History of the Rosicrucians
The Rose Cross (the close placement of a cross and one or more roses) has, since the early seventeenth century, become one of the most popular occult symbols. From its origin in Germany, it spread throughout the Western world. It entered into Freemasonry where various ritual degrees derived their name and meaning from the Rosicrucian legend. At least eight occult orders currently functioning in the United States accept the name Rosicrucian and a version of the Rosicrucian legend as their history.
According to the Rosicrucian legend, the order began with Christian Rosenkreuz, born in 1378 in Germany. Beginning in 1393, he visited Damascus, Egypt, and Morocco where he studied under the masters of the occult arts. Upon his return to Germany, he began the Rosicrucian Order in 1407 with three monks from the cloister in which he had been raised. He also erected the House of the Holy Spirit (the Spiritus Sanctum) which was completed in 1409. The original group was enlarged to eight. Christian Rosenkreuz died in 1484 (at the age of 106) and was entombed in the Spiritus Sanctum. Knowledge of his tomb was lost, but it was rediscovered in 1604. Its opening led to the spread of the Order anew.
Modern Rosicrucian groups have different opinions about Christian Rosencreuz. Some believe he actually existed as the early documents assert, but others see the name as a pseudonym for one or more historic personages (Francis Bacon perhaps). Still others view the story as a parable or an occult legend that points to more profound truth.
Knowledge of Christian Rosenkreuz and the Order he supposedly founded was given to the world in three documents in the second decade of the seventeenth century: The Fama Fraternitas of the Meritorious Order of the Rosy Cross (1614), The Confession of the Rosicrucian Fraternity (1615), and The Chumical Marriage of Christian Rosenkreuz (1616 ).
While the full facts of the case may never be known, research indicates that these three documents and the idea of the Order originated with a German Lutheran pastor, Johann Valentin Andrae. Andrae had envisioned a society for the reformation of social life and he, with or without assistance from others, created the legend and published the documents describing it. A few have seen Rosicrucianism as a complete hoax. Most believe, however, that either Andreae formed an order combining his interest in esotericism and the reformation of society that the documents promoted, or, more likely, Andrae wanted the documents to catalyze others to initiate the Rosicrucian work.
The response to the documents was immediate and intense. Rosicrucian societies arose, and the rose and cross symbol (which seems to have derived from Andeae's coat of arms) became popular. The Rosicrucian groups combined a vision of social transformation, the study of alchemy, Cabalism, and mysticism with otherwise orthodox Christian theology. The Rosicrucian groups blended into the larger community of Christian pietism which could be found throughout Germany at this time.
During the seventeenth century, Rosicrucianism spread throughout Europe. It found supporters in England almost immediately through Robert Fludd and Michael Maier (1568-1622). In 1616, the same year The Chumical Marriage appeared, Fludd published his A Compendius Apology for the Fraternity of the Rosy Cross. Maier, an alchemist, did much to bring Rosicrucianism and alchemy together both during his years in England and after his 1619 retirement to Germany.
The mystical piety of German Rosicrucianism produced the first Rosicrucian group in America. The Chapter of Perfection, as it was called, was formed by scientist-theologian, Johann Jacob Zimmerman. Zimmerman joined other religious groups in accepting the invitation of William Penn to migrate to Pennsylvania. However, just before the group sailed, Zimmerman died. Their faith included a strong belief in a coming ideal society, and the group brought a hope for the imminent return of Christ to earth with them when they came to America in 1694. Zimmerman's role was assumed by Johannes Kelpius who led the small band to Germantown Creek. On top of their building, they erected an observatory so that the moment of Christ's second advent could be viewed. The Chapter lasted only a few years. After Kelpuis' death, his successor, Conrad Matthai, allowed the breakup of the communal structure and the small group became a community of mystical hermits. Several of the members worked in the community as healers and practitioners of the occult arts. They passed along their knowledge of magic and occultism to later generations and became the source of the modern Hexmeister tradition.
Rosicrucianism almost completely disappeared in the eighteenth century, but in the nineteenth century was a major component of the occult revival in the West. It emerged out of Masonry. In 1866, Robert Wentworth Little formed the Societas Rosicruciana in Anglia, open only to Masons. A Scottish branch was formed a few years later. Rosicrucianism never completely died in France, but in the mid-nineteenth century it received a new impulse from occultist Eliphas Levi. He wrote three monumental works on magic: The Doctrine of Transcendental Magic (1855); The Ritual of Transcendental Magic (1856); and The History of Magic (1860). American Rosicrucian, P.B. Randolph, mentions meeting Levi on his trip to Rosicrucian gatherings in France. The renewed interest begun in Levi's time led to the formation of the Qabalistic Order of the Rosy Cross in 1888.
Rosicrucian groups are occult orders, and as such make their central and most important teachings available only to members. Therefore, no examination of documents and archives is allowed, and no independent corroboration of the claims of the various groups, especially their claims to ancient origins and European alliances, is possible.
Bibliography
Anonymous. The Secret Doctrine of the Rosicrucians. Chicago: The Book Tree, 2000.
Heindel, Max. The Rosicrucian Cosmo-conception. Oceanside, CA: Rosicrucian Fellowship, 1909.
Sandberg, Anders. "The Rosicrucians: a Subgroup of the Order of Hermes."
Yates, Frances. The Rosicrucian Enlightenment. London: Routledge and Kegan