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Rosicrucianism (symbol: the Rose Cross) is the theology of a secret society of mystics, allegedly formed in late medieval Germany, holding a doctrine "built on esoteric truths of the ancient past", which, "concealed from the average man, provide insight into nature, the physical universe and the spiritual realm."^[1]

Between 1607 and 1616, two anonymous manifestos were published, first in Germany and later throughout Europe.^[2] These were Fama Fraternitatis RC (The Fame of the Brotherhood of RC) and Confessio Fraternitatis (The Confession of the Brotherhood of RC). The influence of these documents, presenting a "most laudable Order" of mystic-philosopher-doctors and promoting a "Universal Reformation of Mankind", gave rise to an enthusiasm called by its historian Dame Frances Yates the "Rosicrucian Enlightenment".^[3]

In later centuries many esoteric societies have claimed to derive their doctrines, in whole or in part, from the original Rosicrucians. Several modern societies, which date the beginning of the Order to earlier centuries, have been formed for the study of Rosicrucianism and allied subjects.

 Origins

The Fama Fraternitatis presented the legend of a German doctor and mystic philosopher referred to as "Frater C.R.C." (later identified in a third manifesto as Christian Rosenkreuz, or "Rose-cross"). The year 1378 is presented as being the birth year of "our Christian Father," and it is stated that he lived 106 years. After studying in the Middle East under various masters, possibly those adhering to Sufism^[4] or Zoroastrianism, he was unable to spread the knowledge he had acquired to any prominent European figures. Instead, he gathered a small circle of friends/disciples and founded the Rosicrucian Order (this can be similarly deduced to have occurred in 1407).

During Rosenkreuz's lifetime, the Order was said to consist of no more than eight members, each a doctor and a sworn bachelor. Each member undertook an oath to heal the sick without payment, to maintain a secret fellowship and to find a replacement for himself before he died. Three such generations had supposedly passed between c.1500 and c.1600, a time when scientific, philosophical and religious freedom had grown so that the public might benefit from the Rosicrucians' knowledge, so that they were now seeking good men.^[5]

 Reception

The manifestos were and are not taken literally by many but rather regarded either as hoaxes or as allegorical statements. The manifestos directly state: "We speak unto you by parables, but would willingly bring you to the right, simple, easy, and ingenuous exposition, understanding, declaration, and knowledge of all secrets". Others believe Rosenkreuz to be a pseudonym for a more famous historical figure, usually Francis Bacon.

It is evident that the first Rosicrucian manifesto was influenced by the work of the respected hermetic philosopher Heinrich Khunrath, of Hamburg, author of the Amphitheatrum Sapientiae Aeternae (1609), who was in turn influenced by John Dee, author of the Monas Hieroglyphica (1564). The invitation to the royal wedding in the Chymical Wedding of Christian Rosenkreutz opens with Dee's philosophical key, the Monas Heiroglyphica symbol. The writer also claimed the brotherhood possessed a book that resembled the works of Paracelsus.

Some say the writers were moral and religious reformers and utilized the techniques of chemistry (alchemy) and of the sciences generally as media through which to publicize their opinions and beliefs. The authors of the Rosicrucian works generally favoured the Reformation and distanced themselves from the Roman Church and Islam.

In his autobiography, Johann Valentin Andreae (1586–1654) claimed the anonymously published Chymische Hochzeit (Chymical Wedding of Christian Rosenkreutz) as one of his works, and he subsequently described it as a ludibrium. In his later works, alchemy is the object of ridicule and is placed with music, art, theatre and astrology in the category of less serious sciences. His role in the origin of the Rosicrucian legend is controversial according to some sources^[6], generally accepted according to others.^[7]

 The Rosicrucian Enlightenment

In the early 1600s, the manifestos caused excitement throughout Europe by declaring the existence of a secret brotherhood of alchemists and sages who were preparing to transform the arts, sciences, religion, and political and intellectual landscape of Europe while wars of politics and religion ravaged the continent. The works were re-issued several times and followed by numerous pamphlets, favorable and otherwise. Between 1614 and 1620, about 400 manuscripts and books were published which discussed the Rosicrucian documents.

The peak of the so-called "Rosicrucianism furor" was reached when two mysterious posters appeared on the walls of Paris in 1622 within a few days of each other. The first one started with the saying "We, the Deputies of the Higher College of the Rose-Croix, do make our stay, visibly and invisibly, in this city (...)" and the second one ended with the words "The thoughts attached to the real desire of the seeker will lead us to him and him to us".^[8]

The legend inspired a variety of works, among them the works of Michael Maier (1568–1622) of Germany, Robert Fludd (1574–1637) and Elias Ashmole (1617–1692) of England, Teophilus Schweighardt Constantiens, Gotthardus Arthusius, Julius Sperber, Henricus Madathanus, Gabriel Naudé, Thomas Vaughan, and others.^[9] In Elias Ashmole's Theatrum Chimicum britannicum (1650) he defends the Rosicrucians. Some later works with an impact on Rosicrucianism were the Opus magocabalisticum et theosophicum by George von Welling (1719), of alchemical and paracelsian inspiration, and the Aureum Vellus oder Goldenes Vliess by Hermann Fictuld in 1749.

Michael Maier was ennobled with the title Pfalzgraf (Count Palatine) by Rudolph II, Emperor and King of Hungary and King of Bohemia. He also was one of the most prominent defenders of the Rosicrucians, clearly transmitting details about the "Brothers of the Rose Cross" in his writings. Maier made the firm statement that the Brothers of R.C. exist to advance inspired arts and sciences, including alchemy. Researchers of Maier's writings point out that he never claimed to have produced gold, nor did Heinrich Khunrath or any of the other Rosicrucianists. Their writings point toward a symbolic and spiritual alchemy, rather than an operative one. In both direct and veiled styles, these writings conveyed the nine stages of the involutive-evolutive transmutation of the threefold body of the human being, the threefold soul and the threefold spirit, among other esoteric knowledge related to the "Path of Initiation".

In his 1618 pamphlet, Pia et Utilissima Admonitio de Fratribus Rosae Crucis, Henrichus Neuhusius writes that the Rosicrucians left for the East due to the instability in Europe caused by the start of the Thirty Years' War, an idea afterwards echoed in 1710 by Sigmund Richter, founder of the secret society of the Golden and Rosy Cross. More recently René Guénon, a researcher of the occult, presented this same idea in some of his works.^[10] However, another eminent author on the Rosicrucians, Arthur Edward Waite, presents arguments that contradict this idea.^[11] It was in this fertile field of discourse that many "Rosicrucian" societies arose. They were based on the occult tradition and inspired by the mystery of this "College of Invisibles".

The literary works of the 16th and 17th centuries are full of enigmatic passages containing references to the Rose Cross, as in these lines (somewhat modernised):

For what we do presage is riot in grosse,
 

For we are brethren of the Rosie Crosse;
We have the Mason Word and second sight,
Things for to come we can foretell aright.

—Henry Adamson, The Muses' Threnodie (Perth, 1638).

The idea of such an order, exemplified by the network of astronomers, professors, mathematicians, and natural philosophers in 16th century Europe and promoted by men such as Johannes Kepler, Georg Joachim Rheticus, John Dee and Tycho Brahe, gave rise to the Invisible College, a precursor to the Royal Society formed during the 17th century. It was constituted by a group of scientists who began to hold regular meetings in an attempt to share and develop knowledge acquired by experimental investigation. Among these were Robert Boyle, who wrote: "the cornerstones of the Invisible (or as they term themselves the Philosophical) College, do now and then honour me with their company...";^[12] and John Wallis, who described those meetings in the following terms: "About the year 1645, while I lived in London (at a time when, by our civil wars, academical studies were much interrupted in both our Universities), ... I had the opportunity of being acquainted with divers worthy persons, inquisitive natural philosophy, and other parts of human learning; and particularly of what hath been called the New Philosophy or Experimental Philosophy. We did by agreements, divers of us, meet weekly in London on a certain day and hour, under a certain penalty, and a weekly contribution for the charge of experiments, with certain rules agreed amongst us, to treat and discourse of such affairs..."^[13]

 Rose-Cross Degrees in Freemasonry

According to Jean-Pierre Bayard,^[14] two Rosicrucian-inspired Masonic rites emerged towards the end of 18th century, the Rectified Scottish Rite, widespread in Central Europe where there was a strong presence of the "Golden and Rosy Cross", and the Ancient and Accepted Scottish Rite, first practised in France, in which the 18th degree is called Knight of the Rose Croix.

The change from "operative" to "speculative" Masonry occurred between the end of the 16th and the beginning of the 18th century. Two of the earliest speculative Masons for whom a record of initiation exists were Sir Robert Moray and Elias Ashmole. Robert Vanloo states that earlier 17th century Rosicrucianism had a considerable influence on Anglo-Saxon Masonry. Hans Schick sees in the works of Comenius (1592–1670) the ideal of the newly born English Masonry before the foundation of the Grand Lodge in 1717. Comenius was in England during 1641.

The Gold und Rosenkreuzer (Golden and Rosy Cross) was founded by the alchemist Samuel Richter who in 1710 published Die warhhaffte und vollkommene Bereitung des Philosophischen Steins der Brüderschaft aus dem Orden des Gülden-und Rosen-Creutzes (The True and Complete Preparation of the Philosopher's Stone by the Brotherhood from the Order of the Golden and Rosy Cross) in Breslau under the pseudonym Sincerus Renatus^[15] in Prague in the early 18th century as a hierarchical secret society composed of internal circles, recognition signs and alchemy treatises. Under the leadership of Hermann Fictuld the group reformed itself extensively in 1767 and again in 1777 because of political pressure. Its members claimed that the leaders of the Rosicrucian Order had invented Freemasonry and only they knew the secret meaning of Masonic symbols. The Rosicrucian Order had been founded by Egyptian “Ormusse” or “Licht-Weise” who had emigrated to Scotland with the name “Builders from the East”. Then the original Order disappeared and was supposed to have been resurrected by Oliver Cromwell as “Freemasonry”. In 1785 and 1788 the Golden and Rosy Cross group published the Geheime Figuren or “The Secret Symbols of the 16th and 17th century Rosicrucians”.

Led by Johann Christoph von Wöllner and General Johann Rudolf von Bischoffwerder, the Masonic lodge (later: Grand Lodge) Zu den drei Weltkugeln (The Three Globes) was infiltrated and came under the influence of the Golden and Rosy Cross. Many Freemasons became Rosicrucianists and Rosicrucianism was established in many lodges. In 1782 at the Convent of Wilhelmsbad the Alte schottische Loge Friedrich zum goldenen Löwen (Old Scottish Lodge Friedrich at the Golden Lion) in Berlin strongly requested Ferdinand, Duke of Brunswick-Lüneburg and all other Freemasons to submit to the Golden and Rosy Cross, without success.

After 1782, this highly secretive society added Egyptian, Greek and Druidic mysteries to its alchemy system.^[16] A comparative study of what is known about the Gold and Rosenkreuzer appears to reveal, on the one hand, that it has influenced the creation of some modern Initiatic groups and, on the other hand, that the Nazis (see The Occult Roots of Nazism) may have been inspired by this German group.

According to the writings of the Masonic historian E.J. Marconis de Negre,^[17] who together with his father Gabriel M. Marconis is held to be the founder of the "Rite of Memphis-Misraim" of Freemasonry, based on earlier conjectures (1784) by a Rosicrucian scholar Baron de Westerode^[18] and also promulgated by the 18th century secret society called the "Golden and Rosy Cross", the Rosicrucian Order was created in the year 46 when an Alexandrian Gnostic sage named Ormus and his six followers were converted by one of Jesus' disciples, Mark. Their symbol was said to be a red cross surmounted by a rose, thus the designation of Rosy Cross. From this conversion, Rosicrucianism was supposedly born, by purifying Egyptian Mystery religion|mysteries with the new higher teachings of early Christianity.^[19]

According to Maurice Magre (1877–1941) in his book Magicians, Seers, and Mystics, Rosenkreutz was the last descendant of the Germelshausen, a German family from the 13th century. Their castle stood in the Thuringian Forest on the border of Hesse, and they embraced Albigensian doctrines. The whole family was put to death by Landgrave Conrad of Thuringia, except for the youngest son, then five years old. He was carried away secretly by a monk, an Albigensian adept from Languedoc, and placed in a monastery under the influence of the Albigenses, where he was educated and met the four Brothers later to be associated with him in the founding of the Rosicrucian Brotherhood. Magre's account supposedly derives from oral tradition.

Around 1530, more than eighty years before the publication of the first manifesto, the association of cross and rose already existed in Portugal in the Convent of the Order of Christ, home of the Knights Templar, later renamed Order of Christ. Three bocetes were, and still are, on the abóboda (vault) of the initiation room. The rose can clearly be seen at the center of the cross.^[20][21] At the same time, a minor writing by Paracelsus called Prognosticatio Eximii Doctoris Paracelsi (1530), containing 32 prophecies with allegorical pictures surrounded by enigmatic texts, makes reference to an image of a double cross over an open rose; this is one of the examples used to prove the "Fraternity of the Rose Cross" existed far earlier than 1614.^[22].

In 1909 a Masonic Rito Filosofico Italiano was founded in Florence. Within its hierarchy an "Italic Rose+Croix" degree - largely based on the esoteric legacy of the Italian Renaissance - was soon to be developed as the fifth. This Rito Filosofico Italiano is now led by Michele Moramarco, who has extensively dealt with Rosicrucian subjects in his Nuova Enciclopedia Massonica (1989-1995).

 Modern groups

During the late nineteenth and early twentieth centuries, various groups styled themselves Rosicrucian. The diverse groups who link themselves to a "Rosicrucian Tradition" can be divided into three categories: Esoteric Christian Rosicrucian groups, which profess Christ, Masonic Rosicrucian groups such as Societas Rosicruciana, and initiatory groups such as the Golden Dawn and the Rosicrucian Order, AMORC.

Esoteric Christian Rosicrucian schools provide esoteric knowledge related to the inner teachings of Christianity.^[23]

• The Rosicrucian Fellowship, 1909/11. Teachings present the mysteries, in the form of esoteric knowledge, of which Christ spoke in Matthew 13:11 and Luke 8:10. The Fellowship seeks to prepare the individual through harmonious development of mind and heart in a spirit of unselfish service to mankind and an all-embracing altruism. According to it the Rosicrucian Order was founded in the year 1313^[24] and is composed of twelve exalted Beings gathered around a thirteenth, Christian Rosenkreuz. These great Adepts have already advanced far beyond the cycle of rebirth; their mission is to prepare the whole wide world for a new phase in religion—which includes awareness of the inner worlds and the subtle bodies, and to provide safe guidance in the gradual awakening of man's latent spiritual faculties during the next six centuries toward the coming Age of Aquarius.^[25]

According to masonic writers the Order of the Rose Cross is expounded in a major Christian literary work that molded the subsequent spiritual views of the western civilization, The Divine Comedy (ca. 1308–1321) by Dante Alighieri.^[26][27][28]

Other Christian-Rosicrucian oriented bodies include:

• Anthroposophical Society, 1912
• Lectorium Rosicrucianum, 1924
• Archeosophical Society, 1968

Freemasonic Rosicrucian bodies providing preparation either through direct study and/or through the practice of symbolic-initiatic journey.

• Ancient and Accepted Scottish Rite, 1801
• Societas Rosicruciana in Anglia, 1866, in Scotia (SRIS; Scotland), in Civitatibus Foederatis (MSRICF/SRICF; United States) etc. This Masonic esoteric society reprinted the Rosicrucian manifestos in 1923. A well-known member was Arthur Edward Waite.

Initiatory Groups which follow a Degree system of study and initiation include:

• The Rosicrucian Order, AMORC, incorporated in the U.S. in 1915
• Rosicrucian Order of the Golden Dawn, California based Order

 Chronological list of groups formed for the study of Rosicrucianism and related subjects

Many of these groups generally speak of a lineal descent from earlier branches of the ancient Rosicrucian Order in England, France, Egypt, or other countries. However, some groups speak of a spiritual affiliation with a true and invisible Rosicrucian Order. Note there are other Rosicrucian groups not listed here. Some do not use the name "Rosicrucian" to name themselves. Some groups listed may have been dissolved and are no longer operating.

• Fraternitas Rosae Crucis, 1861
• Societas Rosicruciana in Anglia (SRIA). 1860-1865
• Societas Rosicruciana in Civitatibus Foederatis (SRICF)1879
• Cabalistic Order of the Rosicrucian (Kabbalistique de la Rose Croix), 1888
• Hermetic Order of the Golden Dawn, 1888
• Societas Rosicruciana in America (SRIA), 1889
• Rose Cross Order 1889.
• Order of the Temple & the Graal and of the Catholic Order of the Rose-Croix (l'Ordre de la Rose Croix Catholique et Esthetique, du Temple et du Graal) (CRC) ('Catholic', as in 'Universal'), 1890
• Alchemical Rose-Croix Society (Association Alchimique de France), 1896
• Rose-Croix de l'Orient (Rose-Cross of the East) (RCO) ?
• The Elder Brothers of the Rose-Croix (Les Freres Aînés de la Rose-Croix) (FARC) ?
• Antiquus Arcanus Ordo Rosæ Rubæ Aureæ Crucis (AAORRAC) ?
• Ordo Aureæ & Rosæ Crucis (Antique Arcanæ Ordinis Rosæ Rubeæ et Aureæ Crucis)(OARC) ?
• Rosicrucian Fellowship (Association of Christian Mystics) 1909
• Order of the Temple of the Rosy Cross, 1912
• Corona Fellowship of Rosicrucians (CFR), 1912?
• Ancient Mystical Order Rosae Crucis, (AMORC), 1915
• Fraternitas Rosæ Crucis (FRC), 1920
• Rosicrucian Order Crotona Fellowship, 1924
• Lectorium Rosicrucianum, 1924
• Fraternitas Rosicruciana Antiqua (FRA), 1927
• The Saint Paul Rosicrucian Fellowship (Fraternidade Rosacruciana São Paulo), 1929
• Orden Rosacruz - Rose Cross Order, 1988.
• Swedish Misraim Alliance (Svenska Misraimförbundet), 1988
• Ancient Order of the Rosicrucians, 1989
• ConFraternity Rosae + Crucis (CR+C),1989
• Confraternity of the Rose Cross, 1996
• The Sophia Guild, 2000
• Order of the Hermetic Gold and Rose+Cross, 2002
• Sodalitas Rosae Crucis (S.R.C.) et Solis Alati (S.S.A.), 2002/3
• Knights of the Militia Crucifera Evangelica
• Rosicrucian Order of the Golden Dawn, ?
• Ancient Rosae Crucis (ARC), ?

 See also

Wikimedia Commons has media related to: Rosicrucianism

• The Chymical Wedding of Christian Rosenkreutz
• Fama Fraternitatis
• Confessio Fraternitatis
• Martinism
• Parabola Allegory
• The Rosicrucian Cosmo-Conception
• Behmenism
• Brethren of Purity
• Bogomilism
• Catharism
• Essenes
• Gnosticism
• Manichaeism, Neo-Manichaeism
• Neoplatonism
• Pythagoreanism
• Templarism
• Western Mystery Tradition
• Alchemy, Philosopher's Stone
• Astrology
• Esotericism, Esoteric Christianity
• Hermeticism
• Mysticism, Christian Mysticism
• Numerology
• Occultism
• Spirituality
• Rosicrucian cipher
• Western Esotericism

 Notes

 References and further reading

[ Old editions

• Among the treasures of the Bibliotheca Philosophica Hermetica in Amsterdam are books on the Gnosis and the Corpus Hermeticum as published in Florence in 1471.
• The University of Wisconsin–Madison Digital Collections Center has a digital edition of the Geheime Figuren der Rosenkreuzer, aus dem 16ten und 17ten Jahrhundert (1785–1788).

 Publications

• Bayard, Jean-Pierre (1986) Les Rose-Croix M. A. Éditions, Paris, ISBN 2-86676-229-0, in French
• Bayard, Jean-Pierre (1990) La Spiritualité de la Rose-Croix: Histoire, Tradition et Valeur Initiatique Dangles, Saint-Jean-de-Braye, France, ISBN 2-7033-0353-X, in French
• Bernard, Christian (2001) Rosicrucian Order AMORC: Questions and Answers Grand Lodge of the English Language Jurisdiction, AMORC, San Jose, California, ISBN 1-893971-02-3; based upon the earlier versions by Harve Spencer Lewis 1929 and following, and Heindel, Max (1910) 'The Rosicrucian philosophy in questions and answers M.A. Donohue & Company, Chicago, OCLC 67395149; see book description from AMORC Rosicruician Order
• Clymer, R. Swinburne (1916) The Rose Cross order: a short sketch of the history of the Rose Cross order in America, together with a sketch of the life of Dr. P. B. Randolph, the founder of the order Philosophical Publishing Company, Allentown, Pennsylvannia, OCLC 6671066
• Churton, Tobias (2009) The Invisible History of the Rosicrucians: The World's Most Mysterious Secret Society Inner Traditions, Rochester, Vermont, ISBN 978-1-59477-255-9
• Dietzfelbinger, K. (2005) Rosicrucians through the ages (translation of Dietzfelbinger, K. (1998) Rozenkruisers toen en nu Rozekruis Pers, Haarlem, Netherlands, ISBN 90-6732-199-0) Rozekruis Pers, Haarlem, Netherlands, ISBN 90-6732-323-3
• Edighoffer, Roland (1982) Rose-Croix et Société Idéale selon Johann Valentin Andreae (volume 1) Arma Artis, Neuilly-sur-Seine, OCLC 39787480, in French
• Edighoffer, Roland (1987) Rose-Croix et Société Idéale selon Johann Valentin Andreae (volume 2) Arma Artis, Neuilly-sur-Seine, OCLC 311787409, in French
• Frietsch, Wolfram (1999) Die Geheimnisse der Rosenkreuzer Rowohlt, Reinbeck bei Hamburg, ISBN 3-499-60495-7, in German
• Gorceix, Bernard (1970) La Bible des Rose-Croix: traduction et commentaire des trois premiers écrits rosicruciens (1614-1615-1616) PUF, Paris, OCLC 64751560, in French
• Hall, Manly Palmer (1929) "Chapter 19: Rosicrucian and Masonic Origins" Lectures on Ancient Philosophy: An Introduction to the Study and Application of Rational Procedure Hall Publishing Company, Los Angeles, OCLC 2028728; full text from The Mystic Light
• Hall, Manly Palmer (1928) The Secret Teachings of All Ages: An Encyclopedic Outline of Masonic, Hermetic, Quabbalistic and Rosictucian Symbolical PhilosophyPhilosophical Research Society, Los Angeles, OCLC 1358719; see full text from The Internet Sacred Text Archive
• Heindel, Max (1909) The Rosicrucian Cosmo-Conception or Christian Occult Science, An Elementary Treatise Upon Man's Past Evolution, Present Constitution and Future Development Independent Book Company, Chicago, OCLC 7466633; full text of updated version entitled 'The Rosicrucian Cosmo-Conception or Mystic Christianity, An Elementary Treatise Upon Man's Past Evolution, Present Constitution and Future Development from The Rosicrucian Fellowship
• Jennings, Hargrave (1870) The Rosicrucians: Their Rites and Mysteries John Camden Hotten, London, OCLC 301465719; reprinted in 1976 by Arno Press, New York, ISBN 0-405-07957-5
• Lindgren, Carl Edwin as “Neophyte” (1996) Spiritual Alchemists: Rosicrucians, the Brotherhood of Light Ars Latomorum Publications, New Orleans, Louisiana, ISBN 1-885591-18-7
• Lindgren, Carl Edwin The Rose Cross Order: A Historical and Philosophical View full text from Professor Lindgren’s web site
• Macedo, António de (2000) Instruções Iniciáticas - Ensaios Espirituais (2^nd edition) Hughin Editores, Lisbon; see partial view from Hughin Editores, in Portuguese
• Matthews, John (1999) The Rosicrucian Enlightenment Revisited Lindisfarne Books, Hudson, New York, ISBN 0-940262-84-3
• McIntosh, Christopher (1992) The Rose Cross and the Age of Reason: Eighteenth-century Rosicrucianism in Central Europe and its relationship to the Enlightenment, E.J. Brill, New York, ISBN 90-04-09502-0
• Palou, Jean (1964) La franc-Maçonnerie (The French Masons) Payot, Paris, OCLC 417482551, in French
• Pincus-Witten, Robert (1976) Occult Symbolism in France: Joséphin Péladan and the Salons de la Rose-Croix Garland Publishing, New York, ISBN 0-8240-2003-0
• Rebisse, Christian (2005) Rosicrucian History and Mysteries (translation of Rebisse, Christian (2003) Rose-croix histoire et mysteres) Supreme Grand Lodge of AMORC, San Jose, California, ISBN 1-893971-05-8; book description from AMORC Rosicruician Order
• Silberer, Herbert (1917) Problems of mysticism and its symbolism (translation of Silberer, Herbert (1914) Probleme der mystik und ihrer symbolik Heller, Vienna, OCLC 4943853) Moffat, Yard and Company, New York, OCLC 538149; reprinted in 1970 by S. Weiser, New York, ISBN 0-87728-038-X
• Steiner, Rudolf (1984) Esoteric Christianity and the Mission of Christian Rosenkreutz: Thirteen lectures given in various European cities in the years 1911 and 1912 (a partial translation of Steiner, Rudolf (1962) Das esoterische Christentum und die geistige Führung der Menschheit: dreiundzwanzig Vorträge, gehalten in den Jahr. 1911 und 1912 in verschiedenen Städten Verlag der Rudolf Steiner-Nachlassverwaltung, Dornach, Switzerland) Rudolf Steiner Press, London, OCLC 264715257; see full text from the Rudolf Steiner Archive
• Steiner, Rudolf (1965) Rosicrucianism and Modern Initiation: Mystery Centres of the Middle Ages: Six lectures given in Dornach, 4th-13th January 1924 (translation of Steiner, Rudolf (1950) Mepterienstätte des Mittelalters: Rosenkreuzertum und Modernes Einweihungsprinzip, printed as volume two of The Mission of Christian Rozenkreuz) R. Steiner, London, OCLC 7209265; see full text from the Rudolf Steiner Archive
• Waite, Arthur Edward (1887) The Real History of the Rosicrucians G. Redway, London OCLC 7080058; reprinted in 1960 by Society of Metaphysicians, Hastings, England, ISBN 1-85228-705-5; reprinted in 2000 by Garber Communications, Blauvelt, New York, ISBN 0-89345-018-9; see full text from The Internet Sacred Text Archive
• Waite, Arthur Edward (1916-1918) Complete Rosicrucian Initiations of the Fellowship of the Rosy Cross ; reprinted in 2005 ISBN 978-0-9735931-7-4 and 2007 ISBN 978-0-9783883-4-8 by Ishtar Publishing, Burnaby, British Columbia; renamed in 2008 Rosicrucian Rites and Ceremonies of the Fellowship of the Rosy Cross by Founder of the Holy Order of the Golden Dawn Arthur Edward Waite ISBN 978-0-9783883-4-8 book description from Ishtar Publishing
• Westcott, William Wynn (1885) Rosicrucian Thoughts on the Ever-Burning Lamps of the Ancients (pamphlet) G. Kenning, London; reprinted in 1979 by David Medina, London, ISBN 0-9505859-2-0; see full text from The Alchemy Web Site
• Williamson, Benedict J. (editor) (2002) The Rosicrucian Manuscripts Invisible College Press, Arlington, Virginia, ISBN 1-931468-12-5
• Yates, Frances (1972) The Rosicrucian Enlightenment Routledge, London, ISBN 0-7100-7380-1; reprinted in 2002 by Routledge, New York, ISBN 0-415-26769-2

Essays

• Alexandre David, Fama Fraternitatis - Introduction www
• Corinne Heline, The Seven Jewels and the Seven Stages of Initiation www

 Fictional literature

• St. Leon by William Godwin, 1799
• St. Irvyne; or, The Rosicrucian by Percy Bysshe Shelley, 1811, London, J.J. Stockdale
• Wolfstein; or, The Mysterious Bandit by Percy Bysshe Shelley, circa 1815, J. Bailey, London, a chapbook reduction of St. Irvyne
• Edward Bulwer-Lytton, Zanoni: A Rosicrucian Tale (1842), www
• Edward Bulwer-Lytton, Vril: The Power of the Coming Race (1870) www
• Franz Hartmann, With the Adepts: An Adventure Among the Rosicrucians (1910) www
• Hermann Hesse, Journey to the East (1932, also "Journey to the Land of the Morning/of the Tomorrow" (Die Morgenlandfahrt))
• Hermann Hesse, The Glass Bead Game (1943), also known as "Magister Ludi" (Master of the Game)
• Prentiss Tucker, In the Land of the Living Dead: an Occult Story (1929) www
• Antal Szerb, "The Pendragon Legend" (1934) (Translated by Len Rix).

Conspiracy literature

• Michael Baigent, Richard Leigh and Henry Lincoln, Holy Blood, Holy Grail (1982), advanced a pseudohistorical relation of Rosicrucianism with a secret society called Priory of Sion.
• Umberto Eco, Foucault's Pendulum (1988), Serendipities: Language and Lunacy (1998).
• Dan Brown, The Da Vinci Code (2003), follows the Holy Blood, Holy Grail's conspiracy theories line.
• Dan Brown, The Lost Symbol (2009).

 External links

• A detailed listing of modern Rosicrucian groups
• Accessible magazine (2006): The Portugal Code: the Knights Templar, the Rosicrucian Order and the Holy Grail
• Alchemy Web Site (The): Rosicrucianism
• Catholic Encyclopedia: Rosicrucians
• CESNUR: 2005 International Conference - Spiritual filiation or doctrinal conflicts in modern Rosicrucian movements
• Cultwatch: Rosicrucians
• God-u-Like: Rosicrucianism
• Orthodox America: The Rosicrucians
• Reverse Spins: The Mysterious Rosicrucian...
• Rosie: Speculum Sophicum Rhodo-Stauroticum
• Spiritualis Librae - Occult Library (The): Fama Fraternitatis
• Straight Dope (The): What is Rosicrucianism all about?
• textfiles.com - Occult (The): Rosicrucianism
• The Secret History of the World About the world's secret societies.

 

Part of a series of articles on Hermeticism
Hermetic Religion Hermetism · Hermeticism Mythology Hermes Trismegistus · Thoth · Poimandres   Hermetica Corpus Hermeticum · Kybalion   Three Parts of the Wisdom of the Whole Universe Alchemy · Astrology · Theurgy Influence and Influences   Hermetic Movements Rosicrucianism Orders Hermetic Order of the Golden Dawn · Hermetic Brotherhood of Luxor · Hermetic Brotherhood of Light Topics in Hermetism Qabalah Occult and divinatory tarot Hermetists and Hermeticists John Dee . Aleister Crowley · Israel Regardie Thābit ibn Qurra · Paracelsus Giordano Bruno · Manly P. Hall · Samuel MacGregor Mathers · William Westcott Franz Bardon
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Hermeticism is a set of philosophical and religious beliefs^[1] based primarily upon the Hellenistic Egyptian pseudepigraphical writings attributed to Hermes Trismegistus who is the representation of the congruence of the Egyptian god Thoth and the Greek Hermes. These beliefs have heavily influenced the Western Esoteric Tradition and were considered to be of great importance during the Renaissance.^[2]

 Terminology

The term Hermetic is from medieval Latin hermeticus, which in turn is derived from the name of the Greek god Hermes. It is attested in English since the 17th century as the adjective Hermetic (as in "Hermetic writers" e.g. Franz Bardon). The synonymous Hermetical also occurs in the 17th century. Sir Thomas Browne in his Religio Medici of 1643 wrote-

Now besides these particular and divided Spirits there may be (for ought I know) an universal and common Spirit to the whole world. It was the opinion of Plato , and is yet of the Hermeticall Philosophers. R.M. Part 1:32

The term Hermetic is from the Greek word Herm, which refers to a pillar or post used in pre-classical Greece "of square shape, surmounted by a head with a beard. The square, limbless "Hermes" was a step in advance of the unwrought stone."^[3] The origin of the word Hermes relates to a stone pillar used to communicate with the deities and the use the names beginning with Herm in Greece dates from at least 600 BCE. The God Hermes is a generic term used by the pre-classical Greeks for any deity, and was only later associated with the God of Knowledge in Athens in the 2nd Century CE.^[4] The word Hermetic was used by Dr. Everard, 1650 in the English translation of The Pimander of Hermes.^[5] Mary Anne Atwood mentioned the use of the word Hermetic by Dufresnoy in 1386.^[6][7]

 History

 Late Antiquity

In Late Antiquity, Hermetism^[8] emerged in parallel with Gnosticism, Neoplatonism and early Christianity, "characterized by a resistance to the dominance of either pure rationality or doctrinal faith".^[9]

The books now known as the Corpus Hermeticum were part of a renaissance of syncretistic and intellectualized pagan thought that took place around the 2nd century. Other examples of this cultural movement would include Neoplatonist philosophy, the Chaldaean Oracles, late Orphic and Pythagorean literature, as well as much of Gnosticism.

The extant Greek texts dwell upon the oneness and goodness of God, urge purification of the soul, and defend pagan religious practices, such as the veneration of images. Many lost Greek texts, and many of the surviving vulgate books, contained discussions of alchemy clothed in philosophical metaphor. And one text, the Asclepius, lost in Greek but partially preserved in Latin, contained a bloody prophecy of the end of Roman rule in Egypt and the resurgence of pagan Egyptian power.

The predominant literary form is the dialogue: Hermes Trismegistus instructs a perplexed disciple on some point of hidden wisdom.

 Renaissance

After centuries of falling out of favor, Hermeticism was reintroduced to the West when, in 1460 CE, a man named Leonardo^[10] brought the Corpus Hermeticum to Pistoia. He was one of many agents sent out by Pistoia's ruler, Cosimo de'Medici, to scour European monasteries for lost ancient writings^[11].

In 1614 CE Isaac Casaubon, a Swiss philologist, analyzed the Hermetic texts for linguistic style and claimed that the Hermetic writings attributed to Trismegistus were not the work of an ancient Egyptian priest but in fact dated to the Christian Era^[12][13]. Walter Scott places their date shortly after 200 CE, while Sir W. Flinders Petrie places them between 200 and 500 BCE^[14]. Plutarch's mention of Hermes Trismegistus dates back to the first century CE, and Tertullian, Iamblichus, and Porphyry are all familiar with Hermetic writings^[15].

In 1945 CE, Hermetic writings were among those found near Nag Hammadi, in the form of one of the conversations between Hermes and Asclepius from the Corpus Hermeticum, and a text about the Hermetic mystery schools, On the Ogdoad and Ennead, written in the Coptic language, the last form in which the Egyptian language was written^[16].

 Hermeticism as a religion

Not all Hermeticists take a religious approach; some consider it to be a philosophical system only. In Hermetic religion the supreme Deity, or Principle, is referred to variously as 'God', 'The All', or 'The One'. Many Hermeticists also align their beliefs and mystical ideas with other religions, Christianity, Buddhism, Judaism, mainstream Paganism, or Islam. Many hold that all great religions have equivalent mystical truths at their core, and that all religions share an understanding of esoteric tenets with Hermeticism.

Tobias Churton, scholar of obscure religious movements, states that "the Hermetic tradition was both moderate and flexible, offering a tolerant philosophical religion, a religion of the (omnipresent) mind, a purified perception of God, the cosmos, and the self, and much positive encouragement for the spiritual seeker, all of which the student could take anywhere"^[17].

 Religious and philosophical texts

Though many more have been falsely attributed to the work of Hermes Trismegistus, Hermeticists commonly accept there to have been forty two books to his credit. However, most of these books are reported to have been destroyed when the Great Library of Alexandria was razed.

There are three major works which are widely known texts for Hermetic beliefs:

The Corpus Hermeticum is the body of work most widely known and is the aforementioned Greek texts. These sixteen books are set up as dialogues between Hermes and a series of others. The first book involves a discussion between Poimandres (also known as Nous and God) and Hermes, supposedly resulting from a meditative state, and is the first time that Hermes is in contact with God. Poimandres teaches the secrets of the Universe to Hermes, and later books are generally of Hermes teaching others such as Asclepius and his son Tat.

The Emerald Tablet of Hermes Trismegistus is a short work which coins the well known term in occult circles "As above, so below." The actual text of that maxim, as translated by Dennis W. Hauck is "That which is Below corresponds to that which is Above, and that which is Above corresponds to that which is Below, to accomplish the miracle of the One Thing"^[18]. The tablet also references the three parts of the wisdom of the whole universe. Hermes claims his knowledge of these three parts is why he received the name Trismegistus (thrice great, or Ao-Ao-Ao meaning "greatest"). As the story is told, this tablet was found by Alexander the Great at Hebron supposedly in the tomb of Hermes^[19].

The Kybalion: Hermetic Philosophy, is a book published in 1912 CE anonymously by three people calling themselves the "Three Initiates". Many of the Hermetic principles are explained in the book.

There are additional works that, while not as well known as the three mentioned above, have an important place in Hermeticism and its study.

A Suggestive Inquiry into Hermetic Philosophy and Alchemy written by Mary Anne Atwood, and originally published anonymously in 1850. This book was withdrawn from circulation by the author but was later reprinted after her death by her longtime friend Isabelle de Steiger. Isabelle de Steiger was a member of the Golden Dawn and this book was used as the basis for the study of Hermeticism by the Golden Dawn which resulted in several published works by members of the Golden Dawn. ^[20]

Arthur Edward Waite, member and later Head of the Golden Dawn, wrote the "Hermetic Museum" and later the "Hermetic Museum Restored and Enlarged" and did the editing for "Hermetic and Alchemical Writings of Paracelsus" that was published as a two volume set. Arthur Edward Waite considered himself an Hermeticist and was instrumental in adding the word "Hermetic" to the official title of the Golden Dawn. ^[21]

W. Wynn Westcott, a founding member of the Golden Dawn, edited a series of books on Hermeticism called the "Collectanea Hermetica" published by the Theosophical Publishing Society. ^[22]

 Why Thrice Great?

 The 'Prisca Theologia'

Many Christian writers, including Lactantius, Augustine, Giordano Bruno, Marsilio Ficino, Campanella and Giovanni Pico della Mirandola considered Hermes Trismegistus to be a wise pagan prophet who foresaw the coming of Christianity^[23]. They believed in a 'Prisca Theologia', the doctrine that a single, true, theology exists, which threads through all religions, and which was given by god to man in antiquity ^[24][25]. In order to demonstrate the verity of the 'prisca theologia' Christians appropriated the Hermetic teachings for their own purposes. By this account Hermes Trismegistus was either, according to the fathers of the Christian church, a contemporary of Moses^[26] or the third in a line of men named Hermes i.e. Enoch, Noah and the Egyptian priest king who is known to us as Hermes Trismegistus^[27] or thrice great on account of being the greatest priest, philosopher and king^[28][29].

This last account of how Hermes Trismegistus received the name "Trismegistus," meaning "Thrice Great," is derived from statements both in the The Emerald Tablet of Hermes Trismegistus, that he knows the three parts of the wisdom of the whole universe^[30]. The three parts of the wisdom are alchemy, astrology, and theurgy. The pymander, from where Marsilio Ficino formed his opinion, states that "they called him Trismegistus because he was the greatest philosopher and the greatest priest and the greatest king"^[31].

Another explanation, in the Suda (10th century), is that "He was called Trismegistus on account of his praise of the trinity, saying there is one divine nature in the trinity"^[32].

 The three parts of the wisdom of the whole universe

Alchemy — The Operation of the Sun — is not simply the changing of physical lead into physical gold^[33]. It is an investigation into the spiritual constitution, or life of matter and material existence through an application of the mysteries of birth, death and resurrection^[34]. The various stages of chemical distillation and fermentation, among them, are aspects of these mysteries, that, when applied quicken Nature's processes in order to bring a natural body to perfection^[35]. This perfection is the accomplishment of the Magnum opus (Latin for Great Work).

Astrology — The Operation of the Moon — Hermes claims that Zoroaster discovered this part of the wisdom of the whole universe, astrology, and taught it to man^[36]. In Hermetic thought, it is likely that the movements of the planets have meaning beyond the laws of physics and actually holding metaphorical value as symbols in the mind of The All, or God. Astrology has influences upon the Earth, but does not dictate our actions, and wisdom is gained when we know what these influences are and how to deal with them.

Theurgy — The Operation of the Stars — There are two different types of magic, according to Giovanni Pico della Mirandola's Apology, completely opposite of each other. The first is γοητεια, Goëtia, black magic reliant upon an alliance with evil spirits (i.e. demons). The second is Theurgy, divine magic reliant upon an alliance with divine spirits (i.e. angels, archangels, gods)^[37].

Theurgy translates to "The Science or art of Divine Works" and is the practical aspect of the Hermetic art of alchemy^[38]. Furthermore, alchemy is seen as the "key" to theurgy,^[39] the ultimate goal of which is to become united with higher counterparts, leading to the attainment of Divine Consciousness^[38].

 Hermetic beliefs

Hermeticism encompasses both panentheism and Monistic-polytheism (Soft Polytheism) within its belief system, which teaches that there is The All, or one "Cause", of which we, and the entire universe, are all a part. Also it subscribes to the notion that other beings such as gods and angels, ascended masters and elementals exist in the Universe as parts of the All.

Classical elements

The four classical elements of earth, water, air, and fire are used often in alchemy, and are alluded to several times in the Corpus Hermeticum.

 As above, so below

These words circulate throughout occult and magical circles, and they come from Hermetic texts. The concept was first laid out in The Emerald Tablet of Hermes Trismegistus, in the words "That which is Below corresponds to that which is Above, and that which is Above, corresponds to that which is Below, to accomplish the miracles of the One Thing"^[18].

In accordance with the various levels of reality: physical, mental, and spiritual, this relates that what happens on any level happens on every other. This is however more often used in the sense of the microcosm and the macrocosm. The microcosm is oneself, and the macrocosm is the universe. The macrocosm is as the microcosm, and vice versa; within each lies the other, and through understanding one (usually the microcosm) you can understand the other^[40].

 Reincarnation

There are mentions in Hermeticism about reincarnation. As Hermes states:

"O son, how many bodies we have to pass through, how many bands of demons, through how many series of repetitions and cycles of the stars, before we hasten to the One alone?"^[41].

 Morality, good, and evil

Hermes explains in Book 9 of the Corpus Hermeticum that Nous brings forth both good and evil, depending on if he receives input from God or from the demons. God brings good, while the demons bring evil. Among those things brought by demons are:

"adultery, murder, violence to one's father, sacrilege, ungodliness, strangling, suicide from a cliff and all such other demonic actions"^[42].

This provides a clearcut view that Hermeticism does indeed include a sense of morality. However, the word good is used very strictly, to be restricted to use to the Supreme Good, God^[43]. It is only God (in the sense of the Supreme Good, not The All) who is completely free of evil to be considered good. Men are exempt of having the chance of being good, for they have a body, consumed in the physical nature, ignorant of the Supreme Good^[44].

Among those things which are considered extremely sinful, is the focus on the material life, said to be the only thing that offends God:

"As processions passing in the road cannot achieve anything themselves yet still obstruct others, so these men merely process through the universe, led by the pleasures of the body"^[45].

It is troublesome to oneself to have no "children". This is a symbolic description, not to mean physical, biological children, but rather creations. Immediately before this claim, it is explained that God is "the Father" because it has authored all things, it creates. Whether father or mother, one must create, do something positive in their life, as the Supreme Good is a "generative power". The curse for not having "children" is to be imprisoned to a body, neither male (active) nor female (thoughtful), leaving that person with a type of sterility, that of being unable to accomplish anything^[46].

[edit] Cosmogony

The tale is given in the first book of the Corpus Hermeticum by God's Nous to Hermes Trismegistus after much meditation. It begins as the ALL creates the elements after seeing the Cosmos and creating one just like it (our Cosmos) from its own constituent elements and souls. From there, the ALL, being both male (Divine Father) and female (Universal Mother), holding the Word (the logos), gave birth to a second Nous, creator of the world. This second Nous created seven powers, or deities, (often seen as Mercury, Venus, Mars, Jupiter, Saturn, the Sun and the Moon) to travel in circles and govern destiny.

The Word then leaps forth from the materializing elements, which made them unintelligent. Nous then made the governors spin, and from their matter sprang forth creatures without speech. Earth then was separated from Water and the animals (other than Man) were brought forth from the Earth.

The Supreme Nous then created Man, androgynous, in his own image and handed over his creation. Man carefully observed the creation of his brother, the lesser Nous, and received his and his Father's authority over it all. Man then rose up above the spheres' paths to better view the creation, and then showed the form of the ALL to Nature. Nature fell in love with it, and Man, seeing a similar form to his own reflecting in the water fell in love with Nature and wished to dwell in it. Immediately Man became one with Nature and became a slave to its limitations such as gender and sleep. Man thus became speechless (for it lost the Word) and became double, being mortal in body but immortal in spirit, having authority of all but subject to destiny.

The tale does not specifically contradict the theory of evolution, other than for Man, but most Hermeticists fully accept evolutionary theory as a solid grounding for the creation of everything from base matter to Man^[47].

 Hermetic brotherhoods

Once Hermeticism was no longer endorsed by the Christian Church it was driven underground and a number of Hermetic societies were formed. The Western esoteric tradition is now heavily steeped in Hermeticism. The work of such writers as Pico Della Mirandola, who attempted to reconcile Jewish Kabbalah and Christian mysticism, brought Hermeticism into a context more easily understood by Europeans in the Renaissance.

A few primarily Hermetic occult orders were founded in the late Middle Ages and early Renaissance . Hermetic magic underwent a nineteenth century revival in Western Europe,^[48] where it was practiced by people and within groups such as the Hermetic Order of the Golden Dawn, Aurum Solis, Ragon, Kenneth M. Mackenzie, Eliphas Lévi, Frederick Hockley, William Butler Yeats, and Arthur Machen^[49]. Many Hermetic, or Hermetically influenced, groups exist today, most of which are derived from the Golden Dawn, Rosicrucianism or Freemasonry.

 Rosicrucianism

Rosicrucianism is a Hermetic/Christian movement dating back to the 15th century. Some^[who?] believe it ceased to exist sometime during the 19th century, though Rosicrusians claim^[50] that it merely fell into complete secrecy. It consists of a secretive inner body, and a more public outer body under the direction of the inner body.

This movement is symbolized by the rose (the soul) and the cross (the body of 4 elements). In other words, the human soul crucified on the cross of the material plane.

The Rosicrucian Order consists of a graded system (similar to The Order of Freemasons) in which members move up in rank and gain access to more knowledge. There is no fee for advancement. Once a member is deemed able to understand the knowledge, they move on to the next grade.

There are three steps to their spiritual path: philosophy, qabbalah, and divine magic. In turn, there are three goals of the order: 1) the abolition of monarchy and the institution of rule by a philosophical elect, 2) reformation of science, philosophy, and ethics, and 3) discovery of the Panacea.

The sources dating the existence of the Rosicrucians to the 17th century are three German pamphlets: the Fama, the Confessio Fraternitatis, and Chymical Wedding of Christian Rosenkreutz. ^[51] Some scholars believe these to be hoaxes, ^[52] and that antedating Rosicrucian organizations are the first appearance of any real Rosicrucian fraternity.

 Hermetic Order of the Golden Dawn

Unlike the Societas Rosicruciana in Anglia, the Hermetic Order of the Golden Dawn was open to both sexes, and treated both as equal. The order was a specifically Hermetic society, teaching the arts of alchemy, qabbalah, and the magic of Hermes along with the principles of occult science. Israel Regardie claims that there are many orders, who know what they do of magic from what has been leaked out of the Golden Dawn, by what he deems "renegade members."

The order maintained the tightest of secrecy by severe penalties for loose lips. Overall, the general public was left oblivious to the actions and even existence of the Golden Dawn, making the policies a success^[53]. This secrecy was broken first by Aleister Crowley, in 1905, and later by Israel Regardie himself in 1940, giving a detailed account of the order's teachings to the general public^[54].

 Esoteric Christianity

Hermetism and Hermeticism remains influential in Esoteric Christianity, especially Martinism.

 See also

 Notes

 References

• Abel, Christopher R. and Hare, William O. (1997). Hermes Trismegistus: An Investigation of the Origin of the Hermetic Writings. Sequim: Holmes Publishing Group. 
• Anonymous (2002). Meditations on the Tarot: A Journey into Christian Hermeticism. New York: Jeremy P. Tarcher/Penguin. 
• Budge, E. A. Wallis (1895). The Egyptian Book of the Dead: (The Papyrus of Ani) Egyptian Text Transliteration and Translation. New York: Dover Publications. 
• Churton, Tobias. The Golden Builders: Alchemists, Rosicrucians, and the First Freemasons. New York: Barnes and Noble, 2002.
• Copenhaver, B.P. Hermetica, Cambridge University Press, Cambridge, 1992.
• Garstin, E.J. Langford (2004). Theurgy or The Hermetic Practice. Berwick: Ibis Press.  Published Posthumously
• Hoeller, Stephan A. On the Trail of the Winged God: Hermes and Hermeticism Throughout the Ages, Gnosis: A Journal of Western Inner Traditions (Vol. 40, Summer 1996). Also at [2]
• Powell, Robert A. (1991). Christian Hermetic Astrology: The Star of the Magi and the Life of Christ. Hudson: Anthroposohic Press. 
• Regardie, Israel (1940). The Golden Dawn. St. Paul: Llewellyn Publications. 
• Salaman, Clement and Van Oyen, Dorine and Wharton, William D. and Mahé, Jean-Pierre (2000). The Way of Hermes: New Translations of The Corpus Heremticum and The Definitions of Hermes Trismegistus to Asclepius. Rochester: Inner Traditions. 
• Scully, Nicki (2003). Alchemical Healing: A Guide to Spiritual, Physical, and Transformational Medicine. Rochester: Bear & Company. 

 External links

• Online Version of the Corpus Hermeticum, version translated by John Everard in 1650 A.D. from Latin version
• Online Version of The Virgin of the World of Hermes Trismegistus, version translated by Anna Kingsford and Edward Maitland in 1885 A.D.
• Online version of The Kybalion (1912)
• The Kybalion Resource Page
• An introduction to Hermeticism by Paul Newall (2004)
• Hermetics Resource Site Many Hermetics texts
• The Hermetic Library A collection of texts and sites relating to Hermeticism
• Hermeticism at the Open Directory Project

The Emerald Tablet, also known as Smaragdine Table, Tabula Smaragdina, or The Secret of Hermes, is a text purporting to reveal the secret of the primordial substance and its transmutations. It claims to be the work of Hermes Trismegistus ("Hermes the Thrice-Greatest"), a legendary Egyptian sage or god, variously identified with the Egyptian god Thoth and/or the Greek god Hermes.

This short and cryptic text was highly regarded by European alchemists as the foundation of their art, in particular of its Hermetic tradition.

 The tablet text

 Arabic translation

A new translation bypassing the Latin has just been published by Nineveh Shadrach from the original Arabic of Book of Causes attributed to Apollonius of Tyana.^[1]

1. It contains an accurate commentary that can't be doubted.

2. It states: What is the above is from the below and the below is from the above. The work of wonders is from one.

3. And all things sprang from this essence through a single projection. How marvelous is its work! It is the principle [sic] part of the world and its custodian.

4. Its father is the sun and its mother is the moon. Thus the wind bore it within it and the earth nourished it.

5. Father of talismans and keeper of wonders.

6. Perfect in power that reveals the lights.

7. It is a fire that became our earth. Separate the earth from the fire and you shall adhere more to that which is subtle than that which is coarse, through care and wisdom.

8. It ascends from the earth to the heaven. It extracts the lights from the heights and descends to the earth containing the power of the above and the below for it is with the light of the lights. Therefore the darkness flees from it.

9. The greatest power overcomes everything that is subtle and it penetrates all that is coarse.

10. The formation of the microcosm is in accordance with the formation of the macrocosm.

11. The scholars made this their path.

12. This is why Thrice Hermes was exalted with wisdom.

13. This is his last book that he hid in the catacomb.

 Newton's translation

One translation, by Isaac Newton, found among his alchemical papers as reported by B. J. Dobbs^[2] in modern spelling:

1. Tis true without lying, certain most true.

2. That which is below is like that which is above that which is above is like that which is below to do the miracles of one only thing.

3. And as all things have been arose from one by the mediation of one: so all things have their birth from this one thing by adaptation.

4. The Sun is its father, the moon its mother,

5. the wind hath carried it in its belly, the earth its nurse.

6. The father of all perfection in the whole world is here.

7. Its force or power is entire if it be converted into earth.

7a. Separate thou the earth from the fire, the subtle from the gross sweetly with great industry.

8. It ascends from the earth to the heaven again it descends to the earth and receives the force of things superior and inferior.

9. By this means ye shall have the glory of the whole world thereby all obscurity shall fly from you.

10. Its force is above all force. for it vanquishes every subtle thing and penetrates every solid thing.

11a. So was the world created.

12. From this are and do come admirable adaptations whereof the means (Or process) is here in this.

13. Hence I am called Hermes Trismegist, having the three parts of the philosophy of the whole world.

14. That which I have said of the operation of the Sun is accomplished and ended.

 Beato translation

Another translation from Aurelium Occultae Philosophorum by Georgio Beato:

1) This is true and remote from all cover of falsehood.

2) Whatever is below is similar to that which is above. Through this the marvels of the work of one thing are procured and perfected.

3) Also, as all things are made from one, by the consideration of one, so all things were made from this one, by conjunction.

4) The father of it is the sun, the mother the moon.

5) The wind bore it in the womb. Its nurse is the earth, the mother of all perfection.

6) Its power is perfected.

7) If it is turned into earth,

7) Separate the earth from the fire, the subtle and thin from the crude and coarse, prudently, with modesty and wisdom.

8) This ascends from the earth into the sky and again descends from the sky to the earth, and receives the power and efficacy of things above and of things below.

9) By this means you will acquire the glory of the whole world, and so you will drive away all shadows and blindness.

10) For this by its fortitude snatches the palm from all other fortitude and power. For it is able to penetrate and subdue everything subtle and everything crude and hard.

11) By this means the world was founded

12) And hence the marvelous cojunctions of it and admirable effects, since this is the way by which these marvels may be brought about.

13) And because of this they have called me Hermes Tristmegistus since I have the three parts of the wisdom and Philosophy of the whole universe.

14) My speech is finished which I have spoken concerning the solar work.

 Latin text

Original edition of the Latin text. (Chrysogonus Polydorus, Nuremberg 1541): Verum, sine mendatio, certum et verissimum: Quod est inferius est sicut quod est superius, et quod est superius est sicut quod est inferius, ad perpetranda miracula rei unius. Et sicut res omnes fuerunt ab uno, meditatione unius, sic omnes res natae ab hac una re, adaptatione. Pater eius est Sol. Mater eius est Luna. Portavit illud Ventus in ventre suo. Nutrix eius terra est. Pater omnis telesmi^[3] totius mundi est hic. Virtus eius integra est si versa fuerit in terram. Separabis terram ab igne, subtile ab spisso, suaviter, magno cum ingenio. Ascendit a terra in coelum, iterumque descendit in terram, et recipit vim superiorum et inferiorum. Sic habebis Gloriam totius mundi. Ideo fugiet a te omnis obscuritas. Haec est totius fortitudinis fortitudo fortis, quia vincet omnem rem subtilem, omnemque solidam penetrabit. Sic mundus creatus est. Hinc erunt adaptationes mirabiles, quarum modus est hic. Itaque vocatus sum Hermes Trismegistus, habens tres partes philosophiae totius mundi. Completum est quod dixi de operatione Solis.

 Contemporary rendering of Latin text

1. True, without error, certain and most true

2. That which is below is as that which is above, and that which is above is as that which is below, to perform the miracles of the one thing.

3. And as all things were from [the] one, by [means of] the meditation of [the] one, thus all things of the daughter from [the] one, by [means of] adaptation.

4. Its father is the sun, its mother[,]the moon, the wind carried it in its belly, its nurse is the earth.

5. The father of all the initiates of the whole world is here.

6. Its power is integrating if it be turned into earth.

7. Separate the earth from the fire, the fine from the dense, delicately, by [means of/to] the great [together] with capacity.

8. It ascends by [means of] earth into heaven and again it descends into the earth, and retakes the power of the superior[s] and of the inferior[s].

9. Thus[,] you have the glory of the whole world.

10. Therefore[,] may it drive-out by [means of] you of all the obscurity.

11. This is the whole of the strength of the strong force, because it overcomes all fine things, and penetrates all the complete.

12. Thus[,] the world has been created.

13. Hence they were wonderful adaptations, of which this is the manner.

14. Therefore[,] I am Hermes the Thrice Great, having the three parts of the philosophy of the whole world.

15. What I have said concerning the operation of the Sun has been completed.

 Textual history

The oldest documentable source for the text is the Kitab Sirr al-Asrar, a compendium of advice for rulers in Arabic which purports to be a letter from Aristotle to Alexander the Great. This work was translated into Latin as Secretum Secretorum (The Secret of Secrets) by Johannes "Hispalensis" or Hispaniensis (John of Seville) ca. 1140 and by Philip of Tripoli c. 1243.

In the 14th century, the alchemist Ortolanus wrote a substantial exegesis on "The Secret of Hermes," which was influential on the subsequent development of alchemy. Many manuscripts of this copy of the Emerald Tablet and the commentary of Ortolanus survive, dating at least as far back as the 15th century.

The Tablet has also been found appended to manuscripts of the Kitab Ustuqus al-Uss al-Thani (Second Book of the Elements of Foundation) attributed to Jabir ibn Hayyan, and the Kitab Sirr al-Khaliqa wa San`at al-Tabi`a ("Book of the Secret of Creation and the Art of Nature"), dated between 650 and 830 AD.

 Influence

In its several Western recensions, the Tablet became a mainstay of medieval and Renaissance alchemy. Commentaries and/or translations were published by, among others, Trithemius, Roger Bacon, Michael Maier, Aleister Crowley, Albertus Magnus, and Isaac Newton.

C.G. Jung identified "The Emerald Tablet" with a table made of green stone which he encountered in the first of a set of his dreams and visions beginning at the end of 1912, and climaxing in his writing Seven Sermons to the Dead in 1916.

Because of its longstanding popularity, the Emerald Tablet is the only piece of non-Greek Hermetica to attract widespread attention in the West. The reason that the Emerald Tablet was so valuable is because it contained the instructions for the goals of alchemists. It hinted at the recipe for alchemical gold, as well as how to set one's level of consciousness to a new degree.

 References

• Holmyard, E.J. "The Emerald Table" Nature, No. 2814, Vol. 112, October 6 1923, pp 525–6.
• Holmyard, E.J. Alchemy, Pelican, Harmondsworth, 1957. pp95–8.
• Needham, J. Science and Civilisation in China, vol. 5, part 4: Spagyrical discovery and invention: Apparatus, Theories and gifts. CUP, 1980.
• Ruska, Julius. Die Alchimie ar-Razi's. n.p., 1935.
• Ruska, Julius. Quelques problemes de literature alchimiste. n.p., 1931.
• Stapleton, H.E., Lewis, G.L, Sherwood Taylor, F. "The sayings of Hermes quoted in the Ma Al-Waraqi of Ibn Umail. " Ambix, vol. 3, 1949, pp 69–90.
• M.Robinson. "The History and Myths surrounding Johannes Hispalensis," in Bulletin of Hispanic Studies vol. 80, no. 4, October 2003, pp. 443–470, abstract.

 See also

Jade Books in Heaven

 External links

• An Interpretation By Dr.Doreal
• Historical overview of the tablet
• Various translations of the tablet
• Comments on the Arabic translation of the Emerald Tablet of Hermes mentioned in Apollonius of Tyana Book of Causes.
• An Interpretation of The Emerald Tablet by William Hoper drawing on Jung's Synchronicity and Plato's Theory of Forms
• Sir Isaac Newton's translation of The Emerald Tablet with analysis and contemporary commentary
• Letterpress edition of the Emerald Tablet offered by a US publisher
• The Emerald Tablet of Hermes Trismegistus Ed. Vladimir Antonov.
• Comments on the 13 sentences of Tabula Smaragdina and Introductions to Alchemy (hermetic thinking) by Béla Hamvas.