Research on the

Rosicrucian Egyptian

Museum’s collection is

ongoing. Donations

and bequests to

facilitate acquisitions,

research, and other

museum projects

are gratefully

acknowledged.

R O S I C R U C I A N E G Y P T I A N M U S E U M

Treasuresfrom ourMuseum

This unbaked clay fragmentary tablet inthe Mesopotamian collection of theRosicrucian Egyptian Museum is

monumental in spite of its diminutive size. It isa list of the planets, as known to the Neo-Assyrians, who lived in Mesopotamia from1000-600 B.C. This form of list was often usedas a practice text for students of the sciences—both to improve their writing skills and tomemorize the knowledge of their culture.Repetition was the form of learning preferredin the ancient world, and it has provided uswith many important texts that were re-copiedso frequently—over and over again—that somehave survived into modern times. This tablet isan example of that survival.

The right upper quarter of the tablet includesa list of constellations, stars, and planets. Thefirst section includes synonyms of the planetMars, including Mul-Utu and Mul-Man. Mulis the Sumerian logogram for star or planet.Interestingly, when the Neo-Assyrians did notwant to write out an entire logogram, as it wasrepeated throughout a column, they used twovertical lines, precisely the “ditto” sign in

modern use. This sign is used to take the placeof frequent re-writings of the name for Mercury,which was apparently always called Salbatanu.

The astronomical skills of the people ofMesopotamia were unmatched in the ancientworld. The Magi, best known from the Biblicalaccount of the Nativity, were actually learnedstargazers from the region of the Euphrates River,investigating an astrological phenomenon nowknown as the “Christmas Star.”

Mesopotamian astronomical knowledgesurvived and much later spread with Islam,where it flourished in the universities of theMuslim world, and eventually made its way toEurope through the Moors of Spain. LaterEuropean astronomers, such as Kepler andGalileo, built on and added to this legacy ofastronomical knowledge from the Arabcivilization. Thus, Mesopotamia provided thefoundation for the knowledge and understandingwe enjoy today.

—Lisa Schwappach-Shirriff, M.A.CuratorRosicrucian Egyptian Museum

Neo-AssyrianPlanet ListRC 708Unbaked clay9x6 cm

1604 2004

The 400th Anniversary of the

Opening of the Rosicrucian Vault

C.Ros.C

. . . a man admitted into the Mysteries and secrets of

heaven and earth through the divine revelations, subtle

cogitations and unwearied toil of life. In his journeys

through Arabia and Africa he collected a treasure

surpassing that of Kings and Emperors; but finding it

not suitable for his times, he kept it guarded for

posterity to uncover, and appointed loyal and faithful

heirs of his arts and also of his name . . .

To this Sacred Anniversary we dedicate this issue of theRosicrucian Digest.

Official Magazine of theWorldwide

Rosicrucian OrderThe Swan and the Serpent, Part I 3Kepler’s Star of 1604 and the Opening of the Door to Europe

The 17th century opened with a bang, literally! Kepler’sSupernova of 1604 was just one of the auspicious eventsthat marked the beginning of a new era. But theopening of a secret vault containing hidden knowledgehad an even greater effect on the European mind.

The College of the Fraternity: 11A Description of Our Front Cover Illustration

A strange castle on wheels, its doorway flanked by aRose and a Cross. What is the meaning behind thismysterious illustration that appeared at the beginningof the 17th century to herald the start of a New Age?

Fama Fraternitatis, or a Discovery of the 13Fraternity of the Most Laudable Order of the Rosy Cross

Printed in its entirety, here is the key document thatrecounts the story of Christian Rosenkreuz and pro-claimed the presence of the Rosicrucians to all of Europe.

From the Grand Master’s Sanctum . . . 21The opening of the restored Rosicrucian Planetarium,renovations in the Rosicrucian Egyptian Museum,and progress on the Rosicrucian Peace Garden arecovered in this message from the Grand Master.

The Campaign for Rosicrucian Park 22Donor List

Researching the Healing Power of Prayer 24The past decade has witnessed a meteoric rise in thenumber of clinical research studies examining theeffects of prayer on disease, and much of this researchhighlights an individual’s immersion into a faithcommunity as one of the most critical ingredients.

The Scandinavian Grand Lodge: 26Its History and Mission

From its beginnings in the 1920s, the ScandinavianGrand Lodge has grown and transformed in thecountries it serves.

Another Spring 29In this inspiring article, former Imperator H. SpencerLewis urges us to attune with the changes that aretaking place at this season of the year.

How You Can Help AMORC Grow 31Spread AMORC’s Light by placing an advertisement.It’s easy; here’s how to go about it.

Articles Page

EDITOR

Robin M. Thompson

ASSISTANT EDITOR

Richard W. Majka

DESIGN & LAYOUT

C. H. Kawashima

Established in 1915 by the Supreme GrandLodge of the English Language Jurisdiction,AMORC, Rosicrucian Park, San Jose, CA 95191.

Copyright 2004 by the Supreme Grand Lodge ofAMORC, Inc. All rights reserved. Republication ofany portion of Rosicrucian Digest is prohibitedwithout prior written permission of the publisher.

ROSICRUCIAN DIGEST (ISSN #0035-8339) ispublished quarterly for $12.00 per year, single copies$4.00, by the Grand Lodge of the English LanguageJurisdiction, AMORC, Inc., at 1342 Naglee Ave.,San Jose, CA 95191. Periodicals Postage Rates paidat San Jose, CA. POSTMASTER: Send addresschanges to ROSICRUCIAN DIGEST at 1342Naglee Ave., San Jose, CA 95191-0001.

Subscription outside the U.S. and Canada:Please send payment through the usual remittanceprocedure for your area. But, if you are remittingdirectly to the U.S., your payment must be inU.S. dollars.

Statements made in this publication are not theofficial expression of the organization or its officersunless declared to be official communications.

No. 1 - 2004 Vol. 82 - No. 1

HE INSPIRATION for this article camefrom a question posed by a student: “DidKepler’s discovery of the supernova in

1604 have any influence on Francis Bacon’swritings, such as his New Atlantis?” It is amazinghow one question can begin an entire thoughtprocess, eventually leading to in-depth researchand an article such as the one you are about toread. And since this year, 2004, marks the 400thanniversary of the opening of the tomb of C.R.C.,and, as we shall learn, the opening up of theEuropean mind as well, I thought this subjectmost apropos.

Bacon’s The Advance-ment of Learning waspublished in 1605, andhis New Atlantis in 1627.Professor Richard Tarnas,in his work, The Passion ofthe Western Mind, writesthat “In the same decadesof the early seventeenthcentury during whichGalileo in Italy was forgingthe new scientific practice,Francis Bacon in Englandproclaimed the birth of anew era in which naturalscience would bring mana material redemption toaccompany his spiritual progress toward theChristian millennium.”1 Certainly there was avery interesting connection between the scientificand philosophical revolutions of the seventeenthcentury, and Bacon was postioned in the middleof both as his writings attest. But Bacon is reallynot the true focus of this inquiry, and ourstudent’s question barely scratches the surfaceof a vast subject in the Western esoteric tradition.

Actually Bacon comes at the end of the story, soas not to put the cart before the horse, we willleave Bacon until last. Kepler’s star, the supernovaof 1604, may or may not have influenced TheAdvancement of Learning, but its appearancecould not have been more auspicious. The year1604 is incredibly important in the history ofesotericism in Europe (particularly withinHermetic & Rosicrucian circles), and ismentioned and alluded to in several importantliterary works that we will examine, including themysterious Rosicrucian manifestos of 1614-16,

together with the Naometriamanuscript by SimonStudion, which proclaim1604 as the year the doorwas opened to Europe.

The title of this article,“The Swan and theSerpent,” alludes first to the“new stars” in the constel-lations Serpentarius andCygnus that appeared in1604 and were discussedby Johannes Kepler, whoposited that these starsheralded religious andpolitical changes. Kepler’sDe Stella Nova in pedeserpentarii; De Stella

incognita Cygni, was printed at Prague in 1606.2

In the course of this two-part article, weshall see that these emblems appear in severalHermetic engravings later in the seventeenthcentury. I also chose to use these symbols torepresent the two most significant events thatbrought about the revolution in consciousnesswhich shattered the medieval cosmology—namely the invention of the telescope and the

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The Swan and the SerpentPart I

Kepler’s Star of 1604 and the Opening of the Door to Europeby F. Marion Redd, M.A., F.R.C.

T

Frater Marion Redd, a former AMORC Staff member and RCUI instructor, holdsMasters Degrees in Philosophy & Cosmology ( California Institute of Integral Studies) andCinema Studies (San Francisco State University). He resides in Chapel Hill, North Carolina.

RosicrucianDigestNo. 12004

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printing press. Galileo’s telescope gracefullyarced the heavens as a swan glides across thewaters. Books spread knowledge throughoutEurope to those who could read, thus releasingthe ecclesiastical stranglehold on learning. Theprinted word was the serpent of knowledgefrom the Garden of Eden. We shall see that thesetwo inventions ushered in a new consciousnessin the 17th century, just asthe same technologies—theHubble telescope and theinternet—are leading thepresent generation into thenew cosmology.

The Stage Is SetIn 1603 the glorious

Elizabethan Era ended withthe death of Elizabeth I, whowas succeeded by James I.Change was in the air. Soonafter the new king arrived inLondon, Sir Walter Raleigh—once a favoriteof Elizabeth—was imprisoned for treason.James I was convinced by Raleigh’s enemies thatRaleigh was opposed to his succession to thethrone. The following year King James publishedhis Counterblaste to Tobacco and Shakespearewrote Measure for Measure.3

When the witchcraft-conscious James Isucceeded Elizabeth in 1603, life did not improvefor another one of the dead queen’s favorites: thevisionary mathematician and astrologer John Dee(1527-1609). On June 4 of that year Deepetitioned the king to have him tried for sorcery,hoping that this would at last clear his name andconfound those who made his life so miserable.4

Dee, astrologer and mathematician to the courtof Elizabeth, had journeyed to Prague and residedfrom 1583-89 at the court of Rudolph II. AuthorFrances Yates suspects it was Dee who was anearly instigator of Hermetic philosophy inBohemia, which would later briefly flowerthere in 1619 with the accession of Frederick V—the Elector Palatine—and his English bride,Elizabeth, daughter of James I. Yates refers to thisforgotten period of European history as the“Rosicrucian Enlightenment”—an incredibletime when an outburst of curious and obscureHermetic and alchemical manifestos, along withother printed pamphlets, began to circulate acrossEurope.5 These publications announced the

dawn of a “New Age,” and proclaimed a universalreform of science, religion, and society. Theauthors were members of an “invisible college”and confessed themselves disciples of “ChristianRosenkreuz.” They called upon the learned andthe pious to participate in the new enlighten-ment.6 Then, as suddenly as it had burst forth, themovement came to an abrupt end with the

defeat of the Bohemianarmy at the Battle of WhiteMountain outside of Prague,the flight of Frederick the“Winter King” and hisEnglish bride, and thebeginning of the ThirtyYears’ War.

Kepler’s Star of 1604In 1600 the brilliant

astronomer and mathe-matician Johannes Kepler (1571-1630) wassummoned to Prague and the court ofRudolph II to work with astronomer TychoBrahe. And when Tycho Brahe died in 1601,Kepler inherited Tycho’s post as ImperialMathemetician at the court of EmperorRudolph II. In the words of author RobertPowell, “Emperor Rudolph was something ofan anomaly for his time, as Holy RomanEmperor. Occupying this key position, he wasat the same time a person who was imbued withthe spirit of the hermetic tradition, who wasinterested in magic and was willing to supportnumerous alchemists who came to his court inPrague. He came to be looked upon as a kindof new ‘Hermes Trismegistus,’ a new king and

Figure 1: Kepler’s Mysterium Cosmographicum.

“The shine of thestars makes the melody,Nature under the moondances to the lawsgoverning this melody.”

—Johannes Kepler

Harmonices Mundi, 1619

patron of the occult sciences.”7 Early in hisreign (1576-1609) Rudolph had relocated thecenter of his empire from Vienna to Prague—a monumental task—and followed in thefootsteps of his predecessor Emperor Charles IV,who has been described as “The last initiateemperor on the throne of Europe,”8 At his courtin Prague (established there by 1583), Rudolphpresided over a rich humanist culture, repletewith new ideas and creative energy.

Although Kepler was Lutheran, and adheredto the Augsburg Confession, he was steeped inNeoplatonism and Pythagorean doctrines ofcelestial harmony. He had intended to becomea clergyman, and when he graduated in 1591he entered the Tübingen faculty of theology.However, before he took his final examinations,he was appointed as a teacher of mathematicsand astronomy at a Protestant school in Austria.In those times there were no clear distinctionsbetween astronomy and astrology; among hisprofessorial duties, Kepler was expected to issuean annual almanac of astrological predictions.When some of his predictions proved correct,Kepler unexpetedly gained a reputation as aprophet.9 Kepler’s greatest achievement camein 1596 with the publication of MysteriumCosmographicum or Cosmographic Mystery, inwhich the five Platonic solids were seen as theinterior matrix upon which the planetary sphereswere based (Figure 1). It was on the basis of thistreatise that Kepler came to the attention ofTycho Brahe.

In the fall of 1604 the excitement reached itshighest pitch when an extremely bright new starappeared in the constellation of Serpentarius.First seen on October 10-11, 1604, it was laterobserved by Kepler on October 17. The new starwas as bright as Jupiter, and it faded only slowly,with Kepler last observing and recording thefading star in 1606.

Kepler did not believe the star to be a sun.Following Tycho’s ideas about an earlier “new”star of 1572, Kepler surmised that the newcomerof 1604 was made up of matter from the MilkyWay, which gradually dispersed.10 In his book,De Stella Nova, published in 1606, Kepler rejectsthe possibility of the star appearing by accidentat the same place and time as the great conjunc-tion; in it he sees God’s way which adapts itselfto human beings and makes use of the rules of

astrology, which are in themselves objectionable,in order to exhort humans, who are dependenton God, and to inform them of his opinions.11

Kepler then throws in some astrology; the starindicated the approaching destruction of theTurkish Empire, and so on. There is also aninteresting note about yet another new star seenin the constellation of Cygnus in 1600 and whichbecame clearly visible to the naked eye withoutever growing really conspicuous. We now knowthat the Swan star—P Cygni—was not anordinary nova at all, but merely an irregularlyvariable star of an unusual type and still visibleto the naked eye.12 But the brilliant newcomer of1604 was another supernova, strictly comparablewith Tycho’s. No supernovae have been seen inour Galaxy since then, but we can still pick uplong-wavelength radio waves from the debris ofKepler’s Star.13 (See Figure 2.)

To Kepler, it was the astronomical side of thephenomenon that was the most important—thegradually decreasing luminosity, the color,twinkling, distance, and material of the nova.He pointed out it was part of the world of fixedstars, which at that time could not be taken as amatter of course. In contrast to the opinionthat the planets had ignited the new star, hesupported the stand that he was dealing with anagglomeration of heavenly material which also

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Figure 2: This High-Resolution Imager (HRI) image shows the considerable detailedstructure of the Kepler supernova remnant. Kepler observed the supernova in 1604.Today we see X-rays produced by the hot plasma left over from the explosion.

Max-Planck-Institut für extraterrestrische Physik (MPE)

manifests itself in other phenomena. As to theastrological interpretations, with the overthrow ofthe Turkish kingdoms he saw a general revolutionin Europe, the appearance of a great newmonarch: Nova Stella, Novus Rex. “Kepler himselflet his thoughts rest on the conversion ofAmerica, on a universal migration out of Europeinto the new world, following the old passageof peoples from east to west, the downfall ofIslam and the return of Christ.”14

Kepler’s astronomical ideas were shaded inhis Neoplatonic background. His passionatebelief in the transcendent power of numbersand geometrical forms, his vision of the Sun asthe central image of the Godhead, and his devo-tion to the celestial harmony of the spheres waseven more impelled by Neoplatonic motivationsthan Copernicus.

Galileo’s Neo-Stoicism and the New Star

If Kepler’s views of the 1604 star could beconstrued as Neoplatonic, then Galileo’s wereNeo-Stoic. Author Eileen Reeves in her book,Painting the Universe: Art and Science in theAge of Galileo, argues that Galileo (1564-1642)had initially missed the first sightings of the 1604event, and popular interest in the phenomenaforced him to turn from his studies of motionto the composition and presentation of publiclectures on the bright new star. Given the wide-spread public interest in the event, it comes asno surprise that Galileo offered three lectures inVenice on the phenomenon within six weeks ofits appearance.15

Basing his argument on the fact that the newstar appeared against the same starry backdrop,even when viewed from widely separated placeson Earth, and was therefore quite distant fromthe terrestrial globe, Galileo flatly contradictedthe traditional Aristotelian view of theimmutability of the heavens. In short, thediscovery of this new star punctured theAristotelian conception of the universe, thusthreatening the status quo. The star’s absenceof parallax proved that it had to lie well beyondthe Moon, perhaps in the vicinity of theoutermost planets, and thus within the regionconventionally associated with permanence andincorruptibility.16 Reeves maintains that the tenorof these lectures reflected Galileo’s Neo-Stoic

ideas, and although he described the new star’sappearance as “firey,” he did not consider itcombustible, as did the Aristotelians, but rathercomposed of vaporous masses, or “exhaustions,”as he called them. This anti-Aristotelianastronomy is derived from Stoicism, particularlythe writings of Seneca and Cicero, and Galileo’sconjectures about the new star of 1604 areclearly Neo-Stoic in origin.17

There were several interesting characteristicsof the Neo-Stoic cosmos. First, a single mediumstretched from the Earth to the most remote stars,meaning that both the Aristotelian distinctionbetween the terrestrial and celestial physicsand the doctrine of planetary spheres might bediscarded. Secondly, change took place throughan endless universal cycle of rarefaction andcondensation. Stoics and Neo-Stoics maintainedthat the Earth exuded moisture, the evaporatingmoisture became air, and the purified air con-verted to a fire known as “ether” that burnedwithout being consumed, at which point theinverse process of condensation began. Galileosaw the formation of the nova as coming outof these earthly vapors, and he regarded thenew star as confirmation of these Stoiccosmological conjectures—and more precisely,as evidence for the Copernican world system.18

Curiously, Galileo tried to make a con-nection between the star and the aurora borealisthrough the doctrine of the condensation ofvapors, but he was quite wrong. And he hadhoped that he would find confirmation of theCopernican world system in his observationsof the new star after its separation from the Sun.Because his original observations of the new starnearly coincided with the star’s gradual loss ofbrightness, he may well have concluded that anyreduction in splendor and apparent size was dueto the Earth’s annual movement about the Sun.19

But the observed phenomena turned outdifferently, and by the spring of 1605 Galileo hadabandoned the argument. Thus Galileo’s wholestudy of the new star seems a failure: the novadid not appear to conform to Stoic theories ofrarefaction and condensation; there was noreason to associate it with the aurora borealis;and it was clear that by the spring of 1605, whenthe new star was greatly diminished in size andbrightness, that it offered no evidence for theCopernican world system.20

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Galileo would make little mention of thisevent in his future writings. However, Galileo’sinterest in the Neo-Stoic vaporist origins ofthe star, together with his interest in the aurora,fueled his fascination in the phenomena of“secondary light,” a term he borrowed from theart world at the time. Secondary light is a termlong used by artists and students of optics todescribe the faint illumination that occurs whena bright light, falling on a certain kind of surface,is reflected and scattered over a second surface.Galileo used the term to argue that the darkopaque Earth, when struck by the Sun’s rays, wascapable of sending that light back out into spaceand, at certain times in the lunar cycle, onto thedim face of the Moon itself. Acceptance of thisidea showed support of the Copernican worldsystem, and those who attacked it, or chose toexplain the phenomenon of secondary light insome other fashion, did so out of loyalty to eitherthe Ptolemaic or the Tychonic universes.21

John Donne and the

New PhilosophyGalileo’s fascination with the effects and

causes of secondary light brought him intocontact with the 17th-century artworld, and for a while there was adialogue between astronomicaland artistic activity in the earlyseicento. More specifically, there wasgreat interest and debate over thenew star of 1604 and the lunarsubstance among four 17th-centurypainters: Peter Paul Rubens,Lodovico Cigoli, Francisco Pacheco,and Diego Velazquez.22

Meanwhile, the poet JohnDonne, influenced by Kepler and Galileo,plunged into the new study, and it was fromthem, rather than Copernicus, that Donnelearned what he knew about the new-madeuniverse with its moving Earth. By 1610 Donnehad digested Kepler’s De Stella Nova and allowedhimself to declare that “The reason which movedAristotle seems now to be utterly defeated.”23

The new cosmology was reflected through-out Donne’s poetry. For instance, in A FunerallElegie, undoubtedly composed in 1610 shortly

after he had read Galileo’s book, Donne makesuse of a figure drawn from the controversiesraised over the new stars to suggest theinexplicable mystery of Elizabeth Drury’s short,but perfect, life:

But, as when heaven lookes on us with new eyes,

Those new starres every Artist exercise,

What place they should assigne to them they doubt,

Argue, and agree not, till those starres goe out:

So the world studied whose this peece should be,

Till shee can be no bodies else, nor shee:

But like a lampe of Balsamum desir’d

Rather t’adorne, then last, she soon expired.24

Thus both the worlds of art and poetry wereconnected and influenced by the new astronomyand the discovery of the “new stars.” But that isa story for a future article.

The Rosicrucians AnnounceTheir Presence

In August 1623, a number of extraordinarynotices appeared in the streets of Paris. Theyproclaimed: “We deputies of the principal

College of the Brethren of theRosy Cross, are staying visibly andinvisibly in this town by theGrace of the Most High, to whomthe heart of the Just turns. Weshow and teach without books ormasks how to speak the language ofevery country where we wish tobe, to bring our fellow men outof the error of death.” Thus, theRosicrucians announced theirpresence in France.

According to one contemporary account,the first response to this announcement camefrom a lawyer who was heavily in debt andwanted to learn how to make himself invisibleto his creditors. He succeeded in finding themysterious Rosicrucians, who agreed to teachhim their secrets. But they so enthusiasticallywined and dined him beforehand, that whenthey initiated the lawyer by immersing him in ariver, he drowned. This story, obviously a satire,indicates something of the controversy and

John Donne

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obscurity that surround the early history of theRosicrucians, nicknamed “The Invisibles.”25

Three ManifestosEarlier, the Rosicrucians caught the

imagination of Europe when three pamphletswere anonymously published in the threesuccessive years, 1614, 1615, and 1616. Thefirst of these was the Fama Fraternitatis,subtitled “A Discovery of the Fraternity of theMost Noble Order of the Rosy Cross.” Thesecond pamphlet was the ConfessioFraternitatis or “The Confession of theLaudable Fraternity of the Most HonorableOrder of the Rosy Cross, Written to all theLearned of Europe,” while the third manuscriptwas The Chymical Wedding of ChristianRosenkreuz.26

The main part of the Fama related the lifeand death of Christian Rosenkreuz (“RosyCross”), a mythical figure described as thefounder of the Order. According to theConfessio, Rosenkreuz was born in 1378 of anoble family in poor circumstances. At the age offour he was placed in a monastery. When still“in his growing years” the young man set out,accompanied by a monk, on a pilgrimage toJerusalem. But the monk died in Cyprus, andRosenkreuz studied in Damascus, where hebecame well known for his medical skill. Thenhe traveled to “Damkar” in Arabia, where hestudied under a group of wise men “to whomNature was discovered.” These wise men hadbeen expecting Rosenkreuz. They taught himArabic, physics, and mathematics, and intro-duced him to the Book M, which containedthe secrets of the universe, and which hetranslated into Latin.

Later, after studying botany and zoology inEgypt, and magic and the Cabala at Fez,Rosenkreuz was equipped to teach the learnedof Europe how to “order all their studies onthose sure and sound foundations.”27 Heeventually returned to Germany, where heassembled seven disciples, and the group ofeight founded the Fraternity of the RosyCross. It was determined that they would livein separate countries where they might influencelearned people. “Before dispersing, they agreedto profess nothing but to cure the sick, withoutpayment; not to distinguish themselves by any

particular costume; to meet annually inGermany; to nominate their successors beforedying; to adopt the initials R.C. as their seal;and to keep their fraternity secret for onehundred years.”28

The Fama also declared that Rosenkreuzdied at the age of 106 and was buried in ahidden tomb. This tomb was later discoveredin 1604 by the authors of the Fama. The tombor vault lay behind a concealed door bearing thewords “I shall open after 120 years.” Inside was aseven-sided vault lit by a mysterious luminaryset in the roof. In the center stood an altar,beneath which they found the body ofRosenkreuz, “whole and unconsumed.” Thetomb also contained a chest of mirrors and a copyof the Book T, “our greatest treasure next tothe Bible.”29

The Fama gave no hint as to the whereaboutsof the tomb. It ended as enigmatically as it hadbegun, with the assertion that true philosopherswould see the heavens open and angels ascendingand descending, and would have their nameswritten in the Book of Life.

The Fama’s authors gave no clues to theiridentity, beyond the assurance they wereLutherans. In spite of its obscure symbolism,the Fama was received by intellectuals withthe same kind of excitement that today might

Figure 3: Theophilus Schweighardt’s “College of the Fraternity”from his Speculum Sophicum Rhodo-Stauroticum.

mark the publication of a revolutionary politicalmanifesto. It was not only read in Germany, butalso perused throughout Europe; in three yearsit went through nine different editions, as wellas several translations into Latin and Dutch.30

The Confessio FraternitatisThe Confessio Fraternitatis, which appeared

the following year, adds little to what wascontained in the Fama, and it again demonstratesa Christian Protestant persuasion: “We docondemn the East and West [meaning the Popeand Mohammed], blasphemers against our LordJesus Christ,” and the Confessio mentions theappearance of new stars in the constellations ofCygnus and Serpentarius as heralds of thereformation to come.31

“God, indeed, hath already sent messengerswhich should testify His will, to wit, some newstars which have appeared in Serpentarius andCygnus, the which powerful signs of a GreatCouncil shew forth how all things which humaningenuity discovers, God calls upon His hidden

knowledge, as likewise the Book of Nature,though it stands open truly before all eyes canbe read or understood by only a very few.”32

Finally, we come to the great revelation andthe heart of this article: the new stars thatappeared in 1604, if the chronology of the storyis calculated, give the same date at which thetomb of Christian Rosenkreuz is said to havebeen discovered. C.R.C. was born in 1378, livedto an age of 106, and lay undiscovered for 120years. 1378 + 106 + 120 = 1604!

Thus, the opening of the door of the vaultsymbolizes the opening of a door in Europe.33

This motif can be seen in two examples ofRosicrucian prints and drawings of the period.The first example, the plate from TheophilusSchweighardt’s Speculum Sophicum Rhodo-Stauroticum (Figure 3, and seen also onmagazine’s front cover), shows a peculiarbuilding, above which on a banner there is aninscription containing the words “CollegiumFraternitatis” and the date 1618. Below thebanners the word “FAMA” appears. On thebuilding, on either side of its door, appear arose and a cross. We are therefore presumablynow beholding a representation of theInvisible College of the R.C. Brothers.Another major Rosicrucian emblem is alludedto at the top of the illustration in the wingswith Jehova’s name, expressive of the wordsthat seal the Fama’s conclusions: “Under theshadow of thy wings, Jehova.” To the left andright of the central Jehova’s name and wingsthere appear in the sky a Serpent and a Swanbearing stars and alluding to the “new stars”’in Serpentarius and Cygnus mentioned in theConfessio, as prophetic of a new dispensation.34

The date 1604 appears near the Serpent.

The second example of Rosicrucian printsand drawings from this period is taken fromthe famous Altona Manuscript, published in1785 under the title Geheime Figuren derRosenkreuzer, or Secret Symbols of the Rosicrucians(Figure 4). It depicts a popular alchemical motifof the mountain of the philosophers, a symbolof alchemical regeneration. On the lowerright-hand corner is inscribed the date 1604,and thus the scene also alludes to the openingof the tomb of C.R.C. and the reestablishmentof esoteric wisdom.

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Figure 4: “The Mountain of the Philosophers” from SecretSymbols of the Rosicrucians.

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The Chymical Wedding ofChristian Rosenkreuz

There has been considerable speculationconcerning the authorship and meaning of TheChymical Wedding of Christian Rosenkreuz(Chymische Hochzeit Christiani Rosenkreuz), justas with the Fama Fraternitatis and the ConfessioFraternitatis. Frances Yates contends that theRosicrucian society is suggested as the nucleus fora third force of intellectuals attempting toconstruct an ideal state and buffer between theconflicting might of Catholic and ProtestantEurope. The strange Rosicrucian castledescribed in the Chymical Wedding sharessimilarities with Heidelberg Castle and itsmany magic-mechanical marvels, which wasthe home of Frederick V, the Elector Palatine,and his Queen, Elizabeth Stuart, daughter ofJames I of England. The buffer state envisionedwas the Kingdom of Bohemia, whose capitalPrague is traditionally the home of alchemicalresearch and scholarship. In the historical eventthe King and Queen of Bohemia lasted but oneseason—the winter of 1620—before beingcrushed by the Habsburg forces at the Battleof White Mountain. The grand experimentthus came to an ignominious political end.35 S

Footnotes:1 Richard Tarnas, The Passion of the Western Mind, (New York:

Ballantine Books, 1991) p. 272.2 Frances Yates, The Rosicrucian Enlightenment, (Boston:

Routledge & Kegan Paul, Ltd., 1972) p. 48.3 Bernard Grun, The Timetables of History, 3rd revised ed.,(New York: Simon Schuster, 1991) pp. 270-271.

4 Peter French, John Dee, the World of an Elizabethan Magus,(London: Routledge & Kegan Paul, Ltd., 1972) p. 10.

5 Yates, op. cit., xi.

6 Norman MacKenzie, Secret Societies, (New York: Crescent Books,1967) p. 137.

7 Robert Powell, “Tycho Brahe, Johannes Kepler, Rudolph II,and the Prague Hermetic Renaissance,” chapter in the bookThe Rosicrucian Enlightenment Revisited, Ralph White, editor,(Hudson, NY: Lindisfarne Books, 1999) p. 322.

8 Paul M. Allen, A Christian Rosenkreutz Anthology, (Blauvelt, NY:Rudolph Steiner Publications, 1968) p.467.

9 David Plant, Johannes Kepler and the Music of the Spheres,www.astrology-world.com 1999, p. 2.

10 M.W. Burke-Gaffney, Kepler and the Jesuits, (Milwaukee, WI:The Bruce Publishing Co., 1944) p. 28.

11 Max Casper, Kepler, translated by C. Doris Hellman (New York:Dover Publications, 1993) p. 155.

12 Patrick Moore, Watchers of the Stars, (New York: Putnam, 1974)p.117.

13 Ibid., p. 118.14 Casper, op. cit., pp. 154-155.15 Eileen Reeves, Painting the Heavens: Art and Science in the Age of

Galileo, (Princeton, NJ: Princeton University Press, 1997) p. 57.16 Ibid., p. 59.17 Ibid., p. 76.18 Ibid., pp. 62-63.19 Ibid., p. 64.20 Ibid., p. 67.21 Ibid., p. 8.22 Ibid., p. 4.23 Charles Monroe Coffin, John Donne and the New Philosophy,

(New York: The Humanities Press, 1958) p. 8924 Ibid., pp. 124, 125.25 MacKenzie, op. cit., p. 130.26 MacKenzie, op. cit., p. 103.27 MacKenzie, op. cit., p. 137.28 MacKenzie, op. cit., p. 138.29 Loc. cit.30 MacKenzie, op. cit., p. 139.31 Gareth Knight, Magic and the Western Mind, (St. Paul, MN:

Llewellyn Publications, 1991) p. 166.32 Loc. cit.33 Yates, op. cit., p. 49.34 Yates, op. cit., p. 94.35 Ralph White, editor, The Rosicrucian Enlightenment Revisited,

(Hudson, NY: Lindisfarne Books, 1999) pp. xii-xiv.

In the Next Issue of the Rosicrucian DigestPart II of “The Swan and the Serpent” will explore the 1604 appearance of Simon

Studion’s Naometria manuscript; plus Francis Bacon, Michael Maier, Robert Fludd, andtheir connection with 1604; concluding with that age’s relevance for Rosicrucians today.

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MANY READERS have probablyheard of the British illustrator Heath-Robinson,* who drew amazing

contraptions of string, wheels, knobs, and leversthat supposedly performed household and othertasks. The accompanying illustration looksremarkably like something that Heath-Robinsonmight have invented. Titled “The College of theFraternity,” it appeared in a publication knownas Speculum Sophicum Rhodo-Stauroticum, byDaniel Mögling, alias Theophilus Schweighardt.The illustration was drawn, if not published,around 1604, about ten years before theappearance of the Fama Fraternitatis—usuallyconsidered the first book to announce thepresence of the Rosicrucians to the world. Thislatter publication is also quoted as being thefirst unequivocal Rosicrucian publication, butobviously it did not arise from a void. Therewere solid foundations on which were based thesentiments found in this booklet. It is clear fromMögling’s writings that he was a Rosicrucianin persuasion, although he could not be an actual“member” because at that time there was noformal Rosicrucian organization that one couldbelong to as a member.

Apart from his writing, there are enoughvisual clues evident in our cover illustration todemonstrate its Rosicrucian links. Most obviousare the rose and the cross flanking the door of

his movable castle. For those who are seekingthe Rosicrucian path, Schweighardt advises thatthey should be patient and persistent like Noah’sdoves, seen flying from the ark in the backgroundon the left, while placing their hope in their Godand praying. As a beginning point, let us look atthe symbolism of the castle before we look at someof the surrounding elements of the illustration.

Symbolism of the CastleCastles are almost universally seen as the

symbol of humanity’s inner refuge, a place wherethe soul communicates privately with God, theAbsolute, or as Rosicrucians say, the Cosmic.Beside their pyramidal tombs, the pharaohs builtfunerary temples that were called “castles ofmillions of years.” Just like the royal tombs,they were destined to stand forever, linking thefate of human works with that of the gods. Inthem, the ancestors of the dead king wouldworship and commemorate the king’s existenceforever, communing with all the necessary godsand making offerings.

In the psalms of the Bible, a castle or fortifiedcity is used as a metaphor for Godhead itself. Thiscarries the metaphor to another level. Instead ofsimply being a place where one can communewith Godhead, the castle actually becomes theperson of God. Meister Eckhart says in one ofhis Sermons, “There is within the soul a castleinto which not even the gaze of the TriuneGod can penetrate.” He goes on to explainthat this is because it is the castle of pure

The College of the

FraternityA Description of

Our Front Cover Illustrationby Peter Bindon, F.R.C.

Grand Master

English Language Jurisdiction for Australia,Asia, and New Zealand, AMORC

*Editor’s Note: The cartoonist Rube Goldberg is famed in theUnited States for his drawings of a similar nature.

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Oneness. It was not only in Jewish and Christianthought that the castle represented the centralstillness of human nature. In the Taoist treatise,“The Secret of the Golden Flower,” we find arecommendation to fortify and defend thePrimeval Castle, which is the home of hsing, orSpirit.

Castles are usually strongly built and situatedupon hilltops where they are best defended. Likehouses, they convey the feeling of protection andsecurity at the highest level. Yet their locationsmake them isolated and remote, which, becauseof their inaccessibility, renders them even moredesirable. It seems that part of human nature isto desire that which is unreachable. In paintingsthe Heavenly Jerusalem is depicted as a castlebristling with towers and turrets and set upona mountain peak. Although it was difficult toreach, once having gained access, the pilgrimwas secure and protected.

Rosicrucianism, symbolized by the fraternalcollege, teaches us, among other things, ways tocome into communion with cosmic influences.The part of the inner self that we access duringmeditation and contemplation and which leadsus to communion with the Cosmic is similarlyremote and difficult of access. However, oncereached, all external distractions vanish and werest protected in our cosmic union until wereturn to the situation from which we beganour meditation.

In Schweighardt’s illustration we see that thecastle has certain links with Godhead. The Jewish“Yahweh” appears in the eastern sky above ourcastle as well as on the shields of the fourdefenders standing in the corner towers. Remark-ably, these defenders are not armed with swordsbut with palm fronds, reminding us that Christ’sentry into Jerusalem was heralded with the sameobjects. Symbolically, we are meant to under-stand that our existence stems from the Cosmic,and that this gift is as significant to us individualsas was the entry of Jesus into the Holy City forthe Christian population. The Model City, asymbol of Utopian ideals, can be seen throughthe windows of the castle, where a Fratersearches the globe for the location of this ultimatehuman environment. An arm, protruding from acorner and holding a sword, indicates that allstruggle for attainment does not end with entryinto the castle. One still must be on guard against

certain pitfalls, even when following the path.Although these traps are not enumerated, it isclear that as the sword dominates the well of falseopinions, there must be some connection. As it ismost diffucult to be true to oneself and to one’sown ideals, this is probably what is suggested here.

Festina Lente—“Hasten Slowly”Cosmic inspiration beams into a pilgrim

on the lower right. His sword is laid aside, his haton the ground beside his bundle of possessionsand his shoes. The Latin inscriptions tell us thathe claims to be ignorant, but prays to his Fatherfor enlightenment. But why does he hold ananchor in his hands when there is no sign of aboat or a large expanse of water? The last hopeof sailors in a stormy sea, the anchor, becamemore or less symbolic of hope. Holding the shipfast, it indicates firmness and an unwaveringfaithfulness. It symbolizes the idea that an indivi-dual can put a stop to a life that is too stormyby anchoring oneself firmly to the source of life,the Cosmic. To hurry the process of living, oflearning, is a mistake demonstrated by the figureplunging from the cliff above our pilgrim. Thisseeker has incautiously rushed upwards on thepath and has failed to see that it ends at the edgeof a cliff. On the path to the summit we read theLatin “Festina Lente,” which means “HastenSlowly”—a saying often illustrated by a dolphinentwined around an anchor. So the anchor can beconsidered as a double symbol, encouraging bothhope and caution.

A strange crane-like affair draws a seekerfrom the “well of supposition” on the left. He islifted from the enclosing darkness of the wellinto the light of day. Those already within thefortress, hidden from the viewer, are assisting hisascent and providing him with an opportunityto discover the truth within the castle. With theassistance of the College of the Fraternity, hewill be able to discriminate between those thingsthat are universally true and those that are falsesuperstitions. This symbolizes the knowledgethat he will gain from entering the College ofthe Fraternity and the understandings that willensue. We are reminded that this enlightenmentcomes ultimately from the Cosmic because wesee the hand of God providing support for thecastle from on high. S

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SEEING the only wise and merciful God inthese latter days hath poured out so richlyhis mercy and goodness to mankind,

whereby we do attain more and more to theperfect knowledge of his son Jesus Christ andnature, that justly we may boast of the happytime wherein there is not only discovered unto usthe half part of the world, which was heretoforeunknown and hidden, but he hath also mademanifest unto us many wonderful and neverheretofore seen works and creatures of nature,and moreover hath raised men indued with greatwisdom, which might partly renew and reduceall arts (in this our age spotted and imperfect)to perfection; so that finally man might therebyunderstand his own nobleness and worth, andwhy he is called microcosmus, and how far hisknowledge extendeth in nature.

Although the rude world herewith will bebut little pleased, but rather smile and scoffthereat; also the pride and covetousness of thelearned is so great, it will not suffer them to agreetogether; but were they united they might, outof all those things which in this our age Goddoth so richly bestow uponus, collect Librum Naturae,1

or a perfect method of all arts.

But such is their opposi-tion that they still keep andare loath to leave the oldcourse, esteeming Porphyry,2

Aristotle, and Galen, yeaand that which hath but amere show of learning, morethan the clear and manifestedlight and truth; who if theywere now living, with muchjoy would leave their errone-ous doctrines. But here is toogreat weakness for such agreat work. And although intheology, physic, and themathematic, the truth doth

oppose itself; nevertheless the old enemy by hissubtlety and craft doth show himself in hinder-ing every good purpose by his instruments andcontentious wavering people.

To such an intent of a general reformation,the most godly and highly illuminated Father,our Brother C.R., a German, the chief andoriginal of our Fraternity, hath much and longtime labored, who by reason of his poverty(although descended of noble parents) in thefifth year of his age was placed in a cloister,where he had learned indifferently the Greekand Latin tongues, who (upon his earnest desireand request) being yet in his growing years, wasassociated to a Brother, P.A.L., who had deter-mined to go to the Holy Land. Although thisBrother died in Cyprus and so never came toJerusalem, yet our Brother C.R. did not return,but shipped himself over and went to Damasco,minding from thence to go to Jerusalem.

But by reason of the feebleness of his bodyhe remained still there, and by his skill in physiche obtained much favor with the Turks. In themeantime he became by chance acquainted with

the wise men of Damascoin Arabia, and beheldwhat great wonders theywrought, and how naturewas discovered unto them.Hereby was that high andnoble spirit of BrotherC.R. so stirred up thatJerusalem was not so muchnow in his mind asDamasco. Also he couldnot bridle his desires anylonger, but made a bargainwith the Arabians that theyshould carry him for acertain sum of money toDamasco.

He was but of the ageof sixteen years when heTitlepage of the Dutch Fama

FAMA FRATERNITATIS or, a DISCOVERY

of the Fraternity of the Most Laudable Order of the Rosy Crosstranslated by Thomas Vaughan (Eugenius Philalethes)

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came thither, yet of a strong Dutch constitution.There the wise received him (as he himselfwitnesseth) not as a stranger, but as one whomthey had long expected. They called him byhis name and showed him other secrets out ofhis cloister, whereat he could not but mightilywonder. He learned there better the Arabiantongue, so that the year following he translatedthe Book M. into good Latin, which he afterwardsbrought with him. This is the place where hedid learn his physic and his mathematics,whereof the world hath just cause to rejoice, ifthere were more love and less envy.

After three years he returned again withgood consent, shipped himself over SinusArabicus3 into Egypt, where he remained notlong, but only took better notice there of theplants and creatures. He sailed over the wholeMediterranean Sea for to come unto Fez, wherethe Arabians had directed him.

And it is a great shame unto us, that wisemen, so far remote the one from the other, shouldnot only be of one opinion, hating all contentiouswritings, but also be so willing and ready underthe seal of secrecy to impart their secrets to others.Every year the Arabians and Africans do sendone to another, inquiring one of another outof their arts, if happily they had found outsome better things, or if experience hadweakened their reasons.

Yearly there came something to light, where-by the mathematica, physic, and magic (for in

those are they of Fez most skillful) were amended;as there is nowadays in Germany no want oflearned men, magicians, cabalists, physicians,and philosophers, were there but more love andkindness among them, or that the most part ofthem would not keep their secrets close only tothemselves. At Fez he did get acquaintance withthose which are commonly called the ElementaryInhabitants, who revealed unto him many oftheir secrets: As we Germans likewise mightgather together many things, if there were thelike unity and desire of searching out of secretsamongst us.

Of these of Fez he often did confess that theirmagia was not altogether pure and also thattheir cabala was defiled with their religion. Butnotwithstanding he knew how to make good useof the same and found still more better groundsof his faith, altogether agreeable with theharmony of the whole world, and wonderfullyimpressed in all periods of time.

And thence proceedeth that fair concord,that as in every several kernel is contained a wholegood tree or fruit, so likewise is included inthe little body of man the whole great world,whose religion, policy, health, members, nature,language, words, and works are agreeing,sympathizing, and in equal tune and melodywith God, heaven, and earth; and that whichis disagreeing with them is error, falsehood,and of the Devil, who alone is the first, middle,and last cause of strife, blindness, and darknessin the world. Also, might one examine all andseveral persons upon the earth, he should findthat which is good and right is always agreeingwith itself; but all the rest is spotted with athousand erroneous conceits.

After two years Brother C.R. departed thecity Fez, and sailed with many costly things intoSpain, hoping well, he himself had so well andso profitably spent his time in his travel, thatthe learned in Europe would highly rejoice withhim and begin to rule and order all their studiesaccording to those sound and sure foundations.He therefore conferred with the learned in Spain,showing unto them the errors of our arts andhow they might be corrected, and from whencethey should gather the true inditia of the timesto come, and wherein they ought to agree withthose things that are past; also how the faultsof the Church and the whole philosophia moralis

Johann Valentin Andreae

was to be amended. He showed them newgrowths, new fruits and beasts which didconcord with old philosophy, and prescribedthem new axiomata, whereby all things mightfully be restored.

But it was to them a laughing matter; andbeing a new thing unto them, they feared thattheir great name should be lessened if they shouldnow again begin to learn and acknowledge theirmany years’ errors to which they wereaccustomed and wherewith they had gainedthem enough. Who so loveth unquietness, lethim be reformed.

The same song was also sang to him byother nations, the which moved him to more(because it happened to him contrary to hisexpectation), being then ready bountifully toimpart all his arts and secrets to the learned ifthey would have but undertaken to write the trueand infallible axiomata out of all faculties,sciences, and arts, and whole nature, as thatwhich he knew would direct them, like a globeor circle to the only middle point and centrum.And, as it is usual among the Arabians, it shouldonly serve to the wise and learned for a rule, thatalso there might be a society in Europe whichmight have gold, silver, and precious stonessufficient for to bestow them on kings, for theirnecessary uses and lawful purposes: with whichsuch as be governors might be brought up, forto learn all that which God hath suffered man toknow, and thereby to be enabled in all times ofneed to give their counsel unto those that seek it,like the heathen oracles.

Verily we must confess that the world inthose days was already big with those greatcommotions, laboring to be delivered of them,and did bring forth painful, worthy men whobrake with all force through darkness andbarbarism, and left us who succeeded to followthem. And assuredly they have been theuppermost point in Trygone Igneo,4 whose flamenow should be more and more brighter, andshall undoubtedly give to the world the last light.

Such a one likewise hath Theophrastus beenin vocation and callings, although he was noneof our Fraternity, yet nevertheless hath hediligently read over the Book M., whereby hissharp ingenium was exalted. But this man wasalso hindered in his course by the multitude ofthe learned and wise-seeming men, that he was

never able peaceably to confer with others ofhis knowledge and understanding he had ofnature. And therefore in his writing he rathermocked these busybodies, and doth not showthem altogether what he was. Yet neverthelessthere is found with him well grounded the afore-named harmonia, which without doubt he hadimparted to the learned if he had not foundthem rather worthy of subtle vexation then tobe instructed in greater arts and sciences. He thenwith a free and careless life lost his time, andleft unto the world their foolish pleasures.

But that we do not forget our living Father,Brother C. R., he after many painful travels andhis fruitless true instructions, returned again intoGermany, the which he (by reason of the alter-ations which were shortly to come, and of thestrange and dangerous contentions) heartily loved.There, although he could have bragged with hisArt, but specially of the transmutations of metals,yet did he esteem more heaven, and the citizensthereof, man, then all vain glory and pomp.

Nevertheless he built a fitting and neathabitation, in the which he ruminated his voyageand philosophy and reduced them together ina true memorial. In this house he spent a greattime in the mathematics, and made many fineinstruments, ex omnibus hujus artis partibus,5

whereof there is but little remaining to us, ashereafter you shall understand.

After five years came again into his mindthe wished-for Reformation; and in regard hedoubted of the aid and help of others, althoughhe himself was painful, lusty, and unwearisome,he undertook, with some few adjoined with him,to attempt the same. Wherefore he desired tothat end, to have out of his first cloister (to thewhich he bare a great affection) three of hisbrethren, Brother G.V., Brother I.A., andBrother I.O., who besides that, they had somemore knowledge in the Arts, then at that timemany others had. He did bind those three untohimself to be faithful, diligent, and secret; asalso to commit carefully to writing all that whichhe should direct and instruct them in, to the endthat those which were to come, and throughespecial revelation should be received into thisFraternity, might not be deceived of the leastsyllable and word.

After this manner began the Fraternity ofthe Rosy Cross; first, by four persons only, and

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by them was made the magical language andwriting with a large dictionary, which we yetdaily use to God’s praise and glory and do findgreat wisdom therein.

They made also the first part of the Book M:but in respect that that labor was too heavy, andthe unspeakable concourse of the sick hinderedthem, and also whilst his new building (calledSancti spiritus) was now finished, they concludedto draw and receive yet others more intotheir Fraternity.

To this end was chosen Brother R. C., hisdeceased father’s brother’s son; Brother B. askillful painter; G.G. and P.D., their secretary, allGermans except I.A. So in all they were eightin number, all bachelors and of vowed virginity,by those was collected a book or volume of allthat which man can desire, wish, or hope for.

Although we do now freely confess that theworld is much amended within an hundredyears, yet we are assured that our axiomata shallunmovably remain unto the world’s end, andalso the world in her highest last age shall notattain to see anything else. For our Rotae takesher beginning from that day when God speakFiat,6 and shall end when he shall speak Pereat.7

Yet God’s clock striketh every minute, where oursscarce striketh perfect hours.

We also steadfastly believe that if ourBrethren and Fathers had lived in this our presentand clear light, they would more roughly havehandled the Pope, Mahomet, scribes, artists, andsophists, and had showed themselves morehelpful, not simply with sighs and wishing oftheir end and consummation.

When now these eight Brethren haddisposed and ordered all things in such manner,as there was not now need of any great laborand also that everyone was sufficiently instructedand able perfectly to discourse of secret andmanifest philosophy, they would not remainany longer together. But as in the beginning theyhad agreed, they separated themselves into severalcountries, because that not only their axiomatamight in secret be more profoundly examinedby the learned, but that they themselves, if insome country or other they observed any thingor perceived some error, they might informone another of it. Their agreement was this:

1. That none of them should profess anyother thing, then to cure the sick, andthat gratis.

2. None of the posterity should beconstrained to wear one certain kind ofhabit, but therein to follow the customof the country.

3. That every year upon the day C. theyshould meet together at the house S.Spiritus, or write the cause of is absence.

4. Every Brother should look about for aworthy person, who after his deceasemight succeed him.

5. The word C.R. should be their seal,mark, and character.

6. The Fraternity should remain secretone hundred years.

These six articles they bound themselvesone to another to keep; and five of the Brethrendeparted. Only the Brethren B. and D. remainedwith the Father, Fra. R.C., a whole year. Whenthese likewise departed, then remained by himhis cousin and Brother I.O., so that he hath allthe days of his life with him two of his Brethren.

And although that as yet the Church wasnot cleansed, nevertheless we know that theydid think of her, and what with longing desirethey looked for. Every year they assembledtogether with joy and made a full resolution ofthat which they had done. There must certainlyhave been great pleasure to hear truly andwithout invention related and rehearsed all thewonders which God hath poured out here andthere through the world. Everyone may hold itout for certain that such persons as were sentand joined together by God and the heavens,and chosen out of the wisest of men as havelived in many ages, did live together above allothers in highest unity, greatest secrecy, andmost kindness one towards another.

After such a most laudable sort they didspend their lives; and although they were freefrom all diseases and pain, yet notwithstandingthey could not live and pass their time appointedof God.

The first of this Fraternity that died, andthat in England, was I.O., as Brother C. longbefore had foretold him. He was very expert andwell learned in cabala, as his book called H.

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witnesseth: In England he is much spoken of,and chiefly because he cured a young Earl ofNorfolk of the leprosy.

They had concluded that, as much aspossibly could be, their burial place should bekept secret, as at this day it is not known untous what is become of some of them. Yet every-one’s place was supplied with a fit successor.

But this we will confess publicly by thesepresents to the honor of God, that what secretsoever we have learned out of the Book M.(although before our eyes we behold the imageand pattern of all the world) yet are there notshown unto us our misfortunes nor hour ofdeath, the which only is known to God himself,who thereby would have us keep in a continualreadiness; but hereof more in our Confession,where we do set down thirty-seven reasons where-fore we now do make known our Fraternity andproffer such high mysteries freely and withoutconstraint and reward: also we do promise moregold then both the Indies bring to the king ofSpain. For Europe is with child and will bringforth a strong child who shall stand in need ofa great godfather’s gift.

After the death of I.O., Brother R.C. restednot, but as soon as he could, called the resttogether, and as we suppose, then his grave wasmade. Although hitherto we, who were the latest,did not know when our loving Father R.C. diedand had no more but the bare names of thebeginners and all their successors to us, yet therecame into our memory a secret, which throughdark and hidden words and speeches of the100 years, Brother A., the successor of D. (whowas of the last and second row and successionand had lived amongst many of us), did impartunto us of the third row and succession. Other-wise we must confess that after the death of thesaid A. none of us had in any manner knownanything of Brother R.C. and of his first fellow-brethren then that which was extant of them inour philosophical bibliotheca, amongst whichour axiomata was held for the chiefest RotaeMundi,8 for the most artificial, and Protheus themost profitable. Likewise we do not certainlyknow if these of the second row have been of thelike wisdom as the first and if they were admittedto all things.

It shall be declared hereafter to the gentlereader not only what we have heard of the burial

of R.C., but also made manifest publicly by theforesight, sufferance, and commandment of God,whom we most faithfully obey, that if we shallbe answered discreetly and Christian-like, we willnot be afraid to set forth publicly in print ournames and surnames, our meetings, or anythingelse that may be required at our hands.

Now the true and fundamental relation ofthe finding out of the high illuminated man ofGod, Fra: C.R.C. is this:

After that A., in Gallia Narbonensi9 wasdeceased, then succeeded in his place our lovingBrother N.N. This man, after he had repairedunto us to take the solemn oath of fidelity andsecrecy, he informed us bonafide, that A. hadcomforted him in telling him that this Fraternityshould ere long not remain so hidden, but shouldbe to all the whole German nation helpful,needful, and commendable; of the which he wasnot in any wise in his estate ashamed of.

The year following after he had performedhis school right, and was minded now to travel,being for that purpose sufficiently provided withFortunatus’ purse, he thought (he being a goodarchitect) to alter something of his building andto make it more fit. In such renewing he lightedupon the memorial table that was cast of brassand containeth all the names of the Brethren,with some few other things. This he wouldtransfer in another more fitting vault: for whereor when Fra. R.C. died, or in what country hewas buried, was by our predecessors concealedand unknown unto us.

In this table stuck a great nail somewhatstrong, so that when he was with force drawn out,he took with him an indifferent big stone out ofthe thin wall or plastering of the hidden door, andso unlooked for uncovered the door. Whereforewe did with joy and longing throw down the restof the wall and cleared the door, upon which thatwas written in great letters: Post 120 annos patebo,10

with the year of the Lord under it. Therefore wegave God thanks and let it rest that same night,because first we would overlook our Rotam.

But we refer our selves again to theConfession, for what we here publish is donefor the help of those who are worthy; but tothe unworthy (God willing) it will be small profit:For like as our door was after so many yearswonderfully discovered, also there shall be

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opened a door to Europe (when the wall isremoved) which already doth begin to appear,and with great desire is expected of many.

In the morning following we opened thedoor and there appeared to our sight a vault ofseven sides and corners, every side five foot broad,and the height of eight foot. Although the sunnever shined in this vault, nevertheless it wasenlightened with another sun which had learnedthis from the sun and was situated in the upperpart in the center of the ceiling. In the midst,in stead of a tombstone, was a round altar coveredover with a plate of brass, and thereon thisengraven: A.C.R.C. Hoc universi compendiumunius mihi sepulchrum feci.11 Round about thefirst circle or brim stood: Jesus mihi omnia.12 Inthe middle were four figures, enclosed in circles,whose circumscription was:

1. Nequaquqm vacuum13

2. Legis Jugum14

3. Libertas Evangelii15

4. Dei Gloria intacta.16

This is all clear and bright, as also theseventh side and the two heptagoni.

So we kneeled altogether down and gavethanks to the sole wise, sole mighty, and soleeternal God who hath taught us more then allmen’s wit could have found out, praised be hisholy name.

This vault we parted in three parts: the upperpart or ceiling; the wall or side; the ground orfloor. Of the upper part you shall understandno more of it at this time, but that it was dividedaccording to the seven sides in the triangle, whichwas in the bright center. But what therein iscontained, you shall God willing (that aredesirous of our society) behold the same withyour own eyes. But every side or wall is partedinto ten squares, every one with their severalfigures and sentences, as they are truly showedand set forth concentratum here in our book.

The bottom again is parted in the triangle,but because therein is described the power andrule of the inferior governors, we leave tomanifest the same for fear of the abuse by the eviland ungodly world. But those that are providedand stored with the heavenly antidote, they dowithout fear or hurt tread on and bruise the headof the old and evil serpent, which this our ageis well fitted for.

Every side of wall had a door for a chest,wherein there lay divers things, especially all our

books, which otherwise we had, besides theVocabulary of Theoph. Par. Ho.,17 and thesewhich daily unfalsifieth we do participate. Hereinalso we found his Itinerarium, and Vitam, whencethis relation for the most part is taken.

In another chest were looking-glasses ofdivers virtues, as also in other places were littlebells, burning lamps, and chiefly wonderfulartificial songs; generally all done to that endthat if it should happen after many hundred yearsthe Order or Fraternity should come to nothing,they might by this only vault be restored again.

Now as yet we had not seen the dead bodyof our careful and wise Father. We thereforeremoved the altar aside, there we lifted up astrong place of brass, and found a fair and worthybody, whole and unconsumed, as the same ishere lively counterfeited, with all the ornamentsand attires. In his hand he held a parchmentbook, called I. the which next unto the Bibleis our greatest treasure, which ought to bedelivered to the censure of the world. At theend of this book standeth this following Elogium:

Granum pectori Jesu insitum.C. Ros. C. ex nobili atque splendida Germaniae

R.C. familia oriundus, virsui seculi divinisrevelationibus subtilissimis imaginationibus,idefessis laboribus ad coelestia, atque humanamysteria; aracanave admissus postquam suam(quam Arabico & Africano itineribus Collegerat)plusquam regiam, atque imperatoriam Gazamsuo seculo nondum convenientem, posteritatieruendam custo divisset & iam suarum Artium,ut & nominis, fides acconiunctissimos heridesinstituisset, mundum minutum omnibus motibusmagno illi respondentem fabricasset hocque tandempreteritarum, praesentium, & futurarum, rerumcompendio extracto, centenario major non morbo(quem ipse nunquam corpore expertus erat,nunquam alios infestare sinebat) ullo pellente sedspiritu Dei evocante, illuminatam animam (interFratrum amplexus & ultima oscula) fidelissimocreatori Deo reddidisset, Pater dilectissimus, Fra:suavissimus, praeceptor fidelissimus amicusintegerimus, a suis ad 130 annos hic absconditus est.18

Underneath they had subscribed themselves,

1. Fra. I.A. Fr. C.H. electione Fraternitatiscaput.

2. Fr. G.V.M.P.C.3. Fra. R.C. Iunior heres S. spiritus.4. Fra: B.M.P.A. Pictor & Architectus.5. Fr. G.G.M.P.I. Cabalista.

Page 19

Secundi Circuli:1. Fra. P.A. Successor, Fr. I.O. Mathematicus.2. Fra. A. Successor Fra. P.D.3. Fra: R. Successor patris C.R.C. cum Christo

triumphant.At the end was written:

Ex Deo nascimur, in Jesu morimur, perspiritum sanctum reviviscimus.19

At that time was already dead Brother I.O.and Fra. D., but their burial place where is it tobe found? We doubt not but our Fra. Senior haththe same, and some especial thing laid in earthand perhaps likewise hidden. We also hope thathis our example will stir up others more diligentlyto inquire after their names (whom we havetherefore published) and to search for the placeof their burial. For the most part of them, byreason of their practice and physic, are yet knownand praised among very old folks. So mightperhaps our Gaza20 be enlarged, or at least bebetter cleared.

Concerning Minutum Mundum,21 we foundit kept in another little altar, truly more finerthan can be imagined by any understandingman. But we will leave him undescribed, untilwe shall truly be answered upon this our truehearted Famam.

And so we have covered it again with theplates and set the altar thereon, shut the door,and made it sure, with all our seals. Besides byinstruction and command of our Rotae, thereare come to sight some books, among which iscontained M., which were made instead ofhousehold care by the praiseworthy M.P. Finallywe departed the one from the other and leftthe natural heirs in possession of our jewels.And so we do expect the answer and judgmentof the learned or unlearned.

Howbeit we know after a time there willnow be a general reformation both of divine andhumane things according to our desire and theexpectation of others. For it’s fitting that beforethe rising of the sun there should appear andbreak forth aurora, or some clearness or divinelight in the sky. And so in the meantime somefew, which shall give their names, may jointogether, thereby to increase the number andrespect of our Fraternity and make a happy andwished-for beginning of our philosophicalCanons prescribed to us by our Brother R.C.,and be partakers with us of our treasures (whichnever can fail or be wasted) in all humility, and

love to be eased of this world’s labor and not walkso blindly in the knowledge of the wonderfulworks of God.

But that also every Christian may know ofwhat religion and belief we are, we confess tohave the knowledge of Jesus Christ (as the samenow in these last days, and chiefly in Germany,most clear and pure is professed, and is nowadayscleansed and void of all swerving people, heretics,and false prophets) in certain and noted countriesmaintained, defended, and propagated. Alsowe use two sacraments, as they are institutedwith all forms and ceremonies of the firstrenewed Church.

In politia we acknowledge the RomanEmpire and Quartam Monarchiam22 for ourChristian head. Albeit we know what alterationsbe at hand and would fain impart the samewith all our hearts to other godly learned mennotwithstanding our handwriting which is inour hands, no man (except God alone) can makeit common, nor any unworthy person is ableto bereave us of it. But we shall help with secretaid this so good a cause, as God shall permit orhinder us, for our God is not blind as theheathens’ Fortuna, but is the Church’s ornamentand the honor of the Temple.

Our philosophy also is not a new invention,but as Adam after his Fall hath received it, andas Moses and Solomon used it. Also she oughtnot much to be doubted of or contradicted byother opinions or meanings. But seeing the truthis peaceable, brief, and always like herself in allthings, and especially accorded by with Jesusin omni parte 23 and all members. And as he is thetrue according to philosophy, but true accordingto theology. And wherein Plato, Aristotle,Pythagoras, and others did hit the mark, andwherein Enoch, Abraham, Moses, Solomon didexcel; but especially wherewith that wonderfulbook, the Bible, agreeth. All that sameconcurreth together and make a sphere or globe,whose total parts are equidistant from the center,as hereof more at large and more plain shall bespoken of in Christianly conference.

But now concerning (and chiefly in this ourage) the ungodly and accursed gold-making,which hath gotten so much the upper hand,whereby under color of it many runagates androguish people do use great villanies, and cozenand abuse the credit which is given them. Yeanowadays men of discretion do hold thetransmutation of metals to be the highest point,

RosicrucianDigestNo. 12004

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and fastigium24 in philosophy, this is all theirintent and desire, and that God would be mostesteemed by them and honored, which couldmake great store of gold and in abundance, thewhich with unpremeditate prayers they hopeto attain of the all-knowing God and searcherof all hearts.

We therefore do by these present publiclytestify that the true philosophers are far ofanother mind, esteeming little the making ofgold, which is but a parergon25; for besides thatthey have a thousand better things. And we saywith our loving Father R.C.C. Phy: aurum nisiquantum aurum.26 For unto them the wholenature is detected. He doth not rejoice that hecan make gold and that, as saith Christ, thedevils are obedient unto him, but is glad thathe seeth the heavens open and the angels ofGod ascending and descending, and his namewritten in the Book of Life.

Also we do testify that under the name ofChymia many books and pictures are set forth inContumeliam gloriae Dei,27 as we will name themin their due season and will give to the pure-hearted a catalogue or register of them. And wepray all learned men to take heed of these kindof books, for the enemy never resteth, but sowethhis weeds till a stronger one doth root it out.

So according to the will and meaning ofFra. C.R.C. we his Brethren request again allthe learned in Europe who shall read (sendforth in five languages) this our Famam andConfessionem, that it would please them withgood deliberation to ponder this our offer, andto examine most nearly and most sharply theirarts, and behold the present time with alldiligence, and to declare their mind eitherCommunicato consilio,28 or singulatim by print.

And although at this time we make nomention either of our names or meetings, yetnevertheless everyone’s opinion shall assuredlycome to our hands, in what language so ever itbe; nor anybody shall fail, who so gives but hisname to speak with some of us, either by wordsof mouth, or else if there be some lett in writing.And this we say for a truth, that whoseover shallearnestly and from his heart bear affection untous, it shall be beneficial to him in goods, body,

and soul. But he that is false-hearted or onlygreedy of riches, the same first of all shall notbe able in any manner of wise to hurt us, butbring himself to utter ruin and destruction. Alsoour building (although one hundred thousandpeople had very near seen and beheld the same)shall forever remain untouched, undestroyed,and hidden to the wicked world, sub umbraalarum tuarum Jehova.29 S

Footnotes1 The Book of Nature.2 Thomas Vaughan mistakenly translated this as “Porphyry,”rather than the “Pope” or “Popery,” specified in the Germanmanuscripts.

3 The Arabian Gulf.4 The Fiery Triangle.5 For the benefit of all fields of his art.6 Let it be!7 Let it perish!8 The wheels of the world.9 Narbonnean Gaulæa—province in southern France.

10 After 120 years I shall open.11 This compendium of the Universe I made in my lifetime to

be my tomb.12 Jesus is my all.13 A vacuum exists nowhere.14 The yoke of the law.15 The liberty of the Gospel.16 The whole glory of God.17 Theophrastus Paracelsus von Hohenheim.18 A grain buried is the breast of Jesus. C. Ros. C., sprung from thenoble and renowned German family of R.C.; a man admittedinto the mysteries and secrets of heaven and earth through thedivine revelations, subtle cogitations and unwearied toil of his life.In his journeys through Arabia and Africa he collected atreasure surpassing that of kings and emperors; but finding it notsuitable for his times, he kept it guarded for posterity touncover, and appointed loyal and faithful heirs of his arts and alsoof his name. He constructed a microcosm corresponding in allmotions to the macrocosm and finally drew up this compendiumof things past, present, and to come. Then, having now passedthe century of years, though oppressed by no disease, which hehad neither felt in his own body nor allowed to attack others,but summoned by the Spirit of God, amid the last embraces ofhis brethren he rendered up his illuminated soul to God hisCreator. A beloved father, an affectionate brother, a faithfulteacher, a loyal friend, he was hidden here by his disciples for120 years.

19 We are born from God, we die in Jesus, we live again throughthe Holy Ghost.

20 Our treasure.21 Miniature world; Microcosm.22 The Fourth Kingdom.23 In every respect.24 Crown.25 Mere trifle.26 Away with all gold, if it is nothing else than gold.27 An offence to the glory of God.28 Common conclusion, or as an individual one.29 Under the shadow of thy wings, Jehova.

“For like as our door was after so many years wonderfully discovered, also there shall be opened a door to Europe (when the wall is removed) which already doth begin to appear,and with great desire is expected of many.”

Dear Fratres and Sorores,

On March 19, 2004, at the precise momentof the Spring Equinox, the RosicrucianPlanetarium re-opens after a six-year hiatus andextensive renovations made possible throughthe generosity of Frater Larry Anthenian andMetacrylics, Inc., a San Jose company. Thepremier show, The Secrets of the MithraicMysteries, is based on the groundbreaking workof Dr. David Ulansey, who leads us throughthe ancient Mithraic iconography, offering thatit was actually an astronomical code and thatthe Mithraic cult began as a response to a startlingscientific discovery made over 2000 years ago!The depth of these mysteries and the profoundastronomical knowledge of the ancients are veryimpressive. The show will begin playing daily(except Mondays) following its March 19thdebut, and will be presented frequently duringthe 2004 AMORC World Peace Conference thissummer. I hope you take the opportunity to seethis fascinating star show.

The Rosicrucian Planetarium restoration isjust part of the Campaign for Rosicrucian Park—a $5 million campaign to restore the splendor ofRosicrucian Park and to create an extraordinaryhub for our members and the community. Therestoration of the main fountain at Rosicrucian

Park, the Living Waters, is almost complete, andwork on two other fountains is underway. Therenovations at the Rosicrucian Egyptian Museumcontinue and will be completed in time for theWorld Peace Conference. Three of the fourgalleries have already been updated.

Work on the Rosicrucian Peace Garden isgoing well. The Imperator will preside at aspecial dedication ceremony during the WorldPeace Conference. We will also place a timecapsule in the garden for future generations.Included in the time capsule will be the nameof each Rosicrucian who contributed to theCampaign for Rosicrucian Park. Listed in thisissue of the Rosicrucian Digest are the names ofthe many supporters of the Campaign who havemade donations between June 4, 2003, andFebruary 10, 2004.

Thank you all for your vision, support,and dedication to the Rosicrucian Order andRosicrucian Park! We look forward to welcomingyou to Rosicrucian Park soon.

Sincerely and fraternally,

Julie ScottGrand Master

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Thales $100,000 – $249,999AnonymousMetacrylics

Diotima of Mantinea$25,000 – $49,999Estate of R. Seidman

Socrates $10,000 – $24,999Estate of Kay A. EverettEstate of Paul Wendell Turner

Plato $5,000 – $9,999A Sincere Seeker of KnowledgeGlenn DroegkampDeborah NelsonEno A. Nsima-ObotJuana J. PonceThomas F. West

Francis Bacon $2,500 – $4,999AnonymousPhilip CampbellGertrude FillerupFitz GayleBernard J. & Elaine C. Sopko

Robert Fludd $1,000 – $2,499AnonymousAnonymousAnonymousAnonymousAnonymous

Margaret BerryJulia E. CampbellBruce A. ClarkMyrtle DandridgeRichard EggFidelis O. EkePhillip Douglas EllisShaffie C. GiriesNectali MartinezMargarete K. MitchellKristian Jorgensen OsingMaria A. PadronHelene K. RochsteinEvan Laurier & Judith SmithIan SmithCheryl A. ThomasCarl T. UfenJoan WilsonIrene Yoder

Isaac Newton Under $1,000A long time devoted memberJames AccomandoAntonio Acevedo TorresPeter AdameChris Sonny J. AgiFrancis A. AgwuPhilippe AjavonDeborah A. AlexanderJennifer M. AllenFrances F. AlleyViviana L. Alonso

James A. AndersonCarol C. AndersonCharles A. AndrewsCastel A. AnglinAnonymousAnonymousAnonymousAnonymousAnonymousAnonymousAnonymousAnonymousAnonymousNicholas AsanteDesert Rose AtriumAlfredo AvilaJoyce C. BaileyDavid B. BaileyJocelyn BalliramAugust R. BanksIn honor of Barbara Lee KochW. B. BartelMaynard K. BatisteReuben Fitzhert BeeromSteven BellMartin A. BeringerRoland M. BijingsiTrudi Tuban BlyNigel P. BoastAlva L. BradshawJacob BraunR. H. BrittonBeverly M. BrylskiKonrad H.O. BuehringHenry ButlerJames CalindaWalter C. CambraVictoria A. CapaciRobert G. CarbaughDiana G. CastellonJosephine ChavialleAlton W. CheneyLarry ClevengerEric G. ColeMichael E. ConlinKathryn B. CoonSamuel P. CordisBetty CosgroveLeroy CossieGary CounsellEva Coverson

ThankThank You!You! The following donations and pledges weremade to the Campaign for RosicrucianPark between June 4, 2003, andFebruary 10, 2004.

To contribute to the Campaign for Rosicrucian Park, donations or pledges may be sent to: Rosicrucian Order, AMORC,1342 Naglee Ave., San Jose, CA 95191. Please make check out to “AMORC Funds” and denote “Campaign forRosicrucian Park” on the check’s memo line. Future donations will be recognized in upcoming issues of theRosicrucian Digest.

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Phyllis A. CoxMireille J. DaleWarren J. DarrahCarlos H. DazaAllen Armando DearieBrenda J. DePuyCarine DesirErnesto R. DiazAmy P. DitollaRenford W. DouglasDove PronaosPatricia A.T. DownesIn loving memory of

Dr. George Buletza Neal Pollock, FRC

Joyce DunnHalle EavelynMarcus L. EllisMichael Allen EnnsRamona FassJohn Paul FlahertyOdessa M. FranksonMark J. FurciniRicardo Galdamez MongeMichael R. GardnerThelma N. GearyThomas Jay GehresRobert T. GilmanNorita E. GinterPamela J. GirardVeda V. GittensNorberto P. GonzalezYvonne M. GrahamHelen GrahamCarole E. GreeningGilberto GuzmanRobert G. HahnWilliam M. HallettSusan Carol HamoconLinda HamrickDixie HartleyWalter A. HartmanWayne HaubnerPhilip J. HebertCharles P. HendricksKatharine W. HeneyAnna Marie HernandezGeorge E. HiltsBillie C. HoulgraveFRC Clebert A. HudsonEzulu J. IgwehLaVerne A. Isenberg“It is a privilege and an honor to be able to

contribute to something that will serve others long after my generationhas passed.”

Willem Donald JansenElease JohnsonH. Calvin JonasRandal G. JonesCarol J. Joyce

JustificusJeanne K. KeyesPhyllis M. KingMark A. KinglockeHubert M. KockDiane KoskieComfort Kyei-BoatengJohn LatchooDiane Marie LawsonWalter E.L. LediardLife Member since 1977Ella G. LopezEnrico LopezJohnny LottCeleste R. MartinezElton MarvilleJohn MathewsDennis E. MbomLouis Mc CurdyJames Mc DowellRiley McConnellJudith A. McCrayHarris McKeenFrank McMillonLloyd A. MerchantFelix C. MessiahWilliam Clair MetzgerGisele MichaudSalvatore MilazzoAntoine MingotRobert Lee MinterGerald D. MooreHoward D. MooreSunebari Nantah, FRCPhillip W. NashPhillip A. NewcombLamar NewellOluchi O. NnachiAmbrose A. NnaemekaAlice OdumGodswill S. OgbangaStella O. OresanyaNosa G. OrobatonOseloka O. OsadebePaul I. OsemeneLuis PacoRichard ParrisLouise PascoeJames A. PerkinsCharles J. PierreMike PitiniiDerek PoeJean-Claude PotinRonald E. PritchettKatherine PurnellDennis QualloLa Vonne O. QuinnBernadette Y. RamseyYasarah RazorWilliam R. ReckJorge Reneau

Jenlyn M. RobinsonRick R. RodriguesMartha A. RodriguezLorenza RoldanAldema L. RoseAlejandro RuizBarbara SalaTomas SalamJune & Burnam SchaaCatherine SchindlerG. SchnorbusSKAHarold Robert SmithSalome SolomonSandra Kate SpearsJesse Alexander SpratleyL.V. StewartKathryn A. StuartIngrid S. SummerStanley J. SzychuldaTeresa TabordaChiedu TagboGretchen ThometzRudolph ThompsonFrank ToothLisa TroyHelen J. TuohinoRaymond L. TurnerBob I. UgwaRobert Allan Van BuhlerRobert C. VickeryJ.E. VigilSharon WahlDudley S. WalkerJames & Fern WesnerMichael WheelerAda B. WhiteBerquin B. WilliamsCharles WilsonAtherley L. WinstonColin Wesley YoungMichael YoungbloodRobert Zellers

➞

➞

Thanks toyour helpwe’re at51%

$5 Million Goal

OVER the last ten years there has beena meteoric rise in the number of clinicalresearch studies examining the effects

of prayer on illnesses such as breast cancer,HIV/AIDS, and glioblastoma—a form of braincancer. Modern studies of the phenomena ofhealing through prayer are rooted in thepioneering work of Sir Francis Galton, whose1872 treatise laid the foundation for much ofthe work that has followed. In terms of research,prayer is oftentimes grouped under the rubricDistant Healing, or Non-Local Healing.

Distant healing refers to an eclectic body ofhealing techniques that do not include physicalcontact between healer and patient. The recipientof the healing does not need to be present, oreven in the same geographic region, during thecourse of the treatment. The daily meditationpracticed by the Rosicrucian Council of Solace isa form of distant healing. Underlying thepractice is the belief that positive energies can beguided toward those in need of assistance, andwhile the work of the Council itself ismetaphysical in nature, its effects manifest inthe physical realms of health, well-being, andpeace of mind.

Prayer, which finds its root in the Latinverb precari, to beg, is the best-known form ofdistant healing. Prayer is generally thought ofas coming in three forms: intercessory, whereone asks God or some other divine figure tointervene on one’s behalf; supplication, whereone asks for a specific result, e.g., healing, a job,etc.; and non-directed, where one celebrates theworks of God.

Prayer is common across all religions,cultures, and traditions, which makes it particu-larly suitable for cross-cultural studies. Withinsuch studies, emphasis is placed on the efficacy ofdirect, supplicatory prayer, rather than inter-cessory prayer. The power of a particular deityor manifestation of Godhead is beyond theethical and scientific scope of distant healing

research. There is also a variety of healingtechniques in addition to prayer that are formsof distant healing; some are embedded in acultural-religious tradition such as Buddhism,Judaism, and Christian Science, while othertechniques are practiced independent of suchtraditions. A common factor underlying eachapproach to distant healing is intentionality: theconscious focusing of one’s will in order toachieve a desired outcome.

Faced with an inordinate amount ofskepticism and outright hostility in the scientificcommunity, intentionality studies examiningthe efficacy of distant healing have been held torigorous research standards, and positive resultshave at times been downplayed. The cautioncomes as a result of methodological reviewshighlighting potential design flaws inherent inthis type of research. One of the most salientfactors in the research is the ability of researchersto construct a study that ensures that thesubjects do not know whether or not they arebeing prayed for. This is necessary in order toeliminate what researchers term the placeboeffect—the power of the subjects’ hope, orpositive expectations. One of the most prevalentand long-lasting criticisms brought againstdistant healing research is the near-impossibilityof creating a “control group”—the group ofresearch subjects who go without treatmentfor the length of the study. This is due to thenear-ubiquity of generalized prayers for well-being made by various congregations andfamilies. Psychologists and researchers may infact be moving closer to studying non-humansubjects as a way of ensuring more scientificallyrigorous controls on the design and outcomemarkers for the studies.

Although conclusive proof linking distanthealing techniques to effects on the body isyet to be found, there does seem to be enoughdata to warrant and inspire more research.Similar studies examining religiosity, positive

RosicrucianDigestNo. 12004

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Researching the Healing Power of Prayer

by Raymond Buscemi, M.A., F.R.C.

expectations, and spiritual-community involve-ment have all found positive correlates withhealth and well-being. Whether or not distanthealing through prayer or focused energywork has a similar pronounced effect onhuman well-being is still under investigation.Much of the research into the health-relatedbenefits of spirituality and religious observancehave highlighted the individuals’ immersioninto a faith community as one of the mostcritical ingredients.

Some research has indicated that intention-ality works on a cellular level, affecting bacteria,blood cells, and other components of the humanimmune system. Distant healing research isattempting to isolate the mechanism by whichhealing through prayer occurs, and to theninvestigate whether or not such practices canbe taught to health care workers as well as to

lay people. Current research projects have alsoestablished ties between members of thescientific community and various schools ofhealing, as well as spiritual traditions. Whilethese communities clearly have a vestedinterest in discovering the mechanisms bywhich distant healing may work, the contactbetween the two worlds of science and religionmay also impact each other in new andunexpected ways. S

Selected Bibliography:Astin, John A.; Harkness, E.; Ernst, E. “The Efficacy of ‘DistantHealing’: A Systematic Review of Randomized Trials,” Annals ofInternal Medicine, 2000; v. 32, No. 11.

Dossey, L. Prayer is Good Medicine (San Francisco: Harper, 1996).

Galton, F. “Statistical inquiries into the efficacy of prayer.”Fortnightly Review, No. 12 (1872).

Targ, E. & Thomson, K. “Can prayer and intentionality beresearched? Should they be?” Alternative Therapies, November 1997,Vol. 3, No. 6.

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Council of Solace24-hour Assistance

The Council of Solace is a group of Rosicrucians (at Rosicrucian Park and through-out the world) who meditate daily on behalf of others. The goal of the Council ofSolace is to bring cosmic help to all those in need of it.

The best and fastest way to list yourself or another individual with the Councilof Solace is to go to our website at www.rosicrucian.org/about/council.html or you may call(408) 947-3684 and leave a message, giving the name of the person to be listed.Metaphysical aid will begin immediately and it will continue for as long as is needed.

“Make your Holy Communions frequent. Thank God for the breath of life and thereturn to consciousness when you arise in the morning. Silently thank God for everymorsel of food at mealtime. Express your appreciation for every pleasure, every worldlygift, every moment of happiness, and every rich reward of your efforts or the efforts ofothers. At the close of the day, enter into the Holy Communion of prayer and expressyour faith and trust in God’s divine guidance of your soul and consciousnessthroughout the night, and again be thankful for the day and all the opportunities itcontained to carry out your desires and ambitions, and to enjoy the divine blessings.Make prayer the transcendental and sublime pleasure of your inner self—moreimportant, more enjoyable, more uplifting and benefiting to your entire being than anyother of your earthly experiences.”

—Dr. H. Spencer Lewis, F.R.C.

THE Scandinavian Grand Lodge’sjurisdiction consists of the nations ofDenmark, Norway, and Sweden. The

Grand Lodge headquarters is located on the westcoast of Sweden in the picturesque town ofOnsala, 35 km (22 miles) south of Göteborg,Sweden’s second largest city.

AMORC has a long history in Scandinavia.In 1920 the Danish Grand Lodge was establishedin Copenhagen, Denmark, by Soror CarliAndersen. Soror Andersen was personallyacquainted with Dr. H. Spencer Lewis, havingserved many years earlier as midwife at thebirth of his son, Ralph M. Lewis, in New YorkCity in 1904. Soror Andersen was assisted in herGrand Lodge work by Frater Svend Turning, whowas appointed Grand Master. In 1932 FraterArthur Sundstrup succeeded Frater Turning asGrand Master of the Danish Grand Lodge.

In 1933 the Swedish Grand Lodge wasestablished in Malmö, Sweden, by Frater AntonSvanlund, who was installed as Grand Masterby Dr. H. Spencer Lewis in Berlin, Germany.

In August, 1934, Soror Andersen andFrater Svanlund represented the two GrandLodges at the large FUDOSI meeting in

Brussels, Belgium. This was an extremelyimportant meeting for the future of theRosicrucian Order and its several GrandLodges. Dr. H. Spencer Lewis was one of theConclave’s organizers. The FUDOSI (FederationUniversalis Dirigens Ordines SocietatesqueInitiationis), composed of Rosicrucians of Europeand affiliated orders, was a federation ofauthentic arcane mystical initiatory orders of theworld. It included such philosophical andmystical orders as the Kabalistique Order of theRose-Croix, Ordre Martiniste, and others. (TheRosicrucian Order, AMORC, was the onlyAmerican order accepted and represented atthe Conclave.)

In August 1939 the Swedish and DanishGrand Lodges cooperated in presenting an inter-national AMORC Convention in Copenhagenand Malmö. Imperator H. Spencer Lewis wasexpected as an honored guest, but he experi-enced his Great Initiation and passed throughtransition on August 2, 1939. The conventionproceeded ahead in commemoration of thisgreat Illumined Soul.

World War II and AftermathShortly after this convention, war broke

out in Europe. The next few years (1939-1945)were very difficult for European Rosicruciansas World War II raged across the continent.However, following the war, Rosicrucian activity

RosicrucianDigestNo. 12004

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Our Featured Grand Lodge . . .

TheThe ScandinavianScandinavian GrandGrand LodgeLodgeIts History and Mission

Material for this article was prepared by Soror Live Söderlund,Grand Master of the Scandinavian Grand Lodge; Soror Divinatrixof the Scandinavian Grand Lodge; and Rosicrucian Digest EditorRobin M. Thompson.

The new Scandinavian Grand Lodge Temple building, consecrated by Imperator Christian Bernard on September 6, 2003.

resumed with even morevigor than before, for after all,following such a holocaustthere was even more need forthe Rosicrucian message andteachings. Imperator RalphM. Lewis, visiting Europe inthe summer of 1946 was soimpressed by the spirit ofEuropean Rosicrucianism thathe commented, “The spiritof Rosicrucianism in Europe. . . had never been higher. Their fervor to stembigotry and ignorance and to raise theconsciousness of the individual had not beenobliterated by the horrors of the recent war. Thewar had only forced it underground where itcontinued as a fast-moving and deep river ofemotions . . . . The sacrifices they endured hadonly made them more conscious of the need forhumanity to have a fuller understanding of lifeand self.” On that 1946 post-war trip,Imperator Ralph M. Lewis met with prominentRosicrucians who were carrying forward theGreat Work in several European countries,including Denmark and Sweden. It was with greatjoy that Frater Lewis again met Soror CarliAndersen, who had survived the war and wasvaliantly continuing her Rosicrucian work.

It was in 1946 that Rosicrucian work wasextended to Norway with the formation of theAMORC Grand Lodge of Denmark andNorway, with Frater Arthur Sundstrup asGrand Master and Soror Carli Andersenserving as Grand Secretary. Grand Lodgeheadquarters remained in Copenhagen.

In 1948 Frater Svanlund was succeeded asSwedish Grand Master by Frater Albin Röimer,who oversaw growth and progress in that GrandLodge throughout the 1950s, ‘60s, and wellinto the 1970s. In 1968, in conjunction with amajor European Rosicrucian Convention, theSwedish and Danish Grand Lodges werevisited by Imperator Ralph M. Lewis. In Sweden,as the guest of Grand Master Röimer, FraterLewis visited the extensive and attractive GrandLodge facilities at Skelderviken, where he spokewith several representatives of the Order in thatcountry and gave an interview to the press.

Both Frater Sundstrup in Denmark andFrater Röimer in Sweden retired from their

respective offices of Grand Master in 1976.That year Imperator Ralph M. Lewis decidedthere should be a fusion of the two old GrandLodges, and thus on February 1, the NordicGrand Lodge was established in Göteborg,Sweden, where Frater Irving Söderlund wasappointed General Administrator. This newGrand Lodge would serve members in Denmark,Norway, and Sweden. Imperator Ralph M.Lewis installed Frater Söderlund as Grand Masterof the Nordic Grand Lodge at the RosicrucianWorld Convention in Paris on August 6, 1977.

The Rösan Manor HouseIn 1982 the Grand Lodge purchased the

Rösan Manor House in Onsala. The history of“Rösan” dates back to the 17th century, but itis probably even older. The property is firstmentioned in official papers of 1614. The name“Rösan” derives from the Old Norse word röse,which means a sacred burial place for a tribalchief. However, no such burial place has everbeen found around Rösan, and we do not knowif there actually is a connection between the nameof the house and the geographic location. Thename of the town where the Grand Lodge islocated—Onsala—is also an Old Norse wordderived from Odens sala. Oden was the chief godin Old Norse Mythology, and Odens sala meansthat this locale was a place sacred to Oden.

Many changes have been made at Rösanas the centuries have passed by—especially inthe beginning of the 20th century when theproperty was owned by the famous Kreugerfamily, who used it as a summer residence. Rösanis an old house that demands lots of lovingattention and maintenance. All the membersin the Grand Lodge are helping, either thoughphysical effort or through funding, with all kindsof repairs and gardening. Thanks to these loving

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Interior of the Rosicrucian Lodge within the new Temple.

efforts, mixed with the special ambience of thisold cultural site, the Grand Lodge has a wonderfulold building, dear to all memebers.

In August 1984 the Nordic Grand Lodgehosted the Rosicrucian World Convention inCopenhagen, Denmark.

Frater Söderlund Elected

In 1990 Frater Söderlund was electedTreasurer of the Supreme Grand Lodge, and onAugust 7 of that year he served as Master inthe installation ritual of Imperator ChristianBernard. Frater Söderlund continued to upholdthe position and duties as Grand Master until1994 when the Supreme Grand Lodge electedSoror Live Söderlund as the new Grand Master.She was installed by the Imperator in Göteborgon September 17, 1994.

From 1978 until 1999 the Nordic GrandLodge supported the establishment of AMORCin Finland (thereby the name Nordic GrandLodge, since the Nordic countries include theScandinavian countries and Finland). In 1998the time was right for AMORC Finland tobecome independent of this Grand Lodge. Thus,in August 1999 the Imperator announced theformation of an independent administrationfor AMORC Finland, and the Imperator, alongwith Frater and Soror Söderlund, opened thenew AMORC Finland Administration.

Since the Grand Lodge now included onlythe Scandinavian countries, it was decidedthat a change of name would be appropriate.A solemn and special occasion was chosen forthis: the AMORC World Convention inGöteborg, Sweden, in August 2001.

The Scandinavian Grand Lodge Today

Since August 4, 2001, the “new”Scandinavian Grand Lodge continues its workand service for the Rosy Cross. In 2003 a newTemple Building was erected on the GrandLodge premises in Onsala. The new Temple wasconsecrated by the Imperator on September 6,2003. All the members had contributed theirefforts for this long-cherished dream. It is theonly permanent Rosicrucian Temple in Scandi-navia, and the only place where members canreceive Degree Initiations. Initiations are heldfrequently at the Grand Lodge, and memberstravel there from throughout Scandinavia.

Today, the Scandinavian Grand Lodge hasjust over 1200 members. The Grand Lodge hasone full-time employee (the Grand Master) andfour part-time employees. The amount of workinvolving monographs, rituals, etc., is tripledcompared with most Grand Lodges, since thisjurisdiction works with three languages. Mostof the work is done voluntarily. The Grand Lodgecan be visited on its web site www.amorc.se

The Scandinavian Grand Lodge, its GrandMaster and members, take this opportunity toextend their best wishes of Peace Profound toall members of the English-speaking Jurisdictionof the Americas. We especially wish you thebest of luck with the wonderful changes takingplace at Rosicrucian Park, a special place that isso dear to us, and with the upcoming World PeaceConference. May your sincere dedication to, andlove for, the Light of the Rosicrucian Traditionbring you a successful and prosperous future.

Sincerely and fraternally,The Scandinavian Grand Lodge

RosicrucianDigestNo. 12004

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Rösan House (left) with the new Temple Building in the distance.

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THE SPRINGTIME of the year is closeat hand, and it makes one realize thatthe freshness of the coming life and the

vitality that is in the air signify a period whenwe should cooperate with nature’s processes ofrebuilding and recreating, and become new menand women.

I like to think of the picture painted by oneof the old mystics when he said that as spring-time came he wanted to plant in the garden ofhis soul a seed of life, a seed of kindness andtolerance; that he would watch it carefullythrough the spring showers and high winds;mature it until summertime, then protect itagainst the heat of the sun and the great showers.

In the fall, when it had become a great thing,he would bless it and enjoy its beauty andmagnificence throughout the winter months,taking it closer to his bosom, keeping it warm,and letting it vitalize him during the close ofthe year.

Plant A Seed in Your Life!Each one of us can plant such a seed at this

time of the year by knowing that with the comingof spring come many opportunities to attuneourselves with the changes that are taking place.We can change our natures, our dispositions, ourways of thinking and doing things, and becomenew in many ways.

We really can clean house this springtimeand get rid of many superstitions and false beliefs,many habits and traits of character that clutterlike weeds in a garden and keep new plans, newthoughts, and new ideas from growing strongand beautiful.

Humans are constantly evolving, and it isfor this reason that systems, doctrines, dogmas,and creeds, which served so well in the past, seemto be obsolete now.

It is not because we are less considerate ofthe higher things of life; it is not because weare less religious, less devoted to high idealsand principles, or less moral; but it is becausewe have evolved to a different level ofunderstanding. We feel sure that it is this higherunderstanding of those things necessary in lifethat builds character and makes for right livingand divine attunement.

As evolving beings, we have changed fromwhat we were a hundred years ago; we are notless spiritual but more spiritual; we are not lessdevoted to principles and ideals but more devotedto higher, broader, more understandable ones.

Continuing CyclesIn these clashes between the customs and

thoughts of the past and those of today thereis more than the mere difference of opinion;there is the difference of continued evolution.Yet evolution is not only a thing of great cyclesor eons of time, but of days, hours, and minutes.In the twinkling of an eye, we are told, manywonderful things can occur. In the passing ofa few hours at night there may come a changein the life of any of us through a dream, a vision,or just a good night’s rest. And truly, in thepassing of a year, with its cycle of material changesand the effects of nature’s process of unfoldment,there can come to each of us modifications ofunderstanding and viewpoint which will broadenand enlighten us and make us conscious of the

Attune With the Changes That Are Taking Placeby Dr. H. Spencer Lewis, F.R.C.

Since thousands of our readers have not read many of the earlierarticles of Dr. H. Spencer Lewis, first Imperator (1915-1939) ofthe present Rosicrucian cycle, we occasionally reprint one of hisoutstanding articles so that his thoughts will continue to berepresented within the pages of this publication.

grander aspects of life and our relation to theuniverse as a whole, instead of to only a smallpart of it.

Therefore, I plead for the rebirth of thoughtand character at the springtime of the year. I pleadfor a conscious, willful agreement with nature’sprocesses and a determined change in ourindividual natures. Let us rise above our localenvironments and find in ourselves a divineattunement with the entire universe so that wewill not remain merely a part of the place orcondition in which we happen to exist.

This is my thought these springtime days,and this is the thought that I would have youtake under consideration for weeks to come, untilit takes root in your consciousness and manifestsin everything you think and do.

With a change of thinking and a broaderaspect of consciousness will come a wideningof your ability to live with understanding. You

will find that there is a broadening of yourwhole life, that you are becoming more receptiveto the blessings of the universe, more successfulin your undertakings, more enlightened in youraspirations, and more truly inspired in yourconceptions. Such a change in your nature,outwardly manifesting in many ways, will benoticeable and will attract to you those who arelike yourself, while repelling in a passive waythose who cannot agree with you.

Soon you will find that the rebirth ofthe springtime has brought you into thesummertime of joy and Peace Profound. Thenthrough the fall and winter you will enjoy life asyou have never enjoyed it before. With theambitions, anticipations, exhilarating intro-spection known only to the true mystic, onewho has passed through self-crucifixion andself-resurrection, you will look forward to thecoming of another spring. S

RosicrucianDigestNo. 12004

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Rosicrucian Egyptian Museum EventsExhibit: “Rare Books of the Rosicrucian Library”

The Rosicrucian Egyptian Museum is proud to present “Rare Books of the Rosicrucian Library”—an exhibit highlighting the special collection of the library at Rosicrucian Park. The exhibit isfree with museum admission.

The Rosicrucian Library houses many rare books. From the esoteric to the scientific, fromreligious to spiritual—books of the Rosicrucian Library have enriched life in the region and inRosicrucian Park for more than 75 years. Many of these books are too fragile to be handled, andare rarely shown. This exhibit allows guests to view some of the literary treasures held by the library,and to place them in the context of the seventy-seven-year history of Rosicrucian Park.

The exhibit is scheduled to run through August 15, 2004.

ij[

Lecture: “Beauty in Ancient Egypt” – presented by Dr. Salima IkramEgyptian archaeologist and renowned Egyptologist, Dr. Salima Ikram, with the Animal Mummy

Project at the American University of Cairo, and co-author of The Mummy in Ancient Egypt, willpresent this special lecture on various aspects of beauty in ancient Egyptian culture. Dr. Ikramwill explain how the application of cosmetics and the dressing of hair were considered to be acts ofworship and celebration, as well as physical adornment. Join us for this special event!

Cost: All lectures cost $10 each for Friends of the Museum and $10 each for their first guest;$20 per lecture for non-members or $75 for the series; and $5 for students. (Lectures arecomplimentary for Friends of Isis and above.) For more information, contact Pat DiMare at(408) 947-3663, or email: info@egyptianmuseum.org

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During the past year, more than ever before,members have contacted Grand Lodge askingwhat they can do to serve humanity during thistime of world strife. Collectively, we seem to beyearning for a way of not only becoming morecompassionate and peaceful within ourselves, butalso seeing the transformations we have experi-enced in our own lives, through our affiliationwith the Rosicrucian Order, radiating out intothe world as a whole.

We know that the key to a peaceful andcompassionate world lies with the transformationof each human being, and therefore we ask thatyou personally commit to doing your utmostto make knowledge of the Rosicrucian Orderavailable to all sincere seekers. One importantway you can do this is through participating inthe member implemented and funded SeekersCampaign, which has as its goal the placementof 1000 ads per year for the next three years inlocal city and community publications.

As we prepare for the 2004 World PeaceConference in San Jose, let us join togethernow to help spread the Peace and Light of the

Rosicrucian Order to all of humanity, in thisway making our world a better place for all beings.

How You Can HelpOn the following pages you will find

examples of print ads (scaled down in size) thatyou can place in publications in your local cityand community. As noted, some ads maybe more appropriate for general-interestpublications such as newspapers, while othersmay be better suited to publications thatfocus on spiritually minded or holistic topics.These ads may be downloaded from our web-site, or they are available in hardcopy formatfrom the Grand Lodge (see below). In placingan ad, please remember that repetition isimportant. Submitting a smaller ad that youcan place several times may be more effectivethan placing a large ad once.

If you need help in identifying publicationsin your area, please contact the Grand Lodgefor assistance. Of if you would like us to choosepublications for you, you may contribute AMRAfor this purpose to be used in spreading the Lightof our Beloved Order.

How You Can Help AMORC GrowSpread AMORC’s Light by Placing an AD

“Within every human being lies the ultimate source of wisdom, compassion, strength, andpeace. All too often these treasures remain undiscovered…hidden by the turmoil anddistractions of our worldly existence…”

How You Can Place Your First Ad!1. Go to www.rosicrucian.org/seeker/ads This is where the downloadable ads are located in a variety of formats,

and you should choose the format that matches the requirements of the publication in which you will beadvertising. If you are not sure of the format, please feel free to give this web address to the publication towhich you are submitting the ad. Sometimes it is easier for them to download the ad directly. Just rememberto tell the publication which ad you would like to place.

2. Choose the ad that you feel will be most effective in the publication of your choice. The ads that ask, “Haveyou had these experiences?” may be better for general-interest publications.

3. Download the file to your computer for emailing or printing. To download these files please do the following:

PC Users: Right-click and select “Save target as…”Mac Users: Click and hold mouse down or ctrl-click and then select “download link to disk…”Now you are ready to either print or email the ad to the publication you like!

4. Once you have placed your ad, please let us know when and where it was placed.If you have any questions or need an ad in a different size or format, please contact:

ethompson@rosicrucian.org or phone Elizabeth Thompson at (408) 947-3600.

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Can you remember themoment when you firstheard about theRosicrucian Order?

What was that moment like?

How did you feel whenyou realized that you hadfound your Path?

By choosing to place these ads in your local and community newspapers, you are extending your hand and heart

to those who are seeking answers to the mystery of life—you are unveiling a path of discovery,

just as the Rosicrucian Path was unveiled to you.

Periodicals

Rosicrucian Park1342 Naglee Avenue • San Jose, CA 95191USA

Restored RosicrucianRestored RosicrucianPlanetarium Re-OpensPlanetarium Re-Opens

The newly-restored Rosicrucian Planetarium.

The Planetarium Star Projector, up and ready to present the newshow “Mithraic Mysteries”—a fascinating program created byNorman Sperling and based on the groundbreaking research of Dr. David Ulansey.

Old post card of the Rosicrucian Planetarium from the 1940s. Its original star projectorwas hand-built by Dr. H. Spencer Lewis. At the time this was one of only a fewplanetariums on the West Coast.

Our planetarium, constructed in 1936 as the fifthplanetarium built in the U.S., re-opens on RosicrucianNew Year, March 19, 2004, with the debut of an all-newstar show “Mithraic Mysteries.” Thanks to the work ofdedicated volunteers and funds raised by the Campaignfor Rosicrucian Park, the planetarium has been fullyrestored and renovated.