"The Authentic and Complete History of the Ancient and
Mystical Order Rosae Crucis"
Compiled by H. Spencer Lewis, F.R.C. Grand Master
General and Imperator of the Order in the United States.
From The American Rosae Crucis, January 1916
It is no violation of secrecy to give the outer, objective details of
the history of the Ancient and Mystical Order of Rosae Crucis, but the
genuine conservatism of the Eastern Councils until now has acted as a
barrier against such publicity as we in America believe necessary for
the growth of any public or semi-public institution.
After twelve years' study of the doctrines and principles of Rosa
Crucis and a very careful examination of all matters pertaining to the
history of the Order, one does not find a single prohibition against
the general publication of the Order's history except in such minor
details as are closely associated with the working or manifestation of
some of the R.C. doctrines. While these exceptions are few, although
of vast importance to the higher students, they have undoubtedly
caused that subconscious attitude on the part of all R.C. Brothers and
Sisters that it is safer, in the face of their individual sacred
oaths, to refrain from alt mention of either the antiquity or
progression of the Order.
There is also the element of mysticism which explains the attitude of
even the most advanced Brothers and Sisters. Realizing as most of them
do that the real history of the Order has never been given to the
public and has for centuries defied the exhaustive and indefatigable
researches of scientists, historians and archivists alike, they feel
a certain pride in having been able to mystify the profoundly
inquisitive minds. Even the grossly erroneous and occasional biased
raisonne of the history of the Order given in various encyclopaedias,
reference books, and histories only adds to this feeling of pride and
victory.
But such secrecy is not only uncalled for, but is positively
detrimental to the Order in America. We are a people of frankness;
Americans are lovers of the truth and have a natural antipathy toward
that which may be characterized as "mystically mythical," and such is
the general impression of the origin and existence of the R.C. Order
in the minds of many thousands to-day.
Nor is it necessary to enshroud the history' of the Order in the cloak
of blackest mystery to make the Order itself appeal to the thinking
mind. One will find that the true history of the Order arouses, even
commands, such deep respect for its noble birth, grand growth and
wonderful increase of power. that this alone is a greater attraction
to the thinking American than the element of mystery.
Inexactness and indefiniteness are the principal faults to be found
with all the published accounts of the origin and present status of
the Order. The few instances of willful and inconsistent deception
shown by some writers on the subject may be ignored in any
consideration of the matter, for no mind can explain these things nor
account for them aside from the writers' own personal bias which we
are always led to believe has had no influence upon the honesty of the
work.
Still, there are many very definite and exact facts easily within the
reach of an analytical mind bent upon historical research, even when
such mind is uninitiated into the secrets of the Order.
The claim has always been made that the A.M.O.R.C. is the oldest
fraternal or secret order known to man. This claim makes the Order
antedate Freemasonry and the latter has always claimed great
antiquity. Here again the casual, aye, the deep investigator is
confronted with a mass of details purporting to be the history of
Freemasonry, but gradually classifying themselves into two groups
which one may label "inexact" and "indefinite."
Right here is where some of the mystery be-comes clarified.
Rosaecrucians claim, and can prove, that the Order of Free and
Accepted Masons is an offspring of the A.M.O.R.C., and for this reason
its origin is so veiled and indefinite except to those who have passed
through the Scottish Rites. Because of its frankness publicity and
public propaganda, Freemasonry has grown into a powerful organization,
overshadowing in the public's mind, all other secret or fraternal
orders.
On the point of its connection with the A.M.O.R.C., Freemasonry is
very silent. It traces its antiquity to "Solomon's Temple" and refers
to characters whose history, if not actual existence, are cloaked with
doubt. Its published history is very esoteric and mystical although
its actual history; as known to all advanced Rosaecrucians, is a
living testimonial to the truth of the noble principles of Brotherhood
which underlie Freemasonry.
So closely are the two Orders allied that many of the great exponents
of the one are active workers, in the other. Freemasonry has
acknowledged its debt to the A.M.O.R.C. by adding a Rosaecrucian
Degree to the Ancient and Accepted Scottish Rite, making it the 18. 1
It has also established "Societies Rosicruciana" in England and
various parts of the United States to which none but an advanced Mason
may apply for admission.
In these Rosaecrucian Societies, as in the A. and A.S.R 18°, certain elements of
the Rosaecrucian initiations and doctrines are used (in the crude form resulting
from tradition by word of mouth, since none but the legitimate Lodges of the
A.M.O.R.C. have the correct work) and the tendency on the part of these Brother
Masons in such degrees and Societies is to practice and emulate the noble rules
and doctrines of the A.M.O.R.C. (see endnote 1)
Naturally all genuine Rosaecrucian Lodges practice many of the
elements of the WORK of Freemasonry, since the latter adapted ist WORK
from that of the A.M.O.R.C. The first degree in all Rosaecrucian
Lodges is very similar indeed to the third (or Master Mason's) degree
of Freemasonry. Many of the tatters symbols and terms are taken from
Rosaecrucianism (as explained elsewhere) and in general the two Orders
are aiming to accomplish the same great and noble purpose, except that
the R.C. work is OPERATIVE while Freemasonry is SPECULATIVE.
Notwithstanding their knowledge of many of the Masonic secrets, all
real Rosaecrucians respect the Masons' oaths of secrecy as rigorously
as they do their own.
Therefore let no word that has been written or will be written in this
connection convey the idea that Rosaecrucianism (Rosicrucianism) has
any feeling other than kindness and real R.C. love toward ist
capricious and arbitrary offspring. and it has demonstrated in many
ways its debt of gratitude and filial love toward the
Rosaecrucian Order. Certain criticisms and comments seem inevitable;
however, in order to justify fully our claims of greater antiquity and
it is the hope of the writer that these will have no greater reaction
among Masons than to urge a few of their unofficial and overzealous
writers to limit their journeys into Masonic retrospection to the
known paths of historical accuracy.
Aside from the Masonic Rosaecrucian Societies in America there are a
number of other bodies which glory in the reflected light of
Rosaecrucianism. These neo-Rosaecrucian societies, under the names of
Temples, Centers and Brotherhoods, have naught to do with the genuine
doctrines, principles, philosophies or WORK of the A.M.O.R.C. and
their members or students as well as their Masters. Dictators or
Teachers are uninitiated into the Truths
of real Rosaecrucianism. As a guide to the SEEKER OF LIGHT these
various bodies will be dealt with at length in another part or this
work..
The real name of the genuine body is The Ancient and Mystical Order of
Rosae Crucis, (or Rose Cross, Rosy Croix). None but a genuine,
legitimate Lodge of the Order can use the terms Rosaecrucian Order,
Rosaecrucian Lodge or the complete name as given above; and it is only
fair to state that none of the unauthorized bodies referred to above
have ever publicly used these restricted terms or the genuine symbols.
The Order had its conception and birth in Egypt. In giving the facts
of the origin the writer realizes that to an exceptional degree will
exactness and authoritativeness be demanded by the reader and in
consequence pardon must be granted for reiteration.
Time and space will not be used in describing conditions in Egypt as
they existed at the time of the conception of so wonderful an
organization as this. The reader is requested to read either a brief
or extended history of Egypt which will prove highly illuminating on
this subject.
One will find however that the Egyptians had reached a high state of
civilization and advanced learning at the beginning of the 18th
dynasty comparable only with the Renaissance of France. Many were the
means adopted to preserve the knowledge attained that it might be
correctly given to future generations. The hieroglyphic markings on
the pyramids,2 oblisks and temple walls give us evidence of the first
desires to make permanent the knowledge and learning of the Egyptians.
(see endnote 2)
But the more profound secrets of nature, science and art were not to
be entrusted to the masses nor were they susceptible to preservation
through writing upon papyri. For this reason classes were formed by
the most learned, attended by the select minds, at which the doctrines
and principles of science were taught.
These classes or SCHOOLS, as history refers to them, were held in the
most isolated grottos at times, and again in the quiet of some of the
Temples erected to the many Egyptian gods. In some cases classes of a
very select nature were held in the private chambers of the reigning
Pharaoh.
The members of such assemblies became more and more select the
teachings more profound and the discussions so dialectic that there
arose a most autocratic and secret society of the truly great minds of
the day.
Thus the first Pharaoh who conducted the class in his private chambers
was Ahmose I, who reigned from 1580 B.C. to 1557 B.C. Because he was
capable of conducting the great school as well as ruling the people
upon a more civilized and advanced principle (due to his training in
the school no doubt), he is referred to as the "deliverer of Egypt" by
some historians.
He was succeeded as Pharaoh by Amenhotep I, who reigned ten years and
became a teacher in the secret school for three years.
On January 12th (approximately) 1538 B.C., Thutmose I was crowned
succeeding Amenhotep I. He owed his position to his wife, Ahmose, who
was he first woman to become a member of the class on equal terms with
the men.. The discussion regarding her admittance (still preserved in
the Rosaecrucian Archives) forms an interesting document and reveals
the origin of some of the doctrines of the equality of the sexes.
Thutmose I was succeeded by Hatshepsut, his daughter, who ruled as a
"king," independently and as co-regent with her half-brother Thutmose
III, a son of Thutmose I by his marriage to Isis.
It was Thutmose III who organized the present physical form of the
Rosaecrucian Order and outlined many of its rules and regulations. He
became ruler upon the deposition of his father, Thutmose I, in 1500
B.C. He ruled until 1447 B C, and his reign is unimportant to us
except for his establishment of the Order.
He appears to have been quite original in his application of the
doctrines of Rosaecrucianism, but held to the existing external form
of religion, possibly because of political conditions. Egypt was not
free from the danger of the "grasping hand" of adjoining nations and
the life of this ruler was constantly tormented by outbreaks of war;
and the cooperation of his military forces depended considerably upon
permitting the populace to indulge in all its fanciful beliefs--the
idolatrous religions especially. For this reason an immediate change
in the fundamentals of their religion such as was made by Thutmose's
descendant, Amenhotep IV in 1355 with such reactionary
resu1ts--did not seem advisable or even necessary.
A gradual development in the existing beliefs could be more easily and
permanently accomplished by establishing a school of philosophy, the
students at which would put into practice the high standards decided
upon.
As in all ages there were then those who might he called ADVANCED
THINKERS, true philosophers, sages and scholars. Many of these were
students of the Rosaecrucian doctrines as taught by Thutmose's
predecessors and they evidently had great faith in the final success
of the principles; for when Thutmose proposed that the "class" which
had been meeting in his chambers become a closed and secret order
"there was no dissenting voice and articles of limitations were
established ere the assembly dispersed in the early hours of dawn."
This grand "Council Meeting," for such it is considered in all
official records, occurred during what would he the week of March 28th
to April 4th of 1489 B.C. according to our present calendar. It is
generally conceded to have been on Thursday, April 1st, but this may
be associated with Maunday Thursday, a later establishment. However;
Thursday has become the usual day for Rosaecrucian meetings, and
"Maunday" Thursday has become usual occasion for special Temple
Services throughout all A.M.O.R.C. Lodges of the world.
Twelve Brothers and Sisters were present at this first "Supreme
Council R.C. of the World" the Sisters being the wife of Thutmose III,
known in the Order as the wife of one of the Brothers, and another who
was a descendant of one of the rulers of a preceding dynasty.
Therefore, there were 9 Brothers and 3 Sisters at this Council, a
combination of numbers very significant.
No name was decided upon for the Order, the records showing that the
predominating thought was the maintenance of secrecy. The Order was to
have no publicity, required no propaganda other than personal advice
to those whose presence in the Order was desired, and as the one word,
translated into ORDER (a secret, fraternal body), was sufficient name
for all purposes, we do not find any other term. This accounts for
the widespread diversion of the name as adopted later. In so many of
the documents issued by the Supreme Magis to the Grand Lodges
throughout the world, the name of the Order is seldom mentioned. The
writer has noticed this especially in such documents as are given to a
newly established Grand Lodge and which are translations or the
documents prepared prior to 1326 B.C. In these the element, the idea,
of secrecy is so strong and predominant that the Order is referred to
indirectly and sometimes erroneously (or perhaps diplomatically) as
IT, the SCHOOL, the BROTHERHOOD, and the COUNCIL. Furthermore many of
these documents begin with the Announcement: "I BROTHER OF THE
ILLUMINATI, with power decreed, do declare this Manifesto," or with
the salutation: "I, F. Illuminati of the 12." (I, Frater Illuminati
of the 12th degree). Very often these official manifestos are signed
"With Peace Profound" and sometimes "F, Profundis" or "F. 12."
These words not only show that the twelfth or last degree was the last
Order within the Order, known as the ILLUMINATI, even to this day, but
they also explain why some references are made to these documents as
"Instructions of the Illuminati" which may easily be misinterpreted or
carelessly interpreted as
"Instructions to the Illuminati" as one sees them referred to in works
published abroad. in the 15th, 16th,and 17th centuries A.D., where the
Order of Rosae Crucis is designated solely by the term "Illuminati."
Furthermore, if one considers for a moment the prejudice--even the
prohibition--against such secret Orders as the A.M.O.R.C. represented,
one will appreciate the very evident attempts at subterfuge. Not only
did certain religious organizations condemn all secret orders as
"works of the devil" but those orders or bodies which claimed to have
rare knowledge of the sciences were severely criticized by the various
open scientific bodies of the day. As soon as learning became very
general and competition arose between schools and students, the secret
orders were widely condemned even though many of the most unfair
critics of some were oath-bound members of others.
However, without definite name, Thutmose saw that the Order had very
definite principles, rules and modes of procedure, all of which have
come down to us to-day without material change.
At the close of his reign in 1447 there were thirty-nine Brothers and
Sisters in the Order and the meetings, which had become regular and
systematic, were held in one of the halls of the Temple at Karnak,
outside of which Thutmose III erected. two obelisks bearing a record
of his achievements.
Thutmose signed most of the decrees of the Council with his own
cartouche and it became the Seal of the Order "in testimony to the
great work of our teacher (Master) to be forever a mark of honor and
loyalty." As was customary with these rulers when any event of
national importance occurred, Thutmose issued a SCARAB bearing his
cartouche on one side, plus a mark which has a special meaning to all
Rosaecrucians. This original scarab, which was used for hundreds of
years in Egypt by various A.M.O.R.C. Councils to impress the Seal of
the Order in wax to all official documents, was given to the Grand
Lodge of America along with other jewels and papers of an official
nature and is considered one of the rarest antiquities of Egypt now in
this country. The Order here is to be congratulated on having in ist
possession perhaps the OLDEST, if not the most SACRED, of alt
Rosaecrucian jewels, one which has never been used by others than the
Supreme Masters at Egypt; for it means virtually the passing of the
Master's Spirit from Egypt to America as was planned by the founders
centuries ago.
This Seal appears on the stationery and official documents of the
Order in America along with the American R.C. Seal, and ist
illegitimate use constitutes a forgery, according to the By-Laws of
the Order throughout the world, punishable by a special decree of the
Masters. Of all the so-called Rosaecrucian movements in America none
has ever dared to use this Seal and certainly none ever will use it
without the permission of the Grand Lodge of America.
In this connection it may be explained that the Obelisk in Central
Park [in New York City], one of the two erected in Egypt by Thutmose
III and intended to stand some day in "the country where the Eagle
spreads its wings," bears the Cartouche or Seal of the Order as well
as many other authentic and instructive Rosaecrucian signs.
Before his transition, Thutmose III made his son (by Hatshepsut)
co-regent. Thus Amenhotep II took up his father's work in tile Order
about the end of September 1448. In the month of March--the
seventeenth to be exact--1447 B.C., Thutmose passed to the Great
Beyond, having been king for nearly 54 years and being but one week
less than 89 years of age. His mummy was found in the Cachette at
Deir el Bahri, and history acclaims him "the greatest pharaoh in the
New Empire if not in all Egyptian history."
Amenhotep II ruled from 1448 to 1420 B.C. and he in turn was succeeded
by his son Thutmose IV who ruled from 1420 to 1411 B.C. Amenhotep III,
son of the preceding, occupied the throne from 1411 to 1375 B.C. and
was the last of the truly powerful pharaohs or emperors.
Upon the transition of Amenhotep III the Empire fell to his son
Amenhotep IV, with whose history all Rosaecrucians are greatly
concerned. He was the last Great Master in the family of the founders
and the one to whom we owe the really wonderful philosophies and
writings used so universally in all Lodge work throughout the world.
Amenhotep IV was born in the Royal Palace at Thebes, November 24th,
1378 B.C. His mother Tiy or Tia was of humble birth, but both he and
his father paid the most sincere respects to her and were ever proud
of designating her "Queen Tia" upon all monuments.
He was only eleven years old in 1867 B.C. when he was crowned and
immediately began a career unequaled by any pharaoh of Egypt.3 his
father, having been the Master of the Order for a number of years,
built the great Temple of Luxor and dedicated it to the Order. He
also added to the Temple of Karnak and in many ways left "monuments of
testimony and praise."
The Order numbered two hundred and eighty-three Brothers and sixty-two
Sisters at this time and at the time of the crowning of young
Amenhotep IV, the Master of the Order was one Thehopset who remained
in the office until 1365 B.C. Amenhotep's installation
MASTER-BY-COUNCIL-DECREE occurred in the Temple of Luxor, April 9th,
1365, at sunset, in the presence of his bride and her parents.
Amenhotep being the only descendant it was deemed advisable that he
marry as early as the customs then permitted in order that an heir to
the throne would be assured. But though Amenhotep had a number of children,
unfortunately they were daughters,4 and this proved disastrous to the Order as
well as to the throne. (see endnote 3, & 4)
The life of this great man is too easily found in various histories of
Egypt, especially Breasteds, to warrant space in this work, but his
accomplishments for the Order must be treated at least briefly.
Rosaecrucianism is not given to any belief in the special or unusual
divinity of any man; it recognizes in the man Jesus only the same
qualities, physically and spiritually, to be found in every other man,
although it does recognize his superior mental abilities as evidenced
by his teachings of the Rosaecrucian philosophy and doctrines. But we
do feel, perhaps as a result of our great pride, honor and respect,
that Amenhotep IV, our last foundation Master, was unusually inspired
with the Laws of the Divine Principles and that unto him was revealed
the Great Truth.
Born in a country whose peoples were given to idolatry, where the
chief endeavors were those of building Temples to gods of all kinds,
it is easy to appreciate his attitude toward the existing religion (or
religions) after he had been thoroughly instructed in the Rosaecrucian
philosophy. His mind and understanding were unusually keen, for in
his fifteenth year he composed many of the most beautiful prayers
psalms and chants used in the Order today, as well as contributed to
the philosophy and sciences.
But to him came the inspiration of over-throwing the worship or idols
and substituting the religion and worship of one God, a supreme deity,
whose Spirit was in heaven and whose physical manifestation was the
Sun--the SYMBOL OF LIFE. This was in accordance with the Rosaecrucian
doctrines and it changed the worship of the Sun as a god to the
worship of THE god SYMBOLISED by the sun. This was the beginning of
Monotheism in Egypt and the origin of the worship of a spiritual deity
which "EXISTED EVERYWHERE, IN EVERYTHING, but was NOTHING OF' THE
EARTH" (i. e., had no physical existence on earth in the form of
inanimate or
non-spiritual images.)
Arthur E. P. Weigall, Chief inspector of the Department of
Antiquities, Upper Egypt in writing of the religion inspired by
Amenhotep IV, says: "Like a flash of blinding light in the night time,
the Aton [the sun-symbol of the deity] stands out for a moment amidst
the black Egyptian darkness, and disappears once more--the first
signal to the world of the future religions of the West. One might
believe that Almighty God had for a moment revealed himself to Egypt."
Truly the religion of Amenhotep did not endure for long. Compared to
the years of darkness, it was but a flash, for it died as a public and
general religion when Amenhotep passed beyond the veil in 1350 B.C.
He too left many monuments to the glory of the Order. First he
removed as far as possible all "pillars to Amon" and all references to
Amon as a god. So thorough was his work that he did not hesitate to
mutilate the work done by his father at Karnak and Luxor by effacing
all reference to the god Amon, even to removing the name of his father
and mother where they were connected with such idolatry. This
naturally provoked the populace especially since Amenhotep substituted
beautiful monuments to the "living God."5
In the fifth year of his reign--when only sixteen years of age, a
sweeping reform was initiated throughout Egypt by his decree, which
prohibited any other form of worship except that already mentioned.
In one of his decrees he wrote: "This is my oath of Truth which it is
my desire to pronounce, and of which I will not say: 'It is false'
eternally forever."
He then changed his own name to that it would not be inconsistent with
his reform. Amenhotep meant "Amon is satisfied"; this he altered to
Akhnaton or lkhenaton meaning "pious to Aton" or "Glory to Aton."6
He built a new capitol at El Amarna in the plain of Herm-opolis on a
virgin site at the edge of the desert 7 and abandoned Thebes because
it was the MAGNIFICANT CITY OF AMON. At El Amarna he also built a
large Temple for the Order in "the form of a cross" and a large number
of houses for his Council of the Order. Here
was the beginning of the monastic life for within the boundaries of El
Amarna lived two hundred and ninety six Brothers of the Order, each having taken
an oath never to pass "beyond the shadow of the Temple."
(See Endnote 5, 6 & 7)
These Brothers wore special costumes which included a "cord at the
loins" and a covering for the head, while the priest in the Temple
wore a surplice of linen and had his head. shaved in a round spot on
the top.
It is from this institution that all monastic orders, especially that
of St. Francis, derive their methods, even their costumes.
During these years at El Amarna the A.M.O.R.C, was being made into a
concrete organization and the Brothers at this community outlined the
initiations and forms of service as used today in every Lodge of the
Order.
Akhnaton (Amenhotep IV) not only built his Temple in the form of a
cross, but he added the cross and the rose 8 as symbols of the Order
and further adopted the Crux Ansata, in a special coloring, as the
symbol to be worn by all teachers (Masters) in the Lodges. In fact,
the last year of his life was spent in evolving a wonderful system of
symbols used to this day, to express every phase and meaning of the
Rosaecrucian sciences, arts and philosophies, and while some of these
have become known to the uninitiated through the researches of
Egyptologists, many remain secret to the Order and all are
understandable only to the initiated. (See
Endnote 8)
As a ruler of Egypt our Master failed utterly to check the desire for
war and by his attacks on the popular religion he left the way open
for invasion through lack of to-operation on the part of his subjects.
As the crisis approached our Master foresaw the result and sad. at
his neglect of political matters in his enthusiasm for the spiritual,
he weakened his health--which seems to have been below normal and he
was finally forced to take to his bed in the month of July 1350 B.C.
Instead of using his mighty knowledge to regain his health it appears
from his last dictated writings that his constant wish was to be
spiritualized, that he might be RAISED UP to THAT PLANE from which
God's symbol shone down upon him. He fasted--practically starving
himself--refused the services of the physicians in the Order and
prayed constantly. Then, on July24, late in tile afternoon, while he
lay with his right hand upstretched to God pleading to be taken into
the NOUS he was seen by his Brothers and Sisters of the Order watching
there, to be actually raised from his bed for a moment and then to
drop back in "sweet repose with a smile of illumination upon his
countenance."
Thusly passed to the beyond our Great Master who did so much and left
so much for our Order.
He may have neglected Egypt politically but she will always remember
her young Pharaoh whose twenty-eight years left its art and
architecture, its sciences and philosophies so greatly changed and
improved. His reign was like unto the Renaissance of France, and even
the hieroglyphics and art show a vast improvement based upon the
principles of Truth. At the time of his crowning he took the title of
"Amenhotep, King, LIVING IN TRUTH" which was the Rosaecrucian phrase
of fidelity as it is today, and he passed onward to the other life IN
TRUTH.
Perhaps the most summary of all testimonies to Amenhotep IV found
outside of the Rosaecrucian literature, is that paid by James
Breasted, Professor of Egyptology. University of Chicago, who says in
the HISTORY OF EGYPT: "The modern world has yet adequately to value,
or even acquaint itself with this man, who in an age so remote and
under conditions so adverse, became the world's first individual."
ENDNOTES
1. Questions from "Life of Martines de Pasqualley and Martinism" by
Dr. Encausse (Papus, translated by Rev.. Geo. H. Peeke. "Freemasonry
at first had been established in England by men already belonging to
one of the most powerful of secret fraternities of the Occident--the
Brotherhood of Rosaecrucians. These men, and above all, Elias Ashmole,
had the idea of creating a central propaganda, where they could mould
it, unknown, to gain members instructed by the Rosaecrucians.
Therefore the first Masonic Lodges had a mixed membership composed
partly of active workers and workers by correspondence (Masons at
Liberty). The first attempts (Ashmole) are dated 1646, but it is in
1717 that the Grand Lodge of London was constituted. This is the
lodge which gave the regular charters to the French lodges of Dunkirk
(1721), Paris (1725), Bordeaux (1732), etc. And again, about the
illuminate (the 12th degree of the Rosaecrucian Order): "The
Illuminated fraternity, best known anterior to Swedenborg, and the
only one of which we are permitted to speak to the profane world, is
the illuminated Brotherhood of the Rosy Cross. It is the members of
this fraternity who have decided upon the creation of symbolic
societies, charged with preserving the rudiments of the Hermetic
initiation, and which have thus given birth to many rites of the
Freemasons. No conflict can be established between the Illuminati or
inferior center of conservation, reserved for debutantes. It is only
by joining with the fraternities of Illuminati that the Freemasons are
able to gain the practical knowledge after which they seek from grade
to grade."
"In 1754 Martines de Pasqualley, having been initiated into the
mysteries of the Rosaecrucians, established at Paris a center of
Illuminism. The recruiting of these brothers was very carefully done
and the work which followed was directed to the study of Ceremonial
Magic, to the ritual for evoking Spirits, and absolute dominion of Man
over his passions and instincts."
In France the members of the 18th Masonic degree are called:
"Sovereign Princes Rose-Croix." In England the title was changed to
"Excellent and Perfect Princes." The Brothers are called "Fraters"
and the Master was "Imperator."
2. For instance, Alexander the Great found in the Great Pyramid of
Gizeh, the Emerald Tablet. This famous tablet was engraved with a diamond by the
great Hermes, and contained the secret Hermetic and Rosaecrucian secrets of
alchemy. It was originally hidden in the tombs of Hermes by the Rosaecrucians to
preserve for future generations the knowledge they possessed.
3. It is claimed in official records that Amenhotep was a prodigy as
a result of a special course of pre-natal influence adopted by his
mother for the very purpose of bringing into the world a holy,
inspired, learned man. In this respect his looked-for birth as the
coming of a great leader of God's chosen people furnishes another
precedent for the beliefs of later nations and peoples that in times
of great crises a leader would be sent by God. Also has this incident
furnished a feeling in all Rosaecrucians that a great Rosaecrucian
leader will be born into the Order in each decade and in each nation
where such a leader is required.
4. It may be permissible here to contribute a few facts to the
history of Egypt--more especially to this ruler's life, and thereby
settle, with authority from the R.C. archives, the doubt regarding
Amenhotep IV's children. There has always been considerable concern
felt by historians because Amenhotep did not leave more accurate date
regarding his family. In this, as other instances of Egyptian
history, the R.C. archives are exact and illuminating. Amenhotep's
wife was Nefer-Tythi. His daughters were named: Mery-aten,
Makt-aten, Ankhespa-aten Nefer-neferu-aten-ta-shera,
Nefer-neferu-aten, Setep-en-aten, and Baqt-aten.
5. At Karnak, for instance, he built an R.C. Temple which he
dedicated to "Ra Herakhti" which means "to the life-heat which is in
Aton,"--the sun. The ruins of the Temple may be seen today, and the
word "Horakhti" is significant to all Rosaecrucians. It was on
tablets erected by Amenhotep at this Temple that the
sun-symbols as now used in the Order, were first designed and adopted.
6. The word or term "Aton" was adopted by Amenhotep to mean the exact
equivalent of "Lord," the same as "Shekinah" in the Jewish Temples
represented or expressed "the presence of spirit of God." It is a
strange coincidence that, although "Shekinah" was adopted by the Jews,
and is still used by them in very orthodox services--it was adopted
also by Rosaecrucians in Egypt many years previously and is referred
to in the present day first-degree Initiations of the Order.
7. El Amarna is situated about 160 miles above modern Cairo, along
the Nile. Here was a bay protected on the west side by the river, in
which lies a small island. As Amenhotep viewed the scene from his
boat on the Nile, he is quoted as saying: "On the island shall be
pleasure houses and pavilions. ON the main land along the river where
is the strip of cultivated land I shall place my palaces, rose gardens
of my nobles. Beyond these in the plains of the sand I shall erect
the Temples and Palaces, and further on, where the limestone cliffs in
crescent shape enclose the city, I shall have the chariot drives,
roads and tombs." And so it was. Even today the once famous chariot
drives, tombs, Temples and palaces, in ruins, may be seen.
8. Here was given birth to many of the most interesting symbols used
in our Order. Amenhotep was passionately fond of his Persian Rose
Garden and wandered in it daily for study and inspiration, His
"Tribute to the Rose," undoubtedly inspired by his close study or the
unfoldment of his roses, is a masterpiece of admiration for the
beauties of nature. Incidentally it contains many significant remarks
easily interpreted as a prophesy of later discoveries in botany. It
was his great love for tie rose and its resemblance to the human soul
in process of evolution. that made him adopt it as an R.C. symbol. It
may, interest Masons to know that when the cornerstone or the Temple
here was laid by Amenhotep, with due ceremony, "Year 6, fourth month
of the 2nd season, day 132,"--the three of Freemasonry was first used.
And--that when Amenhotep was laid in his list resting place in the
tomb. his face was covered with a "Gold vulture with wings
outstretched." Many hundreds or years later when his body was
recovered this was found to be true by the eminent Egyptologists and
English expeditions--just as our records had always recorded. Perhaps
Freemasons will recognize the meaning then, and the origin of, the
"Vulture with outstretched wings" in some of their symbols, especially
in connection with the Rose Croix in their eighteenth degree, adopted
so many hundreds of years later.
back to top | 
