The Rosicrucian Enlightenment (Routledge Classics)
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A history of the role that the occult has played in the formation of modern science and medicine, The Rosicrucian Enlightenment has had a tremendous impact on our understanding of the western esoteric tradition. Beautifully illustrated, it remains one of those rare works of scholarship which the general reader simply cannot afford to ignore.
Cellius to have been a relative of the poet.8 The interesting point of this remark is that they had heard of Spenser, and perhaps of his Faerie Queene, at Stuttgart. Thus magniﬁcently clad, the Duke entered the church where, to the sound of solemn music, he was invested with the Order. After a sermon, the music was renewed, consisting of ‘the Voices of two Youths clad in white garments, with wings like Angels, and standing opposite to one another’.9 When the company returned to the hall they
succeeded by many others. The history of Frederick in the prints aﬀords a major line of evidence concerning his connection with contemporary movements, as will become apparent in the next chapter. 57 4 THE ROSICRUCIAN MANIFESTOS The Fama and the Confessio (the abridged titles by which we shall continue to refer to the two Rosicrucian manifestos) are printed in an English translation in the appendix to this book,1 where the reader may study for himself their stirring announcements of a dawn of
unimportant. The German Rosicrucian writers hold similar views about the return to the wisdom of Adam and the millennial character of the advance in knowledge which they prophesy. After study of their writings in comparison with those of Bacon, one has the strong impression—when the fantastic Rosencreutz myth is set aside as a ludibrium—that both these movements are concerned with magico-scientiﬁc advance, with illumination in the sense of enlightenment. Nevertheless, though one can see both
have been aware that James had repulsed Dee in the preceding year. And moreover the exported Elizabethan traditions, which had gone over to the Palatinate with James’s daughter and her husband, were not in favour either. Francis Bacon was one of those who regretted James’s foreign policy and urged support of the Elector Palatine. Here, too, the writer of English manifestos for the advancement of learning would have to walk warily, lest he might seem too much implicated in movements in the
as a vain ‘ludibrium’. In its place, he now urged the formation of ‘Christian Unions’, or ‘Christian Societies’. These societies or unions were to be inspired by aims very similar to those expressed in the Rosicrucian manifestos. They were to give expression to a renewal in religion, or a new reformation, to encourage by precept and example the spread of Christian charity and brotherly love, and to engage earnestly in intellectual and scientiﬁc activities for the good of mankind. These groupings,