A88.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.
Inglish Site.88.
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TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
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In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
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Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
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This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
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Index.
225.I.N.R.I.(Latin: I?sus Nazar?nus, R?x I?dae?rum).
226.Rosicrucianism.
223.The Rosy Cross (Rose Cross/Rose Croix).
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225.I.N.R.I.(Latin: I?sus Nazar?nus, R?x I?dae?rum).
In the New Testament, Jesus is referred to as the King of the Jews, both at the beginning of his life and at the end. In the Koine Greek of the New Testament, e.g. in John 19:3 this is written Basileus ton Ioudaion (???????? ??? ????????).
Both uses of the title lead to dramatic results in the New Testament accounts. In the account of the Nativity of Jesus in the Gospel of Matthew, the wise men (i.e. Magi) who come from the east call Jesus the "King of the Jews", causing King Herod to order the Massacre of the Innocents. Towards the end of the accounts of all four Canonical Gospels, in the narrative of the Passion of Jesus, the use of the "King of the Jews" title leads to charges against Jesus that result in his Crucifixion.
The acronym INRI (Latin: I?sus Nazar?nus, R?x I?dae?rum) represents the Latin inscription which in English reads as "Jesus the Nazarene, King of the Jews" and John 19:20 states that this was written in three languages?Hebrew, Latin, and Greek?during the crucifixion of Jesus. The Greek version reads ????, representing ?????? ? ????????? ? B??????? ??? ????????.
In the New Testament, the "King of the Jews? title is used only by the gentiles, namely by the Magi, Pontius Pilate, and the Roman soldiers. In contrast, the Jewish leaders use the designation "King of Israel". The phrase has also been translated King of the Judeans (see Ioudaioi).
Use in the Nativity.
In the account of the Nativity of Jesus in the Gospel of Matthew the Biblical Magi go to see King Herod the Great in Jerusalem and in Matthew 2:2 ask him: "Where is He that is born King of the Jews?"
The question troubles Herod who considers the title his own, and in Matthew 2:7-8 he attempts to trick the Magi to reveal the exact location of the newborn King of the Jews. However, once the Magi depart without informing Herod of the location of Jesus, Herod orders the execution of all young male children in the village of Bethlehem, in the episode known as the Massacre of the Innocents (Matthew 2:16) to avoid the loss of his throne to the newborn King of the Jews whose birth had been announced to him by the Magi.
Use in the Passion.
In the accounts of the Passion of Jesus, the title King of the Jews is used on three separate occasions. In the first such episode, all four Gospels state that the title was used for Jesus when he was interviewed by Pilate and that his Crucifixion was based on that charge, as in Matthew 27:11, Mark 15:2, Luke 23:3 and John 18:33.
The acronym INRI (Jesus of Nazareth, King of the Jews) written in three languages (as in John 19:20) on the cross, Ellwangen Abbey, Germany.
The use of the terms King and Kingdom, and the role of the Jews in using the term King to accuse Jesus are central in the discussion between Jesus and Pilate. In John 18:34 Jesus hints that the King accusation did not originate with Pilate but with "others" and in John 18:36 he states: "My kingdom is not of this world". However Jesus does not directly deny being the King of the Jews.
In the New Testament, Pilate writes "Jesus of Nazareth, King of the Jews" as a sign to be affixed to the cross of Jesus. John 19:21 states that the Jews told Pilate: "Do not write King of the Jews" but instead write that Jesus had merely claimed that title, but Pilate wrote it anyway. Pilate's response to the protest is recorded by John: "What I have written, I have written."
After the trial by Pilate and after the Flagellation of Christ episode, the soldiers mock Jesus as the King of Jews by putting a purple robe (that signifies royal status) on him, place a Crown of Thorns on his head, and beat and mistreat him in Matthew 27:29-30, Mark 15:17-19 and John 19:2-3.
The continued reliance on the use of the term King by the Jews to press charges against Jesus is a key element of the final decision to crucify him. In John 19:12 Pilate seeks to release Jesus, but the Jews object, saying: "If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar" bringing the power of Caesar to the forefront of the discussion. In John 19:12 the Jews then cry out: "Crucify him! ... We have no king but Caesar."
The use of the term "King of the Jews" by the early Church after the death of Jesus was thus not without risk, for this term could have opened them to prosecution as followers of Jesus, who was accused of possible rebellion against Rome.
The final use of the title only appears in Luke 23:36-37. Here, after Jesus has carried the cross to Calvary and has been nailed to the cross, the soldiers look up on him on the cross, mock him, offer him vinegar and say: "If thou art the King of the Jews, save thyself." In the parallel account in Matthew 27:42 the Jewish priests mock Jesus as "King of Israel", saying: "He is the King of Israel; let him now come down from the cross, and we will believe on him."
King of the Jews vs King of IsraelEdit
In the New Testament, the "King of the Jews? title is used only by the gentiles, namely by the Magi, Pontius Pilate, Roman soldiers. In contrast the Jewish leaders prefer the designation "King of Israel", as in Matthew 27:42, Mark 15:32. But from Pilate's perspective, it is the term "King" (regardless of Jews or Israel) which is sensitive, for it implies possible rebellion against the Roman Empire.
In the Gospel of Mark the distinction between King of the Jews and King of Israel is made consciously, setting apart the two uses of the term by the Jews and the gentiles.
The INRI and ???? acronyms.
Eastern Orthodox crucifix, displays the lettering in Greek: ???? (Trapeza of Holy Trinity Monastery, Meteora, Greece).
The acronym INRI represents the Latin inscription IESVS·NAZARENVS·REX·IVDÆORVM (Iesus Nazarenus, Rex Iudaeorum), in English reads as "Jesus the Nazarene, King of the Jews". John 19:20 states that this was written in three languages: Hebrew, Latin and Greek and was put on the cross of Jesus. The Greek version reads ????.
Devotional enthusiasm greeted the discovery by Cardinal Pedro González de Mendoza in 1492 of what was acclaimed as the actual tablet, said to have been brought to Rome by Saint Helena, mother of Emperor Constantine.
Western and Eastern Christianity.
In the Western Church, most crucifixes and many depictions of the crucifixion of Jesus include a plaque or parchment placed above his head, called a titulus, or title, bearing only the Latin letters INRI, occasionally carved directly into the cross and usually just above the head of Jesus. In the Eastern Church "King of Glory" (??? ?????, tês Dóx?s) may be used.
In the East (both Eastern Catholics and Eastern Orthodox) use the Greek letters ????, based on the Greek version of the inscription ?????? ? ????????? ? ???????? ??? ???????? (I?sûs ho Naz?raêos ho basileùs tôn Iudaé?n). Some representations change the title to "????," ? B??????? ??? ?????? (ho Basileùs tû kósmu, "The King of the World"), or to ? B??????? ??? ????? (ho Basileùs tês Dóx?s, "The King of Glory"), not implying that this was really what was written but reflecting the tradition that icons depict the spiritual reality rather than the physical reality. Some other Eastern Orthodox churches (such as the Romanian Orthodox Church) use the Latin version, INRI, which is the same to the abbreviation of the Romanian equivalent. The Russian Orthodox Church uses ???? (INCI, the Church Slavonic equivalent of ????) or the abbreviation ???? ????? (Car? Slavy, "King of Glory").
Versions.
MarkLukeMatthewJohn
VerseMk 15:26Lk 23:38Mt 27:37Jn 19:19-20
Greek Inscription? ???????? ??? ????????? ???????? ??? ???????? ?????????? ????? ?????? ? ???????? ??? ?????????????? ? ????????? ? ???????? ??? ????????
Transliterationho basileùs tôn Iudaé?nho basileùs tôn Iudaé?n hûtoshûtós estin I?sûs ho basileùs tôn Iudaé?nI?sûs ho Naz?raêos ho basileùs tôn Iudaé?n
English translationThe King of the JewsThis is the King of the JewsThis is Jesus, the King of the JewsJesus of Nazareth, the King of the Jews
Languages[none specified]Hebrew, Latin, Greek[none specified]Hebrew, Latin, Greek
Full verse in KJVAnd the superscription of His accusation was written over, THE KING OF THE JEWS.And a superscription also was written over Him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.And set up over His head His accusation written, THIS IS JESUS THE KING OF THE JEWSAnd Pilate wrote a title, and put it on the cross. And the writing was JESUS OF NAZARETH THE KING OF THE JEWS.
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226.Rosicrucianism.
Rosicrucianism is a philosophical secret society said to have been founded in late medieval Germany by Christian Rosenkreuz. It holds a doctrine or theology "built on esoteric truths of the ancient past", which, "concealed from the average man, provide insight into nature, the physical universe and the spiritual realm." Rosicrucianism is symbolized by the Rosy Cross or Rose Cross.
Between 1607 and 1616, two anonymous manifestos were published, first in Germany and later throughout Europe. These were the Fama Fraternitatis RC (The Fame of the Brotherhood of RC) and the Confessio Fraternitatis (The Confession of the Brotherhood of RC). The influence of these documents, presenting a "most laudable Order" of mystic-philosopher-doctors and promoting a "Universal Reformation of Mankind", gave rise to an enthusiasm called by its historian Dame Frances Yates the "Rosicrucian Enlightenment".
Rosicrucianism was associated with Protestantism (Lutheranism in particular), and the manifestos opposed Roman Catholicism and its preference for dogma over empiricism. They traced their philosophy and science to the Moors, asserting that it had been kept secret for 120 years until the intellectual climate might receive it.
Early seventeenth-century occult philosophers such as Michael Maier, Robert Fludd and Thomas Vaughan interested themselves in the Rosicrucian world view. According to historian David Stevenson it was also influential to Freemasonry as it was emerging in Scotland. In later centuries, many esoteric societies have claimed to derive their doctrines, in whole or in part, from the original Rosicrucians. Several modern societies have been formed for the study of Rosicrucianism and allied subjects.
Origins.
The Fama Fraternitatis presented the legend of a German doctor and mystic philosopher referred to as "Frater C.R.C." (later identified in a third manifesto as Christian Rosenkreuz, or "Rose-cross"). The year 1378 is presented as being the birth year of "our Christian Father", and it is stated that he lived 106 years. After studying in the Middle East under various masters, possibly adhering to Sufism, he was unable to spread the knowledge he had acquired to any prominent European figures. Instead, he gathered a small circle of friends/disciples and founded the Rosicrucian Order (this can be deduced to have occurred around 1407).
During Rosenkreuz's lifetime, the Order was said to consist of no more than eight members, each a doctor and a sworn bachelor. Each member undertook an oath to heal the sick without payment, to maintain a secret fellowship, and to find a replacement for himself before he died. Three such generations had supposedly passed between c.1500 and c.1600, a time when scientific, philosophical and religious freedom had grown so that the public might benefit from the Rosicrucians' knowledge, so that they were now seeking good men.
Reception.
The manifestos were and are not taken literally by many but rather regarded either as hoaxes or as allegorical statements. The manifestos directly state: "We speak unto you by parables, but would willingly bring you to the right, simple, easy, and ingenuous exposition, understanding, declaration, and knowledge of all secrets."
It is evident that the first Rosicrucian manifesto was influenced by the work of the respected hermetic philosopher Heinrich Khunrath, of Hamburg, author of the Amphitheatrum Sapientiae Aeternae (1609), who was in turn influenced by John Dee, author of the Monas Hieroglyphica (1564). The invitation to the royal wedding in the Chymical Wedding of Christian Rosenkreutz opens with Dee's philosophical key, the Monas Hieroglyphica symbol. The writer also claimed the brotherhood possessed a book that resembled the works of Paracelsus.
Some say the writers were moral and religious reformers. They used the techniques of chemistry (alchemy) and of the sciences generally as media through which to publicize their opinions and beliefs.
In his autobiography, Johann Valentin Andreae (1586?1654) claimed the anonymously published Chymical Wedding of Christian Rosenkreutz as one of his works, and he subsequently described it as a ludibrium. In his later works, he makes alchemy an object of ridicule and places it along with music, art, theater and astrology in the category of less serious sciences. According to some sources, his role in the origin of the Rosicrucian legend is controversial. However, it was generally accepted according to others.
The Rosicrucian Enlightenment.
The publication of the Fama Fraternitatis Rosae Crucis (1614)
In the early 17th century, the manifestos caused excitement throughout Europe by declaring the existence of a secret brotherhood of alchemists and sages who were preparing to transform the arts, sciences, religion, and political and intellectual landscape of Europe. Wars of politics and religion ravaged the continent. The works were re-issued several times, followed by numerous pamphlets, favorable or otherwise. Between 1614 and 1620, about 400 manuscripts and books were published which discussed the Rosicrucian documents.
The peak of the "Rosicrucianism furor" was reached when two mysterious posters appeared on the walls of Paris in 1622 within a few days of each other. The first said, "We, the Deputies of the Higher College of the Rose-Croix, do make our stay, visibly and invisibly, in this city (...)" and the second one ended with the words "The thoughts attached to the real desire of the seeker will lead us to him and him to us."
The legend
Inspired a variety of works, among them the works of Michael Maier (1568?1622) of Germany; Robert Fludd (1574?1637) and Elias Ashmole (1617?1692) of England; Teophilus Schweighardt Constantiens, Gotthardus Arthusius, Julius Sperber, Henricus Madathanus, Gabriel Naudé, Thomas Vaughan and others. In Elias Ashmole's Theatrum Chimicum britannicum (1650) he defends the Rosicrucians. Some later works impacting Rosicrucianism were the Opus magocabalisticum et theosophicum by George von Welling (1719)--of alchemical and paracelsian inspiration?and the Aureum Vellus oder Goldenes Vliess by Hermann Fictuld in 1749.
Michael Maier was appointed Pfalzgraf (Count Palatine) by Rudolf II, Holy Roman Emperor and King of Hungary and King of Bohemia. He also was one of the most prominent defenders of the Rosicrucians, clearly transmitting details about the "Brothers of the Rose Cross" in his writings. Maier made the firm statement that the Brothers of R.C. exist to advance inspired arts and sciences, including alchemy. Researchers of Maier's writings point out that he never claimed to have produced gold, nor did Heinrich Khunrath or any of the other Rosicrucianists. Their writings point toward a symbolic and spiritual alchemy, rather than an operative one. In a combination of direct and veiled styles, these writings conveyed the nine stages of the involutive-evolutive transmutation of the threefold body of the human being, the threefold soul and the threefold spirit, among others esoteric knowledge related to the "Path of Initiation."
In his 1618 pamphlet, Pia et Utilissima Admonitio de Fratribus Rosae Crucis, Henrichus Neuhusius wrote that the Rosicrucians departed for the east due to European instability caused by the start of the Thirty Years' War. In 1710, Sigmund Richter, founder of the secret society of the Golden and Rosy Cross, also suggested the Rosicrucians had migrated eastward. In the first half of the 20th century, René Guénon, a researcher of the occult, presented this same idea in some of his works. An eminent author of the 19th century, Arthur Edward Waite, presented arguments contradicting this idea. It was in this fertile field of discourse that many Rosicrucian societies arose. They were based on the occult, inspired by the mystery of this "College of Invisibles."
Frater C.R.C. ? Christian Rose Cross (symbolical representation)
The literary works of the 16th and 17th centuries were full of enigmatic passages containing references to the Rose Cross, as in the following (somewhat modernized):
For what we do presage is not in grosse,
For we are brethren of the Rosie Crosse;
We have the Mason Word and second sight,
Things for to come we can foretell aright.
? Henry Adamson, The Muses' Threnodie (Perth, 1638).
The idea of such an order, exemplified by the network of astronomers, professors, mathematicians, and natural philosophers in 16th-century Europe promoted by such men as Johannes Kepler, Georg Joachim Rheticus, John Dee and Tycho Brahe, gave rise to the Invisible College. This was the precursor to the Royal Society founded in 1660. It was constituted by a group of scientists who began to hold regular meetings to share and develop knowledge acquired by experimental investigation. Among these were Robert Boyle, who wrote: "the cornerstones of the Invisible (or as they term themselves the Philosophical) College, do now and then honour me with their company..."; John Wilkins and John Wallis, who described those meetings in the following terms: "About the year 1645, while I lived in London (at a time when, by our civil wars, academical studies were much interrupted in both our Universities), ... I had the opportunity of being acquainted with divers worthy persons, inquisitive natural philosophy, and other parts of human learning; and particularly of what hath been called the New Philosophy or Experimental Philosophy. We did by agreements, divers of us, meet weekly in London on a certain day and hour, under a certain penalty, and a weekly contribution for the charge of experiments, with certain rules agreed amongst us, to treat and discourse of such affairs..."
Rose-Cross Degrees in Freemasonry.
18° Knight of the Rose Croix jewel (from the Masonic Scottish Rite)
According to Jean Pierre Bayard, two Rosicrucian-inspired Masonic rites emerged towards the end of 18th century, the Rectified Scottish Rite, widespread in Central Europe where there was a strong presence of the "Golden and Rosy Cross", and the Ancient and Accepted Scottish Rite, first practised in France, in which the 18th degree is called Knight of the Rose Croix.
The change from "operative" to "speculative" Masonry occurred between the end of the 16th and the beginning of the 18th century. Two of the earliest speculative Masons for whom a record of initiation exists were Sir Robert Moray and Elias Ashmole. Robert Vanloo states that earlier 17th century Rosicrucianism had a considerable influence on Anglo-Saxon Masonry. Hans Schick sees in the works of Comenius (1592?1670) the ideal of the newly born English Masonry before the foundation of the Grand Lodge in 1717. Comenius was in England during 1641.
The Gold und Rosenkreuzer (Golden and Rosy Cross) was founded by the alchemist Samuel Richter who in 1710 published Die warhhaffte und vollkommene Bereitung des Philosophischen Steins der Brüderschaft aus dem Orden des Gülden-und Rosen-Creutzes (The True and Complete Preparation of the Philosopher's Stone by the Brotherhood from the Order of the Golden and Rosy Cross) in Breslau under the pseudonym Sincerus Renatus in Prague in the early 18th century as a hierarchical secret society composed of internal circles, recognition signs and alchemy treatises. Under the leadership of Hermann Fictuld the group reformed itself extensively in 1767 and again in 1777 because of political pressure. Its members claimed that the leaders of the Rosicrucian Order had invented Freemasonry and only they knew the secret meaning of Masonic symbols. The Rosicrucian Order had been founded by Egyptian ?Ormusse? or ?Licht-Weise? who had emigrated to Scotland with the name ?Builders from the East?. In 1785 and 1788 the Golden and Rosy Cross group published the Geheime Figuren or ?The Secret Symbols of the 16th and 17th century Rosicrucians?.
Led by Johann Christoph von Wöllner and General Johann Rudolf von Bischoffwerder, the Masonic lodge (later: Grand Lodge) Zu den drei Weltkugeln (The Three Globes) was infiltrated and came under the influence of the Golden and Rosy Cross. Many Freemasons became Rosicrucianists and Rosicrucianism was established in many lodges. In 1782 at the Convent of Wilhelmsbad the Alte schottische Loge Friedrich zum goldenen Löwen (Old Scottish Lodge Friedrich at the Golden Lion) in Berlin strongly requested Ferdinand, Duke of Brunswick-Lüneburg and all other Freemasons to submit to the Golden and Rosy Cross, without success.
After 1782, this highly secretive society added Egyptian, Greek and Druidic mysteries to its alchemy system. A comparative study of what is known about the Gold and Rosenkreuzer appears to reveal, on the one hand, that it has influenced the creation of some modern Initiatic groups and, on the other hand, that the Nazis (see The Occult Roots of Nazism) may have been inspired by this German group.
According to the writings of the Masonic historian E.J. Marconis de Negre, who together with his father Gabriel M. Marconis is held to be the founder of the "Rite of Memphis-Misraim" of Freemasonry, based on earlier conjectures (1784) by a Rosicrucian scholar Baron de Westerode and also promulgated by the 18th century secret society called the "Golden and Rosy Cross", the Rosicrucian Order was created in the year 46 when an Alexandrian Gnostic sage named Ormus and his six followers were converted by one of Jesus' disciples, Mark. Their symbol was said to be a red cross surmounted by a rose, thus the designation of Rosy Cross. From this conversion, Rosicrucianism was supposedly born, by purifying Egyptian mysteries with the new higher teachings of early Christianity.
According to Maurice Magre (1877?1941) in his book Magicians, Seers, and Mystics, Rosenkreutz was the last descendant of the Germelshausen, a German family from the 13th century. Their castle stood in the Thuringian Forest on the border of Hesse, and they embraced Albigensian doctrines. The whole family was put to death by Landgrave Conrad of Thuringia, except for the youngest son, then five years old. He was carried away secretly by a monk, an Albigensian adept from Languedoc, and placed in a monastery under the influence of the Albigenses, where he was educated and met the four Brothers later to be associated with him in the founding of the Rosicrucian Brotherhood. Magre's account supposedly derives from oral tradition.
Around 1530, more than eighty years before the publication of the first manifesto, the association of cross and rose already existed in Portugal in the Convent of the Order of Christ, home of the Knights Templar, later renamed Order of Christ. Three bocetes were, and still are, on the abóboda (vault) of the initiation room. The rose can clearly be seen at the center of the cross. At the same time, a minor writing by Paracelsus called Prognosticatio Eximii Doctoris Paracelsi (1530), containing 32 prophecies with allegorical pictures surrounded by enigmatic texts, makes reference to an image of a double cross over an open rose; this is one of the examples used to prove the "Fraternity of the Rose Cross" existed far earlier than 1614.
Modern groups.
Centro de Estudios Rosacruz (Zaragoza).
During the late 19th and early 20th centuries, various groups styled themselves Rosicrucian. The diverse groups who link themselves to a "Rosicrucian Tradition" can be divided into three categories: Esoteric Christian Rosicrucian groups, which profess Christ; Masonic Rosicrucian groups such as Societas Rosicruciana; and initiatory groups such as the Golden Dawn and the Ancient Mystical Order Rosae Crucis (AMORC).
Esoteric Christian Rosicrucian schools provide esoteric knowledge related to the inner teachings of Christianity.
The Rosicrucian Fellowship, 1909/11. Teachings present the mysteries, in the form of esoteric knowledge, of which Christ spoke in Matthew 13:11 and Luke 8:10. The Fellowship seeks to prepare the individual through harmonious development of mind and heart in a spirit of unselfish service to mankind and an all-embracing altruism. According to it the Rosicrucian Order was founded in 1313 and is composed of twelve exalted Beings gathered around a thirteenth, Christian Rosenkreuz. These great Adepts have already advanced far beyond the cycle of rebirth; their mission is to prepare the whole wide world for a new phase in religion?which includes awareness of the inner worlds and the subtle bodies, and to provide safe guidance in the gradual awakening of man's latent spiritual faculties during the next six centuries toward the coming Age of Aquarius.
According to Masonic writers, the Order of the Rose Cross is expounded in a major Christian literary work that molded the subsequent spiritual views of the western civilisation, The Divine Comedy (ca. 1308?1321) by Dante Alighieri.
Other Christian-Rosicrucian oriented bodies include:
Lectorium Rosicrucianum, 1924
Archeosophical Society, 1968
Freemasonic Rosicrucian bodies providing preparation either through direct study and/or through the practice of symbolic-initiatic journey.
Ancient and Accepted Scottish Rite, 1801
Societas Rosicruciana in Anglia, 1866, in Scotia (SRIS; Scotland), in Civitatibus Foederatis (MSRICF/SRICF; United States) etc. This Masonic esoteric society reprinted the Rosicrucian manifestos in 1923. A well-known member was Arthur Edward Waite.
Initiatory groups which follow a degree system of study and initiation include:
The Ancient Mystical Order Rosae Crucis (AMORC), incorporated in the U.S. in 1915
Rosicrucian Order of the Golden Dawn, U.S. based Order, 2008
The Order of the Hermetic Gold and Rose + Cross, established in the Philippines in 1930
Chronological list of groups formed for the study of Rosicrucianism and related subjects.
Many of these groups generally speak of a lineal descent from earlier branches of the ancient Rosicrucian Order in England, France, Egypt, or other countries. However, some groups speak of a spiritual affiliation with a true and invisible Rosicrucian Order. Note there are other Rosicrucian groups not listed here. Some do not use the name "Rosicrucian" to name themselves. Some groups listed may have been dissolved and are no longer operating.
Order of the Golden and Rosy Cross, 1750s
Ancient and Accepted Scottish Rite, 1776
Fraternitas Rosae Crucis, 1861
Societas Rosicruciana in Anglia (SRIA). ca. 1860?1865
Societas Rosicruciana in America (SRIA), 1878
Societas Rosicruciana in Civitatibus Foederatis (SRICF), 1879
Cabalistic Order of the Rosicrucian (Kabbalistique de la Rose Croix), 1888
Hermetic Order of the Golden Dawn, 1888
Rose Cross Order, 1889
Order of the Temple & the Graal and of the Catholic Order of the Rose-Croix (l'Ordre de la Rose Croix Catholique et Esthetique, du Temple et du Graal) (CRC) ('Catholic', as in 'Universal'), 1890
Alchemical Rose-Croix Society (Association Alchimique de France), 1896
Rose-Croix de l'Orient (Rose-Cross of the East) (RCO) ?
The Elder Brothers of the Rose-Croix (Les Freres Aînés de la Rose-Croix)
Antiquus Arcanus Ordo Rosæ Rubæ Aureæ Crucis (AAORRAC) ?
Ordo Aureæ & Rosæ Crucis (Antique Arcanæ Ordinis Rosæ Rubeæ et Aureæ Crucis)(OARC) ?
Rosicrucian Fellowship (Association of Christian Mystics) 1909
Anthroposophical Society, 1912
Order of the Temple of the Rosy Cross, 1912
Ancient Mystical Order Rosae Crucis, (AMORC), 1915
Fellowship of the Rosy Cross, 1915
Corona Fellowship of Rosicrucians (CFR), c. 1918
Rosicrucian Order Crotona Fellowship, 1924
Lectorium Rosicrucianum, 1924
Fraternitas Rosicruciana Antiqua (FRA), 1927
The Saint Paul Rosicrucian Fellowship (Fraternidade Rosacruciana São Paulo), 1929
The Order of the Hermetic Gold and The Rose + Cross (OHGRC), 1930
The Order of the Hermetic Gold and Rose + Cross, established in the Philippines in 1930
Fraternitas Rosicruciana Antiqua, 1932
Archeosophical Society, 1968
ConFraternity Rosae + Crucis (CR+C), 1989
Ancient Rosae Crucis (ARC), ?
Rosicrucian Order of the Golden Dawn, 2008
The Knights of the Militia Crucifera Evangelica (KMCE), Alchemical Order dela Rosé-Croix
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223.The Rosy Cross (Rose Cross/Rose Croix).
The Rosy Cross (also called Rose Cross and Rose Croix) is a symbol largely associated with the semi-mythical Christian Rosenkreuz, Qabbalist and alchemist and founder of the Rosicrucian Order. The Rose Cross is said to be a cross with a white rose at its centre and symbolizes the teachings of a tradition formed within the Christian tenets:
What think you, loving people, and how seem you affected, seeing that you now understand and know, that we acknowledge ourselves truly and sincerely to profess Christ, condemn the Pope, addict ourselves to the true Philosophy, lead a Christian life, and daily call, entreat and invite many more unto our Fraternity, unto whom the same Light of God likewise appeareth?
It has several meanings, depending on the source. Some groups, such as the Ancient and Mystical Order Rosae Crucis, from a non-sectarian or non-religious view, suggest that the rosy cross predates Christianity, where "the cross represents the human body and the rose represents the individual's unfolding consciousness.
The Rosicrucian Fellowship and kindred groups of rosicrucianists, promulgating an Esoteric Christian viewpoint, hold that the Rosicrucian Brotherhood was founded in the early 14th century, or between the 13th and 14th centuries, as an Invisible College of mystic sages, by a highly evolved entity having the symbolic name of Christian Rosenkreuz in order "to prepare a new phase of the Christian religion to be used during the coming age now at hand, for as the world and man evolve so also must religion change".
Paracelsus, who was called the "Luther of Medicine", describes these mystics sages as "persons who have been exalted (verzueckt) to God, and who have remained in that state of exaltation, and have not died (...) nobody knew what became of them, and yet they remained on the earth". Modern Rosicrucian groups and some researchers suggest that there is much evidence that the Rosicrucian Order not only has made herself known in the early 17th century through the Rosicrucian Manifestos, but has been active since the beginning of the Renaissance period, not only as an hermetic Order, but also through forerunners ? geniuses of the western world, sometimes also known to be Freemasons ? in the literary, cultural, ethical, political, religious and scientific fields.
In the late 18th century, Karl von Eckartshausen, a German Christian mystic, describes the true Adepts of the Rose Cross in the following terms: "These sages, whose number is small, are children of light, and are opposed to darkness. They dislike mystification and secrecy; they are open and frank, have nothing to do with secret societies and with external ceremonies. They possess a spiritual temple, in which God is presiding". Later, in the early 20th century, Max Heindel, a Rosicrucian Initiate, emphasizes that the roots of the Brothers of the Rose Cross, immersed in the western mystery tradition, are almost impossible to be traced as "theirs is a work which aims to encourage the evolution of humanity, they have labored far back into antiquity--under one guise or another".
It has also been suggested that the rose represents silence while the cross signifies "salvation, to which the Society of the Rose-Cross devoted itself by teaching mankind the love of God and the beauty of brotherhood, with all that they implied." Others saw the Rosy Cross as a symbol of the human process of reproduction elevated to the spiritual: "The fundamental symbols of the Rosicrucians were the rose and the cross; the rose female and the cross male, both universal phallic [...] As generation is the key to material existence, it is natural that the Rosicrucians should adopt as its characteristic symbols those exemplifying the reproductive processes. As regeneration is the key to spiritual existence, they therefore founded their symbolism upon the rose and the cross, which typify the redemption of man through the union of his lower temporal nature with his higher eternal nature."
It is further a symbol of the Philosopher's Stone, the ultimate product of the alchemist.
Freemasonry and the Hermetic Order of the Golden Dawn.
The Rosy Cross is also a symbol found in some Masonic Christian bodies and employed by individuals and groups formed during the last centuries for the study of Rosicrucianism and allied subjects, but derived from the adoption of a red rose.
Freemasonry.
Main article: Freemasonry
Within the Southern Jurisdiction of the Scottish Rite concordant body of Freemasonry, the Eighteenth Degree is specifically concerned with the rose cross and confers the title of "Knight Rose Croix". Of one version of the degree, Albert Pike wrote in 1871,
The Degree of Rose Cross teaches three things;?the unity, immutability and goodness of God; the immortality of the Soul; and the ultimate defeat and extinction of evil and wrong and sorrow, by a Redeemer or Messiah, yet to come, if he has not already appeared.
He goes on to give an explanation of what he believes to be the symbolism of the Rose Cross in that degree:
But [the cross's] peculiar meaning in this Degree, is that given to it by the Ancient Egyptians. Thoth or Phtha is represented on the oldest monuments carrying in his hand the Crux Ansata, or Ankh, (a Tau cross, with a ring or circle over it). [...] It was the hieroglyphic for life, and with a triangle prefixed meant life-giving. To us therefore it is the symbol of Life?of that life that emanated from the Deity, and of that Eternal Life for which we all hope; through our faith in God's infinite goodness.
The ROSE, was anciently sacred to Aurora and the Sun. It is a symbol of Dawn, of the resurrection of Light and the renewal of life, and therefore of the dawn of the first day, and more particularly of the resurrection: and the Cross and Rose together are therefore hieroglyphically to be read, the Dawn of Eternal Life which all Nations have hoped for by the advent of a Redeemer.
Golden Dawn.
Main article: Hermetic Order of the Golden Dawn
The Hermetic Order of the Golden Dawn made use of the rosy cross as well, including 'The Ritual of the Rose Cross," designed for spiritual protection and as preparation for meditation. Based on the Rosicrucian symbolism of the Red Rose and the Cross of Gold, it is also a key symbol of the Golden Dawn's Second Order. According to Regardie, the Golden Dawn rosy cross contains attributes for the Elements, Planets, Zodiac, Hebrew alphabet, alchemical principles, the hexagram and pentagram, the sephiroth of the Tree of Life, and the formula of INRI. On the back side of the rosy cross is inscribed the motto of the Zelator Adeptus Minor at the bottom, "The master Jesus Christ, God and Man" between four Maltese crosses, and in the center, written in Latin, "Blessed be the Lord our God who hath given us the Symbol Signum."
Regardie says of the rosy cross in The Golden Dawn:
The Rose-Cross is a Lamen or badge synthesizing a vast concourse of ideas, representing in a single emblem the Great Work itself?the harmonious reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood. It is a highly important symbol to be worn over the heart during every important operation. It is a glyph, in one sense, of the higher Genius to whose knowledge and conversation the student is eternally aspiring. In the Rituals it is described as the Key of Sigils and Rituals.
Symbolism of the Golden Dawn Rosy Cross.
This lamen is a complete synthesis of the masculine, positive, or rainbow scale of color attributions, which is also called the Scale of the King. The four arms of the cross belong to the four elements and are colored accordingly. The white portion belongs to the Holy Spirit and the planets.
The petals of the rose refer to the twenty-two paths on the Tree of Life and the Twenty-two letters of the Hebrew alphabet. It is the cross in Tiphareth, the receptacle and the center of the forces of the Sephiroth and the paths. The extreme center of the rose is white, the reflected spiritual brightness of Kether, bearing upon it the Red Rose of Five Petals and the Golden Cross of Six Squares; four green rays issue from around the angles of the cross. Upon the white portion of the lamen, below the rose, is placed the hexagram, with the planets.
Around the pentagrams, which are placed one upon each elemental colored arm, are drawn the symbols of the spirit and the four elements. Upon each of the floriated (the arms) of the cross are arranged the three alchemical principles of sulfur, salt, and mercury. The white rays issuing from behind the rose at the inner angles between the arms of the cross are the rays of the divine light issuing and coruscating from the reflected light of Kether in its center; and the letters and symbols on them refer to the analysis of the Key Word - I.N.R.I.
Aleister Crowley and Ordo Templi Orientis.
Main articles: Thelema and Thelemic mysticism
The symbol of the rosy cross played a substantial role within the system of Thelema as developed by Aleister Crowley. In a cosmological context, the rose is Nuit, the infinitely expanded goddess of the night sky, and the cross is Hadit, the ultimately contracted atomic point. For Crowley, it was the job of the adept to identify with the appropriate symbol so to experience the mystical conjunction of opposites, which leads to attainment. In this sense, the rose cross is a grand symbol of the Great Work:
The Tau and the circle together make one form of the Rosy Cross, the uniting of subject and object which is the Great Work, and which is symbolized sometimes as this cross and circle, sometimes as the Lingam-Yoni, sometimes as the Ankh or Crux Ansata, sometimes by the Spire and Nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage, "chymical nuptials," and in a hundred other ways. Whatever the form chosen, it is the symbol of the Great Work.
Crowley also makes clear that this process is reflected in the sexual act as well:
So we need not be surprised if the Unity of Subject and Object in Consciousness which is sam?dhi, the uniting of the Bride and the Lamb which is Heaven, the uniting of the Magus and the god which is Evocation, the uniting of the Man and his Holy Guardian Angel which is the seal upon the work of the Adeptus Minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the Lingam and the Yoni, the Cross and the Rose. For as in earth-life the sexual ecstasy is the loss of self in the Beloved, the creation of a third consciousness transcending its parents, which is again reflected into matter as a child; so, immeasurably higher, upon the Plane of Spirit, Subject and Object join to disappear, leaving a transcendent unity. This third is ecstasy and death; as below, so above.
The rosy cross is further symbolic of the grade of Adeptus Minor in the A.'.A.'., the Qabalistic sphere of Tiphareth on the Tree of Life, the magical formula INRI, and the concepts of Light (LVX) and Life.
Ordo Templi Orientis.
Main article: Ordo Templi Orientis
The rose cross also has a place in the system of Ordo Templi Orientis. It is associated with the Fifth Degree, the title of which is "Sovereign Prince Rose-Croix, and Knight of the Pelican and Eagle." Of it, Crowley writes in "An Intimation with Reference to the Constitution of the Order":
The members of the Fifth Degree are responsible for all that concerns the Social welfare of the Order. This grade is symbolically that of beauty and harmony; it is the natural stopping-place of the majority of men and women; for to proceed farther, as will appear, involves renunciation of the sternest kind. Here then is all joy, peace, well-being on all planes; the Sovereign Prince Rose Croix is attached equally to the higher and the lower, and forms a natural link between them. Yet let him look to it that his eyes are set on high!
Fellowship of the Rosy Cross.
The Winged Self symbol of the Rosy Cross consists of a cross of light, with a white rose at the centre.
The Fellowship of the Rosy Cross was a Christian mystical organization established by Arthur Edward Waite in England in 1915. It developed out of the breakdown of Independent and Rectified Rite of the Golden Dawn. It was based on Waite's complicated ideas and its rites reflected his interest in the history of the Rosicrucian Order, Freemasonry, and Christian mystical teachings through the ages. Most of its members were Freemasons or theosophists. One of its most noted members was the novelist Charles Williams who was a member from 1917 to at least 1928 and possibly later. There were plans to establish a branch in the United States but they appear never to have been fulfilled. The order ended with Waite's death in 1942. Arthur Edward Waite wrote also a book entitled The Brotherhood of the Rosy Cross, which presents the brotherhood as a Christian order dating from the Middle Ages.
Modern forms.
Main articles: Rosicrucian Fellowship, Lectorium Rosicrucianum, Esoteric Christianity and Ancient Mystical Order Rosae Crucis
One modern form of the Rosie Cross is found in a Rosicrucian Christian symbol that places a crown of red roses ennobling a white rose at the centre of the cross; radiating behind is the golden five-pointed star, an allusion also to 'the Five Points of Fellowship'. It is the symbol of the fraternity that has prepared a great lodge for the Brethren to be gathered.
Another version used by the Ancient Mystical Order Rosae Crucis suggests that "together, the rose and cross represent the experiences and challenges of a thoughtful life well-lived."
Inglish Site.88.
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TO THE THRISE HO-
NOVRABLE AND EVER LY-
VING VERTVES OF SYR PHILLIP
SYDNEY KNIGHT, SYR JAMES JESUS SINGLETON, SYR CANARIS, SYR LAVRENTI BERIA ; AND TO THE
RIGHT HONORABLE AND OTHERS WHAT-
SOEVER, WHO LIVING LOVED THEM,
AND BEING DEAD GIVE THEM
THEIRE DVE.
***
In the beginning there is darkness. The screen erupts in blue, then a cascade of thick, white hexadecimal numbers and cracked language, ?UnusedStk? and ?AllocMem.? Black screen cedes to blue to white and a pair of scales appear, crossed by a sword, both images drawn in the jagged, bitmapped graphics of Windows 1.0-era clip-art?light grey and yellow on a background of light cyan. Blue text proclaims, ?God on tap!?
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Introduction.
Yes i am getting a little Mobi-Literate(ML) by experimenting literary on my Mobile Phone. Peoplecall it Typographical Laziness(TL).
The first accidental entries for the this part of this encyclopedia.
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This is TempleOS V2.17, the welcome screen explains, a ?Public Domain Operating System? produced by Trivial Solutions of Las Vegas, Nevada. It greets the user with a riot of 16-color, scrolling, blinking text; depending on your frame of reference, it might recall ?DESQview, the ?Commodore 64, or a host of early DOS-based graphical user interfaces. In style if not in specifics, it evokes a particular era, a time when the then-new concept of ?personal computing? necessarily meant programming and tinkering and breaking things.
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Index.
225.I.N.R.I.(Latin: I?sus Nazar?nus, R?x I?dae?rum).
226.Rosicrucianism.
223.The Rosy Cross (Rose Cross/Rose Croix).
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225.I.N.R.I.(Latin: I?sus Nazar?nus, R?x I?dae?rum).
In the New Testament, Jesus is referred to as the King of the Jews, both at the beginning of his life and at the end. In the Koine Greek of the New Testament, e.g. in John 19:3 this is written Basileus ton Ioudaion (???????? ??? ????????).
Both uses of the title lead to dramatic results in the New Testament accounts. In the account of the Nativity of Jesus in the Gospel of Matthew, the wise men (i.e. Magi) who come from the east call Jesus the "King of the Jews", causing King Herod to order the Massacre of the Innocents. Towards the end of the accounts of all four Canonical Gospels, in the narrative of the Passion of Jesus, the use of the "King of the Jews" title leads to charges against Jesus that result in his Crucifixion.
The acronym INRI (Latin: I?sus Nazar?nus, R?x I?dae?rum) represents the Latin inscription which in English reads as "Jesus the Nazarene, King of the Jews" and John 19:20 states that this was written in three languages?Hebrew, Latin, and Greek?during the crucifixion of Jesus. The Greek version reads ????, representing ?????? ? ????????? ? B??????? ??? ????????.
In the New Testament, the "King of the Jews? title is used only by the gentiles, namely by the Magi, Pontius Pilate, and the Roman soldiers. In contrast, the Jewish leaders use the designation "King of Israel". The phrase has also been translated King of the Judeans (see Ioudaioi).
Use in the Nativity.
In the account of the Nativity of Jesus in the Gospel of Matthew the Biblical Magi go to see King Herod the Great in Jerusalem and in Matthew 2:2 ask him: "Where is He that is born King of the Jews?"
The question troubles Herod who considers the title his own, and in Matthew 2:7-8 he attempts to trick the Magi to reveal the exact location of the newborn King of the Jews. However, once the Magi depart without informing Herod of the location of Jesus, Herod orders the execution of all young male children in the village of Bethlehem, in the episode known as the Massacre of the Innocents (Matthew 2:16) to avoid the loss of his throne to the newborn King of the Jews whose birth had been announced to him by the Magi.
Use in the Passion.
In the accounts of the Passion of Jesus, the title King of the Jews is used on three separate occasions. In the first such episode, all four Gospels state that the title was used for Jesus when he was interviewed by Pilate and that his Crucifixion was based on that charge, as in Matthew 27:11, Mark 15:2, Luke 23:3 and John 18:33.
The acronym INRI (Jesus of Nazareth, King of the Jews) written in three languages (as in John 19:20) on the cross, Ellwangen Abbey, Germany.
The use of the terms King and Kingdom, and the role of the Jews in using the term King to accuse Jesus are central in the discussion between Jesus and Pilate. In John 18:34 Jesus hints that the King accusation did not originate with Pilate but with "others" and in John 18:36 he states: "My kingdom is not of this world". However Jesus does not directly deny being the King of the Jews.
In the New Testament, Pilate writes "Jesus of Nazareth, King of the Jews" as a sign to be affixed to the cross of Jesus. John 19:21 states that the Jews told Pilate: "Do not write King of the Jews" but instead write that Jesus had merely claimed that title, but Pilate wrote it anyway. Pilate's response to the protest is recorded by John: "What I have written, I have written."
After the trial by Pilate and after the Flagellation of Christ episode, the soldiers mock Jesus as the King of Jews by putting a purple robe (that signifies royal status) on him, place a Crown of Thorns on his head, and beat and mistreat him in Matthew 27:29-30, Mark 15:17-19 and John 19:2-3.
The continued reliance on the use of the term King by the Jews to press charges against Jesus is a key element of the final decision to crucify him. In John 19:12 Pilate seeks to release Jesus, but the Jews object, saying: "If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar" bringing the power of Caesar to the forefront of the discussion. In John 19:12 the Jews then cry out: "Crucify him! ... We have no king but Caesar."
The use of the term "King of the Jews" by the early Church after the death of Jesus was thus not without risk, for this term could have opened them to prosecution as followers of Jesus, who was accused of possible rebellion against Rome.
The final use of the title only appears in Luke 23:36-37. Here, after Jesus has carried the cross to Calvary and has been nailed to the cross, the soldiers look up on him on the cross, mock him, offer him vinegar and say: "If thou art the King of the Jews, save thyself." In the parallel account in Matthew 27:42 the Jewish priests mock Jesus as "King of Israel", saying: "He is the King of Israel; let him now come down from the cross, and we will believe on him."
King of the Jews vs King of IsraelEdit
In the New Testament, the "King of the Jews? title is used only by the gentiles, namely by the Magi, Pontius Pilate, Roman soldiers. In contrast the Jewish leaders prefer the designation "King of Israel", as in Matthew 27:42, Mark 15:32. But from Pilate's perspective, it is the term "King" (regardless of Jews or Israel) which is sensitive, for it implies possible rebellion against the Roman Empire.
In the Gospel of Mark the distinction between King of the Jews and King of Israel is made consciously, setting apart the two uses of the term by the Jews and the gentiles.
The INRI and ???? acronyms.
Eastern Orthodox crucifix, displays the lettering in Greek: ???? (Trapeza of Holy Trinity Monastery, Meteora, Greece).
The acronym INRI represents the Latin inscription IESVS·NAZARENVS·REX·IVDÆORVM (Iesus Nazarenus, Rex Iudaeorum), in English reads as "Jesus the Nazarene, King of the Jews". John 19:20 states that this was written in three languages: Hebrew, Latin and Greek and was put on the cross of Jesus. The Greek version reads ????.
Devotional enthusiasm greeted the discovery by Cardinal Pedro González de Mendoza in 1492 of what was acclaimed as the actual tablet, said to have been brought to Rome by Saint Helena, mother of Emperor Constantine.
Western and Eastern Christianity.
In the Western Church, most crucifixes and many depictions of the crucifixion of Jesus include a plaque or parchment placed above his head, called a titulus, or title, bearing only the Latin letters INRI, occasionally carved directly into the cross and usually just above the head of Jesus. In the Eastern Church "King of Glory" (??? ?????, tês Dóx?s) may be used.
In the East (both Eastern Catholics and Eastern Orthodox) use the Greek letters ????, based on the Greek version of the inscription ?????? ? ????????? ? ???????? ??? ???????? (I?sûs ho Naz?raêos ho basileùs tôn Iudaé?n). Some representations change the title to "????," ? B??????? ??? ?????? (ho Basileùs tû kósmu, "The King of the World"), or to ? B??????? ??? ????? (ho Basileùs tês Dóx?s, "The King of Glory"), not implying that this was really what was written but reflecting the tradition that icons depict the spiritual reality rather than the physical reality. Some other Eastern Orthodox churches (such as the Romanian Orthodox Church) use the Latin version, INRI, which is the same to the abbreviation of the Romanian equivalent. The Russian Orthodox Church uses ???? (INCI, the Church Slavonic equivalent of ????) or the abbreviation ???? ????? (Car? Slavy, "King of Glory").
Versions.
MarkLukeMatthewJohn
VerseMk 15:26Lk 23:38Mt 27:37Jn 19:19-20
Greek Inscription? ???????? ??? ????????? ???????? ??? ???????? ?????????? ????? ?????? ? ???????? ??? ?????????????? ? ????????? ? ???????? ??? ????????
Transliterationho basileùs tôn Iudaé?nho basileùs tôn Iudaé?n hûtoshûtós estin I?sûs ho basileùs tôn Iudaé?nI?sûs ho Naz?raêos ho basileùs tôn Iudaé?n
English translationThe King of the JewsThis is the King of the JewsThis is Jesus, the King of the JewsJesus of Nazareth, the King of the Jews
Languages[none specified]Hebrew, Latin, Greek[none specified]Hebrew, Latin, Greek
Full verse in KJVAnd the superscription of His accusation was written over, THE KING OF THE JEWS.And a superscription also was written over Him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.And set up over His head His accusation written, THIS IS JESUS THE KING OF THE JEWSAnd Pilate wrote a title, and put it on the cross. And the writing was JESUS OF NAZARETH THE KING OF THE JEWS.
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226.Rosicrucianism.
Rosicrucianism is a philosophical secret society said to have been founded in late medieval Germany by Christian Rosenkreuz. It holds a doctrine or theology "built on esoteric truths of the ancient past", which, "concealed from the average man, provide insight into nature, the physical universe and the spiritual realm." Rosicrucianism is symbolized by the Rosy Cross or Rose Cross.
Between 1607 and 1616, two anonymous manifestos were published, first in Germany and later throughout Europe. These were the Fama Fraternitatis RC (The Fame of the Brotherhood of RC) and the Confessio Fraternitatis (The Confession of the Brotherhood of RC). The influence of these documents, presenting a "most laudable Order" of mystic-philosopher-doctors and promoting a "Universal Reformation of Mankind", gave rise to an enthusiasm called by its historian Dame Frances Yates the "Rosicrucian Enlightenment".
Rosicrucianism was associated with Protestantism (Lutheranism in particular), and the manifestos opposed Roman Catholicism and its preference for dogma over empiricism. They traced their philosophy and science to the Moors, asserting that it had been kept secret for 120 years until the intellectual climate might receive it.
Early seventeenth-century occult philosophers such as Michael Maier, Robert Fludd and Thomas Vaughan interested themselves in the Rosicrucian world view. According to historian David Stevenson it was also influential to Freemasonry as it was emerging in Scotland. In later centuries, many esoteric societies have claimed to derive their doctrines, in whole or in part, from the original Rosicrucians. Several modern societies have been formed for the study of Rosicrucianism and allied subjects.
Origins.
The Fama Fraternitatis presented the legend of a German doctor and mystic philosopher referred to as "Frater C.R.C." (later identified in a third manifesto as Christian Rosenkreuz, or "Rose-cross"). The year 1378 is presented as being the birth year of "our Christian Father", and it is stated that he lived 106 years. After studying in the Middle East under various masters, possibly adhering to Sufism, he was unable to spread the knowledge he had acquired to any prominent European figures. Instead, he gathered a small circle of friends/disciples and founded the Rosicrucian Order (this can be deduced to have occurred around 1407).
During Rosenkreuz's lifetime, the Order was said to consist of no more than eight members, each a doctor and a sworn bachelor. Each member undertook an oath to heal the sick without payment, to maintain a secret fellowship, and to find a replacement for himself before he died. Three such generations had supposedly passed between c.1500 and c.1600, a time when scientific, philosophical and religious freedom had grown so that the public might benefit from the Rosicrucians' knowledge, so that they were now seeking good men.
Reception.
The manifestos were and are not taken literally by many but rather regarded either as hoaxes or as allegorical statements. The manifestos directly state: "We speak unto you by parables, but would willingly bring you to the right, simple, easy, and ingenuous exposition, understanding, declaration, and knowledge of all secrets."
It is evident that the first Rosicrucian manifesto was influenced by the work of the respected hermetic philosopher Heinrich Khunrath, of Hamburg, author of the Amphitheatrum Sapientiae Aeternae (1609), who was in turn influenced by John Dee, author of the Monas Hieroglyphica (1564). The invitation to the royal wedding in the Chymical Wedding of Christian Rosenkreutz opens with Dee's philosophical key, the Monas Hieroglyphica symbol. The writer also claimed the brotherhood possessed a book that resembled the works of Paracelsus.
Some say the writers were moral and religious reformers. They used the techniques of chemistry (alchemy) and of the sciences generally as media through which to publicize their opinions and beliefs.
In his autobiography, Johann Valentin Andreae (1586?1654) claimed the anonymously published Chymical Wedding of Christian Rosenkreutz as one of his works, and he subsequently described it as a ludibrium. In his later works, he makes alchemy an object of ridicule and places it along with music, art, theater and astrology in the category of less serious sciences. According to some sources, his role in the origin of the Rosicrucian legend is controversial. However, it was generally accepted according to others.
The Rosicrucian Enlightenment.
The publication of the Fama Fraternitatis Rosae Crucis (1614)
In the early 17th century, the manifestos caused excitement throughout Europe by declaring the existence of a secret brotherhood of alchemists and sages who were preparing to transform the arts, sciences, religion, and political and intellectual landscape of Europe. Wars of politics and religion ravaged the continent. The works were re-issued several times, followed by numerous pamphlets, favorable or otherwise. Between 1614 and 1620, about 400 manuscripts and books were published which discussed the Rosicrucian documents.
The peak of the "Rosicrucianism furor" was reached when two mysterious posters appeared on the walls of Paris in 1622 within a few days of each other. The first said, "We, the Deputies of the Higher College of the Rose-Croix, do make our stay, visibly and invisibly, in this city (...)" and the second one ended with the words "The thoughts attached to the real desire of the seeker will lead us to him and him to us."
The legend
Inspired a variety of works, among them the works of Michael Maier (1568?1622) of Germany; Robert Fludd (1574?1637) and Elias Ashmole (1617?1692) of England; Teophilus Schweighardt Constantiens, Gotthardus Arthusius, Julius Sperber, Henricus Madathanus, Gabriel Naudé, Thomas Vaughan and others. In Elias Ashmole's Theatrum Chimicum britannicum (1650) he defends the Rosicrucians. Some later works impacting Rosicrucianism were the Opus magocabalisticum et theosophicum by George von Welling (1719)--of alchemical and paracelsian inspiration?and the Aureum Vellus oder Goldenes Vliess by Hermann Fictuld in 1749.
Michael Maier was appointed Pfalzgraf (Count Palatine) by Rudolf II, Holy Roman Emperor and King of Hungary and King of Bohemia. He also was one of the most prominent defenders of the Rosicrucians, clearly transmitting details about the "Brothers of the Rose Cross" in his writings. Maier made the firm statement that the Brothers of R.C. exist to advance inspired arts and sciences, including alchemy. Researchers of Maier's writings point out that he never claimed to have produced gold, nor did Heinrich Khunrath or any of the other Rosicrucianists. Their writings point toward a symbolic and spiritual alchemy, rather than an operative one. In a combination of direct and veiled styles, these writings conveyed the nine stages of the involutive-evolutive transmutation of the threefold body of the human being, the threefold soul and the threefold spirit, among others esoteric knowledge related to the "Path of Initiation."
In his 1618 pamphlet, Pia et Utilissima Admonitio de Fratribus Rosae Crucis, Henrichus Neuhusius wrote that the Rosicrucians departed for the east due to European instability caused by the start of the Thirty Years' War. In 1710, Sigmund Richter, founder of the secret society of the Golden and Rosy Cross, also suggested the Rosicrucians had migrated eastward. In the first half of the 20th century, René Guénon, a researcher of the occult, presented this same idea in some of his works. An eminent author of the 19th century, Arthur Edward Waite, presented arguments contradicting this idea. It was in this fertile field of discourse that many Rosicrucian societies arose. They were based on the occult, inspired by the mystery of this "College of Invisibles."
Frater C.R.C. ? Christian Rose Cross (symbolical representation)
The literary works of the 16th and 17th centuries were full of enigmatic passages containing references to the Rose Cross, as in the following (somewhat modernized):
For what we do presage is not in grosse,
For we are brethren of the Rosie Crosse;
We have the Mason Word and second sight,
Things for to come we can foretell aright.
? Henry Adamson, The Muses' Threnodie (Perth, 1638).
The idea of such an order, exemplified by the network of astronomers, professors, mathematicians, and natural philosophers in 16th-century Europe promoted by such men as Johannes Kepler, Georg Joachim Rheticus, John Dee and Tycho Brahe, gave rise to the Invisible College. This was the precursor to the Royal Society founded in 1660. It was constituted by a group of scientists who began to hold regular meetings to share and develop knowledge acquired by experimental investigation. Among these were Robert Boyle, who wrote: "the cornerstones of the Invisible (or as they term themselves the Philosophical) College, do now and then honour me with their company..."; John Wilkins and John Wallis, who described those meetings in the following terms: "About the year 1645, while I lived in London (at a time when, by our civil wars, academical studies were much interrupted in both our Universities), ... I had the opportunity of being acquainted with divers worthy persons, inquisitive natural philosophy, and other parts of human learning; and particularly of what hath been called the New Philosophy or Experimental Philosophy. We did by agreements, divers of us, meet weekly in London on a certain day and hour, under a certain penalty, and a weekly contribution for the charge of experiments, with certain rules agreed amongst us, to treat and discourse of such affairs..."
Rose-Cross Degrees in Freemasonry.
18° Knight of the Rose Croix jewel (from the Masonic Scottish Rite)
According to Jean Pierre Bayard, two Rosicrucian-inspired Masonic rites emerged towards the end of 18th century, the Rectified Scottish Rite, widespread in Central Europe where there was a strong presence of the "Golden and Rosy Cross", and the Ancient and Accepted Scottish Rite, first practised in France, in which the 18th degree is called Knight of the Rose Croix.
The change from "operative" to "speculative" Masonry occurred between the end of the 16th and the beginning of the 18th century. Two of the earliest speculative Masons for whom a record of initiation exists were Sir Robert Moray and Elias Ashmole. Robert Vanloo states that earlier 17th century Rosicrucianism had a considerable influence on Anglo-Saxon Masonry. Hans Schick sees in the works of Comenius (1592?1670) the ideal of the newly born English Masonry before the foundation of the Grand Lodge in 1717. Comenius was in England during 1641.
The Gold und Rosenkreuzer (Golden and Rosy Cross) was founded by the alchemist Samuel Richter who in 1710 published Die warhhaffte und vollkommene Bereitung des Philosophischen Steins der Brüderschaft aus dem Orden des Gülden-und Rosen-Creutzes (The True and Complete Preparation of the Philosopher's Stone by the Brotherhood from the Order of the Golden and Rosy Cross) in Breslau under the pseudonym Sincerus Renatus in Prague in the early 18th century as a hierarchical secret society composed of internal circles, recognition signs and alchemy treatises. Under the leadership of Hermann Fictuld the group reformed itself extensively in 1767 and again in 1777 because of political pressure. Its members claimed that the leaders of the Rosicrucian Order had invented Freemasonry and only they knew the secret meaning of Masonic symbols. The Rosicrucian Order had been founded by Egyptian ?Ormusse? or ?Licht-Weise? who had emigrated to Scotland with the name ?Builders from the East?. In 1785 and 1788 the Golden and Rosy Cross group published the Geheime Figuren or ?The Secret Symbols of the 16th and 17th century Rosicrucians?.
Led by Johann Christoph von Wöllner and General Johann Rudolf von Bischoffwerder, the Masonic lodge (later: Grand Lodge) Zu den drei Weltkugeln (The Three Globes) was infiltrated and came under the influence of the Golden and Rosy Cross. Many Freemasons became Rosicrucianists and Rosicrucianism was established in many lodges. In 1782 at the Convent of Wilhelmsbad the Alte schottische Loge Friedrich zum goldenen Löwen (Old Scottish Lodge Friedrich at the Golden Lion) in Berlin strongly requested Ferdinand, Duke of Brunswick-Lüneburg and all other Freemasons to submit to the Golden and Rosy Cross, without success.
After 1782, this highly secretive society added Egyptian, Greek and Druidic mysteries to its alchemy system. A comparative study of what is known about the Gold and Rosenkreuzer appears to reveal, on the one hand, that it has influenced the creation of some modern Initiatic groups and, on the other hand, that the Nazis (see The Occult Roots of Nazism) may have been inspired by this German group.
According to the writings of the Masonic historian E.J. Marconis de Negre, who together with his father Gabriel M. Marconis is held to be the founder of the "Rite of Memphis-Misraim" of Freemasonry, based on earlier conjectures (1784) by a Rosicrucian scholar Baron de Westerode and also promulgated by the 18th century secret society called the "Golden and Rosy Cross", the Rosicrucian Order was created in the year 46 when an Alexandrian Gnostic sage named Ormus and his six followers were converted by one of Jesus' disciples, Mark. Their symbol was said to be a red cross surmounted by a rose, thus the designation of Rosy Cross. From this conversion, Rosicrucianism was supposedly born, by purifying Egyptian mysteries with the new higher teachings of early Christianity.
According to Maurice Magre (1877?1941) in his book Magicians, Seers, and Mystics, Rosenkreutz was the last descendant of the Germelshausen, a German family from the 13th century. Their castle stood in the Thuringian Forest on the border of Hesse, and they embraced Albigensian doctrines. The whole family was put to death by Landgrave Conrad of Thuringia, except for the youngest son, then five years old. He was carried away secretly by a monk, an Albigensian adept from Languedoc, and placed in a monastery under the influence of the Albigenses, where he was educated and met the four Brothers later to be associated with him in the founding of the Rosicrucian Brotherhood. Magre's account supposedly derives from oral tradition.
Around 1530, more than eighty years before the publication of the first manifesto, the association of cross and rose already existed in Portugal in the Convent of the Order of Christ, home of the Knights Templar, later renamed Order of Christ. Three bocetes were, and still are, on the abóboda (vault) of the initiation room. The rose can clearly be seen at the center of the cross. At the same time, a minor writing by Paracelsus called Prognosticatio Eximii Doctoris Paracelsi (1530), containing 32 prophecies with allegorical pictures surrounded by enigmatic texts, makes reference to an image of a double cross over an open rose; this is one of the examples used to prove the "Fraternity of the Rose Cross" existed far earlier than 1614.
Modern groups.
Centro de Estudios Rosacruz (Zaragoza).
During the late 19th and early 20th centuries, various groups styled themselves Rosicrucian. The diverse groups who link themselves to a "Rosicrucian Tradition" can be divided into three categories: Esoteric Christian Rosicrucian groups, which profess Christ; Masonic Rosicrucian groups such as Societas Rosicruciana; and initiatory groups such as the Golden Dawn and the Ancient Mystical Order Rosae Crucis (AMORC).
Esoteric Christian Rosicrucian schools provide esoteric knowledge related to the inner teachings of Christianity.
The Rosicrucian Fellowship, 1909/11. Teachings present the mysteries, in the form of esoteric knowledge, of which Christ spoke in Matthew 13:11 and Luke 8:10. The Fellowship seeks to prepare the individual through harmonious development of mind and heart in a spirit of unselfish service to mankind and an all-embracing altruism. According to it the Rosicrucian Order was founded in 1313 and is composed of twelve exalted Beings gathered around a thirteenth, Christian Rosenkreuz. These great Adepts have already advanced far beyond the cycle of rebirth; their mission is to prepare the whole wide world for a new phase in religion?which includes awareness of the inner worlds and the subtle bodies, and to provide safe guidance in the gradual awakening of man's latent spiritual faculties during the next six centuries toward the coming Age of Aquarius.
According to Masonic writers, the Order of the Rose Cross is expounded in a major Christian literary work that molded the subsequent spiritual views of the western civilisation, The Divine Comedy (ca. 1308?1321) by Dante Alighieri.
Other Christian-Rosicrucian oriented bodies include:
Lectorium Rosicrucianum, 1924
Archeosophical Society, 1968
Freemasonic Rosicrucian bodies providing preparation either through direct study and/or through the practice of symbolic-initiatic journey.
Ancient and Accepted Scottish Rite, 1801
Societas Rosicruciana in Anglia, 1866, in Scotia (SRIS; Scotland), in Civitatibus Foederatis (MSRICF/SRICF; United States) etc. This Masonic esoteric society reprinted the Rosicrucian manifestos in 1923. A well-known member was Arthur Edward Waite.
Initiatory groups which follow a degree system of study and initiation include:
The Ancient Mystical Order Rosae Crucis (AMORC), incorporated in the U.S. in 1915
Rosicrucian Order of the Golden Dawn, U.S. based Order, 2008
The Order of the Hermetic Gold and Rose + Cross, established in the Philippines in 1930
Chronological list of groups formed for the study of Rosicrucianism and related subjects.
Many of these groups generally speak of a lineal descent from earlier branches of the ancient Rosicrucian Order in England, France, Egypt, or other countries. However, some groups speak of a spiritual affiliation with a true and invisible Rosicrucian Order. Note there are other Rosicrucian groups not listed here. Some do not use the name "Rosicrucian" to name themselves. Some groups listed may have been dissolved and are no longer operating.
Order of the Golden and Rosy Cross, 1750s
Ancient and Accepted Scottish Rite, 1776
Fraternitas Rosae Crucis, 1861
Societas Rosicruciana in Anglia (SRIA). ca. 1860?1865
Societas Rosicruciana in America (SRIA), 1878
Societas Rosicruciana in Civitatibus Foederatis (SRICF), 1879
Cabalistic Order of the Rosicrucian (Kabbalistique de la Rose Croix), 1888
Hermetic Order of the Golden Dawn, 1888
Rose Cross Order, 1889
Order of the Temple & the Graal and of the Catholic Order of the Rose-Croix (l'Ordre de la Rose Croix Catholique et Esthetique, du Temple et du Graal) (CRC) ('Catholic', as in 'Universal'), 1890
Alchemical Rose-Croix Society (Association Alchimique de France), 1896
Rose-Croix de l'Orient (Rose-Cross of the East) (RCO) ?
The Elder Brothers of the Rose-Croix (Les Freres Aînés de la Rose-Croix)
Antiquus Arcanus Ordo Rosæ Rubæ Aureæ Crucis (AAORRAC) ?
Ordo Aureæ & Rosæ Crucis (Antique Arcanæ Ordinis Rosæ Rubeæ et Aureæ Crucis)(OARC) ?
Rosicrucian Fellowship (Association of Christian Mystics) 1909
Anthroposophical Society, 1912
Order of the Temple of the Rosy Cross, 1912
Ancient Mystical Order Rosae Crucis, (AMORC), 1915
Fellowship of the Rosy Cross, 1915
Corona Fellowship of Rosicrucians (CFR), c. 1918
Rosicrucian Order Crotona Fellowship, 1924
Lectorium Rosicrucianum, 1924
Fraternitas Rosicruciana Antiqua (FRA), 1927
The Saint Paul Rosicrucian Fellowship (Fraternidade Rosacruciana São Paulo), 1929
The Order of the Hermetic Gold and The Rose + Cross (OHGRC), 1930
The Order of the Hermetic Gold and Rose + Cross, established in the Philippines in 1930
Fraternitas Rosicruciana Antiqua, 1932
Archeosophical Society, 1968
ConFraternity Rosae + Crucis (CR+C), 1989
Ancient Rosae Crucis (ARC), ?
Rosicrucian Order of the Golden Dawn, 2008
The Knights of the Militia Crucifera Evangelica (KMCE), Alchemical Order dela Rosé-Croix
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223.The Rosy Cross (Rose Cross/Rose Croix).
The Rosy Cross (also called Rose Cross and Rose Croix) is a symbol largely associated with the semi-mythical Christian Rosenkreuz, Qabbalist and alchemist and founder of the Rosicrucian Order. The Rose Cross is said to be a cross with a white rose at its centre and symbolizes the teachings of a tradition formed within the Christian tenets:
What think you, loving people, and how seem you affected, seeing that you now understand and know, that we acknowledge ourselves truly and sincerely to profess Christ, condemn the Pope, addict ourselves to the true Philosophy, lead a Christian life, and daily call, entreat and invite many more unto our Fraternity, unto whom the same Light of God likewise appeareth?
It has several meanings, depending on the source. Some groups, such as the Ancient and Mystical Order Rosae Crucis, from a non-sectarian or non-religious view, suggest that the rosy cross predates Christianity, where "the cross represents the human body and the rose represents the individual's unfolding consciousness.
The Rosicrucian Fellowship and kindred groups of rosicrucianists, promulgating an Esoteric Christian viewpoint, hold that the Rosicrucian Brotherhood was founded in the early 14th century, or between the 13th and 14th centuries, as an Invisible College of mystic sages, by a highly evolved entity having the symbolic name of Christian Rosenkreuz in order "to prepare a new phase of the Christian religion to be used during the coming age now at hand, for as the world and man evolve so also must religion change".
Paracelsus, who was called the "Luther of Medicine", describes these mystics sages as "persons who have been exalted (verzueckt) to God, and who have remained in that state of exaltation, and have not died (...) nobody knew what became of them, and yet they remained on the earth". Modern Rosicrucian groups and some researchers suggest that there is much evidence that the Rosicrucian Order not only has made herself known in the early 17th century through the Rosicrucian Manifestos, but has been active since the beginning of the Renaissance period, not only as an hermetic Order, but also through forerunners ? geniuses of the western world, sometimes also known to be Freemasons ? in the literary, cultural, ethical, political, religious and scientific fields.
In the late 18th century, Karl von Eckartshausen, a German Christian mystic, describes the true Adepts of the Rose Cross in the following terms: "These sages, whose number is small, are children of light, and are opposed to darkness. They dislike mystification and secrecy; they are open and frank, have nothing to do with secret societies and with external ceremonies. They possess a spiritual temple, in which God is presiding". Later, in the early 20th century, Max Heindel, a Rosicrucian Initiate, emphasizes that the roots of the Brothers of the Rose Cross, immersed in the western mystery tradition, are almost impossible to be traced as "theirs is a work which aims to encourage the evolution of humanity, they have labored far back into antiquity--under one guise or another".
It has also been suggested that the rose represents silence while the cross signifies "salvation, to which the Society of the Rose-Cross devoted itself by teaching mankind the love of God and the beauty of brotherhood, with all that they implied." Others saw the Rosy Cross as a symbol of the human process of reproduction elevated to the spiritual: "The fundamental symbols of the Rosicrucians were the rose and the cross; the rose female and the cross male, both universal phallic [...] As generation is the key to material existence, it is natural that the Rosicrucians should adopt as its characteristic symbols those exemplifying the reproductive processes. As regeneration is the key to spiritual existence, they therefore founded their symbolism upon the rose and the cross, which typify the redemption of man through the union of his lower temporal nature with his higher eternal nature."
It is further a symbol of the Philosopher's Stone, the ultimate product of the alchemist.
Freemasonry and the Hermetic Order of the Golden Dawn.
The Rosy Cross is also a symbol found in some Masonic Christian bodies and employed by individuals and groups formed during the last centuries for the study of Rosicrucianism and allied subjects, but derived from the adoption of a red rose.
Freemasonry.
Main article: Freemasonry
Within the Southern Jurisdiction of the Scottish Rite concordant body of Freemasonry, the Eighteenth Degree is specifically concerned with the rose cross and confers the title of "Knight Rose Croix". Of one version of the degree, Albert Pike wrote in 1871,
The Degree of Rose Cross teaches three things;?the unity, immutability and goodness of God; the immortality of the Soul; and the ultimate defeat and extinction of evil and wrong and sorrow, by a Redeemer or Messiah, yet to come, if he has not already appeared.
He goes on to give an explanation of what he believes to be the symbolism of the Rose Cross in that degree:
But [the cross's] peculiar meaning in this Degree, is that given to it by the Ancient Egyptians. Thoth or Phtha is represented on the oldest monuments carrying in his hand the Crux Ansata, or Ankh, (a Tau cross, with a ring or circle over it). [...] It was the hieroglyphic for life, and with a triangle prefixed meant life-giving. To us therefore it is the symbol of Life?of that life that emanated from the Deity, and of that Eternal Life for which we all hope; through our faith in God's infinite goodness.
The ROSE, was anciently sacred to Aurora and the Sun. It is a symbol of Dawn, of the resurrection of Light and the renewal of life, and therefore of the dawn of the first day, and more particularly of the resurrection: and the Cross and Rose together are therefore hieroglyphically to be read, the Dawn of Eternal Life which all Nations have hoped for by the advent of a Redeemer.
Golden Dawn.
Main article: Hermetic Order of the Golden Dawn
The Hermetic Order of the Golden Dawn made use of the rosy cross as well, including 'The Ritual of the Rose Cross," designed for spiritual protection and as preparation for meditation. Based on the Rosicrucian symbolism of the Red Rose and the Cross of Gold, it is also a key symbol of the Golden Dawn's Second Order. According to Regardie, the Golden Dawn rosy cross contains attributes for the Elements, Planets, Zodiac, Hebrew alphabet, alchemical principles, the hexagram and pentagram, the sephiroth of the Tree of Life, and the formula of INRI. On the back side of the rosy cross is inscribed the motto of the Zelator Adeptus Minor at the bottom, "The master Jesus Christ, God and Man" between four Maltese crosses, and in the center, written in Latin, "Blessed be the Lord our God who hath given us the Symbol Signum."
Regardie says of the rosy cross in The Golden Dawn:
The Rose-Cross is a Lamen or badge synthesizing a vast concourse of ideas, representing in a single emblem the Great Work itself?the harmonious reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood. It is a highly important symbol to be worn over the heart during every important operation. It is a glyph, in one sense, of the higher Genius to whose knowledge and conversation the student is eternally aspiring. In the Rituals it is described as the Key of Sigils and Rituals.
Symbolism of the Golden Dawn Rosy Cross.
This lamen is a complete synthesis of the masculine, positive, or rainbow scale of color attributions, which is also called the Scale of the King. The four arms of the cross belong to the four elements and are colored accordingly. The white portion belongs to the Holy Spirit and the planets.
The petals of the rose refer to the twenty-two paths on the Tree of Life and the Twenty-two letters of the Hebrew alphabet. It is the cross in Tiphareth, the receptacle and the center of the forces of the Sephiroth and the paths. The extreme center of the rose is white, the reflected spiritual brightness of Kether, bearing upon it the Red Rose of Five Petals and the Golden Cross of Six Squares; four green rays issue from around the angles of the cross. Upon the white portion of the lamen, below the rose, is placed the hexagram, with the planets.
Around the pentagrams, which are placed one upon each elemental colored arm, are drawn the symbols of the spirit and the four elements. Upon each of the floriated (the arms) of the cross are arranged the three alchemical principles of sulfur, salt, and mercury. The white rays issuing from behind the rose at the inner angles between the arms of the cross are the rays of the divine light issuing and coruscating from the reflected light of Kether in its center; and the letters and symbols on them refer to the analysis of the Key Word - I.N.R.I.
Aleister Crowley and Ordo Templi Orientis.
Main articles: Thelema and Thelemic mysticism
The symbol of the rosy cross played a substantial role within the system of Thelema as developed by Aleister Crowley. In a cosmological context, the rose is Nuit, the infinitely expanded goddess of the night sky, and the cross is Hadit, the ultimately contracted atomic point. For Crowley, it was the job of the adept to identify with the appropriate symbol so to experience the mystical conjunction of opposites, which leads to attainment. In this sense, the rose cross is a grand symbol of the Great Work:
The Tau and the circle together make one form of the Rosy Cross, the uniting of subject and object which is the Great Work, and which is symbolized sometimes as this cross and circle, sometimes as the Lingam-Yoni, sometimes as the Ankh or Crux Ansata, sometimes by the Spire and Nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage, "chymical nuptials," and in a hundred other ways. Whatever the form chosen, it is the symbol of the Great Work.
Crowley also makes clear that this process is reflected in the sexual act as well:
So we need not be surprised if the Unity of Subject and Object in Consciousness which is sam?dhi, the uniting of the Bride and the Lamb which is Heaven, the uniting of the Magus and the god which is Evocation, the uniting of the Man and his Holy Guardian Angel which is the seal upon the work of the Adeptus Minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the Lingam and the Yoni, the Cross and the Rose. For as in earth-life the sexual ecstasy is the loss of self in the Beloved, the creation of a third consciousness transcending its parents, which is again reflected into matter as a child; so, immeasurably higher, upon the Plane of Spirit, Subject and Object join to disappear, leaving a transcendent unity. This third is ecstasy and death; as below, so above.
The rosy cross is further symbolic of the grade of Adeptus Minor in the A.'.A.'., the Qabalistic sphere of Tiphareth on the Tree of Life, the magical formula INRI, and the concepts of Light (LVX) and Life.
Ordo Templi Orientis.
Main article: Ordo Templi Orientis
The rose cross also has a place in the system of Ordo Templi Orientis. It is associated with the Fifth Degree, the title of which is "Sovereign Prince Rose-Croix, and Knight of the Pelican and Eagle." Of it, Crowley writes in "An Intimation with Reference to the Constitution of the Order":
The members of the Fifth Degree are responsible for all that concerns the Social welfare of the Order. This grade is symbolically that of beauty and harmony; it is the natural stopping-place of the majority of men and women; for to proceed farther, as will appear, involves renunciation of the sternest kind. Here then is all joy, peace, well-being on all planes; the Sovereign Prince Rose Croix is attached equally to the higher and the lower, and forms a natural link between them. Yet let him look to it that his eyes are set on high!
Fellowship of the Rosy Cross.
The Winged Self symbol of the Rosy Cross consists of a cross of light, with a white rose at the centre.
The Fellowship of the Rosy Cross was a Christian mystical organization established by Arthur Edward Waite in England in 1915. It developed out of the breakdown of Independent and Rectified Rite of the Golden Dawn. It was based on Waite's complicated ideas and its rites reflected his interest in the history of the Rosicrucian Order, Freemasonry, and Christian mystical teachings through the ages. Most of its members were Freemasons or theosophists. One of its most noted members was the novelist Charles Williams who was a member from 1917 to at least 1928 and possibly later. There were plans to establish a branch in the United States but they appear never to have been fulfilled. The order ended with Waite's death in 1942. Arthur Edward Waite wrote also a book entitled The Brotherhood of the Rosy Cross, which presents the brotherhood as a Christian order dating from the Middle Ages.
Modern forms.
Main articles: Rosicrucian Fellowship, Lectorium Rosicrucianum, Esoteric Christianity and Ancient Mystical Order Rosae Crucis
One modern form of the Rosie Cross is found in a Rosicrucian Christian symbol that places a crown of red roses ennobling a white rose at the centre of the cross; radiating behind is the golden five-pointed star, an allusion also to 'the Five Points of Fellowship'. It is the symbol of the fraternity that has prepared a great lodge for the Brethren to be gathered.
Another version used by the Ancient Mystical Order Rosae Crucis suggests that "together, the rose and cross represent the experiences and challenges of a thoughtful life well-lived."
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