (3) for example: Mirror of Constancy or Exhortation
necessary to those whose names already are given to holy and blessed Fraternité of the
Rosicrucian brotherhood, which they should not let induce in error in certain writings malicious
and perverse, but must be held firm and remain trustful. By Ireneus Agnostus (August 5
1618). (4) Grelot of Wise, or the Discoveries later and fundamental of pious and blessed
the Fraternity of the famous Command of the Rosicrucian brotherhood. Directed... against
the Mirror of the Constancy, which is written in a very ironic and extravagant way. By
Ireneus Agnostus (June 13 1619). (5) One will find fragments of Madathanus in the second
part of this book. (6) to refer in particular to its Turbo (45).
Chapter Vii Demonstrations Rosicruciennes Of XVIIIe Century At Our Days
The demonstration rosicrucian of 1614 was inspired by the pure spirit of the Gospel; its
goal was the offer of the light, the exhortation with charity, humility, the prayer, the true
imitation of Jesus-Christ; she affirmed that the general reform of the world will come, not of
theologies and the speculations on metaphysics, but of individual regeneration, the victory
of the man over itself and her attachment to the evangelic discipline. One century had not
been passed that all was changed. The very mystical thought of the first writings rosicrucians
is replaced by the discipline of the secrecy, the austere incognito, the distance of the
beauty, the celibacy, a cold and scornful charity, years of efforts towards an unknown goal.
More and more those which will be useful of the name of Rosicrucian brotherhood will
confine in the study of alchemy and the magic. Our personal information enables us to say
that the movement of 1714 was already vitiated in its head, although its members
subordinates sought the truth with a spirit of freedom and of sincerity very large. Silesian
Pasteur Samuel Richter, whose pseudonym is Sincerus Renatus, published in Breslau, in
1710, a work (in German): The true one and perfect Preparation of the philosopher Pierre of
Fraternity about the Gold Cross and of the Rosicrucian brotherhood, whose appendix
contains a code in 52 articles. Here, no spiritual consideration; provisions of a skimped
legalism; a ritual without size, of the often burlesques signs of recognition. The Command
comprises Brothers of the Gold Cross and Brothers of the Cross of Rose. At its head
Imperator elected with the seniority and with life; every ten years it changes into great
secrecy its name, its residence and its pseudonym. The Command, which counted 21
members, is composed of 23 brothers at least, of 63 at the maximum. The brothers are

allowed after three months of training and if they did many operations. They are held to lend
oath. They owe with their maitre obedience until death. Work of the Command is only of
alchemy and magic, with particular secrecies for the brothers. The Command has two
houses where the members meet, one in Nuremberg, the other in Ancône; but these
places are at present exchanges, there because for a few years the brothers have settled
in the Indies, " in order to be able to live quiet " (1). *** a similar inspiration gave rise to
Coelum reseratum chymicum (52) of J G Toeltius, where it is known as that to become
Rosicrucian brotherhood, it is to know the divine magic. It is not any more Christian
Rosencreutz who founded the Rosicrucian brotherhood, it is Friedrich Rose. This character
had been discovered by Pierre Mormius. Already very old in 1620, it lived the border of
Dauphiné. II said itself member of the Rosicrucian brotherhood d' Or that it would have
founded into 1622, composed only of three members, and whose headquarters were in
the Hague. II refused in Mormius, which returned then from Spain, to accept it in this Order;
after long authorities, it took it only as famulus. Mormius brought what it learned in the States
Généraux from the Hague and, as those refused its discoveries, it consigned them, into
1630, in its Arcana. (53) In 1747, Hermann Fictuld (54), who is given like member of the
Company of Lascaris, affirms that the Command of the Rosicrucian brotherhood d' Or
always exists. He gives him like emblème the Golden Fleece, which is the symbol of the
philosopher's stone, and a ritual with multicoloured ribbons, crosses, parchments and signs
*** In the first quarter of XVIIIe century, the Rosicrucian brotherhood used the work of
isolated mystics, such as Jacob Boehme. The shoe-maker-theosophist, who is one of the
most powerful geniuses metaphysics of humanity, never claimed to write new things: all that
he says finds in the Writing and at the school of Nature. Also, to include/understand it, should
be carried out the true religion: to imitate and follow Jesus, " the philosopher Pierre spiritual
", in its sufferings and its death, in order to live again with him. Louis-Claude of Saint Martin's
day had been diverted study of the occult sciences and had been engaged in mystical
sciences by Rodolphe Salzmann which had made known to him the work of Boehme
Jacob. The " unknown philosopher " made of the " teutonic philosopher " his true Master,
the judge of all his doctrines, the guide of his higher aspirations, like says it Jacques Matter.
He spread the writings of Boehme in several countries of Europe. At the same time two
writers made known Boehme in England: his/her friend Joachim Morsius, rosicrucian, whose
pseudonym was Anastasius Philaretus Cosmopolita; and William Law, author of beautiful
mystical works. Another disciple of Jacob Boehme, Jean George Gichtel, mystic-born,
apostle of the renouncement, had the revelation of the celestial Virgin, Sophia, who
confirmed it in christic poverty and made known to him the mysteries of interior and external
nature. To the same phalange belong two mystical writers, one in Germany, Karl von
Eckhartshausen, the other in Russia, Ivan Lopoukhine. Karl von Eckharts aulic, then critic of
the bookshop, then preserving of the files from the electoral house in Munich. Like says it
Doctor Marc Haven, " it wanted and known to keep away from all the secret societies, more
or less mystical, which flowered at its time, while remaining, more than anybody, active
member of this Community of the Light which it describes in so perfect knowledge of cause
in his works " (2) Très good, its life was only one uninterrupted continuation of acts of charity;
it was stripped to reduce the sufferings of the French prisoners in 1795. It wrote 79 works,
of which most known are: God is the purest love (1784) and the Cloud on the Sanctuary
(1819) (55) (3). Ivan Wladimirovitch Lopoukhine (1756..1816), Secretary of State of the
Russian Empire (1797) then senator, left pIusieurs works on Frankly-Masonry and he is the
author of Memories which were published in 1860. Of him we do not know large-thing, if not
that he knew Mrs. de Krüdener and that he succeeds in softening the first persecutions
directed by the government of the Tsar against Doukhobors. Its main work is a work of pure
mystic: Some Features of the interior Church (Moscow 1798) whose Eckhartshausen said: "
a book invaluable and full with wisdom " (4). To these great names let us add those
eminent of Emmanuel Swedenborg, the " prophet of North " (1688-1772) and the large
Polish mystic André Towianski (1795-1878). *** Such were the missionnés last, at least
known of us, whom caused the Rosicrucian brotherhood. Then emerges under its term a

profusion of groupings; but those have Rosicrucian only the name. Among the multitude of
Commands, Fraternities, Companies which are entitled Rosicrucian brotherhood, let us
mention: In Germany, - Brothers of the Rosicrucian brotherhood d' Or, founded in the
medium of XVIIIe century by J G Schroepfer, of Leipzig; - the Command of the
Rosicrucian brotherhood Ésotérique of Doctor Franz Hartmann, who amalgamated with the
Command of Templiers Orientaux. In England, - Societas Rosicruciana in Anglia - S.R.I.A. -
founded in 1860 per Robert Wentworth. Lord Bulwer Lytton was Business leader of the
Command and Eliphas Lévi was member during some time; - the Théosophique
Company, created in 1875 per Mrs. Helene Blavatsky, directed after the death of the
fondatrice (1891) by Mrs. Annie Besant. A dissenting theosophist, Rudolf Steiner,
promoter of Anthroposophie, made build in Dornach (Swiss) a " temple rosicrucian ", the "
Goetheanum "; - Fratres Lucis, rested by Lord Bulwer Lytton, from which left Ordo Roris
and Lucis; - Hermetic Order of the Dawn Golden delicious, founded in 1887 by S. L
Mathers, which included/understood five ranks whose four superiors formed the Command
of the Rose Rouge and the Gold Cross; - about 1900 Aleister Crowley separated from
the Dawn Golden delicious and founded Astrum Argentinum where car-initiation is practised.
In America, - Fraternitas Hermetica, organized by Germans in Chicago in 1875; - the
Fraternity of Luxor, established of Germany and Holland to the United States; - Hermetic
Brotherhood of Light, founded in Illinois, whose certain theories were published in XIXe
century in a book entitled Ghostland (With the country of the spirits). We announced
Societas Rosicruciana in Anglia S.R.I.A. ~. a branch of this Company was installed in
Canada, then in Pennsylvania. About 1880 it was reorganized and took the name of
Societas Rosicruciana in United States S.I.R.I.U.S. - One of its eminent members was
Clark Gould, deceased in 1909. The S.i.r.i.u.s. again altered became the SR.I.A. (Societas
Rosicruciana in America), Its statutes indicate it like a) a church, b) an academy, c) a fraternity.
Paschal Beverley Randolph, member of the S.R, I.A., founded Fraternitas Rosae Crucis,
whose seat is in Quatertown (Pennsylvania). Between the years 1909-1915 Doctor H.
Spencer Lewis founded in San Jose (California) the A.M.O.R.C. (Antiquus Mysticusque
Ordo Rosae Crucis), whose instructions are given or in the temples of the Command or are
well orally sent personally by mail. About 1909 max Heindel founded Rosicrucian
Fellowship, " school of philosophy and cure " where one teaches also astrology. The first
seat-director of the Company was Seattle. Later max Heindel built a temple with
Oceanside, in the south of Los Angeles. Among his many works one counts a "
Cosmogony of the Rosicrucian brotherhood ". One of the instructions given by the " elder
Brothers " to max Heindel is " never not to require money with an any aim ". In Holland
functions Lectorium Rosicrucianum, body of edition of the Septuple World Fraternity of the
Rosicrucian brotherhood d' Or, directed by J van Rijckenborgh. All the varieties of occultism,
alchemy, astrology, of magic, the culture of the will, the search for capacities, the study of the
unknown forces of nature are an outline of the programs of these Companies. In France,
Stanislas de Guaita founded in 1889 an association placed under the term of the Rosicrucian
brotherhood, the Kabbalistique Command of the Rosicrucian brotherhood where the
occultism was taught. After its death, the sâr Joséphin Péladan, member of the supreme
Council of the Command, separated some after having founded a Command of the
Rosicrucian brotherhood of the Temple and Graal or the Rosicrucian brotherhood
Catholique. One professed a Catholicism there esoteric. Péladan said: " the magic, it is the
art of the sublimation of the man " - in other words, an individualism directed towards the
divine one. Let us mention finally a demonstration of a center very high rosicrucian, the F H
T, whose mode of recruitment and center were never described. We know that this
Company started to extend about 1898; and we suppose that the neophytes are put in
relation to the members of the Command in a way similar to that which describes the poster
rosicrucian placarded in Paris into 1622. Initiation in is very pure and primarily christique. ***
We will finish this historical talk here, of the imperfection of which we realize perfectly. We still
repeat that we wanted to give to the public only what any researcher can find with patience.
The real origins of the Rosicrucian brotherhood, not its parchments, since, company of

mystics, it is not pressed on the ground, but its invisible, the exact history of its envoys,
individual or collective fastenings, all that is and will remain hidden for very other that for the
Brothers. Without claiming, in the continuation of this work, filling these gaps, we invite with
authority, we call with an anxious friendship, we beg with a burning enthusiasm all those
which want to know to be linked to call upon the spirit of Elias Artista or, better still, the spirit
living of the universal Master Our Jesus, the Lord Christ. All will be given to the man. (1)
Vacuum supra. p. 36. (2) One will find, in the second part of this book, some pages of this
writer (3) French Translation with the Psyché Editions, 6, street of the Small Fields. Paris, 2°.
(4) the Library of the " Spiritual Friendships ", 5, street of Savoy. Paris 6° in published a
French translation.
CHAPTER VIII INITIATION ROSICRUCIENNE
Which was the nature of the admirable knowledge of Moïse and Elie? Which was this key
of the true wisdom? Fludd said in Apologeticus (35). According to the kabbalistic mode, it
showed this key like having been given (traditam) to the Son by the Father and also whom
it had an all the more major effectiveness in the hearts of those to which it was given that
these hearts were purer and more accomplished. Because these are the most
accomplished hearts that ]' Esprit chooses for gate vault. This Fludd hour wonders whether
this gift of God were completely forgotten by the men, if this key, either by the jealousy of
the patriarchs, the prophets and the apostles, or rather because of the major silence kept
by the men of all the nations, were not hidden and were buried in the lapse of memory of
the entrails of the man, since it is known as that in the beginning God fills the ground with the
Holy Spirit. Well better, it reduced Wisdom ici-bas, so that, as of his awakening, the man
worked under his direction to know what would be pleasant to God. And so much was large
the love of the Spirit of intelligence for the men that it made his dear children of them. " And
then can one doubt that this Spirit remained Until today with some men chosen in the pure
and enthusiastic heart? And can one think that those which enjoy this Spirit can be mistaken?
Indeed, the Spirit, by its presence, the conduit in the way of the truth. **time-out** it be not
some example that it there have have one century when, among the darkness general, it
himself be not find some elected official which have see the light and have the knowledge "
And, in all the age of Church, it himself find some man with which be give, to overcome, of
this wood, which be in the paradise of God, or still the basket hide, or the star morning, or
the domination on the people, or of white clothing to himself of equip, or this gift that them
name be not stripe of Book of Life, or that they be the column " the Truth itself promised to
us, moreover, that all that is hidden would be expressed, that all that is occult would be
delivered to knowledge " It results from all that that the truth is kept by an elite, that this truth
will be revealed before the cyclic revolution of the world (handle periodum mundi), by the
permission and will of Our-Lord Jesus-Christ, as it announced the prophets and the
apostles. Like Jean-Baptiste, who prepared and announced the arrival of Christ, thus the
elite in which remains the Spirit prepares the advent of Sion all-powerful and the very bright
Sun of Truth; they are the first paddle which precedes the dawn. But, good God, how much
are hidden the virtues of these men, how much secret their retirements in which, for our
century, the Spirit fixed its terrestrial residence! They enjoy divine richnesses and are poor
and unknown for the world; because the world does not know wire of God, because the
wire of God will not have wanted to know the world However " the will of God is that occults
it is expressed. By its prophet it declared that before the revolution (or end) of the world
any flesh would be penetrated by its Spirit. Royal is Psalmiste said that the sons of man of
faith will be enivrés pleasures under the protective wings of God, who is the Source of the
Life, and whom we will see the light in its Light " thus Let us see by which men, inspired by
God of the virtue of the Spirit, the advertisement and the revelation of this light can be
achieved " among the Fathers Doctors of Divinity, or even near the pope himself, which
appears to have and assert on the ground the seat of Jesus-Christ? " I will prove that it is
not among the latter that one can find the men in question who must fully have all the gifts of

science, which the latter have only little or not, because we know that they miss complete
pleasure of the gifts of the Holy Spirit which is enumerated in the epistle in Corinthiens. It is
not that they do not have any representation with the report/ratio of the image or the shade
with the report/ratio of the body. But the effective and real gifts involve prophecy, the
faculty of miracle, the possession of the languages, the cure of the diseases, and these are
these gifts that it is necessary to discover in the indicator boards of the hidden truth. Is
needed that these elected officials of God speaks the full truth, prophesies, has true visions,
are expressed in new languages, interprets the Writing exactly, drives out the daemons,
cures the patients, observes the divine precepts, is not opposed to the Verb of God.
Such are the indices which can make us recognize the true disciples of the Spirit. And, if
somebody of our wise is given to the vulgar world like owner of all or the majority of these
gifts, it will lie, because the truth will not be in him, it will not be a servant of Jesus-Christ, but
a slave of the world, whose characteristic is to hate the right ones. " From my meticulous
search I concluded, ô very illuminated Frères, which you are really illuminated by the Spirit,
the impulse and the warnings divine to which will be announced and revealed the things that
the crowned texts mystically predicted to have to occur immediately before the end of the
world. You, above the men of this age, you received from the Creator of the world a
happiness, a spiritual virtue and a divine grace higher. **time-out** you see in its light, you
be consolidate by the Spirit of Wisdom, you carry out a life happy, and it appear that you
have receive all the gift of Holy Spirit " And, if your act be in conformity with your word, that
of which I acknowledge that it me be more allow to doubt, I say that it be necessary that
one add faith with your prophecy, and more especially as one them find in connection
perfect with the source crown of truth " That hear you, indeed, by your Lion triumph, which
must early come and which leave of tribe of Juda? " That do you want to say by your dawn
emerging? " isn't this the eternal clearness announced in the Writing? " What to raise it sun, if
not the Old one of the Days, if not the total appearance in the world of the true principle of
the Verb and the Light, that the world did not know, which darkness did not
include/understand, i.e. Jesus-Christ in the glory of her advent, i.e. the radiant star and
matutinale? " isn't this by the mouth of the prophets and of the apostles whom you spoke,
when while making known to you, you meant with all what infallibly and certainly God had
laid out to offer to the world at the moment of his end, which will follow immediately, an
expansion of light, about life, truth and glory, such as had it and lost it Adam? " Then, say
you, will cease any falseness, any lie and all ténèbre which, little by little, with the revolution
of the large world, slipped into the acts of the men and obscuré the majority of them. Psalm
XXXV, 6, Joel II, Daniel II, VII, and I Corinthiens II, and an infinity of other passages of the
Writings confirm it to us " This very essential search made, I will seek, Frères very sapients,
with your licence, if the grace of the Spirit is in you so full, that it gives you the input of the
paradise like it was given to Moïse and Elie, alive in the world " I see, by the attentive
reading of your writings, that you act by no means by illusions or prestige diabolic, as were
warned to say it ignoramuses, or rather the envieux ones, in their Not! you act by the true
assistance of the Holy Spirit " And, indeed, the great mystery of the celestial reign cannot
be indicated nor by wise world, magi, soothsayers, or haruspices: God alone in the Sky can
of it be revealing " the My eyes opened, and I included/understood, by your short answer,
which (on the warning of the Holy Spirit, as say it to you) you deliver to two elected officials,
in your coterie. You have the science of the true mystery and the knowledge of the key
which leads to the joy of the paradise, such as like it was it in Elie, which had received the
divine warnings. And here your doctrines to be compared with the admirable ancient
treasure: " You inform two selected men that there is a mountain, located at the medium of
the ground and kept by the jealousy of the devil. The wild ones and powerful animals make
from there the access difficult. You order to them, after they prepared by excessively pious
women prayers with such an attempt, to go to the mountain, during one night quite long.
You promise a guide to them, which will come to offer itself and to join them and which they
do not know. " That one, say to them you, will lead you to the mountain. Have a virile heart,
a heroic heart, do not fear anything of what can arrive to you, and do not move back. You

have to only make of a sword, or with some other arms material; your weapons are your
prayers excessively pious women and continuous with God. The first signal which will show
you that you approach the mountain is a wind of a violence such as it splits the mount and
breaks the rocks. Tigers, dragons and other animals horrible and cruel will be offered to your
sight. Do not fear. Be firm of heart, because your conductor will not allow that no evil is made
to you. But the treasure is not discovered yet, if as well is as it is close. Here an earthquake
which disperses and levels the clusters that wind had made. Keep you to move back. But
the treasure is not yet open for you. After the earthquake, here an intense fire which will
devour all the matter and will reveal in your eyes the treasure. But, you, you will not be able
to see it yet. Then, about the morning, will come calms beneficial. You will see the star
matutinale assembling and announcing the dawn. At this time, the treasure will be offered to
your eyes (1). " Such is the method and the formula to acquire the divine light, which is the
treasure of the treasures " But, will one say, the brothers act by prestige and mischief, bus
where would be this mountain, if not in hell? Who will be the conductor, if not the devil?
Which are this wind, this earthquake and this intense fire? All isn't that against the law of
God? - I will briefly answer that the testimony of the Writing even justifies this mode to
know the divine mystery. Indeed, one sees in chapter 19 of the 3rd book of the Kings that
Elie, fearing the anger of Jézabel, rose and from went away, etc " One sees that Elie slept
with the desert, the night, under a genévrier, when an angel spoke to him and gave him the
bread and water. " But, what bread of the angels, if not wisdom, the obscure basket which
is promised with the victorious Church and which is the genuine key which gives us the
contemplation of the treasure? And isn't the conductor of the brothers, the angel which
comes on the road? Then don't the angel and Elie climb the Horeb mount? Of its Elie cave
saw like first signs a large breath agitating the mountain and crashing to pieces the stones,
and God was not in the breath. Also Elie felt a commotion in which God was not, as the
earthquake in which the treasure does not appear. Lastly, Elie saw fire, and God was not in
fire. Then it heard a soft wail in the air mollement agitated, and it is then that Elie hears the
voice of God, as the Rosicrucian brotherhood see the treasure only at the point of the day "
Which do you think then, society men, of these Brothers, who seem to us enjoying the
same source and the same treasures which belonged formerly to Elie? In what prestige and
illusions diabolic? They know neither psychic neither physics and all the mysteries of nature
are open for them " They say that they do not test any joy of what they can do of gold, nor,
as said it the Christ, of what they can be made obey daemons, but that their joy will burst
when they see the opened skies, the angels going down and going up towards God and
their name registers on the Book of Life " And, elsewhere, they appear to recognize that in
only once they recovered all the goods that it the intelligence " And, elsewhere, in their
Fama, that the hypocrites and avid people of richnesses which will want to come to us in
spite of their will will not be able to follow us, but will be made evil with themselves, until
their whole destruction. As for our building, when a hundred and thousand men would like to
reverse it, it would not remain about it less upright, with the shelter of Malignant, under the
shade of your wings, ô Jéhovah! " thus Conclude with me, ô men of this world which plugs
a cloud of ignorance, that the virtue and the effective one of the Holy Spirit are really with the
Brothers of the Rosicrucian brotherhood and believe that their retirement is located or at the
borders of this place even of terrestrial pleasure where are neighbourly the clouds, or at the
nodes of certain mountains, very high, according to the will of God and where the inhabitants
breathe and taste an air very suave and very subtle or blows of Psyché, or the emanations
of the Spirit of the true Wisdom "
LEGES SOCIETATIS STATUTES OF the COMPANY FOR the STUDY OF DIVINE
WISDOM
Jesus said that, when two people would be assembled on her behalf to request his/her
Father, their request would be exaucée; because it is then in the medium of them. 1. - Each
member of the Company will have to cherish his brothers. 2. - The members should not

slander from/to each other nor to scorn themselves mutually. 3. - They must be faithful the
ones to the others. 4. - They must be also veracious. 5. - Humble and kind between them.
6. - They should not laugh at these high studies. 7. - They have to hold secret what they
learn there. 8. - They must share their fortune the ones with the others. The most
considerable Member of this Company is the Lord Jesus, Fils of God; because it is led on
its behalf and its own word gives the certainty of its presence. Thus all the members will be
in the strict obligation to observe in its connection the rules of the Company.
(2) CODES OF CONDUCT Of a DISCIPLE Of the Celestial Magic
TOWARDS GOD, HIS TUTOR, ONESELF AND the OTHERS,
by the author of the Echo oder exemplarischer Beweiss (40). 1. - The disciple must fear
God; because the fear of God is the beginning, the root and the crown of Wisdom. 2. - It
must pay attention to the discipline. 3. - It should have only little relations with the world;
because, according to the word of the apostle Jacques (IV, 4 and 5), the friendship of the
world is the enmity of God. 4. - It must be pious, pure and not fish. 5. - It must careful and
be balanced. 6. - Pure. 7. - It must be humble. 8. - It must scorn the money. 9. - II
estimates only little the wisdom and the precaution of the men. 10 - It must nourish for divine
Wisdom a burning desire. 11 - It must be obeying. 12 - Applied. r13 - It does not have, as
of the beginning, to seek the great secrecies. 14 - It must venerate these high studies. 15 -
It must be grateful, soft and generous towards its Master. 16 - II must make alms readily.
The Jewel symbolic system of the Rosicrucian brotherhood, known as Madathanus, is a
pink on which is detached a cross decorated with thirteen jewels. In the center is diamond,
signs wisdom. On the branch top: jasper green, sign of light; the yellow Hyacinthe, signs
love; the white chrysolithe, sign of purity. On the branch of right-hand side: blue sapphire,
signs truth; the green emerald, hones life; gilded topaz, sign of harmony. On the lower
branch: the amethyst violet, sign of justice; the variegated beryl, sign of humility; the red
sarde clearly, sign of faith. On the branch of left: chrysoprase clear green, the force of the
Law; striped sard, symbol of bliss; the chalcédoine, also striped, sign of victory. OMNIA
AB UNO These preliminaries posed, we will divide into three groups the documents which
reached us: 1 ° spiritual or essential characters of the rosicrucianism. 2° the initiatory process
in what it has of asset by the merit (pythagorism) and in what it of gave by the grace
(Christianity). 3° particular characters of the Brother of the Rosicrucian brotherhood. The
Rosicrucian brotherhood live in a castle surrounded by clouds in front of which is, on a rock,
an alabaster platform, supported by four columns, with a gold sceptre decorated with
precious stones. Rock descend eleven steps from white marble; around a deep water, with
a large covered vessel of a blue platform. The Master and his servants are equipped with
red coats. Not far from there, a source of running water with an obelisk on which are
engraved the uses of this island in vingt-sept languages. To arrive at the castle of the Prince,
it is necessary to pass by a tower called the dubious one, then by another called the
dangerous one, then to go up to the rock, to touch the sceptre with the finger of the medium,
to overcome the wolf and the goat; then will appear a virgin who will crown the traveller, the
knight, and the clouds will be dissipated, one will see the castle, one will receive the
traveller, in a long yellow silk dress with high a barette brown; he will be installed,
established in the celestial and terrestrial magnificence (3). Irenxus Agnostus is expressed
as follows: " That which sticks to the Verb of God, who studies it, contemplates it heart, and
which unceasingly seeks the Wisdom, which follows it, seeks to be placed close to its
house and builds a hut leaned with its palate. II fact of coming his/her children under his roof,
and the thickets preserve it heat. That which sticks to the word of God done that, finds
Wisdom, like a mother and it receives it like a promised in marriage young person. It
nourishes it bread of comprehension and water of wisdom; it becomes strong and is held
attached to it; it raises it above its close relations, unties the language to him, it crowns it joy
and gives him a name eternal. " We are happy of what Michel Maïer wrote for us " other
companies made flower in the East and in Alexandria free arts; Aristote took its science in

Egypt and could give to Alexandre a stone to only overcome his enemies " These are
suited to our lessons that God indicated as of the beginning " (4). Fludd will explain us this: "
Indeed, the Apocalypse says that in any age one found men with whom, for the price of
their victory, it was promised: a) the wood of life which is in the paradise of God b) the
occult basket and the white stone; c) the star matutinale; d) of white clothing to dress itself,
and this gift which their names are not unobtrusive Book of life; e) that they will be the
columns of the temple and will have the new name of the Lamb " Évangélistes understand
that it is to such men that apply these words, by thus commenting on them " It will be given
to all those which will be able to receive the light which illuminates any man arriving in this
world, to become the wire of God. And they will be able to live the house of the Wisdom,
strongly built on the mountain with the statement of the Saver himself: " Any man who
receives follows my lesson and them, resembles the wise truth which builds its residence
on the stone. The rains will fall, the rivers will flood, the winds furiously will blow against it, it
will not be reversed by it, because it is founded on the stone ". " But, will you say, why the
inhabitants of this metaphorical residence remain as hidden as their secret residence? If they
have so many virtues and capacities, why don't they reveal their secrecies for the good of
the country which they live (like wants it Mersenne)? What I will answer that they are rich
divine richnesses, but that, in the world, they are poor and unknown. And there is nothing
astonishing so that they scorn the richnesses and the pumps of the world, since Évangéliste
said: Like the world, nor nothing of what is in the world, because all is only concupiscence of
the flesh there, concupiscence of the eyes and reason for pride ". Schweighardt promises
with that which, having read and having read again the so invaluable book of Thomas a.
Kempis, conforms exactly his life to the first chapter, that a brother will write to him and come
to him with Parergon. " Ergon, which is the purification of the Spirit, the glorification of God on
the ground, is work not only Brothers of the Rosicrucian brotherhood, but still of all Christian
truths. The human heart has two eyes: the right is the means of seeing in the Eternal, there is
Ergon; the left looks at, in the time and the differences of the creatures, which is better or
worse for the life of the body; there is Parergon. When the right eye looks at the Eternal, the
other eye is like death, and reciprocally. Such is rhodostaurotic wisdom ". " We know the
distant and foreign things, supernaturellement; we send messages to amuse us, without
having need " the Book Mr. teaches us all from it; even what occurs in the consultings from
the Indies; our science developed little by little; but nothing developed that we did not
have of it the germ " Our founder restored science that Adam had at the time of the FIAT.
Adam very did not lose with the fall. We carried this remainder to its perfection " Our
residence is not visible; however often showed we it by compassion with the poor and the
patients " (Irenaeus Agnostus). If one considers it from the scientific point of view, the
initiation of the Rosicrucian brotherhood is indicated in the structure of the large pyramid of
Egypt, in the Emerald Table, the Zodiac and the true Tarot. It will be understood that we,
who are not Rosicrucian brotherhood and which will not be probably never worthy to be it,
we restrict ourselves to indicate these sources, leaving with each one the care to go up
there. MEA VICTORIA IN initiatory CRUCE ROSEA Process. WHAT CAN BE
ACQUIRED. The vocation is general but rise is special. (Irenaeus Agnostus). We do not
claim to write a treaty of initiation. We have, according to our practice, selected some
suggestive extracts which will put the capable reader to get information visu, so to speak. "
According to the old doctrines, to become all-powerful, it is necessary to overcome in
oneself any passion, to forget any covetousness, to destroy any human trace, to fix by the
detachment. Man, if you ceases to limit a thing in you, i.e. to wish it, if, by there, you
withdraw yourself from it, it will arrive to you, female, as water comes to fill the place that one
offers to him in the hollow of the hand. Because you have to be real for it of all things in your
pure will, and you are the god who you can become. Yes, such is the dogma and the
mystery first Savoir reality (5) ". However, " hardly in thousand years is born it only one
being which can cross the formidable gates which lead to the worlds to beyond " (6). One
first of all learns how to the disciple to hold his language; the able people are allowed in the
secret ranks only after one continuous monitoring of at least five years. Even ignoramuses

are accepted, provided that they are honest and discrete (25). And Michel Maïer adds: So
that the Rosicrucian brotherhood accept a pupil, it is necessary that the desire of science and
the goodwill received confirmation by means of a illuminative demonstration (18). Let us
note here that Maïer represents especially the side pythagorician of this tradition. " There is
a Company whose statutes and mysteries are, for the most curious scholars and deepest,
an impenetrable secrecy. Under the terms of these statutes, each member is held to guide,
help, advise the descendants most moved back of those which, as your ancestor, took a
share, if humble and so sterile that it is, with mysterious work of the Command. We are
engaged to direct them towards their happiness; more still, if they order it to us, we must
accept them like disciples (7). " To drink with long features the interior life, it is to see the
higher life; to live in spite of time, it is to live universal life. That which discovers the elixir
discovers what is in space, because the spirit which vivifies the body strengthens the
directions. There is attraction in the elementary principle of the light. In the lamps of the
Rosicrucian brotherhood, fire is the pure and elementary principle. Light the lamps while you
open the mud which contains the elixir, and the light attracts with you these beings whose
this light is the life. Be wary of the fear. The fear is the enemy mortal of science " (7 '). From
the point of view of the development symbolic system of the magic capacities, one will be
able to study with fruit Akedysseril de Villiers of Isle-Adam. The new pages of Zanoni will
show the remainder; and, finally, the Indicator board of same Villiers will reveal us a little the
last purposes of the heart drawn up in this school. " to raise the veil, this heart with which you
listen has need to be retempered in enthusiasm and to be purified of any terrestrial desire.
It is not without reason only those which one called chastity, contemplation magicians in any
time, any country, prescribed and the fast, like the sources of any inspiration. When the
heart is thus prepared, science can come to help it, the sight can be made more
penetrating, the more sensitive nerves, the prompter and more open spirit; the element
itself, the air, space can become, by certain processes of high science, more palpable and
more distinct. It is not there of the magic, as thinks it the vulgar credulous one. I already said
it, the magic (or science which makes violence with nature) does not exist: it is only the
science which controls nature. However there are, in space, of the million beings, not
precisely spiritual, because all have, like the invisible animalcules with the naked eye, the
certain shapes of the matter, but of a so thin matter, if subtle, if delicate that it is not, so to
speak, that an impalpable of the spirit, more untied and more light envelope thousand
times than these wire air gnomists. And, however, there is, between these races and these
tribes various, of the differences more marked than between the Greek and Kalmouck; their
attributes differing, their power differs. See in the water drop what a variety of animalcules!
how much is formidable colossi! some however are atoms compared to the others. It is the
same for the inhabitants for the atmosphere; the ones have a supreme science, the others a
horrible mischievousness; the ones are hostile to the man, like the daemons, other soft the
and benevolent ones, like messengers and mediators between the sky and the ground.
That which wants to enter in connection with these various species resembles to the
traveller who wants to penetrate in unknown grounds. He is exposed to strange dangers,
with terrors which he cannot suspect. The communication established once, I cannot protect
you from the chances to which your voyage is exposed. I then to direct you towards the
free paths of the incursions of the keenest enemies. Only and by yourself, it will be
necessary all to face, all for you to venture; but, if you like at this point the life that your single
concern is to continue to live, does not import with a which aim, by reviving your nerves and
your blood by the vivifying elixir of the alchemist, then why to expose you to the dangers
of intermediate spaces? Because the elixir, which infuses in the body a more sublime life,
makes the directions so subtle that the phantoms of the air become for you perceptible with
the sight and hearing; so that, without a preparation which makes you gradually able to resist
these phantoms and to defy their mischievousness, a gifted life of this faculty would be the
most terrible calamity which the man could attract himself. For this reason elixir, though
composed of the simplest plants, can without danger being taken only by that which
passed by the most severe tests. More still, it is which, frightened and terrified by the

visions which appeared with them as of the first drop, found that the potion had less power
to save them than did not have any the fight and tearings of nature to destroy them. Thus,
for which is not prepared, the elixir is purely a mortal poison. Among the guards of the
threshold, it is also which exceeds in heinous mischievousness all its race, of which the eyes
paralysed most intrepid and whose power on the spirit increases in exact proportion of the
fear. Is your courage shaken? " (8). It is known that the hearts of the men incarnent a great
number of times and that their deaths are only the points of transition between two
successive lives. It is still known that these multitudes of existences have an end, which is
rehabilitation in celestial Adam. The tradition also teaches that at the time of each death two
angels come to take the heart to lead it to the court of the judgement; but, at the end of the
last incarnation, when the heart finally will taste the absolute life, it is Azraël which comes it to
seek, by calling it by its true name (9); and the place of the universe where it must then die
definitively in the life created is the place even where it is descended for the first time.
Because the hearts have a mysterious name which indicates their place of origin, their work,
and the quality of the light acquired during their probation. As a heart is the king of a portion
of the universe, it involves with it its subordinates by the acts which it achieves, and with the
place where it undergoes its last natural death are brought together all the inferiors who had
been given to him to control at the time of his first descent. Those are then joined together
with it with always, and a portion of the consequences of the original fall is at the same time
unobtrusive. In short, all that we have just quoted refers to the human side, voluntary and
accessible from initiation. Further comes a painful test between all. If one succumbs, one
enters the path of left; if one is victorious, one enters the way of which we will try to indicate
the direction now. OF GOD. 1. - That the disciple recognizes God for higher and more
invaluable than all the richnesses of this world. 2. - That it believes in a God firmly and of all
his heart. 3. - That, by fear of God, it is due to his thanks and its favour more than with all the
friendship of the men. 4. - That it endeavours to like and fear God of all its heart and to
preserve a pure conscience towards him and the men. 5. - That it is convinced that the Lord
will reward the goods and will punish the malicious ones. DIVINE WORD. 1. - That it
considers all that is given in the Writing like divine word, highest and the most indubitable
truth. 2. - That it adds more credit to the divine word than with the human word; that it never
gives up this divine school for the lessons of a man. 3. - That it is persuaded that the word
of God will make him conceive, according to the interior and secret direction, much of great
mysteries, which will pass unperceived from those which stick to the direction external of the
Writing. OF THE INTERIOR MAN. 1. - That it believes, according to the teaching of the
Verb, that the interior man, or the heart, is much more perfect than the body; and that
consequently one must hold more with his heart that with the whole world and all the
terrestrial goods. 2. - That it estimates kind not only safety eternal and the bliss of the heart,
but still its culture and its illumination during this terrestrial life. FUTURE AND ETERNAL
LIFE. 1. - That the disciple believes in a future, better life and without end. 2. - That, in this
eternal life, there are differences between the elected officials. DIVINE WISDOM. 1. - That
it relies on the divine promise which says to us that, if one seeks in all sincerity Wisdom, we
will obtain it according to the will of God. 2. - That it wishes with zeal this Wisdom and all its
advantages. 3. - That it holds, opposite divine Wisdom, human wisdom for a madness. 4. -
That thus it sticks to divine Wisdom, and it prefers with wisdom, the philosophy and arts of
this world. 5. - That, in these studies, it does not keep in mind the temporal honors, but only
the culture of its Heart and its eternal and temporal illumination. 6. - That it prefers the celestial
treasure with all the terrestrial treasures. 7. - That it endeavours to detach its heart of the
temporal businesses more and more, to deliver it entire to the study divine Wisdom and to
subject themselves to it absolutely. 8. - That it does not worry if, by obedience with this
Wisdom, it attracts itself rized of wise of this world and that it passes in their eyes for insane.
WHAT CAN BE GIVEN Ego is this stone rejected by the manufacturers and who became
the keystone. Death of Christ on the cross is the mystical death of the égo. (France
Hartmann). It is firstly necessary to recognize Christ and to trust, secondly to call him Marie.
Neither Aristote, neither Luther, neither Rome, nor the monks will be used for something in

this business. (Irenaeus Agnostus). Here what says the author of Frater Rosatae Crucis
(57): " One arrives to Christ more quickly by imitating his life than by reading " the
Rosicrucian brotherhood much teach the Bible and Tauler. " " That which cannot read, known
as Julianus de Campis (39), does not have that to listen to the preacher " It is not only
necessary to go towards Christ, but still to become one with him " To realize in our heart the
passion of Christ " II has there in the man: body, heart spirit (1 ThessaIoniciens V, 25; 1
Corinthiens II, 14; Luc I, 46, 47) or well three men: " the sensual man; " the reasonable
animal man; " the spiritual man " Each one must carry his cross and, for that, crucifier the two
first, and to pass, for the third, by humility, despair, death " Plus the man goes up, his cross
becomes heavy " " the college of the Holy Spirit, known as Schweighardt, is suspended in
the air, where God wants, because it is Him which directs it. It is mobile and motionless,
stable and unstable; it is driven on its wheels and by its wings; and, though the brothers
sow the Truth by claironnantes trumpets, Julien de Campis is always held on other side,
armed with the sword of the examination. If you have a bad conscience, no bridge, no cord
will be run away; you will fall into the well from the error all the more deeply which you will
have been higher, and you will perish there. Am me; imitate the birds of the fresh air. They
fly; make in the same way. There is no danger in slowness, there is much in precipitation.
Let steal the doves out of your arch, to see whether the country refleurit: if they bring back
an olive branch to you, it is that God came to you to assistance. You must in your turn carry
assistance to the poor. If they remain outside without proof of truth, go in your garden, are
satisfied with your roots, plant patience, protect your heart from despair. Though Julien
says: " Which is not suited today it will be even less tomorrow; one does not fight of force
against wisdom "; the hour will come " the brothers have the gift of ubiquity; they are more
close to you than you think it " This temple must be very small, because no brother is
remained there a long time than four weeks. However they see from there your thoughts
better than you could not express them. Thus read, while waiting, the old works of
theology; that of Thomas a. Kempis, for example; am them; you have all teaching in it also
Net and beautiful which it would be worthy to be engraved on gold and the precious
stones. Put to it continuous way into practice; you will be then more than with Rosicrucian
brotherhood half; you will find soon Magnalia of Large and the Small World; soon a brother
will appear to you. Such is the only path " " Christ, known as Madathanus, is the tree of life
by which are softened bitter water of Mara; we are its branches and we will bear fruit by his
virtue. We form with him one being. Its spiritual flesh and its blood are the food or the
dyeing whose nourishes itself the true interior man, because each principle is nourished of
its analogue: the mortal body nourishes ground, the sideritic body is nourished firmament,
and the heart lives by the Spirit of the Lord. " the interior man or the pure dynamic body
forms with his celestial been engaged, by the faith, a spiritual gasoline which is the flesh of
Christ, the dyeing of life, an igneous and penetrating love. It is of spiritual humanity that
Jesus gave to his disciples a heavenly body and a life which it brought of the Sky. The law
is a fire which reduces in ashes nature, Adam and the flesh by the suffering and death; the
Gospel is a water which spiritualizes by the grace of Christ and the Spirit and which
produces peace, the joy, the blessing and the life ". The Imitation of Jesus-Christ remains
the handbook of any candidate to the invisible crown of the Rosicrucian brotherhood. This
book, modest and familiar, whose author concealed himself during centuries with the
admiration of the men, is, after the New Will, most sublime that Providence gave to the
white race. That which would practise all the consultings perfectly that it gives, says
Schweighardt, would be already more than with Rosicrucian brotherhood half. The secret
virtue which confers a divine charm to him is this single alliance of ideal and reality, this
continual descent of sublime in the vulgar care of the everyday life, this uninterrupted rise in
the heart which transfigures the most common acts. Thomas a. Kempis, that work of the
modern scholarship proved to be the author of this admirable book, belonged to the
Company of the Brothers of the common life. I had between the hands one of his portraits.
Nothing in the thin figure, neither in the irregular features, neither in the placid maintenance of
this initiator, detects the superhuman effort of its will, nor the sufferings continuously renewed

y their conscious acceptance. The physical ugliness seems to be a common character of
the beings with which overflows moral splendour; as if the Sky wanted to give to these
hearts of elite a terrestrial principle so particularly perverse that their light alone is enough
strong to evolve/move it and to harmonize it. To give an analysis of this book is
impossible, because all is essential there; one can find only there three great divisions of
the mystical life: the purgative one, the illuminative one and the unitive one, to each one of
which is devoted one of its the first three parts. The fourth, which treats sacrament of
Eucharistie, does not appear to be different thing only one addition written by some
theologist eager to make re-enter in the ritualism this guide of those which adore the Father
in spirit and truth. It is, indeed, in the nudity alone of this mystical room where it is prescribed
to take refuge for the prayer which our heart breathes an enough strong air to make it be
diverted the most intimate wish of the human nature: the search of happiness. The antique
snake tapi in the center of ourselves, rolled up around the tree trunk of Science, tries us by
the joys of the flesh, the joys of the reason, the joys of pride. Quite rare are the hearts which
see other attractions, other goals with their efforts; rarer still are those which, seeing them,
have courage to go towards the disease, towards human ignorance, humiliation. These only
can include/understand the Imitation and be delighted with sublimities by the Gospel. To
comment on the work of the humble Netherlander would be to make a whole course of
esoteric mystic; and, beside the secrecies that I could there discover, how much mysteries
wouldn't forget I, perhaps preventing other researchers from seeing them? Schweighardt
speaks about the Virgin Sophia and of its garden in which, says he, it entered, though
makes indignant, and by which one passes to arrive at the goal. We translate the prayer
which it gives at this time and which seemed to us extremely beautiful: " Lord, Father of any
wisdom, be pitiful towards the poor sinner who I am, light my heart so that it contemplates
your wonders; remove very ego sinned human, that I can know you, to you and your
Magnalia, by the force of the faith and veracity of confidence, that I include/understand your
kindness, that I become useful to my next, for the love of Jesus-Christ, your Only sons,
who reign, saw and permane with you and the Holy Spirit, in Eternity. Amen. Amen. Amen
" As us confirms it Gutmann (10) (58), the man passes by again during the night his words
and his actions of the day; examines, its spirit judges the good and the evil; God sends to
him his instructions by the means of his angels and shows him the true path. Because there
is such a virtue in darkness which a man of healthy reason can obtain the night all that is
necessary to itself and with the good of the next one; but the duty falls on to him D raised
symbolism, I will leave to the reader the care to extract from it an interpretation either
alchemical, or magic, or mystical. After a deep meditation on various passages of the
Writing on the history of Rachel, Jacob and of Dudaïm (11), on the dissolution of Golden
calf by Aaron, our author fell asleep and lives in Solomon dream to appear to him in all his
glory. The women, the courtiers and the captains of the Prince-of-Magi ravelled
processionnellement around the " Centrum in Trigono Centri "; its name was as a
widespread oil whose perfume penetrates all, and its spirit of fire was a key to open the
Temple, to penetrate until the Holy of Holies and to seize the horn of the Furnace bridge.
Then entendement of thoughtful was open; it knew that, behind him, was held a naked
woman; it was similar to the beloved of the Shir-ha-shirim; but with its chest an open wound
let run blood and water; its clothes were with its feet, torn and covered of mud. Such is
revealed occult Nature, the pure virgin whose Adam was created; it lives in the garden; it
sleeps in the double cave of Abraham to the fields of Ephron and its palate is built in the
depths of the Red Sea. The thoughtful one was extremely frightened to see all these
things and to hear these words. But Solomon comforted it; with the sweat of blood of the
Virgin it lit its entendement and fixed its memory, so that it can know the size of the
Almighty, the height, the depth, the base of all Nature. The king took then our thoughtful by
the hand, and went down with him in a storeroom from where they penetrated in a secret
and avoided room, with the crystal windows, from where the preceding room, the wife of
the King and the naked Virgin were seen. Solomon requested it to choose that of the two
women whom it would like, ensuring to him that he also liked them. Among the princesses

of the court who attended maintenance, very old lady of atours vêtue of gray, capped with
a trimmed black hat of pearls and red silk, wrapped in a coat embroidered with Turkish,
advanced towards our hero and affirmed being to him the mother of the naked Virgin,
entreating it to elect it for her wife " I will give you, added it, to clean her clothing a fusible salt,
a fireproof oil and a priceless treasure ". Solomon thus gave him this Virgin, according to her
request; there was then a tumult in the continuation of the king and the thoughtful one slept
until the morning. While awaking, it saw nothing any more on its bed but soiled clothing of its
been engaged; it carefully preserved them during five years, in spite of the bad smell which
they released. At the end of this time, not knowing with which use they could be useful, it
thought of being demolished some. Then appeared to him the old lady of atours which
reproached him its incurie bitterly; under this clothing, indeed, that it neither had washed nor
arranged, are hidden treasures. It explained to him then why the dislike that it had
expressed, at the time of its marriage, for the clothing soiled with its been engaged, had
irritated Saturn, the grandfather of this one, which had given it in the state where it was
before being born. Then it revealed the means to him of cleaning these ornaments and of
returning their primitive glare to them. Thus the thoughtful one found the treasure universal.
*** SECRET SIGNS OF A FOLLOWER 1. The Rosicrucian brotherhood is patient. 2.
Good. 3. It does not know the desire. 4. It does not hasten. 5. II is not useless. 6. It is not
disordered. 7. It is not ambitious. 8. It is not irritable. 9. It does not think badly of the others.
10. It likes justice. 11. It likes the truth. 12. It knows how to be quiet. 13. It believes so that it
knows. 14. Its hope is firm. 15. It cannot be goes have > 16. II will remain always member
of his Company. This was revealed with a pilgrim by an angel which removed the heart to
him and put at its place a burning coal. (Madathanus). *** CURRENCY OF THE
ROSICRUCIANS Ex Deo nascimur. In Jesu morimur. Per Spiritum Sanctum
reviviscimus(12). *** RULES ROSICRUCIENNES 1. Love God over all. 2. Devote your
time to the spiritual development. 3. Be entirely altruistic. 4. Moderated, modest, energetic
and quiet. 5. Learn how to know the origin of metals in you. 6. Keep yourself claims. 7. Live
in a constant worship of the supreme good. 8. Learn the theory before the practice. 9. Exert
charity towards all the beings. 10. Read the old books of wisdom. 11. Seek to
include/understand their secret direction. 12. Mystery reserved for the Rosicrucian
brotherhood. II is purely interior. (Madathanus). (1) Gründlicher Bericht (56) contains the
same allegory, in a hardly different form - There are three directions with this allegory. (2)
These statutes and the rules which follow are translated of Madathanus. (3) Letter of F G
Menapius, July 15 1617. (4) Clypeum veritatis. (5) VILLIERS OF LISLE-ADAM: Axël.
(6) BULWER LYTTON: Zanoni. (7) Zanoni. (8) Zanoni. (9) RUYSBROECK the
ADMIRABLE one and VILLIERS Of the ISLE-ADAM: The Indicator board. (10) Book
Viii. (11) the Vulgate translates this term by the word Mandragores. (12) cf p. 51.
CHAPTER IX THEOLOGY
Theology rosicrucian is based on the ternary one. The Rosicrucian brotherhood recognize, in
the absolute center of the divine plan, the eternal and incréée Nature which is distributed in
the following way: - the Spirit, eternal Quintessence; - God, eternal Substance; - the Verb,
Gasoline of the three divine people, triple and one; - divine Humanity, life of fire, light and
spirit. This sphere of the divine sun radiates the Light of the Grace, whose FIAT produces
Time and Space. In it are contained all the conceivable possibilities; they are the water
described in cosmogonies, on which planes the breath of Elohim and which generates the
Light of the Nature, which is the first thing created containing four qualities the cold, the heat,
dryness and the wet one. Here are placed the operations of the natural Sun, at the same
time fire, light, spirit and life. Hylé primitive, center of the Light of Nature, is the principle of
the spiritual higher world, the inexpressible palate of celestial Nature zodiacale, tank of the
seeds celestial, animal, vegetable and mineral. The body of the Light of Nature is the world
lower, body, composed of form and matter, the four elements and the three principles: salt,
sulphur and mercury. These two worlds, the superior and the inferior, are similar; one finds

there a substance and three principles whose whole forms chaos from where spouts out
the running water fountain, the Mercury of the philosophers. The Sulphur of the
philosophers proceeds of the putrefaction; it is the heart. Salt proceeds of the calcination; it
is the form. Mercury, the child, comes from the conjunction; when it is coagulated, one
obtains fixed Archée and the Dyeing. The manifestations of Tétragramme are always with
half buckled; they send their rays on this world during their day, and these rays are
assimilated during their night; the man receives these rays by the prayer and is assimilated
them by work. The prayer, it is Ash, a fire supplied with the Chaos, and which volitilizes the
fixed grounds; work, it is the fixer of the fluid, which reproduces the image of the higher
things; it must be guided by Rouach Hochmael, the spirit of Wisdom, and its type is the
luminous pyramid, motionless symbol of the infinitely active Trinity. *** Let us summarize all
these ideas by extracts of Joachim de Flore who has the merit to employ a rather clear
language and little technique. One will find them also expressed in the writings of the
Brothers of the Free-Spirit. OF THE SON MAKES FLESH AND OF THE SPIRIT MADE
BREATH. SEVEN GIFTS OF THE SPIRIT. " the Verb being made flesh was lived
among us. II was God-Born; he which was invisible by the simplicity of its nature, it was
done visible by its assimilation with the human nature. II wanted to be personified by the
mystery of the voice among the visible men, in such way that those which could not
manage by contemplation to penetrate the divine mysteries were brought to sublime for
visible examples " Because it is not the same those which are spiritual and of those which
are carnal. The eyes of spiritual are opened with the divine things. But for that the seven
gifts of the Holy Spirit are necessary for them, gifts which the Spirit which is God distributes
to each one as it it Thus likes " When the Spirit is spread in the hearts of faithful to Pentecost,
it y effuse. " he is blowing whereas the Son is incarnation and it is not for the example of
visible things that he makes better, but by the blowing of its gifts " (Apocalypsis).
THE LOVE SUBSTANCE OF THE SPIRIT "
For all those which will want to have the knowledge of the Love, which is the origin and the
end of all the virtues and all the efforts, they have only to see what is hatred. Because
hatred is of all things most odious, that which should never be forgiven. Thus, that the man
does not consider anything more hateful than hatred, thus it is of God, who appears entirely
only by the Love. I say to you, if it happens that your close relation, so even he is your
brother, shows difficult character in his relations with you, and so however you know that he
loves you at the bottom of his heart, you will support his acrimonies with a certain
indulgence. If on the contrary you know that it hates you, of some care, of some caresses
that it surrounds you, you will not be able to support his presence. II is certain that hatred is
worst iniquity, it is such as the pit of Charybde, something the monstrous one which wraps,
chokes and kills. And one can live only by the Spirit, which is the Love in its substance " It
does not have a sin more serious there than hatred. It is said to me that there are others of
them. Not, and, in my turn, I say that those which want to become the followers of the Truth
have initially to listen to the truth " Because it is certain that there is remission for which sins
against the Spirit, neither now, nor never, because the Spirit is the Love of God and that
which does not have the Spirit does not have the Love. However, the Love goes towards
the Love. Where there is hatred, it is not the Spirit, i.e. there is only death " (Apocalypsis
Nova) the FATHER EAST FORCES --- the SON, SAPIENCE --- the SPIRIT, LOVE. "
Without the Love, the religion is only one external appearance. However, the Love comes
and proceeds of Wisdom, but not of the puerile wisdom of the men; it comes from divine
Wisdom and this is why divine Wisdom precedes it. II does not have there higher virtue.
One can say that Sapience and the Love are two priceless goods. However of both the
Love is highest, because it is the emanation of the Holy Spirit " Thus, Wisdom proceeded
of the Force, because the Force inspires the fear which leads to Wisdom; then Wisdom has
an end which is the Love. The age of the Father is that of the Power, origin of fear; the age
of the Son is that of Sapience, and that of the Spirit will be révèlera by the Love. " In the

past, the people of the Jews were informed of God only by his power which inspired fear;
he adored in the fear. It was only part of God. Today, by the Son, the Christians know
Sapience. But these only will know truly God, and entirely, which will know its Love by
knowing the Holy Spirit. And this light will shine fully only in the third age ". (Psalterion
Décacorde). *** God, according to Fludd, is this pure and catholic unit which
includes/understands any multiplicity and which, before Creation, must be regarded as a
transcendent being, alive in oneself, of a life without limits, in which all the things which must
become explicit is implicitly contained. The universe was formed by Him on the model of a
world preexistent prototype in the idea divine and exteriorized in a triple way. Monade
eternal, without coming out of its own central profondity, has three dimensions: the point, the
square and the cube. The unit multiplied by itself gives for square the unit; and this square
multiplied by the unit gives the cube, i.e. another unit. Such is the image whereby the world
created comes out of its source first and re-enters there. The Verb of God is triple. He is
initially the Lord Jesus-Christ, our Saver; he is then it by what God created the world and
by what he preserves any thing; he is finally the word of the Law, which informs the men
and raises to the Kingdom eternal. However the word of God is his will; and its will, they are
the covered angels of its power; but the men do not hear not physically its word because
they would be pulverized; Adam is only with whom it conversed. He does not speak to
the men any more but internally, in a universal language that each one translated at once in
his particular language; those to which it speaks are consequently illuminated and become
prophets and indicators. The Verb of God, in his creative action, is an eternal and invisible
light which illuminates the worlds and the men. The word of the man directs the animals and
acts on its similar; but, if it could realize, by the christic faith, works of God, his word would
achieve miracles on miracles; if we had only large faith like a grain of sénevé, we would be
Masters of the whole ground and of its inhabitants For the Rosicrucian brotherhood, the
enigma of the world was only the perpetual descent of the Verb in the flesh and the
regeneration of this one by the Spirit; the Abyss becomes the Light by mercy; God is
carried out in the Man by the Messiah. This output, to employ the language of Boehme, is
carried out of any eternity. The divine plan, according to the Rosicrucian brotherhood, is filled
by triple gasoline of Jéhovah, the Holy Spirit and Jesus. For the school of XVIIe century,
this ternary is solved into quaternary by Maria, and quinary when this Maria goes down in
microcosm where it takes the name of Sophia. Thus, the divine gasoline which, in Eternity, is
composed of God, the Person and the Verb, appears, in Time, like Père, Fils and Spirit,
and becomes visible in our world in the form of Jesus Christ, God and man. Such are the
two Paradises, celestial and terrestrial. (Madathanus). Tri-a God, or Jéhovah, very created
anything, in Chaos, by the action of the Spirit. The primum Hyle of Wise in is extracted;
there are firmament, the animals, the minerals, the plants, the macrocosm whose center is
quintessence; microcosm, most perfect of the creatures; the man, the image of God, with his
immortal heart which is a celestial and invisible fire. This human creature fell; but comes the
Messiah, light of the grace and nature; thus, we must become aware of the Large Book of
Nature while starting with the Omega, or the star of the nights, then while meditating by the
virtues of the crucifiée Rose; then by concealing Alpha, the result. meditation, fertilizing sun
(1) (Madathanus). There are three admirable things: God and the Man, the Mother and the
Virgin, the Trinity and the Unit; just as there are three primary colours: yellow, blue and red.
(Madathanus). The Virgin, the Church and the Heart are the three wives of the Verb, in the
Sky, on the Earth and in the Man. It is this triple specification of the Nature Gasoline which
Kabbalistes call Shekinah, or divine splendour; they represent Shekinah in the shape of a
pink. No human eye saw God; the prophets and the saints saw only the glory which wraps
it; its image more resembling is the heart of the man. Only those which have the pure heart
will see God, when they arrive at the perfection. On this ground It condescends to appear
sometimes with right during their sleep. One sees immediately that there is, in the
phenomenon of the redemption of the men, two opposite elements: one coming from in
top, Grace; the other coming from in bottom, ourselves, the Merit. When the Verb helps us
by means of the first, it seems Fils of God; when it goes down on our level to acquire the

second, it seems Sauveur. It is from there that come the distinctions from the efficient grace
and the efficacious grace. **time-out** all our effort himself reduce to obtain, on side of
grace, the tender with sorrow, or expiations, and, on side of merit, the release of pact form
with the Evil Thus the extreme of Son of God and of Saver himself combine in a unit of third
command, which himself produce in the heart human by the regeneration, and which have
be illustrate physically by the Transfiguration of Jesus-Christ. Let us see now how can it die
the Evil is not gained without the winner suffering a Passion. In both cases, it is the suffering
for the man; in the first, in material mode in the second, divine mode. Martyrdom and
Passion have each one their result: the first, by the mystery of the propagation of the faith;
the second, by causing the descent of a supernatural assistance. Thus is evoked the action
on the ground of the eternal justice which inaugurates the era, awaited of all the mystics, of
the Reign of God. The beginning of all things and their development are registered in the
Book eternal of the memory of God; it is the same one as the Book of Life about which
speaks certain mystical school. Happy those which can trace their names there. These are
the children of God; alone are revealed some of the secrecies of Wisdom, but some only,
because there is of it a so great number which would be needed five hundred years to
enumerate them. These secrecies are very occult, because they could to be badly
employed and that men, which scorns already both or three that they know, would profane
them all (2). This Book of Life has, like all spiritual realities, its representative on ground, as
explains it the following passage: " the book of the Apocalypse sealed of seven seals is
the Book of Life which contains all the activities of the Dyeing, according to Eternity and
Time's. This dyeing is the man, of which the number is 666. As follows: " Any wisdom is
contained in only one book, any virtue in only one stone, any beauty in only one flower, any
richness in only one treasure, and any bliss in only one good, which are Jesus-Christ, alpha
and the omega, crucifié and ressuscity, source, tree, light and deliver life " (Madathanus) now
*** Si one questions the common doctrines of Hénoch and of Moïse, these two men
mysterious whose kind of death indicates initiation, one will see that primitive theology,
antédiluvienne can I say, of the Institute rosicrucian is reduced to the following data, by
admitting however that And, first of all, there is only one truth God of which all the others are
only the lieutenants. This God one appears with the man by the fact alone of the reciprocity
of their existences to the one and the other. And the man, who seeks it through the
innumerable forms of the universal existence, discovers it by realizing that these forms are
only the relative signs of its absolute perfections. Thus Maitre of the world appeared to the
prehistoric patriarchs, first of all like absolute Reality, then like the universal Life, finally like the
whole of the ceaseless reports/ratios which link all the sparks of this Reality with all the forms
of this Life It is what Christianity will name, in the following platonic year: the Father, the Son
and Holy Spirit, spreading itself according to the harmony in the Kingdom of heaven. These
three poles of the divinity are expressed in the enclosure of the Absolute, if I then to
employ this formula; and this expression, it is the angels, which become, while passing in
the enclosure of Relative, of the daemons, the men or the gods, by a depolarization of their
will. The enumeration, or rather the classification of these angels differs according to the
aspect under which one considers them; because their number remains constant, since the
point of view from where they are observed is fixed. These only which traversed the entire
universe and which received proper hands of the Verb eternal the baptism of the Spirit can
change without end their observation posts. The Father is the essential base of all; he is in
the center, or rather in the beginning any being, hidden under a foolproof mystery; he
creates all, he qualifies all, he modifies all, he mobilizes all: he is the hearth of all the poles,
the meter of all the quantities, the origin of all the movements, the diagram of all the
organizations. The Spirit is everywhere; it even constitutes the substance and the
atmosphere of the Kingdom specify, in the Absolute, the wills of the Father; he is the large
organizer and the large sower of the sparks of the divine Light; he links the Father with the
Son and the Son with the Father; he even compensates, so to speak, the Verb in the work
of creation; he adapts it, adapts it, makes it comparable to the supernatural beings and the
natural ones; it locates and it universalizes; it limits finally the portion of Nothing on which To

exist it will occur. The Son or Verb, the least incomprehensible aspect of the God nearest
to us and, is single in his gasoline: absolute Life, To be it. When there remains independent
of any substance, he is immutable; when it decides it, it revêt forms, movements and times.
At this point in time the heart of the man can, not to include/understand it, but to smell it. It is
faction of the Father and all the beings hold of him faculty to act; in this state, it revêt triple
forms, with the result that the men adore it under different names, either which it appears in
the purity where he comes out of the centre of the Father, or that he hides under the
dissonances universal concert, in the world of binary, or that he endeavours to take again the
irregular wills of the beings to bring back them to the primitive unit. Each one of these three
forms is spread according to a mode which is clean for him, but whose examination
entrainerait us to trace a whole ontology. Lastly, this Verb and its submultiples change, in
four ways, in their activity: either that they are presented simply to the medium which they
propose of évertuer, or that they are initially surrounded for that their subordinated
auxiliaries, or which they are covered of the substance of the creatures on which they want
to act to be put completely at their range, or finally that they are incarnent in the spirit even of
one or more of these last, in order to carry a more effective help to them. These verbs, the
exchange and its innumerable submultiples, always act, in a given place, in the center of this
place, in the place which offers the temporal image of perpetually active Éternité; they are
always at the present; these are the emanated rays which undergo the action of Time.
Lastly, they complete to separate, always in order to be better used by the individualistic
creatures, while specializing according to specific intellectual modes' to each class of these
last. Thus the universe is the sign of God; the agglomeration of chaos receives the vitalizing
light of the Verb: all the substantial molecules become animated consequently; they make
contact, mix, separate, group, fight, change and are harmonized little by little, according to
whether the Spirit penetrates them and attracts them towards the center eternal which gave
them birth. (1) Lege, judice, tace. (2) GUTMANN, delivers I.
CHAPTER X COSMOLOGY
Fludd teaches that at the beginning two principles existed alone, proceeding of the Father:
Darkness and the Light, the formal idea and plastic. According to the various operation of the
light, the matter became quintuple. The worlds spiritual and temporal, subjected to the
action of the original type, became, with the resemblance of this invisible idea, initially
understandable, then expressed little by little by their reciprocal action. Thus was produced
to be it, or the thought to which was allotted creation. This is properly the Son, the second
nobody of the Trinity, which it calls also the Macrocosm. II is divided into areas Empyrée,
Ethérée and Élémentaire; they are inhabited by invisible and innumerable nations; the Light
is spread and died out there in obscure ashes which constitute this third world. There are
three ascending hierarchies of angels: Téraphins, Seraphes and Chérubins; on the other
hand, three populated dark hierarchies of fallen angels. The elementary world is the bark, the
residue, ash, sediment of éthéré fire. The man is one microcosm. All the bodies contain, like
as many prisons, a piece of éthéré spirit, an interior magnetism, which is their life. Thus all the
minerals have a certain vegetative force, all the plants have a rudimentary sensitivity, all the
animals an almost reasonable instinct. The alchemist thus evolves/moves the bodies with
material fire, the magician operates by an invisible fire and the follower dissipates the errors
by means of intellectual fire. Fludd teaches that the light is the agent of the universal life. It is
the cause of all energies and the mediator or, better, the Minister for the divine wills. It is in
the center of the world, consequently behind the sun for our zodiac; it is all the more dynamic
since it is more invisible. This last idea seems borrowed from Dante, at whom her place is
the base of the constitution of the nine circles of his Paradise and the nine circles of his Hell.
We will see further how is explained the Hell. All the writers rosicrucians agree on his
existence but, according to Gutmann, the Purgatory is in the conscience of each one; it is
thus in a subjective way, whose intensity is proportional to perfection according to which we
obey our conscience. The existence of the Hell, on the other hand, is objective, and those

which Christ renamed can see it; it comes, in the cosmogonic development, of the kingdom
of Darkness. II has three kinds of darkness there: in the hell, in the external sky and on the
ground. The two first are deepest. Moreover, each creature contains darkness, of which the
degree constitutes its opacity or its own translucidity; the eye of the man himself is
enténébré, and the darkness which covers it dissipates only progressively moral
purification. It is necessary, moreover, to mention thaumaturgical darkness which occurs apart
from the ordinary course of the things and which are the signs of a particular will of God. It is
the same for the planet eclipses. Thus any thing has its darkness in the universe: and their
single mother is the ténèbre well of the Abyss, whose great Angel preserves the key until
the day of the judgement (1). The interior man is in the darkness; he passes in the light
when he achieves good deeds, and the radiation of these acts, when he is rather strong, is
enough to dissipate darkness of the body man. The stones and metals can also express
their light by the operation of art; it is what sign alchemy. It should not be believed that the
dark part of the universe is the direct creation of God. God never wanted the evil. But it is
the unwillingness of the devil which produced all that there is the obscure one and of
imperfect in the world. Thus the man is not the Master of Darkness and, if it does not
reappear of water and spirit, it cannot carry the Light there. The governor of Darkness is
Lucifer, the prince of this world helped by his innumerable legions of revolted angels. The
gasoline of Darkness is an untied, imperceptible and incorporeal thing, much more subtle
than the air and than water; their remedy is thus a thing of comparable nature, spiritual and
penetrating all; it is the radiation of holiness; it is the interior purification, by which the man
forms in itself an image more and more resembling of the source of any Light. Let us recall
that this Darkness can exist in the night, in the kingdom of deaths, external darkness.
Between the skies and the ground one counts seven things, which are contrary one with the
other and which coexist however: they are the space éthéré of firmament, the humid air and
the dry air, the light, heat, the cold and the ground; the eighth sphere is the ténèbre. The
beings of the three worlds taken as a whole form a philosophical, kabbalistic and magic
scale, the gold chain which retain the hermetic bird, the tree of the science of the good and
the evil, which develops according to laws' of numbers 4, 5 and 7. UNIVERSAL EVE It is
Maha-Mariah, fécon in Time, a visible, body and mortal man. Nature is a spirit created,
temporal, finished and body; an image, a shade of the Eternal. The eye of God sees,
creates and preserves any thing. The glance of this eye is the Light of the grace which is
Ergon, celestial Eve, the agent of regeneration. The circumference of this light is the celestial
dyeing, the sacrament par excellence, the Rosicrucian brotherhood. The eye of Nature
sees and governs all the ground. Its light saw, dies, operates, corrompt and reappears
again; it is Parergon, Eve terrestrial, the material birth. Its circumference is the physical
dyeing, the sweat of the sun, the milk of this virgin who has six children and who remains
however always virgin. It is here that must come the philosophers. But, to see all these
things, they should be contemplated by what John Dee calls the hieroglyphic monade
(59). It is the Sophia Virgin. Its face resplendit like the sun of justice; in its chest burns the
divine fire of the Trinity, which appear Urim and Thummim. By its line all the beings come
out of the unit according to the law of the Old Will; by its left the beings return in the unit
according to the law of the New Will. His/her son is the incarné Verb, microcosm, in the
center of which live simultaneously Time and Eternity; it is by him that one arrives at the
college of the Holy Spirit, where one attends the operation of the FIAT of Nature *** There
are in this FIAT four concentric spheres which rise one from the other. We will not expose
the general law of the quaternary one; we will specify that it expresses the double
opposite movement of Nature, which wants to say that the philosopher's stone mineral, the
magic philosopher's stone and the philosopher's stone spiritual are achieved by similar
processes. Signatura Rerum de Jacob Boehme is devoted entire to prove this thesis. This
general law of quaternary was primarily revealed in the four letters of the inscription nailed
with the top of the Cross. Here, according to the hermetic books, the significance of these
four letters I.N.R.I. I (Iod) symbolized the active creative principle and the manifestation of
the divine principle which fertilizes the substance. N (Naïn) symbolized the passive

substance, moulds of all the forms. R (Rasit) symbolized the union of the two principles and
the perpetual transformation of the things created. I (Iod) symbolized the divine creative
principle again, to mean that the creative form which is emanated from it there goes up
unceasingly to always flash back about it. (2) " the Rosicrucian, thus forming an invaluable
jewel, was the attribute of the former magi, who carried it suspended to the neck by a gold
chain. But, not to leave delivered to the laymen the word crowned I, N, R, I, they replaced
these four letters by the four figures which are linked in the sphinx: the human head, the bull,
the lion and the eagle " (3) Here four directions of these four letters: Feel material - Jesus
Nazaraeus Rex Judaeorum (Jesus Nazaréen King of the Jews) major Direction - Igne
Natura Renovatur Integra (purified Nature is renewed - regenerated - by fire). Feel higher -
Inefflabile Nomen Rerum Initium (the unutterable Name is the beginning of the things).
Ineffabile = 10, a number of the perfection of Sephiroth. Nomen = 5, Universe made up in
its gasoline. Rerum = 5, Universe made up in its form. Initium = 7, double conscience that to
be it takes form and substance. To also read, with the psychic direction: Intra Nobis
Regnum Jehovah (With the inside of us (is) the reign of Jéhovah). (Jean Tabris) On a
purely anecdotic basis we will mention some other explanations who were raised of these
four letters: Igne Nitrium Roris Invenitur (By fire is discovered the Niter of the Dew)
(hermetic). Jamaïm, NOR, Rouach, Jabashah (Water, Fire, Air, Ground) (Hebraic). Justum
Necare Reges Impios (It is in conformity with justice to put dead to the kings
impies)(jésuitique). Ignatii Nationum Regumque Inimici (disciples of Ignace (are) enemies of
the nations and the kings) (antijesuitic). Indefesso Nisu Repellamus Ignorantiam (That by the
untiring effort we push back ignorance). Infinitas Natura Ratioque Immortalitas (Nature
(reveals) the vastness and reason immortality). Insignia Natures Illustrat Ratio (the reason
reveals the wonders of nature) Justicia Nunc Reget Imperia (Maintaining justice will govern
the empires). Finally that which we regard as most significant: From which do you come?
From Judaea. By which city you did pass? By Nazareth. Who led you? Raphaël. Of which
tribe are you? De Juda. (1) GUTMANN, delivers VIII. (2) CHRISTIAN: History of the
Magic, the supernatural world and fate through times and the people. Paris (Furne Jouvet).
(3) Review of the High Studies, 1887, N° 5, p. 150
CHAPTER XI SOCIOLOGY
The small book called Tintinnabulum Sophorum (Grelot of Wise), by Carolus Lohrol de
Henneberg, explicitly said that the Rosicrucian brotherhood seek to recognize the Son of
God and nature, to regularize, improve sciences and arts, to envisage the directions of the
future century and to make them agree with the past, finally to reform the social State. Michel
Potter (43), after having recalled that God promised wisdom with all those which would
require it of him, says: 1 ° the Brothers of the Rosicrucian brotherhood is orthodoxe religion.
2° They are useful of the same sacraments as Christ instituted (Baptism and Cène) with all
the renovated rites of ]' primitive Église. 3° They recognize César and the head of
Christendom in policy. Very hierarchical, they do not excite the people with the revolution.
4° They promise their assistance and that of God to people of goodwill. 5° They
endeavour to help the next one. 6° They do not refer to some heresy, but to holy Ecritures.
7° By this teaching they push the men with the only piety. 8° They render service to those
which suffer 9° They promise to purge the liberal arts of the forgery and to return their
primitive splendour to them. 10° They detest of the reading false alchemists; they promise
a catalogue of truths works of hermetism and divert those which do not have the knowledge
of the nature of any study of this kind. 11 ° They return to God the glory which is due by
recognizing for him that of him only they hold their treasures and their mysteries. Fama
Remissa (60) of 1616, after having protested against the opinion of those which hold the
Rosicrucian brotherhood for an invention of the Jesuits, explains lengthily that they propose
to return the religion, the font, health, the company, nature, the language and the act
harmonizes some with God, the Sky and the Earth. Die Löbliche Bruderschafft zum Lichtt
Schiff, supposed translation of a Latin manuscript of 1489, described an ideal social state

where everyone made its duty. But no one better than Robert Fludd did not elucidate
mystico-philosophical fastenings of these generous dreams. Because the sociology of the
Rosicrucian brotherhood derives from their ethics and is only the enlarging. One will see, in
the following article of Fludd, it in what they made consist I' initiation of the individual. From
there we will pass to the millenarism, and can the political and social hopes of this Fraternity
will rise quite naturally from their preliminary mystical designs *** Somebody, in the space
of time ranging between the resurrection of Christ and her advent, to emerge, by the virtue
of the vivifying Spirit, death to enter the eternal life? " Christ gives us the first example of
resurrection, because all the other men, subjected by their birth to the sin, owe ressusciter in
Christ and by her vivifying spirit; he only, which had been born without the tare from the sin,
dying innocent for the sins of the men, in itself and by him even principle of all things, true
God, ressuscita among deaths, triumphing over the devil, darkness and dead " It results
from there that all those with which it sharp force of Christ will be inspired will be able
ressusciter easily; it is an unquestionable fact proven by the experiment. II is known as
indeed that, when the tomb of Christ was opened, much bodies of saints who slept raised;
because these dead-men and buried were keys by many rays of this vivifying Spirit. Thus,
by its only passage, while the body of Christ rose, the Spirit made ressusciter and purified
the bodies of many saints. And it is not doubtful that the corpse of any man, put in the
presence of the sharp force of the Spirit, cannot live again differently, in the time which
separates resurrection from the Christ of its advent, i.e. until the day when it will make rise all
deaths by the bright light of his face, in front of all the universe, and which he will transfigure
the alive ones and will purge them of any tare. " All those which died in Christ will
ressusciteront in the Spirit. However, like Jéhovah does all by the Verb with the Spirit, as
the Verb is the true light and the only life of the men, it is necessary that we obtained our life
second of this only vivifying Spirit, life second by which noùs will be ressuscities and
without which the resurrection of deaths is impossible, since only this eternal life can
dominate Death and its ministers. " Happy that which can be linked with the Spirit, because
so much in its body, living or died, that in its heart it will have the bliss and the happiness,
the sincere happiness, by which only we can be exaltés with the eternal life, not differently
than Hénoch and Elie not dying never or Moïse after its death. II is thus not impossible that
this Spirit is linked with the bodies of some illuminated, attracts them with oneself by
resurrection and retains them with their hearts close to him for eternity. " Because it should
be known that this light is spread everywhere in the world; by the fault of our own darkness,
it born is not perceptible for us, but it sensitive for is illuminated and still brings to them more
illumination " illuminate Them are thus intended to recover this sovereign well, with no
second. The Spirit will illuminate them more and more by its union with them, by their
attraction towards him, and finally will retain them close to him for eternity " Such is the
principle of regeneration, of the resurrection of the heart and the body, the sublimation of the
in kind heavenly terrestrial body, the separation of coarse and subtle, impure I' and pure,
the transmutation to be it of visible nature in kind invisible; tei is the principle of the true
dyeing which only tints metals and the bodies " Fludd repeat here what was known as that
the Rosicrucian brotherhood like better to see their name registered on the Book of
immortality that to make gold (1). And that besides one cannot even make gold if there is
not the knowledge of the light in question throughout this chapter. The mystery of the
Rosicrucian brotherhood is not the alchemical mystery. On the margin of a hiéroglyphe
rosicrucian one finds the currency Jesus mihi omnia, which also appears in the title of a very
known work of Andreae (36). And it is Jesus who, by the symbol of the sun, announces the
perfection. The Rosicrucian brotherhood refer to these precepts of Trismégiste: " the man is
a great miracle which it is necessary to honour and adore, because it passes in divine nature
and itself is quasi-God " " He is known as that the nature of the men is consanguineous of
the nature of the gods and that it is connected there by the divinity " And it is what it is
necessary to include/understand of the hiéroglyphes rosicrucians and to see not there the
work of a vulgar blower " (61) And still: " With that which will have the Verb uttered of naked,
and will be linked with the glowing Spirit of divine splendour will belong the destiny of

Moïse or of Elie. " It is an effort whose undoubtedly are unable the men of this century,
prostrate sinners under the enormous mass their faults and who, rather than to call it,
thorough by a diabolic rage, drive out the Spirit with the stick of ignorance and of the
blasphemy " We appétons death by the error of our life and we gain perdition by the work
of our hands. Because God did not create death and it is not delighted by the perdition of
the men. It created the immortal man; it is the jealousy of the devil which introduced death "
We perish by the injustice, which is the method of the devil, which is the Prince of this world,
from where it drove out justice; and such is the reason which returns to us unable of
immortality. Being right, we would be immortal like Justice itself, whose nature is to be with
perpetuity and without which we can neither regenerate us nor to live again. However, a
certain number of men are not excluded from the blessing; the mystery of resurrection lives
in their heart, and it is these which have the privilege to be counted with the number of wire
of God, because they perceive the light which reigns in the world and which the world does
not see; they see it, know it and attest it " And, in another place: Christ said: I will build my
Church on this stone. Fludd explains why it is not a question there of a material stone, but of
Christ himself and all humanity. " Christ lives in the man; he penetrates it entire; and each
man is an alive stone of this spiritual rock. The words of the Saver S apply thus to humanity
in general. Thus will be built the temple, of which those of Moïse and Solomon were the
figures. When the temple is devoted, its dead stones will become alive, impure metal will
be transmuted into fine gold, and the man will recover his primitive state of innocence and of
perfection " (19) These ideas are extremely remarkable. One sees in this text why
Fraternity rosicrucian dealt of policy, sociology and civilization; which was its method and its
program, both borrowed textually from the Gospel *** Of the previous signs of the advent
of the Lion - Of its advent - Ruin of the Pseudo-prophet - Restoration of the world.
Purification and union of the universe under the reign eternal, from where the injustice for will
be always driven out and where will be established perpetual justice. " That one knows that
no one, neither man, nor even angel, can know the hour of the advent of the Lion. It is a
secrecy which remains with the bosom of the Father. What God let know with his elected
officials, in fact the signs mediate and immediate will precede it, so that they is informed by
it, and their duty is never to let itself divert of their vigilance, while waiting for the promised
signs " thus Take care, because we know neither the day nor the hour. Take care, because
God has promised that it would illuminate flesh of its spirit prophetic, and that the occult
remained things would be revealed with those which of it are worthy " time when the sign
will appear will be towards the end of the Church sixth or Philadelphique, or in the beginning
of the seventh or Laodicéenne, which are described in the Apocalypse (111, 7-22). " That
which has the key of David, who opens and nobody closes, who closes and nobody
opens, and who is holy and true said these things " Here how the Confession of the
Brothers of the Rosicrucian brotherhood announces these times: " We must observe with
vigilance and return proclamation to all what God solved to give and to concede with the
world before its end (which will follow these things immediately). There will be the truth
even as had Adam, the same life, the same light, same glory as with the terrestrial paradise.
In this moment will finish any constraint, all darkness, any falseness, any lie " And here what
you still write, ô brothers. It will be the moment when the impure Romans who have vomit
the blasphemy against Christ and will not abstain yet from the lie in the clear already
resplendent divine sunlight, will have to be pushed back in the desert and the solitary
places, Such are the mediate signs of the advent of Christ: but of others succeed which will
immediately announce the hour and the day and whose principal ones are initially an
earthquake of such a violence that there was never similar; **time-out** the man be launch
some ground and the city reverse and the large Babylon come in memory in front of God
to him present the chalice of indignation " It be the time when a stone detach of mountain,
without the help of hand human, come strike the foot of iron and of clay of Nabuchodonosor
and throw the whole in bottom, so that only one mixture join together the gold, the money,
the bronze, the iron, the clay and also the mud " It be also the time where the Old some
Day come and give the capacity of Justice within sky raise, which have the reign and the

command on all that is known as God, and will assoira itself in the Temple of God, being
given for God; but Jesus Our-Lord will kill it out of the breath of his mouth and will destroy it
by its advent. Because there will be really a pseudo-prophet and what we have just said is
the explanation of the symbol of the stone rolling only of the mountain, as several other
symbols which one finds in the Apocalypse ". Follows a long quotation of the Apocalypse,
relative with And Fludd concludes: " That the world can be drawn from its sleep by the
Brothers of the Rosicrucian brotherhood, which is only able to prepare it with the advent of
the Lion " (2) Valentine Andreae developed these ideas in many passages. It is in
Menippus (46) that it let show through most clearly its projects of universal reform,
d"amelioration of the letters, arts and sciences, the religion and the policy. One finds there a
table precise and penetrating virtues and defects of the men, in all the classes of the
company. (1) Cf Louis Fig tree: Alchemy and Alchemists, Paris (Hatchet), 1860. (2)
Tractatus theologo-philosophicus, delivers III, CH 8.
CHAPTER XII ALCHEMY
We already said that, for the Rosicrucian brotherhood, material alchemy - search of the
stone transmutatoire - is only one secondary work, a parergon, and that the philosopher's
stone rosicrucian - Ergon - is spiritual. The texts rosicrucians repeat unceasingly that the
single thing necessary to the world, in particular that the only means of succeeding in
alchemy, is to give up itself with God and to take care of the Cross of Christ (1). But from
there one would not need inférer only the technical indications which contain these texts are a
practical sans.valor. In one of the first chapters of this book (2) we gave a short analysis of
the chymic Weddings of Christian Rosencreutz, From the alchemical point of view, this work
touches with the two ways, while insisting especially on the wet process. Here a comment
given on the chymic Weddings, as of 1617, by the Luxembourg alchemist Radtichs
Brotoffer: 1. - " First day (Distillation), - II seemed me (metonymy, the effect for the cause)
in a dark tower (boiler), to be connected with a great number of men (impurities); we were
piled up the ones on the others and we made mutually our position more painful. At the
end of some time of this torment, one heard marvellous trumpets; the roof of the tower rose
(still); at once crowd started to climb, hustling itself and trampling the ones the others,
Parvenus in top, an old man with white beard (container) ordered to us to keep silent
ourselves, etc. " Idem (Correction of sulphur). - Hardly had it says that that the old woman
ordered from the servants to descend seven times the cord (aqua vehens) in the tower and
to withdraw those which could cling to it. Many could not seize it because of the heaviness
of their chains (adherent impurities); some even had the torn off hands (defect of mercury or
the spirit). The old woman took the names of all those which had come out, and it felt sorry
for those which had remained (deposit attached to the bottom of the mud). II - " the second
day of the Weddings describes the properties of the stone to the first operation and the
second. The high mountain is Ia first solution; crowd, it is guttae duplicis mercurii; the ground
is the bottom of the mud. At the third day. the city represents the mud of glass; the virgin,
double mercury; his/her brother, sulphur; the old woman is the ground coagulated " To have
the matter is not enough; it is necessary to know to separate the pure one from the impure
one; the assistance of God is necessary for that, because one should take only the blood of
the red lion, and that gluten of the white eagle, as well as known as Théophraste. In these
two operations to lie the greatest mystery of the world. It is especially the gluten which is
difficult to find; it is different thing only one salt; but this salt is not of any utility if one made
leave his spirit. This vital spirit is the root of all art. It is of him that speak the Weddings,
seventh day (carry-standards). III - " Then it is necessary to observe the right weights of red
and white, so that the solution of the body and the coagulation of the spirit take place in
harmony; that the male and the female are well proportioned and the water of resolution not
too strong, so that sperm is not embedded; the pregnation can then be achieved. It is what
Théophraste calls unitas per dualitatem in trinitate. IV - " Here starts the putrefaction, where
appears the black color like proof of the accuracy of the preceding operations. It is the white

gluten of the eagle which must blacken. This is explained to the third day of the Weddings,
the passing of the sequence of the emperors, and, at the fourth day, the dead kings. Sweat
is the second dissolution; seven vessels, a subtle ground. V - " Here, the artist will have to
request with enthusiasm and to study with application; that it lutes its mud very carefully; that
it can cause the flood of Wise, to embed all the female one. Assimalet called in the Veritatis
Codex: Put the red man with his white wife in a red room, heated at a constant temperature
by a spiritual fire; this compounding is done in the permanent water which, carried to its
perfection, is the first matter of the stone. It is also necessary to know to regulate fire: " Its left
(mercury) rests under my head, and its line (sun) embraces me. I entreat you not to wake
up my friend, nor to disturb it, until it does it itself " (Canticle II, 6-7). VI - " fermentation is
symbolized at the sixth day of the Weddings by a bird which nourishes itself of its own
blood and that of a royal person. The stone is multiplied by the leaven. The leaven with the
white is the moon; the leaven with the red is sun; mercury, although being the only key of
metals, does not have the capacity to extinguish it before to have been it itself by sun and
the moon; because the spirit does not act on the spirit, nor the body on the body. This
belongs to the seventh day of the Weddings. VII - " If one pours the dyeing on an impure
metal, projection is missed. The Weddings describe this like the play of the king and of the
queen, similar to that of the failures " It is to be noticed that the rosicrucians authors who
published old manuscripts never do not forget to recommend to the expert, before some
significant operation, the prayer and the invocation with God *** Complétons what
precedes by extracts by a very rare part rosicrucian whose symbolism is alchemical. (3)
Humble message with very illuminated, pious and holy Fraternity of the Rosicrucian
brotherhood. With a Parabola like supplement and the revelation of the Study which
justified it, addressed by MaRs de Busto nicenas. " By greeting you chrétiennement and
humbly, very illuminated holy Fraternity of the Rosicrucian brotherhood, I should not let to
you be unaware of that having come from the Netherlands with Rostock approximately five
years ago, I met, in an old doctor of this city, the rumour of your Fraternity, as well as the
speech on the reformation of the whole world, that I traversed very greedily. **time-out**
but, as first of all this work me paraîssait sometimes worthy of faith, sometimes doubtful,
and that moreover I have never see nor hear anyone which me have assure the exactitude
of assertion of your book, I them have scorn by obtuseness, as besides of other work
because they me be incomprehensible, and I have suppose that only some spirit subtle
and idle can let come with day of such thing, to sharpen their intelligence " But, since, I have
have in hand the letter of two inhabitant of Netherlands, then some other writing with your
address, sometimes good, sometimes bad, but, as for yours, as I could take note of it, I
read them with the great joy of my heart. You gave an answer very comforting to these
inhabitants of the Netherlands, you declared them worthy and accomodated them to you in
your holy Fraternité; you even sent to them a guide with the permission of the divine All-
Power, as well as a parabola so that, by the grace of God, I recognized and acquired the
certainty that that was not a fable or a poetic invention, but that your holy Fraternité is true
Convent and a Christian association, instituted for the honor of all-powerful God and the
good of those which of it are worthy. "... I think that it is useless to expose you more
explicitly that, with you, worthiest of the servants of God, because I believe firmly that that
is not unknown for you; moreover, I am prevented by it by the blasphemers, who
extremely well see the straw of their next, but not their beams but I will not let myself
mislead for that, because I know that Christ was given to not died for the right ones but for
the sinners, and that, in the same way, the patient needs doctor and not the bearing good "
As God the Almighty will look at my misery thus, and will tear off me mouth of the corrupter
to accomodate me in his grace (because I call upon and request my God for that of
deepest of my heart), I will say with **time-out** the Lord be my God, with its assistance
divine I him build a house and a temple in my heart, and I it serve of all my force, as much
as the can the weakness human, during all my life " But I me engage, man very illuminate of
God, to request God unceasingly with heat for the health of your body and of your spirit,
and to you be useful also by my body, if you of me of consider worthy, which be my wish

cordial " Man bless, I aspire ardently to discover personally and verbally with one of yours
my large wound, so that they be it is incredible how much they weigh me and how much it
is difficult for me to support them. You will thus want, in accordance with your cordial offer
and on my humble supplications, to let come until me one from you, carrying the sign of
recognition indicated in the book entitled Frater not Frater, so that I am not misled by a
Rosicrucian brotherhood forgery and that I can thus receive the consolation and the safety of
my heart. Thus you will prove by me your love and your true zeal Christians not to give up
the poor one and afflicted; moreover, you will thus satisfy your honest and benevolent offer
and promise " As for my second concern, you will know it, ô very illuminated of God, by the
following parabola: " Certain day, I undertook a long voyage towards a very distant place,
voyage that much started before me, and also of my time. But, to achieve it, one needs a
healthy man of body and spirit, who knows neither fear nor the doubt, but which either
constant and can support many misfortune and difficulty; because it is not a question only of
the distance of the place, but also of the many obstacles which one can meet during this
voyage. It is for that that therefore must provide itself with the necessary one, so that it is not
obliged to return either little after its departure, or halfway, where it can hardly expect a help.
If somebody does not want to act thus, that it entirely abstains from taking this way. " But, I
also undertaken this voyage, however without thinking of all the circumstances reported
above, but which I recognized later by starting again on several occasions this voyage; I
learned especially how much it is foolish to undertake anything without reflecting and without
weighing the end. But I never wearied myself some and, on the contrary, my spirit blazed
up more and more, and it seemed to to me that I walked rather on emeralds, sapphires,
hyacinthes, diamonds and rubies that on bad ground. But by that much were tro still found
that and there beautiful meadows, green meadows and flowers of varied colors; **timeout**
but I think only with delight of place towards which tend the way reject, especially
because that have be start for the honor of God all-powerful and for the many man " As I
be unaware of at all that I must or give up entirely to contemplate this place of delight, or
support with a great patience all the difficulty that I encounter on my road, I me decide to
suffer rather, with the assistance of God, all the misfortune that to with give up, because it be
impossible to moderate my spirit ignite and full of desire. Especially because this path
appeared with the very beautiful and very pleasant beginning, a such mirror, and in major
part covered of blue flowers called heliotropes or ground sequium; I think, however, that this
place was to be full with blood, because the Greeks delivered very large combat to it to
Troyens, as taught it to me the inhabitants from this country. " I noticed, moreover, that such
meadows ondoyantes and these flowers varied appeared especially when the sun was
masked by opaque clouds, so that it could not emit its clearness with a sufficient force, but,
when the sun shone by its rays without obstacles, the ground became black like coal or
pitch luisante, which plugged me almost. This voyage (the term or the very distant place not
being yet known to me) was appropriate to me extremely well, because the winter
persisted in its rigour, which gave me a great desire; and, which increased it further, it is that
with the rising of the sun, in spite of the intense cold, the bottom, the ground or the ground
were wet everywhere, as if it were to be thus naturally, or as if nature had enraciné all its
moisture in this place, or if the salt marsh there took its origin " But various embarrassments
retained me, as I brought it back higher; and, as I estimated that the voyage was
impossible for me for lack of food, I was turned over from there, while observing carefully at
which place I left the wet ground, that of which I had an unquestionable sign, because it was
the place where Fortuné accepted its purse of Fortune; Fortunate was still painted there with
pleasant Fortune, as if this image had been just completed the very same day; I engraved
my better this place in my memory " But I must also expose the cause conceals from this
voyage, because it is significant. I had learned that seven Wise or Philosophical was to live
in seven capitals different from Europe, and that these Wise, more than all the others, was
informed in all arts and any wisdom, and, in particular, in medicine. As any man has the
desire natural to live a long time and in good health on this ground, I also conceived a great
desire to visit all these places, to see these Wise, hoping to also obtain one of these Wise

perfect medicine for the conservation of my health until the term predestined by God. I thus
deliberated in myself at which city I should return to me initially, since it depended on my
good fortune if somebody among these Wise would like or even could satisfy me.
Therefore I learned on several occasions, with my detriment, which the remarks are useless
if the prosperity and the blessing of God are missing; in the same way, I supposed easily
that, though these seven Wise had been praised like wisest in all arts of the whole world,
the intelligence was not to be similar for all, but different for each one, because God
constantly endows a man of more than intelligence, virtues and of wisdom that another, so
that one exceeds much the other in quality and virtues; I thus thought that it was to be the
same for it for these Wise. I thus requested with heat God the Almighty to act on the true
way to the true man who exceeded the others by his wisdom, so that it favoured my will
and granted to me my request. " Thus I have during the night a dream or a vision which says
to me aloud: Direct T to undertake the voyage; and, as it was undoubtedly a good angel
which had indicated the direction in the dream of it to me, I started, with the grace of God "
But, as soon as I desired to advance, I live in front of me high and pointed rocks, a hard and
hard path, deep cracks, pits of smoke where water produced by its fall such a noise that I
was frightened by it; and I stopped abruptly in the terror which seizes me, by questioning
me if I were to dare or to turn over me " On the one hand, the great desire excited me to
reach what I had in front of me; in addition, the terrifying aspect of the very hard place
pushed back me and, to tell the truth, I have a great fear by seeing in front of me a so
difficult path. I thus remained in a great sorrow, not seeing any man close to me which could
advise me or comfort me in this alternative " thus finding Me without assistance nor
consolation, I taken my courage with two hands, especially by pointing out my dream to
me, and I advanced with the grace of God of a merry step, while being obliged to
frequently rest me before to have achieved the rise of the place. But, when I reached the
height or the node, I do not live anything in front of me but one vast wide; I was thus
obliged to resort to my small compass which I had carried with any chance; and this one
showed me soon its finger the city which was closer than I had thought it. " I thus entered the
mountain, and I arrived at the true capital, of which I forgot the name. I questioned at once
the inhabitants of this region about wise and, like the situation and the place of its residence
to me were indicated, I went to discuss with him (4) " But here that I found a man
extraordinary, who resembled to a robber, with a brigand, or with a coarse craftsman
spending his days in front of a forging mill, to burn coal, well more than with a scientist
physicist. But in truth, in the conversation, I found such an amount of reason and skill in him,
which I would not have liked it to believe and which thousand others would not believe it
without to have heard it. Because all the Wise ones of the six other capitals were obliged to
only take consulting of him when it was about a very significant thing " It is thus a great
stupidity to want to judge according to the aspect of the people, as well as known as the
poet: Saepe latent humili, strong sub corpore transfer, which also applies to this man " This
man coarse and strange, but very erudite according to the spirit, occupied a place and a
residence singular; moreover, it had qualities and manners extremely strange, and by which
I was astonished largely " Because, just as Diogène remained in a barrel as it preferred with
the most beautiful palates, in the same way Nature had also established in the nature of this
adventurer, by strange influences and incidences, the determination to elect itself as remains
a place pareillement strange; it was concerned with any pump neither ostentation about
beautiful palates nor of beautiful clothing; but it made great case of its wisdom and of its
virtues which it liked more than all the treasures of the world " Its residence was in a coarse
and hard rock, where neither heat nor the cold could reach it; but, inside, its rooms were
painted with so beautiful colors natural, that they appeared built with most invaluable jasper,
or painted by the most skilful artist who had spent there all his art and all his skill. " In the
same way, it never suffered neither from the thirst nor for the hunger; but, according to the
ordinary habits and customs, it obeyed the Cupid's darts; this is why it often worried, while
seeking to come out, which always did not allow him those which lived with him. It thus called
the neighbors, saying to them: Friends, help me a little to leave to the light, then I will

contribute you to my turn. When the neighbors heard that, they were extremely satisfied,
because they knew that it would not leave them without reward " As soon as it was free,
they were to prepare a bath to him, for him so that he shouted and tempêtait like one had,
at the point to disappear. Then the musician made with this care seized his instrument to
sing his usual song to him that the shepherds sing commonly with the Pan. god " As soon
as it perceived this song, it returned to him; but, counters any waiting, in all haste, it put at the
world an alive fruit, not without much sorrow and pain, to tell the truth; this fruit did not
resemble to him in any manner, as one could secure of it when it had reached the ripe age, "
This fruit was to be something of marvellous, because it came from a strange birth, such as
one cannot find similar. It comprised two natures, this is why it had to be nourished milk of a
goat which gave milk and blood " And there still there were difficulties in overcome, because
the goat wanted to let itself milk only by only one accoucheuse which bore the name of a
witch; she was called Urganda. This one was useful of strange glass made up of marvellous
parts by the most skilful artist; **time-out** it appear rather natural qu artificial, and it to me
seem that it be a piece of Table of Hermès and sign some same signature so that the
vapor subtle of milk can himself ventilate " And Urganda make boil the milk so much so that
it appear incandescent by the heat, and of nourish the marvellous new-born baby which,
because of its feeding regular with this milk, grow of day in day, of week in week, of month
in month, year by year, and increase in size, in force and in virtue, with such point that it
exceed some much the virtue of its father and have a large Royal children in the same way
were generated. " As for Urganda, the old witch, it could, in spite of her great age, to change
daily, so much so that its same hair, when they were not braided and that light cold airstream
touched them, extended, such gold the most beautiful and long wire, or the rays of the sun;
thus they flew and ondoyaient. " Here are, ô very illuminated servants of God, which I
wanted to bring to your attention, concerning my second concern, while requesting from you
and begging still humbly not to refuse me, but to admit me and to accomodate me grace.
With the assistance of the Lord, I will be humble, subjected and obeying in all of which you
will charge me, as I will be able to support it and achieve it in my human weakness. I
recommend to you ardently and humbly, ô very illuminated servants of God, like myself
with the divine absolute powers and protection " Makes with N on 14 June 1619. " Lord,
assists me and accomodates me by your grace, for the love of Jesus-Christ. Amen, amen,
amen " (Translated from German by Debeo) *** Here now, like transition from the
laboratory to the oratory, a series of aphorisms a little less antiquated, than the reader will be
able to perhaps use in a more immediate way. One will notice the double functioning,
physics and psychic, of each one of these axioms. Their numbering is not either
unimportant. AXIOMS HERMÉTIQUES(5). 1. - All that one can achieve by a simple
method should not be tested by a complicated method. There is only one Truth whose
existence does not need proof, because it is itself its own proof for those which are
capable to perceive it. Why be useful itself of complexity to seek what is simple? The
wise ones say: " Ignis and Azoth tibi sufficiunt ". The body is already in your possession. All
that you need, it is fire and the air. 2. - Null substance cannot be made perfect without a long
suffering. Large is the error of those which think that the stone of the philosophers can be
hardened without to have been beforehand dissolved; their time and their work are lost. 3. -
Nature must be helped by art all the times that it lacks force. Art can serve nature, but not to
supplant it. Art without nature is always anti-natural. Nature without art nest not always
perfect. 4. - Nature can be improved only in itself. The nature of a tree cannot be changed
by the arrangement of the branches, nor by the addition of ornaments; it can be improved
only by improving the ground on which it grows, or by the Clerc's Office. 5. - Nature uses of
nature, includes/understands it and overcomes it. There is not other knowledge only the
knowledge of oneself. Any being can carry out really only its own existence, but not that of
an element which is completely foreign for him. 6. - That which does not know the
movement does not know nature. Nature is the product of the movement. At the time when
the movement eternal would cease, whole nature would cease existing. That which does
not know the movements which occur in its body is a foreigner in his own house. 7. - All that

produces a similar effect with that produced by a made up element is also a compound.
One is larger than all the other numbers, because it produced the infinite variety of the
mathematical sizes; but no change is not possible without the presence of the One which
penetrates all things, and whose faculties are present in its demonstrations. 8. - Nothing can
pass from an extreme to the other except using a means. An animal cannot be able at
celestial before to have passed through the man. (6) What is antinaturel must become
natural before its nature can become spiritual. 9. - Metals cannot change into other metals
before to be reduced to the PRIMA materia. The clean will, opposed to the divine will,
must cease being so that the divine will can invade the heart. We must strip ourselves of
any sophistication, to become similar to children, so that the word of wisdom can resound in
our spirit. 10 - What is not ripe must be helped by what became ripe. Thus will start
fermentation. The law of induction governs all the areas of nature. 11 - In the calcination, the
body is not reduced, but it increases quantity. True asceticism consists in giving up that
which one does not need, when one received something of better. 12 - In alchemy, nothing
bears fruit without to be mortified beforehand. The light cannot shine through the matter, if
the matter did not become enough subtle to let pass the rays. 13 - What kills produces the
life; what causes death brings resurrection; what destroys creates. Nothing comes out of
nothing. The creation of a new form with for condition the transformation of old. 14 - All that
contains a seed can be increased, but not without the assistance of nature. It is only by
means of seed that the fruit carrying of more seeds comes to the life. 15. Any thing
multiplies and is increased by means of a male principle and by a female principle. The
matter does not produce anything if it is not penetrated by the force. Nature does not create
anything if it is not impregnated by the spirit. The thought remains unproductive if it is not
made active by the will. 16 - The faculty of any germ is to link itself with all that forms part of
its kingdom. Any being in nature is attracted by its own nature represented in other beings.
The colors and the sounds of similar nature form harmonious agreements; the substances
which have reports/ratios the ones with the others can combine; the animals of the same
species join between them, and the spiritual powers are linked with the germs with which
they have affinity. 17 - A pure matrix gives rise to a pure fruit. It is only in the most intimate
sanctuary of the heart that will be révèlera the mystery of the spirit. 18 - Fire and heat can be
produced only by the movement. The stagnation, it is death. The stone thrown in water
forms progressive eccentric circles, which are produced by the movement. The heart which
is not moved cannot rise and is petrified. 19 - All the method starts and finishes by only one
method: cooking. Here the great mystery: it is a celestial spirit going down from the sun, the
moon and the stars, and which is made perfect in the Saturnin object by a continual cooking,
until it reached the state of sublimation and the power necessary to transform the base
metals into gold. This operation is achieved by hermetic fire. The separation of subtle of
with the thick one must be done carefully, by adding water continuously; because the more
terrestrial the materials are, the more they must be diluted and made mobile. Continue this
method until the separate heart is joined together with the body. (7) 20 - Whole work is
achieved by employing only water. It is same water that that on which was driven the Spirit
of God in the principle, when darkness was on the face of the abyss. 21 - Any thing must
turn over to what produced it. What is terrestrial comes from the ground; what belongs to
the stars comes from the stars; what is spiritual proceeds of the Spirit and turns over to
God. 22 - Where truths principles miss, the results are imperfect. The imitations could not
give pure results. Purely imaginary love, wisdom as the force purely imaginary can have
effect only in the kingdom of the illusions. 23 - The art starts where nature ceases acting. Art
achieves by means of nature what nature is unable to achieve without the assistance of art.
24 - The hermetic art is not reached by a large variety of methods. The Pierre is one. II has
there only one eternal, immutable truth. It can appear under many various aspects: but, in
this case, it is not the truth which changes, it is we who change our mode of design. 25. - The
substance which is used to prepare Arcanum must be pure, indestructible and fireproof. It
must be pure coarse material elements, unattackable with the doubt and of passed. 26. -
Do not seek the germ of the stone of the philosophers in the elements. It is only in the

center of the fruit that one can find the germ. 27. - The substance of the stone of the
philosophers is mercurielle. The wise one seeks it in mercury; the insane one seeks to
create it in the vacuity of its own brain. 28. - The germ of metals is in metals, and metals are
born from themselves. The growth of metals is very slow; but one can hasten it by adding
patience to it. 29. - Employ only perfect metals. Imperfect mercury, such as one usually
finds it in certain regions of Europe, is completely useless for this work. The wisdom of the
world is madness according to the Lord. 30 - What is coarse and thick must be made subtle
and fine by calcination. This is a very painful and very slow operation, because it is
necessary to tear off the root even of the evil; it makes bleed the heart and groan tortured
nature. 31. - The base of this art consists in reducing Corpora in Argentum Vivum. It is
Solutio Sulphuris Sapientium in Mercurio. A science deprived of life is a dead science; an
intelligence deprived of spirituality is only one false and borrowed light. 32. - In the solution,
the solvent and dissolution must remain together. Fire and water must be made ready to
combine. The intelligence and the love must remain forever plain. 33. - If the seed is not
treated by heat and moisture, it becomes useless. The froidure contracts the heart and the
dryness hardens it, but the fire of the divine love dilates it, and the water of the intelligence
dissolves the residue. 34. - The ground does not produce no fruit without a continuous
moisture. Null revelation does not take place in darkness if it is not by means of the light. 35.
- Moistening takes place by the water, with which it has much affinity. The body itself is a
product of the thought, and has for this reason greatest affinity with the intelligence 36. - Any
dry thing naturally tends to attract the moisture which it needs to become complete in its
constitution. One, of which came out all things, is perfect; and this is why those contain in
themselves the tendency to perfection and the possibility of reaching there. 37. - A seed is
useless and impotent, if it is not put in a suitable matrix. A heart cannot develop and
progress without an adapted body, because in fact the physical body provides the matter
necessary to its development. 38. - Active heat produces the black color in what is wet; in
all that is dry, the white color; and, in all that is white, the yellow color. Initially comes
mortification, then the calcination, and then the gilded glare produce by the light of the
crowned fire which illuminates the purified heart. 39. - Fire must moderate, uninterrupted,
slow, equal, wet, hot, white, light, embracing all things, be contained, penetrating, alive,
inexhaustible, and the only employee by nature. It is the fire which goes down from the
skies to bless all humanity. 40 - All the operations must be made in only one vessel and
without withdrawing it fire. The substance employed for the preparation of the stone of the
philosophers must be gathered in only one place and does not have to be dispersed in
several places. When once gold faded its, it is difficult to return it to him 41. - The vessel
must be well closed, so that water does not escape from it; it must be sealed hermetically,
because, if the spirit found a crack to escape, the force would be lost: and moreover it must
be quite closed, so that nothing from abroad and impure can be introduced and mix with it. II
with the gate of the laboratory a sentinel armed with glaive blazing must always y have to
examine all the visitors, and to return those which are not worthy to be allowed. (8) 42. - Do
not open the vessel before moistening is completed. If the vessel is open prematurely,
most of work is lost. 43. - More the stone is fed and nourished, more the will will increase.
Divine wisdom is inexhaustible; only is limited the faculty of receptivity of the form. (1) "
only and single subject of the magic as well as of the true Cabal, is not different than
Wisdom, the Verb, Christ. And that there is not an other name to call upon that that of
Jesus, because there is no name on the ground and in the sky by whom we can be saved,
except the name of Jesus, under which all things are joined together, because Jesus Christ
is all in all. " (Robert Fludd: Summun Bonum) (2) Vacuum supra, p. 54. (3) made
Abstraction of sound high interest concerning the technique of the parergon, this part is
particularly characteristic of the provisions necessary to hope to take part in the work most
external of Rosicrucian brotherhood truths. Let us say only that it is hardly of text of alchemy
also clear and honest but this one, complete in its brevity. It contains reference marks and
precise details which one would find with difficulty elsewhere, except perhaps at Kerdanec
de Pornic and that one would fruitfully confront with the " dream " of Cyliani. The supposed

name of the author veils one of the major keys of the beginning of Work Urganda, the "
witch ", (the Urgèle fairy of our fabliaux and the model of the nymph who guides Cyliani)
must hold the attention of studious, like its rather natural " glass " that artificial. Let us specify
that this parabola applies especially to the dry way. (4) the Brahmans also teach that large
the rishis lives each one one of stars of Large Ourse and that the pole star is the residence
of their head. (5) Extract of the true Alchemy of the Rosicrucian brotherhood, small treaty
contained in the large album of Madathanus, translated by Jean Tabris (1897). (6) Remark
full with lesson; all the words are revealing. (7) For the psychic direction, to transpose to
supernatural the terms of this axiom. (8) to remember what is written, in the epistles of Paul
saint, on the probation of the spirits.
CHAPTER XIII THE ROSICRUCIAN ESSENTIAL
Ex Deo nascimur. aIn Jesu morimur. Per Spiritum Sanctum reviviscimus. The following
words of Michel Maïer (25) can summarize the whole of the doctrinal tendencies
rosicrucians: " nature will always have secrecies; the gold chain leaves infinite and goes up
ad infinitum. Thus science would be perverted if reformers and critics did not come to
separate the pure one from impure and to hold the equal balance between the experiment
and the reason. The things thus occurred from time immemorial; the reformers who exist at
that time (beginning of XVIIe century) in Germany form the institute of the Rosicrucian
brotherhood " art is the servant of nature. The theory and the practice must thus always go
of par; to learn the secrecies, to polish them or adapt them, adapt them or them carry out,
such are triples it functioning which follows the follower and who is taught in the nine colleges
disseminated on the ground: in Egypt; at Eumolpides, in Eleusis; at Cabires, in
Samothrace; in the magi of Perse and Chaldée: in the Brahmans; at Gymnosophistes; at
Pythagoriciens; in Arabia; and, in Fez, at Maures. " alchemy is only one secondary art. The
Rosicrucian brotherhood estimate the virtue more than gold; though this last is useful like
means of action during the time of publicity. The medicine of the followers is triple: body,
animic and spiritual; they distribute it when humanity needs some, then let the therapeutic
crisis develop and re-enter in the secrecy, until a new medication is necessary. The cubic
particle is the symbol of this adaptation of sciences and arts to their ends and the effects to
their causes. " the times of action of the Rosicrucian brotherhood are determined by the
knowledge of astral and that of the laws of the evolution of mankind. The purpose of these
periods of disclosure are to wake up the desire and to test those which are worthy to be
elected. The latter are very few however; the Rosicrucian brotherhood accept hardly a
candidate on thousand " (1). Here how is expressed Eckhartshausen: " the schools of
wisdom are divided into external and interior schools. The external schools have the letter of
the hiéroglyphes, and the interior schools, the spirit and the direction " the external religion is
connected with the interior religion by the ceremonies. The school external of the mysteries
binds by the hiéroglyphes with the interior one... " Wire of the Truth, there is only one
command, that a brotherhood, that an association of men thinking in the same way, the
purpose of which is to acquire the light. This center, the misunderstanding made come out of
the innumerable commands... The multiple is in the ceremonial of outside, the truth is only in
the interior. The cause of the multiplicity of the brotherhoods is in the multiplicity of the
explanation of the hiéroglyphes, according to time, the needs and the circumstances. The
true community of light can be only one... " All the errors, all divisions, all the
misunderstandings, all that, in the religions and associations secret, gives place to so many
mislayings, looks at only the letter; the spirit remains always intact and holy. All is reported
only to the external curtain on which the hiéroglyphes, the ceremonies and the rites are
written; nothing touches inside... " Our will, our goal, our load is to vivify the dead letter
everywhere and to give everywhere to the hiéroglyphes the spirit, and the signs without
life the alive truth; to return everywhere the inactive credit, it death living. We cannot all that of
ourselves, but by the spirit of light of That which is Wisdom, the Love and the Light of the
world, which wants to become also your spirit and your light. " Until now, the most interior

sanctuary was separated from the temple, and the temple besieged by those which were
in the squares. Time comes where sanctuary more interior must to join together with temple,
so that those which are in the temple can act on those which are in the squares, until the
squares are thrown outside " In our sanctuary, which is most interior, all the mysteries of the
spirit and of the truth are preserved purely; it never could be profaned by laymen, nor
soiled by the impure ones. This sanctuary is invisible, like the east a force which one does
not know that in the action " In our school all can be taught, because our Master is his light
even and his spirit. Our sciences are the heritage promised to the elected officials or with
those which are able to receive the light, and the practice of our sciences is the plenitude of
divine alliance with the children of the men. Now we filled our load and we announced to you
the approach of the Great South and the meeting of the most interior sanctuary with the
temple " (55) On this subject we summarize the developments which gives Echo DER
von Gott erleuchteten Fraternitet (40): Summun Bonum is Wisdom. But it is necessary to
distinguish human wisdom from divine wisdom. First is imperfect, dubious, skeptic; all its
defects are exposed in the book of very erudite Agrippa, which had further seen than
human philosophy. The wisdom of the world is madness to the eyes of God (2). The wise
ones of this world often make, with all their intelligence, of the foolish actions, even from their
own point of view, because their wisdom is perishable, transitory and inconstant. It is with
reason that Syracide affirms: Any wisdom comes from the Lord God and is eternal with him
(I, 1). The Writing thus teaches us that there is a divine wisdom. Solomon known as: The
Lord gives wisdom and by its mouth go down knowledge and comprehension (Sapience
VII, 15). It gives the characters of this wisdom: " It is, says it, the breath of the divine power,
a ray of the magnificence of the Almighty, the splendour of the eternal light, an immaculate
mirror of the divine power, an image of its kindness. It is transmitted on this ground by the
mouth of the saints and the prophets, but the Verb of God is the well of wisdom and the
eternal law is the source " Job (XXVIII, 20, 21) known as that it is hidden with the eye of all
the alive ones. However the Lord wants that the man is intelligent and that it can recognize
His will; it is necessary thus that we endeavour to acquire wisdom. In the Old Will, Adam,
Noah, Batch, Jacob, Joseph and Moïse Josué, David, Solomon, Daniel, Esdras had this
wisdom in sharing, with Samuel, Élie, Élisée, Isaïe. Jesus-Christ made give her disciples,
Bien few men received this divine gift; it is necessary for that to become enemy world;
those which the world hates are liked of God " II does not have there a wise man, known as
Tertullien, which the world does not hold for insane; because the wisdom of this world is right
the opposite of that of the Sky and, to find the latter, it is necessary to give up all the
terrestrial wisdom which one was acquired " That is thus because, according to Luc (XVI,
15), all that is large in front of the world is nothing with the eyes of God. Wisdom is thus at
the humble ones, as well as known as Solomon (3). Humility lights the lights of
entendement, just as sincerity and uprightness. The purification of the heart is the
preparation necessary to receive wisdom; but it is necessary to seek the active life before
the contemplative life. Wisdom distributes its gifts according to the men; it gives the word,
knowledge or the faith; it delivers the key of the things hidden, passed or future; it confers
the science of all things on the ground and in the skies; it learns how to read the thoughts of
the men, with speaking all the languages. It is the tree of life, it shows the way of the
kingdom of God. It confers the capacity to return the S opened. The author of this small
treaty returns testimony of the great favours whose Wisdom filled. God showed him initially
the véritabIe path with his three degrees such as Jesus taught with his disciples; then the
true way of requesting and manner of distinguishing the enemies from God of with his
friends. After having received the second degree of Wisdom, it accepted an art to enquérir,
after a certain preparation, future things concerning the temporal things. II accepted in the
same degree of subtle interpretations of the Writings; the first method consists in writing or
giving many combinations of a word or a crowned sign; the second learns how to find
seven directions of a same sentence. These two methods exceed in ingeniousness and indepth
all that Trithème and Porta wrote on the subject. II discovered the root of all the
languages and built for this purpose a speculum archetypum which gives the meaning of all

the conceivable words; then the key of all the musical systems. In the same way, it found
the reasons for which one meets on the ground a so great number of the types of different
men, and it built for this search another prototype. It had visions like Ezéchiel and the Jean
apostle; it learned how to speak and write new languages. The third degree of Wisdom
revealed things to him which are above entendement human: the secrecies of the interior
man, the heart, its birth, the place where it lives in the man incarné, which are the death and
the alarm clock of the heart, which will be the new body of our regeneration. The mystery of
the Trinity was revealed to him with its correspondences, as well as the nature and the
constitution of the spirits. II knew the hidden mystery of the marriage, that of the fall and
those which symbolize the baptism, the cene, those of the communion of the saints and the
Holy Spirit. **time-out** moreover, God him reveal much of thing on the third world, the
second arrival of Christ, the Sunday du Seigneur, the millenium of Apocalypse, the
resurrection of death, the judgement last, the disappearance of universe visible and its
restoration, on two person which come before this day, on the news Jerusalem, its
construction, its religion, on a new comprehension of Writing, a new book holy, on the
Gospel of new alliance, on the new sacrifice, the new law, the new state social, a medicine, a
philosophy, a magic news, finally on the life eternal, The author accepted also the mystical
intelligence of the Writings and the revelation of their anagogic direction. He consigned
some of the secrecies of the second degree in two manuscripts on mystical Theology and
the new reign of Christ on the ground. To finish, our mystic reconsiders the constant
opposition of the precepts of divine Wisdom and those of human wisdom. He develops
the laws of the first, while quoting with profusion of the texts crowned on poverty, alms, the
tests, humility. He finishes by entreating his readers not to put their faith in darkness of
human wisdom, but in the force of the Light, because the splendour which comes from God
will not never extinguish (Sapience VII, 14). One can say that the state of the Rosicrucian
brotherhood joint the extremes of stability and the movement, like makes the Holy Spirit,
which joins together the extremes of the Father, eternal stability, and of the Son, infinite vital
movement. It is what they expressed by saying that their place of meeting is the Temple
of the Holy Spirit, and that they receive the two sacraments of the primitive and eternal
Church there: one of these baptisms of Spirit about which speaks the Gospel and a
plenary communion with the Verb. Fludd expresses under other terms the same ideas in its
Summun Bonum. (19) " Christ was born in Bethléhem; however Bethléhem gives us the
house of the bread and the house of the war, i.e. the same thing as Beth-El. " the wise ones
of the Rosicrucian brotherhood and their spiritual residence are amply described by the
apostle its " Wire of God, elected officials of God, crowned troop, prophets, friends of
God, wise, holy, true seed of Abraham, Brothers christic: such are the names under which
one knows you. " the Rose of the Rosicrucian brotherhood is the blood of the Christ of
which all our sins were washed (holy Jean). It is the pink of Saron of the Song of Songs; it is
it which decorates the secret garden; it is at its base that is dug the well of Waters Running; it
is the charity of the Christ by whom, according to the word of the apostle, one manages to
know, with all the saints, the width, the length, rise and the depth; it is blood until the
overflowing of which it is necessary for us to resist the sin ". Dr. Franz Hartmann, after having
emitted the opinion that one cannot find of Rosicrucian brotherhood living on ground,
proclaims that they form a spiritual company, whose conscience is in the skies and who,
fascinating by intervals of the bodies on the ground, escapes the investigations from the
historian " Their Fraternity, according to their own testimony, existed as of the first day of
creation, say, when God said: That the light is; company of the children of the light whose
bodies are made of light and who live in the light for always. They are informed by divine
wisdom, the promised in marriage celestial one. All the wise ones which existed studied at
their school; they would be widespread not only on this ground, but still in all the universe.
They do not have that a book and that a method; their temple is everywhere; they maintain
there a fire which nourishes them and which is thaumaturgical. Thus any thing their is
subjected, because their will is identical to the Law " (63) We arrive, one sees it, in the
spangled abysses of the mystic, or until in top of its most vertiginous nodes. Here how one

can live there. Ruysbroeck the Admirable one described, with a rare truth of expression, the
higher states of the spiritual life (4). These are the degrees about which it speaks in the new
pages, that we borrow from the beautiful translation of Ernest Hello. Although we are far
from the occult sciences that the vulgar one believes being the single prerogative of the
Rosicrucian brotherhood, we quote an orthodoxe indicator here to show that all the paths
lead to same and single Lumière.
SECRET FRIENDS AND MYSTERIOUS CHILDREN.
" There are an interior difference and unknown factor between the secret friends of God and
his mysterious children. All and sundry are held right in his presence. But the friends have
their virtues, even most interior, with a certain property, imperfect of its nature. They choose
and embrace their mode of adhesion to God, like the highest object of their power and their
desire. However their property is a wall which prevents them from penetrating in crowned
nudity, nudity without images. They are covered with portraits which represent their people
and their actions and these tables are placed between their heart and God. Although they
feel the divine union in the overflowing of their love, they have nevertheless, at the bottom
of themselves, the impression of an obstacle and a distance. They have neither the
concept, nor the love of simple transport; nudity, ignorant in its manner of being, is foreign
for them. Therefore their interior life, even at its highest times, is connected by the reason
and measurement human. They know and distinguish extremely well the intellectual
powers, that is to say; but simple contemplation, leaning on the divine Light, is a secrecy for
them. They are drawn up towards God in the heat of their love; but this property, imperfect
of its nature, prevents them from burning in fire. Determined to serve God and to always
like it, they do not have yet the desire of death sublimates, who is the life déiforme. They
do little case of external works and of this mysterious peace which lies in the activity. They
keep all their love for the interior consolations and imperfect softnesses; this is why they
stop on the way, rest before mysterious death and miss the crown which poses the Love
are unaware of the sublime ignorance of the transport which does not know itself any more,
and the magnificences of this vagrancy locked up in the love superessentiel, delivered
beginning, of end and measurement " Ah! the distance is large between the secret friend
and the mysterious child. The first fact of the rises sharp, in love and measured. But the
second from there will die higher, in the simplicity which does not know itself. It is absolutely
necessary to keep the interior love; thus we will await with joy the judgement of God and
the advent of Jesus-Christ. " But, in the exercise even of our activity, we die in ourselves
and any property; then, transported above all, by the sublime excess of the empty and
naked spirit, we will feel in us with certainty the perfection of the children of God, and the
spirit will touch us without intermediary, because we will be in the nudity " Moreover, the
rehabilitation of the man incarné in all the privileges of its primitive celestial state is described
in the Apocalypse under the symbols of the weddings of the Lamb and the new Name.
The curious ones will on top find developments admirable in works of Gichtel. Here the
glose of Ruysbroeck, which will be enough to fix the ideas.
THE SMALL STONE AND THE NEW NAME.
" to the winner, known as the Holy Spirit in the Apocalypse, I will give the hidden basket
and a white stone, and on stone a new name, which is not known of anybody, except that
who receives it " the winner, it is that which crossed and exceeded itself and all things. The
hidden basket, it is an interior feeling, a celestial joy. The stone is a small stone, if small that
one presses it with the feet without pain (calculus, stone; of calcare, to press). The stone is
white and brilliant like the round flame, infinitely small, polished on all the faces, surprisingly
light. One of the directions which presents this stone could be the symbol of Jesus-Christ.
Jesus is the frankness of the eternal light; he is the splendour of the Father; he is the mirror
without spot, in which live all the alive ones. To the winner transcending this white stone is

given, bearing with him life, magnificence and truth. This stone resembles a flame. The love
of the Verb eternal is a love of fire; this fire filled the world, and he wants that all the spirits
burn in him, He is so small, this stone, that one can press it with the feet without feeling it.
The Son of God justified the etymology of the word calculus. Obeying until the death and
the death of the cross, it vanished. Either man, but worm of ground, opprobrium of mankind
and contempt of the rabble, it put itself under the feet of the Jews, which pressed it without
feeling it. If they had recognized God, they had not drawn up its cross. There is more: today
Jesus is small and null in all the hearts which do not like it, This splendid small stone is round
and equal to itself on all its faces. The round form, the shape of the sphere points out the
eternal truth, without beginning nor end. This equality of aspect which presents on all sides
the spherical form indicates the justice which will weigh all with equity, returning to each one
what is owe him. What will give the small stone, each one will keep it eternally. This stone is
extraordinarily light. The Verb eternal does not weigh anything; it supports by its virtue the
sky and the ground. It is intimate with each one, and is seized by nobody. Jesus is ainé of
the creatures, and its excellence exceeds them all; it appears with which it wants, where it
goes, carried by its immense lightness; our humanity is assembled over all the skies and
sat down with the right-hand side of the Father. " the white stone is given to the
contemplator; it bears the new name, that that one only connait which receives it " All the
spirits which are turned over towards God receive a proper name. The name depends on
more or less excellent dignity their virtues, and height of their love " Our first name, that of
our innocence, that which we receive with the baptism, is decorated of merits of Jesus-
Christ. If we return in grace, after lost baptismal innocence, we let us receive from the Holy
Spirit a new name, and it will be a name eternal ". Summarizes and makes that words of
truth enclose with dignity a book which is only the humble echo of the most mysterious
verbs of our Occident. Removed from all them logosophie initiatory, the designs which we
have just presented are in substance in a small book fallen into the lapse of memory and
which had with the feather of a mystic with whom one makes the honor of an affiliation
rosicrucian: the adviser of Eckhartshausen. We want to conclude by summarizing the Cloud
on the Sanctuary and while indicating, if one wants to arrive at the nodes which it describes,
the consultings of the work which is entitled Some features of the interior Church, of Ivan
Lopoukhine, which recalls, for the satisfaction of the needs for the heart, the Imitation of
Jesus-Christ. " This interior Church really exists in a certain plan of Invisible, since the
creation of the world and will remain until the end of time. In fact the Holy Spirit informs itself
of it the members, and who presents to them the truth in all the parts of nature. The
members of this Church do not belong only to the ground. Its goal is to prepare the reign of
God; it is by its influence, by its collaboration, or with its contest, that any light is descended
on the ground, there germinated and y bore fruits. It is treated on a hierarchical basis, and in
its constitution, and its initiation. " the first degree, and low, consists in the moral good by
which the simple will, subordinated to God, is led. The means whose spirit of this school is
useful are called inspirations " the second degree consists in the reasonable intellectual, by
whom entendement of the man of good, which is plain with God, is crowned with the
wisdom and the light of knowledge: the means whose spirit is useful for this one are called
interior illuminations " the third degree finally, and highest, is the whole opening of our interior
sensorium, by which the interior man arrives at the objective vision of the truths metaphysics
and real " This one is the highest degree in which the faith passes in vision, and the means
whose spirit is useful for that are the real visions " Here are the three degrees of the true
school of interior wisdom, of the interior community of the light. The same spirit which
matures the men for this community distributes also its degrees by the coercion of the
subject matured " This interior school is communicated, according to the circumstances, at the
external schools which receive it according to their capacities; its members never are
convened nor joined together in body, unless that is not necessary. God is the head and it
is also obeyed by all, whatever the work that it assigned to them. The input in this school is
in ourselves but one finds the gate only when one is ripe, i.e. when one conceived the true
base of humility, of died with selfishness and of confidence in the kindness of the Father "

(55) We do not think of being able to finish this imperfect study on the expression of truer
feelings. We ask, to finish, that this book serf at least to make find the gate narrow with some
of those which go in the ways of Science: that they test all things with the prudence of the
snake, because much of schools wrongfully took the name and the coat of the true
Rosicrucian brotherhood. (1) the celibacy is not an essential condition of the state of
Rosicrucian brotherhood. There are among them married people and fathers of family: the
studies of medicine and philosophy are not essential, because they associated painters.
(2) I Corinthiens, III, 19. (3) Proverbs Xi, 2. (4) In alive bodies.
CHAPTER XIV HOW TO BECOME INITIABLE WITH THE FRATERNITY OF THE
ROSICRUCIANS
The social science, knowledge is completely useless to arrive at the ideal which propose
the Rosicrucian brotherhood, with holiness. The considerations which follow are intended to
the only students, with the researchers who want to leave to the conquest the knowledge. I
announce here the remarkable works of a philosopher, too little known have regard with his
immense search and the clever clearness of his work: F CH Barlet, which traced these
investigations the plan which seems most logical to us and most complete. (1) In the
Messianism, Wronski presents a different plan. Lastly, the researchers whom a intellectual
or mental reason attaches to the tradition israélite will study with profit the nomenclature of
the books of the Old Will, book in which are and the path of the Rosicrucian brotherhood,
and carries it, and even a good part of its mysteries. With these means, one will estimate
oneself happy if, at the end of a whole existence of baited work, one arrives at a precise
result and Net. That which has neither the taste of this arid search, neither time to devote
itself to it, nor the means of making hunting for the rare books, or of visiting remote libraries
can be satisfied with the functioning following, simpler, in conformity with the Western spirit,
and more rapid pent-to be, if there is courage to accept the tests which it comprises. That it
initially registers in front of oneself three words which will be its constant rule: To work - To
request - To persevere. Here the command which it can follow for its studies: 1 ° To seek, in
a version in vulgar language of the Bible, the divine names, the powers which one allots to
God, the acts which the Verb carried out in Judaea, signs of those which it still achieves and
which it will achieve in the total universe (Theology). 2° After having lost itself a little in the
stories of the Old Will, the disciple looks at itself, is examined, and sought with better
obeying the commands of its God (Morals). 3° Insofar as it purifies, Nature is revealed with
him, without the intermediary of the books; and it can stop knowing the secrecies (Alchemy)
of them. 4° It arrives then at an overall picture on the world. If it believes being arrived at the
end of its efforts, if it takes its synthesis for a total synthesis, it can all the same work, sow
some light and make good; but it will not progress any more, because a progress is a birth,
and a birth requires a death. *** Here thus, by one or the other of these programs, our
student about informed on the letter of hermetism, mysticism and the magic. **time-out**
its information be exact, note it, that if it have include exactly it that the author have want say
or conceal, if it himself be not enorgueilli of its knowledge, if it have solve the enigma of
subjective and of objective, if it have reconcile the freedom of man with the prescience
divine, if it have feel the divinity of Christ, if it have keep its balance moral in its work
practical, of will, of magnetism, of perspicacity, etc, if it have give up the desire to keep its
science or its small capacity for him very only, if it have include like the vanity of its search.
They are not scarecrows there; it is the strict expression of the automatism relentless with
which the invisible one answers us when we call it. All that touches with occult saw, of a
major life, quivering, overflowing; the sensitivity of these forces and these beings is
exquisite; it is impossible to disguise our feelings and our mobiles to them; and they move
according to an angle of reflection exactly equal to the angle of incidence that the jet of our
will took while going on them. However not one on thousand of the students in occultism is
not indemne small weaknesses which we have just announced. What arrives to him? It will
suffer the consequence of it. Little by little, as the circle of its studies widens, our researcher

notices divergences between the various theories of the famous occultists; work practise
that it undertakes do not give him the results ensured by the handbooks; sometimes even
they are followed unpleasant reactions: bad lucks, accidents, physical or mental diseases,
pecuniary losses, ill will; initiates in whom it had put his confidence do not justify it; their
promises are useless; he sees them succumbing to the same weaknesses as the common
run of people; fraternities in which it hoped to find a light certain are only chitchats; the intrigue
and the scandalmongerings give each other free course to it; it encounters insoluble
discrepancies seemingly: the Invisible one which, at the beginning, often visited it seems to
move away from him and to leave it in the same night when is agitated the majority of men.
The discouragement arrives; the vulgar pleasures take again on its heart their empire, one
shaken moment; comes the dislike, then the land-mark regret of the beautiful hours of
enthusiasm and faith; then the student is in despair and, little by little, the springs of its will
are expanded; it falls into a indifference from surface, of which only knows the close friends
bitternesses and the melancholies full to him with tears. It is then, in this deeper spleen, than
all is saved. It is the grain which corrompt and putrefies in the wet and cold ténèbre of the
covered ground of snow; the germ of light is nourished silently. If it is observed, that which,
presently, will be covered in spirit of the white dress of the neophyte can discover from its
weaknesses or its last compromisings comes each one of its sufferings. Consequently, the
feeling of justice immanente the celandine; it has a presentiment of that all is not lost: it
touches with the gate of the pronaos. How will it open it? We will see it as for the clean
temple of the Rosicrucian brotherhood. The following maxims require, to have all their effect,
to be obeyed the letter, and absolutely; that their apparent simplicity does not reject the
researcher. The simple only one is true; the simple only one is powerful. It is understood
that we speak for the Christian Westerners *** These maxims do not claim to replace the
Gospel, because that which would carry out only some of the precepts of this divine book
would be more than Rosicrucian brotherhood. One will find here only one drive clean to
make the researcher able to feel and include/understand the lessons of this last school. This
drive can be divided into three periods: the recovery of oneself, behaviour towards its
similar, interior culture. A. - First of all, it is necessary you to account for the excellence
superhuman of the type of perfection which offer to us the life, the acts and the words of
Our-Lord Jesus-Christ. Study them as containing all that it is possible to the man to know;
know that the practice is more effective than the theory; uproot in you the impassioned love
of the visible things; appointment counts that they are only the imperfect signs of perfect
Beauté. Flee the reputation; see, in the others, the good and, in you, the evil. No progress
is possible without sincere humility. Examine like all sciences and all human philosophies are
partial, provisional and momentary. If you manage to hear in you the voice of the Verb, you
will connaitrez the truth and you will live in the eternal. For that, it is enough to arrive at the
knowledge of oneself, i.e. to distinguish if the radical mobiles which make us act and think
come from selfishness or the Sky; to that which abdicates its own will God gives true
science. However weigh all things, external and interior. Help yourself and the Sky T reside
especially at that which considers the least and the last. B - Thus serve everyone; but do
not await anything in recognition; would give one his life for his similar which one would have
made only his duty. Do not seek the company, familiarity, the stations; remain where the
Destiny, i.e. God, placed you; the Sky will as well find you in a graver as in a palate, and in
Paris that on the Himalayas. Only speak to say something of useful or encouraging. You
occupy, in the temporal one, only of that with which your state charges you. Fight against
your defects, step by step, as a house builds brick with brick; try never not to yield. Delight
you by the tests, miseries and temptations; the Sky offers of each one to you the means of
making great progress. Never flee the effort, even most vulgar, even that which seems
useless. You do not astonish if the fights morals and material reappear indefinitely; you work
for mankind and God. Take care that spiritual pride or selfishness does not rise in you.
Nourish the brotherly love; support others all it in what it obstructs you; understand that all
the men are not, really, qu only one being. C - never yield to ego, even in the smallest
things. Inform you of work of the servants of God, in the last centuries; have fire in you;

examine you the morning and the evening, request then; but, along the day, work, without
you to stop differently than by a call to Christ, when it is necessary. The Friend sees all in
us. Conceal you to learn how to speak; hide you to be perfect when God proposes to
you; like loneliness, unless your duty is not with the outside. Épiez, at the bottom of your
heart, the signs of divine solicitude; while working, while thinking of your temporal
businesses, while writing, learn how you to hold your heart as a God. Think of death; if it
comes, do not regret what you could not reach; if you did not receive the Light on this side
veil, you will receive it other, or at the following day. Know that all is paid, the good like the
evil; but that the Mercy stops sometimes Justice. Nobody is lost for always *** One
understands, consequently, that to want to become Rosicrucian brotherhood is an illusion.
With isn't the remainder, wisest to go to the source from which rises any truth and from which
comes any certainty? However, which one can highly affirm - still that the moment not had
not just explained it -, it is that the Gospel contains all the initiation of the Rosicrucian
brotherhood. The Gospel contains all that sociology, philanthropy, theology found and will
find in its pages inspired and, moreover, the code, the rules, method of some seventy
initiations, and the Rosicrucian brotherhood is only one of these initiations. The Imitation, that
the Rosicrucian brotherhood held in great veneration, proceeds of the Gospel and the
engineering of God which is named Elias Artista is only a one minister of That which
pronounced the Gospel, best than we can make is thus to hold us with the Gospel. For the
remainder is advisable it not to let to us dazzle and to remember that the Master of the
Gospel said: " You all, my Friends, be certain that I will be with you tous.les.jours, until the
end of the world " This only word contains more than all the capacities, more than all the
magics, more than all the adeptats, more than all the paradises. The care most necessary is
thus to become a friend of Christ. Moreover, we, who are outside, we cannot judge interior
of the temples nor gods that one venerates there. This is why we should be held with this
only God, whose our heart is the true temple: this is why should be purified this heart. It is
here the key of all the sanctuaries, the password of all the mysteries, the solution of all the
enigmas. If the will is bad, the thoughts, the words and the actions are bad; if it is holy, all
becomes healthy. END (1) the integral Instruction, Paris, 1897. Occultism, Paris, 1909.
REFERENCES OF THE QUOTED WORKS (1) Agreement enters the historical law of
Brück, the Chronology of the Bible and that of the large Pyramid, Brussels, 1893. -
Mathematics of the History, Brussels, 1900. (2) Mathematics of the History. Introduction. (3)
Op. cit., CH I - It is not necessary to stress that, if we quote this interesting work, we are
very far from doing ours the conclusions of the author. (4) Op. cit., CH III. (5) the Gospel of
Cagliostro, translated from Latin and published by Dr. Marc Haven, Paris, 1909. -
Introduction. (6) Memory for the Count de shown Cagliostro, against the Attorney General,
Paris, 1786. (7) STANISLAS OF GUAITA: Tests of Maudites Sciences - Paris Trilogy,
1897, 1915, 1949. (8) CHRISTOPH - STEPHAN KAZAUER, resp. J Ludwig Wolf:
Disputatio Historica de Rosaecrucianis / Discussion historical about the Rosicrucian
brotherhood. Thesis supported in front of J.-L. Wolf, Wittenberg, 1715. (9) History of the
Magic, Paris (To germinate Bailtière), 1860. (10) Escatologia musulmana in " Divina
Comedia ", Madrid, 1919. (11) CHRISTOPH - GOTTLIEB VON MURR: Abhandlung
über den wahren Ursprung of Rosenkreuzer - and of Freymaurerordens / Essay on the true
origin of the Commands of the Rosicrucian brotherhood and the Franc-Masons, Sulzbach,
1803. (12) Apologia Compendiaria, Fraternitatem de Rosea Cruce suspicionis and
infamiae maculis aspersam, veritatis quasi Fluctibus abluens and abstergens / summary
Apology, washing and cleaning, the made-to-order of the Floods of the truth, the Fraternity
of the soiled Rosicrucian brotherhood of spots of suspicion and infamy, Leyde (Bassoon),
1617. (13) HENRI KHUNRATH: Amphitheatrum sapientiae aeternae, solius verae
christiano-kabalisticum, divino-magicum, nonphysico-chymicum nec, tertriunum, catholicon /
Amphitheatre of eternal wisdom, only true, which are christiano-kabalistic, divino-magic, and
also physicochemical, trinitaire, catholic, 1602. (14) Pia and utilissima admonitio of fratribus
R.C. Nimirum year lint? quales held? Unde nomen sibi asciverint? and quo fine ejusmodi
Famam scripserint? Conscripta has Henrico Neuhusio, Dantiscano Med. and Phil. Mag.

Prostat apud Chro. Vetter 1618. - This opuscule was translated into French, under the title:
Pious and very useful warning of the Brothers of the Rosicrucian brotherhood, to sçavoir if
there is? which they are? from where they have prins this name? And at which end they
have espandu their fame? Escrit and clarified for the public property by Henry Neuhous,
Maistre in Medicine and Philosophy. P. in Norhisch H., Paris, 1623. (15) Conspicilium
Notitiae, inserviens oculis aegris, which lumen veritatis ratione subjecti, objecti, medii and
finished bottle pincers recusant. Oppositum admonitioni futili Henrici Neuhusii of fratribus
R.C. ab Euchario Cygnaeo Philadelpho and Philaletho / Observatory of knowledge to help
the sick eyes which refuse to support the light of the truth, have regard on the subject, the
object, the medium and the end. Opposed to the futile warning of Henri Neuhaus about
Brothers R.C, by Eucharius Cygnaeus, Philadelphe and Philalèthe., 1619. (16) J L VON
MOSHEIM: Institutionum Historiae Ecclesiasticae antiquioris and recentioris libri IV / IV
books on the Institutions of the ecclesiastical History in old times and recent, Frankfurt and
Leipzig, 1726. (17) HILDERIC FRIEND: Flowers and Flower Lore / flowers and what one
can know about the flower. 2 vol., London (W Swan Sonnenschein), 1884. (18) THEMIS
aurea, hoc is of Legibus Fraternitatis R.C. Tractatus, quo eorum cum rei veritate
convenientia, utilitas publica and privata, nec not caused necessaria, evoluuntur and
demonstrantur / Thémis of gold, or Treated Laws of Fraternity R.C., where it is developed
and shown that these Laws are in conformity with the truth of their object and contribute,
according to a cause necessary, with the public and deprived utility, Frankfurt (NIC
Hoffmann, sumpt. Luca Jennis), 1618. (19) Height Bonum, quod is verum Magiae,
Cabalae, Alchymiae, Fratrum Roseae Crucis verorum, Verae subjectum. In dictarum
Scientiarum laudem and insignis calumniatoris Fratris Marini Mersenni dedecus publicatum,
per Joachimum Frizium / the sovereign Well or the true subject of the true Magic, true
Cabal, true Alchemy of truths Brothers of the Rosicrucian brotherhood. Published for the
honor of sciences mentioned above and for the shame of Pinsigne slanderer which is the
Marine Brother Mersenne, by Joachim Frizius., Frankfurt (Fitzer), 1629. (20) Dr. Ferran:
Initiations and Emblèmes maconnic (in Initiation, June 1889). (21) VILLIERS OF LISLE-
ADAM: The Indicator board. (22) Heldenbuch vom Rosengarten, oder gruendlicber and
apologetischer Bericht von dem Newen himmlischen Propbeten, Rosenkreutzern,
Chiliasten and Enthusiasten / the heroic book of the garden of the Pinks, or fundamental and
apologetic Relation on the new celestial Prophets, Rosicrucian brotherhood, Chiliastes and
Enthousiastes., Rostock, 1622. (23) VALENTINE TSCHIRNESB: Schnelle Bottschafft
year die Philisophische Fraternitet vom Rosencreutz / Fast message with the philosophical
Fraternity from the Rosicrucian brotherhood, Görlitz (Joh. Rhambaw), 1616. (24) Apologia
Fraternitatis R.C., das its kurtze, jedoch warhaffte, und wolgegruendte Ablehnung, outward
journey derer Beschuldigung, damit inn verwichener Franckfurter Herbstmaess die
Hochgelobte, Weitberuehmbte Fraternitet tooth Rosenkreutzes bey Maenniglich,
insonderheit river mouth bey ihren getreuen und gehorsamen Discipulis ohn einige darzu
gegebne Ursach von Hisaia sub Cruce Ath (eniensis): faelschlich und bosshaftiglich
beschweret worden, auffermelter, heiliger, gottseliger, Gesellschaft sonderbaren Geheiss
und Befelch, zusamen getragen und verfertiget, durch dero unwuerdigen Notarium
Germanicum Irenaeum Agnostum / Apology for Fraternity R.C., or short but veracious and
quite founded refutation of any charge with which, with the last fair of autumn of Frankfurt, the
Fraternity of the very famous Rosicrucian brotherhood, with vast re-elected near everyone
but especially near its faithful disciples, was charged, without the least reason, wrongfully
and maliciously, by Isaïe-under-the-Cross Ath (énien). Assembly and completed on the
injunction and the particular command of above-named holy, pious Company, by Irenaeus
Agnostus, its unworthy notary for Germanie. (Augsburg, September 28 1619). (25)
Silentium post clamores, hoc is tractatus apologeticus, quo causae not solum Clamorum seu
Revelationum Fraternitatis Germanicae de Rosea Cruce sed and silentii, seu not redditae
AD singulorum voted responsionis, una cum malevolorum refutatione, traduntur and
demonstrantur, scriptur / Silence after the clamours, i.e. apologetic Traité where are given
and explained the reasons not only of the clamours, in other words revelations of the

Germanic Fraternity of the Rosicrucian brotherhood, but still of the silence, in other words
why answers per summer did not make with the liking of each one; with moreover a
refutation of malevolent, Frankfurt (Jennes), 1617. (26) Colloquium Rhodostauroticum trium
personarum per Faman and Confessionem, quodammodo revelatum, of Fraternitate RC. /
Rhodostaurotique Conference of three people to some extent revealed by the FAMA
and the CONFESSIO about Fraternity R.C. (13 Februar 1621). (27) Speculum sophicum
Rhodo-Stauroticum, das STI Weitlaeuffige Entdeckung dess Colleg wahren Weisheit
begirigen Expectanten zu fernerer Nachrichtung, den unverstendigen Zoilis river mouth
zurunausloschlichen Schandt und Spott. Durch Theophil. Schweighart Constantiensem /
Mirror sophistical Rhodo-Staurotique or full discovered College and axioms of the
especially illuminated Fraternity of Christian Rosen-Creutz. With all those which, avid of the
true Wisdom, await more complete information, as well as in stupid Zoïles, but for their
unutterable shame and rized. By Theophilus Schweighart, from Constancy, 1617, 3 flight.
(28) Clavis Philosophiae and Alchymiae Fluddanae. Sive Rob. Fluddi, AD Epistolam
$petri Gassendi Exercitationem Responsum. In quo: Inanes Marini Mersenni objectiones,
querelaeque ipsius iniustae, immerito in Rob. Fluddum adhibitae, examinantur atq.
auferuntur: severum ac altitonans Francisci Lanovii de Fluddo Judicium refellitur and in nihilum
redigitur: Erronea Principiorum Philosophiae Fluddanae dedectio, has Petro Gassendo
facto, corrigitur, and aequali iustitae trutina ponderatur: ac denic sex illae Impietates, quas
Mersennus in Fluddum is machinatus, sincerae veritatis atque fluctibus abluuntur
absterguntur / Clef of Philosophy and Fluddiennes Alchemy, i.e. Réponse of Rob. Fludd
to the epistolary exercise of Pierre Gassendi, where are examined and destroyed the vain
objections of Mersenne Sailor, its unjustified objections produced without reason against
Rob. Fludd. Where is refuted and reduced to nothing the hard one and resounding
judgement of François Lanovius on Fludd. Where is corrected and weighed in the invariable
balance of justice the wandering caricature of the principles of the Fluddienne Philosophy
made by Pierre Gassendi. And finally where are washed and cleaned by the floods of the
sincere truth these six sacrileges machinés by Mersenne against Fludd., Frankfurt (Fitzer),
1633. (29) Clypeum veritatis, das STI kurtze, jedoch Gruendliche Antwort retpectivè, und
verthaedigung, auff alle und jede Schrifften und Missiven, welche year und wider die
hochloebliche, seelige Fraternitet dess Rosencreutzes bisshero in oftendlichen Truck
gegeben und aussgesprengt worden. Darauss neben anderem klaerlich abzunemen, wass
in einer Summ, und einmal für alle badly ihre fromme Kunst und Weissheit begierige
Discipul van ihnen naechst Gott dem Allmaechtigen noch in kleiner kurtzer zeit, froehlicher
und getroester gwisser zuversicht zu gewarten haben. Irenaeus Agnostus C W ejusdem
Fraternitatis per Germaniam indignus Notarius, 21. Februar 1618 / the shield of the truth, or
short and however fundamental answer which is at the same time a defense with the whole
and each writing and missives which was published and spread up to now for or counters
the highly famous one and happy Fraternité of the Rosicrucian brotherhood. From there and
other to clearly deduce from them until, in the unit and once and for all, the famished disciples
of pious art and wisdom, in a small short time, of a merry and sure insurance, has to wait
them, after God the Almighty. Irenaeus Agnostus, C.W., make indignant notary, for
Germanie, of the aforementioned Fraternity, February 21 1618.. (30) Chymische Hochzeit
Christiani Rosencreutz Anno 1459 / chemical Weddings of Christian Rosencreutz, year
1459., Strasbourg (Lazar Zetzner), 1616. (31) This autobiography remained handwritten
until the end of XVIIIe century, where it was published by Seybold (Winterthur, 1799). In
1849, F H. Rheinwald published it in its Latin original text. (32) Unpartheysche Kirchen-und
Ketzerhistorien vom Anfang of Neuen Wills (a) auf das Jahr Christi 1688 / impartial History
of the Churches and the Heresies, since the beginning of the New Will until the year of
grace 1688., Frankfurt (Fritsche), 1700. (33) Atalanta fugiens, hoc is Emblemata nova
naturae chymica / Atalante fugitive, or new chemical emblèmes of nature, Oppenheim (Th
of Bry), 1617. (34) Mich. Maieri Tractatus posthumus, sive Ulysses, hoc is Sapientia seu
Intelligentia, tanquam coelestis scintillated beatitudinis, quod if in fortunae and corporis
profits, faciant naufragium, AD portum me Fraternity from the Rosicrucian brotherhood,

Frankfurt (sumpt. Lucae Jennis), 1624. (35) Tractatus Apologeticus Integritatem Societatis
de Rosea Cruce defendens. In qua probatur countered D. Libavii and aliorum ejusdem
farinae calumnias, quod admirabilia nobis has Fraternitate R.C. oblata, sine improba Magiae
will impostura, aut Diaboli praestigiis and illusionibus praestaripossint. Authore R. of
Fluctibus, Anglo (Robert Flud) apologetic Mr. D. L. / Treated for the defense of the probity
of the Company of the Rosicrucian brotherhood. Where it is proven, contrary to calumnies
of D. Libavius and others of the same flour, as the marvellous things which are shown to us
by Fraternity R.C. can be accomplished without magic imposture dishonest person and
tricks and diabolic artifices. By Robert de Fluctibus (Robert Flud), English, Doctor of
Medicine of London. Leyde (Bassoon), 1616. (36) Jhesus nobis omnia! Rosa florescens,
countered F G Menapii calumnias, das STI kurtzer Bericht und Widerantwort, auff die sub
dato 3. Junii 1617 ex agro Norico in Latein, und dann folgends den I5. Julii obgedachten
Jabres Teutsch publicirte unbedachte calumnias F G Menapii, wider die R.C. Societet,
durch Florentinum de Valentia, Ord. Bened. minimum Clientem / Jesus is very for us! The
flowering Rose, counters calumnies of P. G Menapius, i.e. short relation and counterpart with
the ill-considered calumnies of F G Menapius against Company R.C., published in Latin at
the date of June 3 1617 in Norique and then in German on July 15 of the aforesaid year.
By Florentin de Valentia, negligible servant of the Command of the Benedictines. In
Frankfurt, the fairs of autumn 1617., Francofurti ipsis nundinis autumnalibus 1617. **timeout**
(37) Fons Gratiae, das STI Kurze Anzeyg vnd Bericht, wenn, zu welcher Zeit vnnd
Tag derjenigen, so von DER heil. und gebenedeyten Frat. dess R.C. zu Mitbrüdern
auffgenommenen, völlige Erlösung und Perfection anfangen, vnd hergegen wessen tie sick
in principio dess Heyls und DER Gnaden zu verhalten haben / The Source of Grace, or
Short indication and report (on the question to know) if, and with which time and which day,
the delivery absolute and the perfection start for those that the holy and bless Fraternity of
R.C. A admit like companion, and of which they have to himself hide with beginning of
safety and of grace Durch Irenaeum Agnostum (1. Januar 1619). (38) Raptus
Philosophicus, das STI Philosophische Offenbarungen, gantz Simpel vnd Einfältig gestellt,
und year die Hochl. vnd berühmte Frat. R.C. vnterthänig geschrieben / the philosophical
Abduction, or philosophical Revelations made in all simplicity and ingenuity, and humbly
addressed to very famous and celebrates Fraternité R.C. (1619). (39) Sendbrief oder
Bericht year alle, welche von der Neuen Bruederschaft dess Ordens vom R.C. genannt,
etwas gelesen, oder von andern per modum discursus DER Knows Beschaffenheit
vernommen Julianus de Campis O.G.D.C.R.F.E. Dabatur in Belbosco 1615, 24. April /
Missive or Relation with all those which are named by the new Fraternity of the Command
of the R.C., which read something of it, or well had notion of the business on behalf of other
people by the means of the conversation, by Julien de Campis O.G.D.C.R.F.E. At
summer given to Belbosco on April 24 1615. (40) Echo DER von Gott hocherleuchteten
Fraternitet of the loeblichen Ordens Roseae Crucis. Dar STI: Exemplarischer Beweyss,
dass nicht alleyn dasjenige, was STI in der Fama und Confession der Fraternitet Roseae
Crucis ausgeboten, moeglich und wahr sey, sondern schon für 19 und mehr Jahren solche
magnalia Dei, etlichen gottesfuerchtigen Leuten mitgetheilet gewesen (von Julius Sperber,
1. November 1615) / Écho of Fraternity by God highly illuminated of famous Ordre of the
Rosicrucian brotherhood, i.e. exemplary Preuve that not only what is exposed in the
FAMA and the CONFESSIO of the Fraternity of the Rosicrucian brotherhood is possible
and true, but still that of teller Merveilles of God were communicated 19 years ago and
more with some people living in fear of God (per Jules Sperber, 1st No teuren und edlen
Samen Allen wahren Sapientiae and Doctrinae filiis zeigt und offenbahret: Henricus
Madathaus, tandem, Dei gratia aureae crucis Frater / the Century of restored gold. I.e. the
antique completed golden age, now again opened out, délicieusement flowered and
having matured of odorous gold seeds. Which dear and noble seeds Henri Madathanus
however, by the grace of God, brother of the gold Cross, shows and discovers with all
truths wire of Wisdom and the Doctrines, (1621). (42) Novus Tractatus chymicus, of Vera
Materia, veroque processu Lapidis philosophici, quo pleniorem atque fideliorem hactenus

not vidit mundus. Cui certificate of merit sub calcem, C verum ita sincerum of Fraternitate
R.C. judicium. Haec omnia nuper amici ejusdem subparagraphs responsa, ex mox sub
India publico typo dictae Fraternitati devote dicata has Mich. Potter / New chemical Treaty of
the true substance and the true manner of producing the philosopher's stone, such as the
world never saw jusq' of it here more complete and more exact. To the end is added a
judgement as veracious as sincere on Fraternity R.C. The whole in reply to letters recently
published by a friend of at one time of the same Fraternity, and dedicated dévotement to
this one by Michel Potter, Frankfurt, 1617. (43) Philosophia will pura, qua not solum will vera
materia, verusque process Lapidis Philosophici, multo apertius, quam hactenus ab ullo
Philosophorum proponitur, sed etiam viva totius Mysterii revelatio filiis sapientiae offertur,
quod Typis, nunquam visum, quamdiu stetit mundus / pure Philosophie, by what are
exposed much more openly than by any philosopher until now, not only the true matter
and the true process of the philosopher's stone, but still is proposed with wire of wisdom
the alive revelation of the Mystery in its totality, which was never printed since the world
exists. Frankfurt (Jennes), 1617. (44) THOMAS VAUGHAN (EUGENIUS
PHILALETHES): Introïtus apertus AD occlusum regis palatium / the open gate towards the
closed palate of the king. (45) Turbo, sive moleste and frustrated per cuncta divagans
ingenium, in theatrum productum, auctore Andreas de Valentia / the Swirl, or the spirit
digressing painfully and vainly through all the subjects, in the form of play. Of Hélicon close
to the Parnassus. (the Hélicon mount, in Béotie, devoted to the Muses). Helicone, juxta
Parnassum, 1616. (46) Menippus, sive Dialogorum satyricum. Centuria, inanitatem
nostratium speculum. In grammaticorum gratiam castigatum / Ménippe, or Centurie de
Dialogues satirical showing the futility of our contemporaries. Corrected by regard for the
grammairiens., Helicone, juxta Parnassum, 1617. (47) Mythologiae christianae, sive virtutum
and vitiorum vitae humanae, imaginum libri III / Three books on Christian Mythology,
namely the virtues and the defects of the human life, Strasbourg, 1619. (48) Turris Babel,
sive Judiciorum de Fraternitate Rosaceae Crucis chaos. Auctore Joann. Are worth. Andrea /
the Tower of Babel, or the Chaos of the judgements related to the Fraternity from the
Rosicrucian brotherhood, Strasbourg, 1619. (49) FLORENTINUS OF VALENTIA:
Invitatio AD Fraternitatem Christi Rosa Florescens / Invitation with the Fraternity of Christ
(called) the flowering Rose, Strasbourg, 1617. (50) Reipublicae Christianopolitanae
descriptio / Description of the Republic from Christianopolis., Strasbourg, 1619. (51) The
natural History of Staffordshire / natural History of the county from Stafford., Oxford, printed
At the Theater, 1686. (52) J G Toeltii, of Welt-beruehmten philosophi Coelum reseratum
chymicum, oder Philosophischer Tractat worinne nicht allein die Materien und Handgriffe,
woraus und wie DER lapis lazuli pbilosophorum in der Vorund Nacb Arbeit zu bereiten,
sondern auch, wie aus allen vier Reichen der Natur, als astral-animal-vegetabil und
mineralischen Reiche, vortreffliche und unschaetzbare Tincturen und Medicamenta, sowohl
zu Erhaltung der Gesundheit und of Lebens, als auch Verbesser - und Transmutirung DER
unvollkommenen Metallen zu verf offenhertzig gezeiget wird. MIT fig. denen Liebhabern
DER wahren hermetischen Philosophy zu Liebe ausgefertiget. Von einem Kenner
derselben / Of J G Toeltius, the philosopher with the world reputation, OPEN CHEMICAL
SKY, i.e. philosophical Traité where is shown in any frankness not only the matter and the
secrecy to prepare the philosopher Pierre in work as well preliminary as additional, but also
to draw from the four reigns from nature, the reigns astral, animal, vegetable and mineral, of
perfect and priceless dyeings and drugs as well for the conservation of health and the life as
for the improvement and the transmutation of defective metals. Written and accompanied
by figures, for the amateurs of the true hermetic Philosophy, by somebody who knows it.
Frankfurt, Leipzig, Erfurt (Jungnicol), 1737. (53) Arcana totius naturae secretissima, nec
hactenus unquam detecta, has Collegio Rosanio in lucem produntur, will opera $petri
Mormii / the most secret mysteries of the whole nature, ever revealed up to now, and
clarified by the College of the R.C., thanks to the care of Pierre Mormius., Leyde, 1630.
(54) Aureum Vellus oder Goldenes Vlies / the Golden Fleece (in Latin and German).,
1747. (55) the Cloud on the Sanctuary or Something whose proud Philosophy of our

century does not suspect, Paris (Maradan), 1819. (56) Gruendlicher Bericht von dem
Vorhaben, Gelegenheit und Inhalt DER loebl. Bruderschafft dess R.C. gestellet durch
einen unbekannten, river mouth doch Furnemen derselbigen Bruderschafft Mitgenossen
(E.D.F.O.C.R. SEN.) / fundamental Relation on the projects, the circumstances and the
object of the famous Fraternity of the R.C., established by a companion anonymous, but
notable, of the aforementioned Fraternity (ainé E.D.F.O.C.R.)., Frankfurt (Bringer), 1617.
(57) M.A.O.T.W. Frater Rosatae Crucis, Rosen Creutz-Bruder, d.i. fernerer Bericht, was für
Beschaffenheit be habe put den R.C. Bruedern, welcherley Leute sy seyn, sonderlich
welcher unter ihrem Orden seyn koenne und welcher nicht, Sampt angehangten zwoeen
Fragen u.s.w. Durch M.a.o.t.w. (T.S.) / M.A.O.T.W.: The Brother of the Rosicrucian
brotherhood, i.e. later Relation of some species (of association) it acts with the Rosicrucian
brotherhood, which kind of people they are, and especially which can form part, or not, of
their Kind. With, in appendix, two questions, etc. By M.a.o.t.w. (T.S.), 1617. (58)
Offenbarung Goettlicher Majestaet, darinnen angezeit wird, Wie Gott DER Kerr,
Anfaenglich, sich allen seinen Geschoepffen, put Worten und Wercken geoffenbaret und
wie er alle the Seine Werck, derselben Art, Eygenschafft, Krafft und Wirckung, in Kurtze
Schrifft artlich verfasst, und solches alles dem Ersten Menschen, den er selbst nach seinem
Bildnuss geschaffen, uberreycht, welches dann greyish-brown daher gelangt STI /
Révélation of divine Majesté, where it is shown how God the Master appeared at the
beginning with all his creatures by words and works, how it wrote in a kind of short writing all
his work and its qualities, property, and all that it offered to the first man, which it created
according to his own image, which was since then carried out, Frankfurt (J Wolff Dasch),
1619. (59) It is the title even of the work of this famous alchemist: Monas hieroglyphica,
mathematice, magice, cabalistice and analogice explicata / hieroglyphic Monade explained
by mathematics, the magic, the cabal and the analogy. Antwerp, 1564. (60) Fama remissa
AD Fratres Roseae Crucis. Antwort auff die Famam und Confessionem DER loebl.
Bruederschaft vom Rosen Creutz / the glory turned over to the Brothers of the Rosicrucian
brotherhood. Response to the FAMA and the CONFESSIO of the famous Fraternity of
Rosen Creutz., 1616. (61) Tractatus theologo-philosophicus, published by Michel Maïer
(Oppenheim, 1617). New translation of Edgar Jégut. (62) Of incertitudine and vanitate
scientiarum and atque artium excellentia verbi Dei declamatio / Exercise on uncertainty and
vanity of sciences and arts and on the excellence of the Verb of God, 1530. of to their
leaders and disciples / In the square of the temple of wisdom, contains the history of truths
and of the Rosicruciens forgeries, with examples of their claims and their rights such as they
are published in the writings of their heads and their disciples, London, 1891. SOME
BIBLIOGRAPHICAL INDICATIONS Those which would like more closely to study the
questions tackled in this volume will be able to refer, in particular, with the following works:
Marc Haven and Sédir: BIBLIOGRAPHY Of WORKS RELATING TO the
ROSICRUCIANS (INITIATION, Sept., Oct., Dec. 1905; févr., April, June 1906). August
Wolfstieg: Bibliography DER Freimaurerischen Literatur, Burg B Mr. (A. Hopfer), 1911-
1913. Adolphe Peeters-Baertsoen: BIBLIOGRAPHY OCCULTISTE AND
MAÇONNIQUE, published by Mgr. June and V Descreux, Paris (Emile-Paul), 1930. One
will also consult with profit the HISTORY OF the HERMETIC PHILOPHIE, of the Abbot
Nicolas Lenglet of Fresnoy, Paris (Coustellier), 1742, whose volume III is entirely devoted
to the bibliography; Georg Kloss: Bibliography DER Freimaurerei Und DER MIT Ihr In
Verbindung Gesetzten Geheimen Gesellschaften, Frankfurt (J D. Sauerländer), 1844;
Albert L Caillet: BIBLIOGRAPHICAL HANDBOOK OF PSYCHIC OR OCCULT
SCIENCES, 3 vol., Paris (Lucien Dorbon), 1913. - See also F L Gardner: A Catalogues
Of Works One The Occult Sciences, London, 1903. nslate with Babel Fish
Text Enter text for translation