A88.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.

Inglish Site.88.
*
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!?
*
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.
*
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.
*
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).
*
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.
*
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
*
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."

A87.Inglish BCEnc. Blauwe Kaas Encyclopedie, Duaal Hermeneuties Kollegium.

Inglish Site.87.
*
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!?
*
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.
*
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.
*
Index.
223.The Rosy Cross (Rose Cross/Rose Croix).
224."The Secret Doctrine", the Synthesis of Science, Religion and Philosophy.
219.Narcissism.
*
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 associat...................
*
224."The Secret Doctrine", the Synthesis of Science, Religion and Philosophy.
The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, a book originally published as two volumes in 1888, is Helena Blavatsky's magnum opus. The first volume is named Cosmogenesis, the second Anthropogenesis. It was an influential example of the revival of interest in esoteric and occult ideas in the modern age, in particular because of its claim to reconcile ancient eastern wisdom with modern science.
Blavatsky claimed that its contents had been revealed to her by 'mahatmas' who had retained knowledge of humanity's spiritual history, knowledge that it was now possible, in part, to reveal.[not verified in body]
Volume one (Cosmogenesis).
The first part of the book explains the origin and evolution of the universe itself, in terms derived from the Hindu concept of cyclical development. The world and everything in it is said to alternate between periods of activity (manvantaras) and periods of passivity (pralayas). Each manvantara lasts many millions of years and consists of a number of Yugas, in accordance with Hindu cosmology.
Blavatsky attempted to demonstrate that the discoveries of "materialist" science had been anticipated in the writings of ancient sages and that materialism would be proven wrong.
Cosmic evolution: Items of cosmogony.
In this recapitulation of The Secret Doctrine, Blavatsky gave a summary of the central points of her system of cosmogony. These central points are as follows:
The first item reiterates Blavatsky's position that The Secret Doctrine represents the "accumulated Wisdom of the Ages", a system of thought that "is the uninterrupted record covering thousands of generations of Seers whose respective experiences were made to test and to verify the traditions passed orally by one early race to another, of the teachings of higher and exalted beings, who watched over the childhood of Humanity."
The second item reiterates the first fundamental proposition (see above), calling the one principle "the fundamental law in that system [of cosmogony]". Here Blavatsky says of this principle that it is "the One homogeneous divine Substance-Principle, the one radical cause. ? It is called "Substance-Principle," for it becomes "substance" on the plane of the manifested Universe, an illusion, while it remains a "principle" in the beginningless and endless abstract, visible and invisible Space. It is the omnipresent Reality: impersonal, because it contains all and everything. Its impersonality is the fundamental conception of the System. It is latent in every atom in the Universe, and is the Universe itself."
The third item reiterates the second fundamental proposition (see above), impressing once again that "The Universe is the periodical manifestation of this unknown Absolute Essence.", while also touching upon the complex Sanskrit ideas of Parabrahmam and Mulaprakriti. This item presents the idea that the One unconditioned and absolute principle is covered over by its veil, Mulaprakriti, that the spiritual essence is forever covered by the material essence.
The fourth item is the common eastern idea of Maya (illusion). Blavatsky states that the entire universe is called illusion because everything in it is temporary, i.e. has a beginning and an end, and is therefore unreal in comparison to the eternal changelessness of the One Principle.
The fifth item reiterates the third fundamental proposition (see above), stating that everything in the universe is conscious, in its own way and on its own plane of perception. Because of this, the Occult Philosophy states that there are no unconscious or blind laws of Nature, that all is governed by consciousness and consciousnesses.
The sixth item gives a core idea of theosophical philosophy, that "as above, so below". This is known as the "law of correspondences", its basic premise being that everything in the universe is worked and manifested from within outwards, or from the higher to the lower, and that thus the lower, the microcosm, is the copy of the higher, the macrocosm. Just as a human being experiences every action as preceded by an internal impulse of thought, emotion or will, so too the manifested universe is preceded by impulses from divine thought, feeling and will. This item gives rise to the notion of an "almost endless series of hierarchies of sentient beings", which itself becomes a central idea of many theosophists. The law of correspondences also becomes central to the methodology of many theosophists, as they look for analogous correspondence between various aspects of reality, for instance: the correspondence between the seasons of Earth and the process of a single human life, through birth, growth, adulthood and then decline and death.
Volume two (Anthropogenesis).
The second half of the book describes the origins of humanity through an account of "Root Races" said to date back millions of years. The first root race was, according to her, "ethereal"; the second root had more physical bodies and lived in Hyperborea. The third root race, the first to be truly human, is said to have existed on the lost continent of Lemuria and the fourth root race is said to have developed in Atlantis.
According to Blavatsky, the fifth root race is approximately one million years old, overlapping the fourth root race and the very first beginnings of the fifth root race were approximately in the middle of the fourth root race.
"The real line of evolution differs from the Darwinian, and the two systems are irreconcilable," according to Blavatsky, "except when the latter is divorced from the dogma of 'Natural Selection'." She explained that, "by 'Man' the divine Monad is meant, and not the thinking Entity, much less his physical body." "Occultism rejects the idea that Nature developed man from the ape, or even from an ancestor common to both, but traces, on the contrary, some of the most anthropoid species to the Third Race man." In other words, "the 'ancestor' of the present anthropoid animal, the ape, is the direct production of the yet mindless Man, who desecrated his human dignity by putting himself physically on the level of an animal."
Volumes three and four.
Blavatsky wanted to publish a third and fourth volume of The Secret Doctrine. After Blavatsky's death, a controversial third volume of The Secret Doctrine was published by Annie Besant.
Three fundamental propositions.
Blavatsky explained the essential component ideas of her cosmogony in her magnum opus, The Secret Doctrine. She began with three fundamental propositions, of which she said:
Before the reader proceeds ? it is absolutely necessary that he should be made acquainted with the few fundamental conceptions which underlie and pervade the entire system of thought to which his attention is invited. These basic ideas are few in number, and on their clear apprehension depends the understanding of all that follows?
The first proposition is that there is one underlying, unconditioned, indivisible Truth, variously called "the Absolute", "the Unknown Root", "the One Reality", etc. It is causeless and timeless, and therefore unknowable and non-describable: "It is 'Be-ness' rather than Being".[a] However, transient states of matter and consciousness are manifested in IT, in an unfolding gradation from the subtlest to the densest, the final of which is physical plane. According to this view, manifest existence is a "change of condition"[b] and therefore neither the result of creation nor a random event.
Everything in the universe is informed by the potentialities present in the "Unknown Root," and manifest with different degrees of Life (or energy), Consciousness, and Matter.[c]
The second proposition is "the absolute universality of that law of periodicity, of flux and reflux, ebb and flow". Accordingly, manifest existence is an eternally re-occurring event on a "boundless plane": "'the playground of numberless Universes incessantly manifesting and disappearing,'" each one "standing in the relation of an effect as regards its predecessor, and being a cause as regards its successor", doing so over vast but finite periods of time.[d]
Related to the above is the third proposition: "The fundamental identity of all Souls with the Universal Over-Soul... and the obligatory pilgrimage for every Soul?a spark of the former?through the Cycle of Incarnation (or 'Necessity') in accordance with Cyclic and Karmic law, during the whole term." The individual souls are seen as units of consciousness (Monads) that are intrinsic parts of a universal oversoul, just as different sparks are parts of a fire. These Monads undergo a process of evolution where consciousness unfolds and matter develops. This evolution is not random, but informed by intelligence and with a purpose. Evolution follows distinct paths in accord with certain immutable laws, aspects of which are perceivable on the physical level. One such law is the law of periodicity and cyclicity; another is the law of karma or cause and effect.
Theories on human evolution and race.
In the second volume of The Secret Doctrine, dedicated to anthropogenesis, Blavatsky presents a theory of the gradual evolution of physical humanity over a timespan of millions of years.
The steps in this evolution are called rootraces, seven in all. Earlier rootraces exhibited completely different characteristics: physical bodies first appearing in the second rootrace and sexual characteristics in the third.
Some detractors have emphasized passages and footnotes that claim some peoples to be less fully human or spiritual than the "Aryans". For example,
"Mankind is obviously divided into god-informed men and lower human creatures. The intellectual difference between the Aryan and other civilized nations and such savages as the South Sea Islanders, is inexplicable on any other grounds. No amount of culture, nor generations of training amid civilization, could raise such human specimens as the Bushmen, the Veddhas of Ceylon, and some African tribes, to the same intellectual level as the Aryans, the Semites, and the Turanians so called. The 'sacred spark' is missing in them and it is they who are the only inferior races on the globe, now happily -- owing to the wise adjustment of nature which ever works in that direction -- fast dying out. Verily mankind is 'of one blood,' but not of the same essence. We are the hot-house, artificially quickened plants in nature, having in us a spark, which in them is latent" (The Secret Doctrine, Vol. 2, p 421).
When discussing "sterility between two human races" as observed by Darwin, Blavatsky notes:
"Of such semi-animal creatures, the sole remnants known to Ethnology were the Tasmanians, a portion of the Australians and a mountain tribe in China, the men and women of which are entirely covered with hair. They were the last descendants in a direct line of the semi-animal latter-day Lemurians referred to. There are, however, considerable numbers of the mixed Lemuro-Atlantean peoples produced by various crossings with such semi-human stocks -- e.g., the wild men of Borneo, the Veddhas of Ceylon, classed by Prof. Flower among Aryans (!), most of the remaining Australians, Bushmen, Negritos, Andaman Islanders, etc" (The Secret Doctrine, Vol. 2, pp 195-6).
Blavatsky also asserts that "the occult doctrine admits of no such divisions as the Aryan and the Semite, accepting even the Turanian with ample reservations. Semites, especially the Arabs, are later Aryans ? degenerate in spirituality and perfected in materiality" (The Secret Doctrine, Vol. 2, p 200). She also connects physical race with spiritual attributes constantly throughout her works:
"Esoteric history teaches that idols and their worship died out with the Fourth Race, until the survivors of the hybrid races of the latter (Chinamen, African negroes, &c.) gradually brought the worship back. The Vedas countenance no idols; all the modern Hindu writings do" (The Secret Doctrine, Vol. 2, p 723).
According to Blavatsky, "The MONADS of the lowest specimens of humanity (the "narrow-brained" savage South-Sea Islander, the African, the Australian) had no Karma to work out when first born as men, as their more favoured brethren in intelligence had" (The Secret Doctrine, Vol. 2, p 168).
She also prophesies of the destruction of the racial "failures of nature" as the "higher race" ascends:
"Thus will mankind, race after race, perform its appointed cycle-pilgrimage. Climates will, and have already begun, to change, each tropical year after the other dropping one sub-race, but only to beget another higher race on the ascending cycle; while a series of other less favoured groups -- the failures of nature -- will, like some individual men, vanish from the human family without even leaving a trace behind" (The Secret Doctrine, Vol. 2, p 446).
While these assertions have been criticized, other extracts from her writings show her strong belief in an Universal Brotherhood of humanity. In The Key to Theosophy she wrote that "All men have spiritually and physically the same origin, which is the fundamental teaching of Theosophy" and that "mankind is essentially of one and the same essence."
One of the objects of her Theosophical Society is "To form the nucleus of a Universal Brotherhood of Humanity without distinction of race, color, or creed." She also spoke out against European slave trade in Africa (Key to Theosophy 3), the Caste System (SD I:270) and often laid stress on "kindness, absence of every ill feeling or selfishness, charity, goodwill to all beings, and perfect justice to others as to one's self" (The First Message of HPB). In The Secret Doctrine, Blavatsky states: "Verily mankind is 'of one blood,' but not of the same essence." Yet, she also said: "True, again, that if the characteristics are accepted literally". (The Secret Doctrine, Vol. 1, p. 255).
In Isis Unveiled, published eleven years before The Secret Doctrine, Blavatsky gave an account of why "white men" were "almost incapable of magic":
"Magic being what it is, the most difficult of all sciences to learn experimentally -- its acquisition is practically beyond the reach of the majority of white-skinned people; and that, whether their effort is made at home or in the East. Probably not more than one man in a million of European blood is fitted -- either physically, morally, or psychologically -- to become a practical magician, and not one in ten millions would be found endowed with all these three qualifications as required for the work. Civilized nations lack the phenomenal powers of endurance, both mental and physical, of the Easterns; the favoring temperamental idiosyncrasies of the Orientals are utterly wanting in them. In the Hindu, the Arabian, the Tibetan, an intuitive perception of the possibilities of occult natural forces in subjection to human will, comes by inheritance; and in them, the physical senses as well as the spiritual are far more finely developed than in the Western races. Notwithstanding the notable difference of thickness between the skulls of a European and a Southern Hindu, this difference, being a purely climatic result, due to the intensity of the sun's rays, involves no psychological principles. Furthermore, there would be tremendous difficulties in the way of training, if we can so express it. Contaminated by centuries of dogmatic superstition, by an ineradicable ? though quite unwarranted ? sense of superiority over those whom the English term so contemptuously 'niggers,' the white European would hardly submit himself to the practical tuition of either Kopt, Brahman, or Lama" (Isis Unveiled, Vol. 2, pp 635?6).
Study of the Secret DoctrineEdit
According to PGB Bowen, Blavatsky gave the following instructions regarding the study of the Secret Doctrine:
Reading the SD page by page as one reads any other book (she says) will only end us in confusion. The first thing to do, even if it takes years, is to get some grasp of the 'Three Fundamental Principles' given in the Proem. Follow that up by study of the Recapitulation - the numbered items in the Summing Up to Vol. I (Part 1.) Then take the Preliminary Notes (Vol. II) and the Conclusion (Vol. II)
Writings about "The Secret Doctrine".
Alice Bailey: "But those of us who really studied it and arrived at some understanding of its inner significance have a basic appreciation of the truth that no other book seems to supply. HPB said that the next interpretation of the Ageless Wisdom would be a psychological approach, and A Treatise on Cosmic Fire, which I published in 1925, is the psychological key to The Secret Doctrine. None of my books would have been possible had I not at one time made a very close study of The Secret Doctrine."
Blavatsky and The Secret Doctrine by Max Heindel (1933; from Max Heindel writings & with introduction by Manly Palmer Hall): "The Secret doctrine is one of the most remarkable books in the world... Behind her [H.P.B.] stood the real teachers, the guardians of the Secret Wisdom of the ages, who taught her all the occult lore which she transmitted in her writings."
*
219.Narcissism.
Narcissism is the pursuit of gratification from vanity or egotistic admiration of one's own attributes. The term originated from the Greek mythology, where the young Narcissus fell in love with his own image reflected in a pool of water.
Narcissism is a concept in psychoanalytic theory, introduced in Sigmund Freud's On Narcissism. The American Psychiatric Association has the classification narcissistic personality disorder in its Diagnostic and Statistical Manual of Mental Disorders (DSM).
Narcissism is also considered a social or cultural problem. It is a factor in trait theory used in some self-report inventories of personality such as the Millon Clinical Multiaxial Inventory. It is one of the three dark triadic personality traits (the others being psychopathy and Machiavellianism).
Except in the sense of primary narcissism or healthy self-love, narcissism is usually considered a problem in a person or group's relationships with self and others. Narcissism is not the same as egocentrism.
History.
Main article: History of narcissism
The term "narcissism" comes from the Greek myth of Narcissus, a handsome Greek youth who rejected the desperate advances of the nymph Echo. These advances eventually led Narcissus to fall in love with his own reflection in a pool of water. Unable to consummate his love, Narcissus "lay gazing enraptured into the pool, hour after hour," and finally changed into a flower that bears his name, the narcissus.
The concept of excessive selfishness has been recognized throughout history. In ancient Greece the concept was understood as hubris. It is only in recent times that it has been defined in psychological terms.
In 1752 Jean-Jacques Rousseau's play Narcissus: or the Self-Admirer was performed in Paris
In 1898 Havelock Ellis, an English sexologist, used the term "Narcissus-like" in reference to excessive masturbation, whereby the person becomes his or her own sex object
In 1899, Paul Näcke was the first person to use the term "narcissism" in a study of sexual perversions
Otto Rank in 1911 published the first psychoanalytical paper specifically concerned with narcissism, linking it to vanity and self-admiration
Sigmund Freud published a paper exclusively devoted to narcissism in 1914 called On Narcissism: An Introduction
In 1923, Martin Buber published an essay "Ich und Du" (I and You), in which he pointed out that our narcissism often leads us to relate to others as objects instead of as equals
Since 2000, on psychological tests designed to detect narcissism, the scores of residents of the United States have continually increased. Psychologists have suggested a link to social networking.
Traits and signs.
Life is a stage, and when the curtain falls upon an act, it is finished and forgotten. The emptiness of such a life is beyond imagination.
??
?Alexander Lowen, describing
the existence of a narcissist
Four dimensions of narcissism as a personality variable have been delineated: leadership/authority, superiority/arrogance, self-absorption/self-admiration, and exploitativeness/entitlement.
A 2012 book on power-hungry narcissists suggests that narcissists typically display most, and sometimes all, of the following traits:
An obvious self-focus in interpersonal exchanges
Problems in sustaining satisfying relationships
A lack of psychological awareness (see insight in psychology and psychiatry, egosyntonic)
Difficulty with empathy
Problems distinguishing the self from others (see narcissism and boundaries)
Hypersensitivity to any insults or imagined insults (see criticism and narcissists, narcissistic rage and narcissistic injury)
Vulnerability to shame rather than guilt
Haughty body language
Flattery towards people who admire and affirm them (narcissistic supply)
Detesting those who do not admire them (narcissistic abuse)
Using other people without considering the cost of doing so
Pretending to be more important than they really are
Bragging (subtly but persistently) and exaggerating their achievements
Claiming to be an "expert" at many things
Inability to view the world from the perspective of other people
Denial of remorse and gratitude
These criteria have been criticized because they presume a knowledge of intention (for example, the phrase "pretending to be") Classification of behavior is observable, but intention is not and thus requires assumptions which need to be tested before they can be asserted as fact, especially considering multiple explanations could be made as to why a person exhibits these behaviors.
Hotchkiss' seven deadly sins of narcissism.
Hotchkiss identified what she called the seven deadly sins of narcissism:
Shamelessness: Shame is the feeling that lurks beneath all unhealthy narcissism, and the inability to process shame in healthy ways.
Magical thinking: Narcissists see themselves as perfect, using distortion and illusion known as magical thinking. They also use projection to dump shame onto others.
Arrogance: A narcissist who is feeling deflated may reinflate by diminishing, debasing, or degrading somebody else.
Envy: A narcissist may secure a sense of superiority in the face of another person's ability by using contempt to minimize the other person.
Entitlement: Narcissists hold unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves special. Failure to comply is considered an attack on their superiority, and the perpetrator is considered an "awkward" or "difficult" person. Defiance of their will is a narcissistic injury that can trigger narcissistic rage.
Exploitation: Can take many forms but always involves the exploitation of others without regard for their feelings or interests. Often the other is in a subservient position where resistance would be difficult or even impossible. Sometimes the subservience is not so much real as assumed.
Bad boundaries: Narcissists do not recognize that they have boundaries and that others are separate and are not extensions of themselves. Others either exist to meet their needs or may as well not exist at all. Those who provide narcissistic supply to the narcissist are treated as if they are part of the narcissist and are expected to live up to those expectations. In the mind of a narcissist, there is no boundary between self and other.
Clinical and research aspects.
Narcissistic personality disorder.
Main article: Narcissistic personality disorder
Narcissistic personality disorder affects 1% of the population.
Although most individuals have some narcissistic traits, high levels of narcissism can manifest themselves in a pathological form as narcissistic personality disorder (NPD), whereby the patient overestimates his or her abilities and has an excessive need for admiration and affirmation. A revision of NPD took place in the DSM 5. In this revision, NPD saw dramatic changes to its definition. The general move towards a dimensional (personality trait-based) view of the Personality Disorders has been maintained.
-Some may have a limited or minimal capability of experiencing emotions.
Healthy narcissism.
Main article: Healthy narcissism
Healthy narcissism is a structural truthfulness of the self, achievement of self and object constancy, synchronization between the self and the superego and a balance between libidinal and aggressive drives (the ability to receive gratification from others and the drive for impulse expression). Healthy narcissism forms a constant, realistic self-interest and mature goals and principles and an ability to form deep object relations. A feature related to healthy narcissism is the feeling of greatness. This is the antithesis of insecurity or inadequacy.
A required element within normal development.
Healthy narcissism might exist in all individuals. Freud says that this is an original state from which the individual develops the love object. He argues that healthy narcissism is an essential part of normal development. According to Freud the love of the parents for their child and their attitude toward their child could be seen as a revival and reproduction of their own narcissism. The child has an omnipotence of thought; the parents stimulate that feeling because in their child they see the things that they have never reached themselves. Compared to neutral observations, the parents tend to overvalue the qualities of their child. When parents act in an extreme opposite style and the child is rejected or inconsistently reinforced depending on the mood of the parent, the self-needs of the child are not met.
Karen Horney saw the narcissistic personality as the product of a certain kind of early environment molding a certain kind of temperament. She did not see narcissistic needs and tendencies as inherent in human nature.
In relation to the pathological condition.
Healthy narcissism has to do with a strong feeling of "own love" protecting the human being against illness. Eventually, however, the individual must love the other, "the object love to not become ill." The individual becomes ill as a result of the frustration created when he is unable to love the object. In pathological narcissism such as the narcissistic personality disorder, the person?s libido has been withdrawn from objects in the world and produces megalomania. The clinical theorists Kernberg, Kohut and Millon all see pathological narcissism as a possible outcome in response to unempathic and inconsistent early childhood interactions. They suggested that narcissists try to compensate in adult relationships. The pathological condition of narcissism is, as Freud suggested, a magnified, extreme manifestation of healthy narcissism.
With regard to the condition of healthy narcissism, it is suggested that this is correlated with good psychological health. Self-esteem works as a mediator between narcissism and psychological health. Therefore, because of their elevated self-esteem, deriving from self-perceptions of competence and likability, high narcissists are relatively free of worry and gloom. Other researchers suggested that healthy narcissism cannot be seen as ?good? or ?bad?; however, it depends on the contexts and outcomes being measured. In certain social contexts such as initiating social relationships, and with certain outcome variables, such as feeling good about oneself, healthy narcissism can be helpful. In other contexts, such as maintaining long-term relationships and with other outcome variables, such as accurate self-knowledge, healthy narcissism can be unhelpful.
Commonly used measures.
Narcissistic Personality Inventory.
Main article: Narcissistic Personality Inventory
The Narcissistic Personality Inventory (NPI) is the most widely used measure of narcissism in social psychological research. Although several versions of the NPI have been proposed in the literature, a forty-item forced-choice version (Raskin & Terry, 1988) is the one most commonly employed in current research. The NPI is based on the DSM-III clinical criteria for narcissistic personality disorder (NPD), although it was designed to measure these features in the general population. Thus, the NPI is often said to measure "normal" or "subclinical" (borderline) narcissism (i.e., in people who score very high on the NPI do not necessarily meet criteria for diagnosis with NPD).
The Millon Clinical Multiaxial Inventory.
Main article: Millon Clinical Multiaxial Inventory.
The Millon Clinical Multiaxial Inventory (MCMI) is a widely used diagnostic test developed by Theodore Millon. The MCMI includes a scale for Narcissism. Auerbach compared the NPI and MCMI and found them well correlated, r(146) = 0.55, p < 0.001. It should be noted that whereas the MCMI measures narcissistic personality disorder (NPD), the NPI measures narcissism as it occurs in the general population. In other words, the NPI measures "normal" narcissism; i.e., most people who score very high on the NPI do not have NPD. Indeed, the NPI does not capture any sort of narcissism taxon as would be expected if it measured NPD.
Empirical studies.
Within psychology, there are two main branches of research into narcissism: clinical and social psychology. These approaches differ in their view of narcissism, with the former treating it as a disorder, thus as discrete, and the latter treating it as a personality trait, thus as a continuum. These two strands of research tend loosely to stand in a divergent relation to one another, although they converge in places.
Campbell and Foster (2007) review the literature on narcissism. They argue that narcissists possess the following "basic ingredients":
Positive: Narcissists think they are better than others.
Inflated: Narcissists' views tend to be contrary to reality. In measures that compare self-report to objective measures, narcissists' self-views tend to be greatly exaggerated.
Agentic: Narcissists? views tend to be most exaggerated in the agentic domain, relative to the communion domain.
Special: Narcissists perceive themselves to be unique and special people.
Selfish: Research upon narcissists? behaviour in resource dilemmas supports the case for narcissists as being selfish.
Oriented toward success: Narcissists are oriented towards success by being, for example, approach oriented.
Narcissists tend to demonstrate a lack of interest in warm and caring interpersonal relationships. [Campbell and Forster (2007)]. There are several ongoing controversies within narcissism literature, namely: whether narcissism is healthy or unhealthy; a personality disorder; a discrete or continuous variable; defensive or offensive; the same across genders; the same across cultures; and changeable or unchangeable.
Campbell and Foster (2007) argue that self-regulatory strategies are of paramount importance to understanding narcissism. Self-regulation in narcissists involves such things as striving to make one?s self look and feel positive, special, successful and important. It comes in both intra-psychic, such as blaming a situation rather than self for failure, and interpersonal forms, such as using a relationship to serve one?s own self. Some differences in self-regulation between narcissists and non-narcissists can be seen with Campbell, Reeder, Sedikides & Elliot (2000) who conducted a study with two experiments. In each experiment, participants took part in an achievement task, following which they were provided with false feedback; it was either bogus success or failure. The study found that both narcissists and non-narcissists self-enhanced, but non-narcissists showed more flexibility in doing so. Participants were measured on both a comparative and a non-comparative self-enhancement strategy. Both narcissists and non-narcissists employed the non-comparative strategy similarly; however, narcissists were found to be more self-serving with the comparative strategy, employing it far more than non-narcissists, suggesting a greater rigidity in their self-enhancement. When narcissists receive negative feedback that threatens the self, they self-enhance at all costs, but non-narcissists tend to have limits.
Heritability of narcissism utilizing twin studies.
Livesley et al. concluded, in agreement with other studies, that narcissism as measured by a standardized test was a common inherited trait. Additionally, in similar agreement with those other studies, it was found that there exists a continuum between normal and disordered personality.
The study subjects were 175 volunteer twin pairs (ninety identical, eighty-five fraternal) drawn from the general population. Each twin completed a questionnaire that assessed eighteen dimensions of personality disorder. The authors estimated the heritability of each dimension of personality by standard methods, thus providing estimates of the relative contributions of genetic and environmental causation.
Of the eighteen personality dimensions, narcissism was found to have the highest heritability (0.64), indicating that the concordance of this trait in the identical twins was significantly influenced by genetics. Of the other dimensions of personality, only four were found to have heritability coefficients of greater than 0.5: callousness, identity problems, oppositionality and social avoidance.
Stigmatising attitude of narcissists to psychiatric illness.
Arikan found that a stigmatising attitude to psychiatric patients is associated with narcissistic personality traits.
Narcissism in evolutionary psychology.
The concept of narcissism is used in evolutionary psychology in relation to the mechanisms of assortative mating, or the non-random choice of a partner for purposes of procreation.
Evidence for assortative mating among humans is well established; humans mate assortatively regarding age, IQ, height, weight, nationality, educational and occupational level, physical and personality characteristics, and family relatedness. In the "self seeking like" hypothesis, individuals unconsciously look for a mirror image of themselves in others, seeking criteria of beauty or reproductive fitness in the context of self-reference.
Alvarez et al. found that facial resemblance between couples was a strong driving force among the mechanisms of assortative mating: human couples resemble each other significantly more than would be expected from random pair formation. Since facial characteristics are known to be inherited, the "self seeking like" mechanism may enhance reproduction between genetically similar mates, favoring the stabilization of genes supporting social behavior, with no kin relationship among them.
Narcissistic supply.
Main article: Narcissistic supply
Narcissistic supply is a concept introduced into psychoanalytic theory by Otto Fenichel in 1938, to describe a type of admiration, interpersonal support or sustenance drawn by an individual from his or her environment and essential to their self-esteem.
The term is typically used in a negative sense, describing a pathological or excessive need for attention or admiration in codependents and the orally fixated, that does not take into account the feelings, opinions or preferences of other people.
Narcissistic rage and narcissistic injury.
Main article: Narcissistic rage and narcissistic injury
Narcissistic rage is a reaction to narcissistic injury, which is a perceived threat to a narcissist's self-esteem or self-worth. Narcissistic injury (or narcissistic scar) is a phrase used by Sigmund Freud in the 1920s; narcissistic wound and narcissistic blow are further, almost interchangeable terms. The term narcissistic rage was coined by Heinz Kohut in 1972.
Narcissistic rage occurs on a continuum from instances of aloofness, and expression of mild irritation or annoyance, to serious outbursts, including violent attacks. Narcissistic rage reactions are not limited to personality disorders and may be also seen in catatonic, paranoid delusion and depressive episodes. It has also been suggested that narcissists have two layers of rage. The first layer of rage can be thought of as a constant anger (towards someone else), with the second layer being a self-aimed wrath.
Narcissistic defences.
Main article: Narcissistic defences
Narcissistic defences are those processes whereby the idealised aspects of the self are preserved, and its limitations denied. They tend to be rigid and totalistic. They are often driven by feelings of shame and guilt, conscious or unconscious.
Narcissistic abuse.
Main article: Narcissistic abuse
Narcissistic abuse is a term that emerged in the late twentieth century, and became more prominent in the early 21st century because of the works of Alice Miller and other Neo-Freudians, rejecting psychoanalysis as being similar to the poisonous pedagogies. Miller used "narcissistic abuse" to refer to a specific form of emotional abuse of children by what she considered narcissistic parents - parents who require the child to give up their own wants and feelings in order to serve the parent's needs for esteem, which constitutes narcissistic abuse. The term has also come to be used more widely to refer to forms of abuse in adult relationships on the part of the narcissist.
Self-help culture currently assumes that someone abused by narcissistic parenting as a child likely struggles with codependency issues in adulthood. An adult who is or has been in a relationship with a narcissist likely struggles with not knowing what constitutes a "normal" relationship.
Types.
Masterson's subtypes (exhibitionist and closet).
In 1993, James F. Masterson proposed two categories for pathological narcissism, exhibitionist and closet. Both fail to adequately develop an age- and phase- appropriate self because of defects in the quality of psychological nurturing provided, usually by the mother. The exhibitionist narcissist is the one described in DSM-IV and differs from the closet narcissist in several important ways.
The closet narcissist is more likely to be described as having a deflated, inadequate self-perception and greater awareness of emptiness within. The exhibitionist narcissist would be described as having an inflated, grandiose self-perception with little or no conscious awareness of the emptiness within. Such a person would assume that this condition was normal and that others were just like them.
The closet narcissist seeks constant approval from others and appears similar to the borderline in the need to please others. The exhibitionist narcissist seeks perfect admiration all the time from others.
Millon's variations.
Theodore Millon identified five variations of narcissist. Any individual narcissist may exhibit none or one of the following:
unprincipled narcissist: including antisocial features. A charlatan?is a fraudulent, exploitative, deceptive and unscrupulous individual.
amorous narcissist: including histrionic features. The Don Juan or Casanova of our times?is erotic, exhibitionist.
compensatory narcissist: including negativistic (passive-aggressive), avoidant features.
elitist narcissist: variant of pure pattern. Corresponds to Wilhelm Reich's "phallic narcissistic" personality type.
fanatic type: including paranoid features. An individual whose self-esteem was severely arrested during childhood, usually with major paranoid tendencies, who holds onto an illusion of omnipotence. These people are fighting delusions of insignificance and lost value and are trying to re-establish their self-esteem through grandiose fantasies and self-reinforcement. If unable to gain recognition or support from others, they take on the role of a heroic or worshipped person with a grandiose mission.
Other forms of narcissism.
Acquired situational narcissism.
Acquired situational narcissism (ASN) is a form of narcissism that develops in late adolescence or adulthood, brought on by wealth, fame and the other trappings of celebrity. It was coined by Robert B. Millman, professor of psychiatry at the Weill Cornell Medical College of Cornell University.
ASN differs from conventional narcissism in that it develops after childhood and is triggered and supported by the celebrity-obsessed society. Fans, assistants and tabloid media all play into the idea that the person really is vastly more important than other people, triggering a narcissistic problem that might have been only a tendency, or latent, and helping it to become a full-blown personality disorder. "Millman says that what happens to celebrities is that they get so used to people looking at them that they stop looking back at other people."
In its presentation and symptoms, it is indistinguishable from narcissistic personality disorder, differing only in its late onset and its support by large numbers of others. "The lack of social norms, controls, and of people telling them how life really is, also makes these people believe they're invulnerable," so that the person with ASN may suffer from unstable relationships, substance abuse and erratic behaviour.
A famous fictional character with ASN is Norma Desmond, the main character of Sunset Boulevard.
Aggressive narcissism.
This is Factor 1 in the Hare Psychopathy Checklist, which includes the following traits:
Glibness/superficial charm
Grandiose sense of self-worth
Pathological lying
Cunning/manipulative
Lack of remorse or guilt
Callous/lack of empathy
Failure to accept responsibility for own actions
Codependency.
Main article: Codependency
Codependency is a tendency to behave in overly passive or excessively caretaking ways that negatively impact one's relationships and quality of life. Narcissists are considered to be natural magnets for the codependent. Rappoport identifies codependents of narcissists as "co-narcissists".
Collective or group narcissism.
Main article: Collective narcissism
Collective narcissism (or group narcissism) is a type of narcissism where an individual has an inflated self-love of his or her own ingroup, where an ?ingroup? is a group in which an individual is personally involved. While the classic definition of narcissism focuses on the individual, collective narcissism asserts that one can have a similar excessively high opinion of a group, and that a group can function as a narcissistic entity. Collective narcissism is related to ethnocentrism; however, ethnocentrism primarily focuses on self-centeredness at an ethnic or cultural level, while collective narcissism is extended to any type of ingroup beyond just cultures and ethnicities.
Conversational narcissism.
Conversational narcissism is a term used by sociologist Charles Derber in his book, The Pursuit of Attention: Power and Ego in Everyday Life.
Derber observed that the social support system in America is relatively weak, and this leads people to compete mightily for attention. In social situations, they tend to steer the conversation away from others and toward themselves. "Conversational narcissism is the key manifestation of the dominant attention-getting psychology in America," he wrote. "It occurs in informal conversations among friends, family and coworkers. The profusion of popular literature about listening and the etiquette of managing those who talk constantly about themselves suggests its pervasiveness in everyday life."
What Derber describes as "conversational narcissism" often occurs subtly rather than overtly because it is prudent to avoid being judged an egotist.
Derber distinguishes the "shift-response" from the "support-response,"as in the following hypothetical scenario:
John: I'm feeling really starved."
Mary: Oh, I just ate. (shift response)
John: I'm feeling really starved.
Mary: When was the last time you ate? (support-response)
Cultural narcissism.
In The Culture of Narcissism, Christopher Lasch defines a narcissistic culture as one where every activity and relationship is defined by the hedonistic need to acquire the symbols of wealth, this becoming the only expression of rigid, yet covert, social hierarchies. It is a culture where liberalism only exists insofar as it serves a consumer society, and even art, sex and religion lose their liberating power.
In such a society of constant competition, there can be no allies, and little transparency. The threats to acquisitions of social symbols are so numerous, varied and frequently incomprehensible, that defensiveness, as well as competitiveness, becomes a way of life. Any real sense of community is undermined?or even destroyed?to be replaced by virtual equivalents that strive, unsuccessfully, to synthesize a sense of community.
Destructive narcissism.
Destructive narcissism is the constant exhibition of numerous and intense characteristics usually associated with the pathological narcissist but having fewer characteristics than pathological narcissism.
Malignant narcissism.
Main article: Malignant narcissism
Malignant narcissism, a term first coined in a book by Erich Fromm in 1964, is a syndrome consisting of a cross breed of the narcissistic personality disorder, the antisocial personality disorder, as well as paranoid traits. The malignant narcissist differs from one suffering from narcissistic personality disorder in that the malignant narcissist derives higher levels of psychological gratification from accomplishments over time (thus worsening the disorder). Because the malignant narcissist becomes more involved in this psychological gratification, in the context of the right conditions, the narcissist is apt to develop the antisocial, the paranoid, and the schizoid personality disorders. The term malignant is added to the term narcissist to indicate that individuals with this disorder have a powerful form of narcissism that has made them ill in the forms of paranoid and anti-social traits.
Medical narcissism.
Medical narcissism is a term coined by John Banja in his book, Medical Errors and Medical Narcissism.
Banja defines "medical narcissism" as the need of health professionals to preserve their self-esteem leading to the compromise of error disclosure to patients.
In the book he explores the psychological, ethical and legal effects of medical errors and the extent to which a need to constantly assert their competence can cause otherwise capable, and even exceptional, professionals to fall into narcissistic traps.
He claims that:
...most health professionals (in fact, most professionals of any ilk) work on cultivating a self that exudes authority, control, knowledge, competence and respectability. It's the narcissist in us all?we dread appearing stupid or incompetent.
Narcissism in the workplace.
Main article: Narcissism in the workplace
Narcissism as a personality trait, generally assessed with the Narcissistic Personality Inventory, is related to behavior in the workplace. For example, individuals high on narcissism are more likely to engage in counterproductive work behavior (CWB, behavior that harms organizations or other people in the workplace). Although individuals high on narcissism might engage in more aggressive (and counterproductive) behaviors, they mainly do so when their self-esteem is threatened. Thus narcissistic employees are more likely to engage in CWB when they feel threatened. Individuals high in narcissism have fragile self-esteem and are easily threatened. Therefore, employees who are high on narcissism are likely to perceive the behaviors of others in the workplace as abusive and threatening, and are likely to perceive more sexual harassment from others than do individuals who are low on narcissism, are less easily threatened, and are less likely to perceive interactions with others as abusive or harassing.
The narcissistic manager will have two main sources of narcissistic supply: inanimate - status symbols like cars, gadgets or office views; and animate - flattery and attention from colleagues and subordinates. Teammates may find everyday offers of support swiftly turn them into enabling sources of permanent supply, unless they are very careful to maintain proper boundaries. The need to protect such supply networks will prevent the narcissistic managers from taking objective decisions; while long-term strategies will be evaluated according to their potential for attention-gaining for the manager themself.
Organizational psychologist Alan Downs wrote a book in 1997 describing corporate narcissism. He explores high-profile corporate leaders (such as Al Dunlap and Robert Allen) who, he suggests, literally have only one thing on their minds: profits. According to Downs, such narrow focus actually may yield positive short-term benefits, but ultimately it drags down individual employees as well as entire companies. Alternative thinking is proposed, and some firms now utilizing these options are examined. Downs' theories are relevant to those suggested by Victor Hill in his book, Corporate Narcissism in Accounting Firms Australia.
Primordial narcissism.
Psychiatrist Ernst Simmel first defined primordial narcissism in 1944. Simmel's fundamental thesis is that the most primitive stage of libidinal development is not the oral, but the gastro-intestinal one. Mouth and anus are merely to be considered as the terminal parts of this organic zone. Simmel terms the psychological condition of prenatal existence "primordial narcissism." It is the vegetative stage of the pre-ego, identical with the id. At this stage there is complete instinctual repose, manifested in unconsciousness. Satiation of the gastro-intestinal zone, the representative of the instinct of self-preservation, can bring back this complete instinctual repose, which, under pathological conditions, can become the aim of the instinct.
Contrary to Lasch, Bernard Stiegler argues in his book, Acting Out, that consumer capitalism is in fact destructive of what he calls primordial narcissism, without which it is not possible to extend love to others.
In other words he is referring to the natural state of an infant as a fetus and in the first few days of its life, before it has learned that other people exist besides itself, and therefore cannot possibly be aware that they are human beings with feelings, rather than having anything to do with actual narcissism.
Sexual narcissism.
Sexual narcissism has been described as an egocentric pattern of sexual behavior that involves an inflated sense of sexual ability and sexual entitlement. In addition, sexual narcissism is the erotic preoccupation with oneself as a superb lover through a desire to merge sexually with a mirror image of oneself. Sexual narcissism is an intimacy dysfunction in which sexual exploits are pursued, generally in the form of extramarital affairs, to overcompensate for low self-esteem and an inability to experience true intimacy. This behavioral pattern is believed to be more common in men than in women and has been tied to domestic violence in men and sexual coercion in couples. Hurlbert argues that sex is a natural biological given and therefore cannot be deemed as an addiction. He and his colleagues assert that any sexual addiction is nothing more than a misnomer for what is actually sexual narcissism or sexual compulsivity. While Hurlbert writes mainly of sexual narcissism in men, Schoenewolf (2013) describes what he calls "gender narcissism" which occurs in both males and females who compensate for feelings of sexual inadequacy by becoming overly proud and obsessed with their masculinity or femininity.
Narcissistic parents.
Main article: Narcissistic parents
Narcissistic parents demand certain behavior from their children because they see the children as extensions of themselves, and need the children to represent them in the world in ways that meet the parents? emotional needs. This parenting 'style' most often results in estranged relationships with the children, coupled with feelings of resentment and self-destructive tendencies.
Narcissistic leadership.
Main article: Narcissistic leadership
Narcissistic leadership is a common form of leadership. The narcissism may be healthy or destructive although there is a continuum between the two. A study published in the journal Personality and Social Psychology Bulletin suggests that when a group is without a leader, you can often count on a narcissist to take charge. Researchers found that people who score high in narcissism tend to emerge as group leader.