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AMORC - The Triangle October 1923 (color).pdf

AMORC - The Triangle October 1923 (color).pdf

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The Triangle was published monthly by the Supreme Lodge Ancient and Mystical Order Rosae Crucis between 1921 and 1923.
The Triangle was published monthly by the Supreme Lodge Ancient and Mystical Order Rosae Crucis between 1921 and 1923.

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OFFICIAL MONOGRAPH
 ANCIENT MYSTICAL ORDER ROSAE CRUOS
OCTOBER 1923 PRICE 25 C
ents
 
Vol. II. No. 3
OFFICIAL MONTHLY BULLETIN OF THE ANCIENT AND MYSTICAL ORDER ROSAE CR UCIS
OCTOBER 1923Price 25 Cents
HISTORY OF THE FiRST AMERICAN ROSICRUCIANSA Strange Story
o
Facts Revealing theRemarkable Achievements of Someof the Founders of This RepublicBy H. Spencer Lewis, F. R. C.Imperator for North AmericaCopyrighted 1923 by H. S. LewisINTRODUCTIONThe remarkable incidents which form this strange story are taken from historical facts and withoutmaking distracting references the sources of historical information are given wherever it seems necessary.Here we have that which fiction could not duplicate even when expressing through the mind of the most versatileimagination. Some of the most prominent characters in the early establishment of the American Republic arein\olved; many of the most vital principles laid down as the foundation for the erection of such a Republic areshown to be of Rosicrucian origin; and a number of America’s famous institutions are traced to the pioneer work of these first American mystics.This is the first time that the complete story ha 3been presented in authentic form. It has requiredseveral years in research, correspondence, investigation by a number of dependable helpers, the copying andtranslating of many records and manuscripts, the personal visits to a number of archives and the tedious veri-fication of privately owned records. Many of the records referred to are now in the possession of the author and others will be transferred to the AMORC Library within a few years, while most of the other recordsare well preserved in National or State archives in this country.CHAPTER ONETHE INCENTIVEO thoroughly appreciate the motives whichlead the Brothers R. C. to leave Europeand come to America at the close of theseventeenth century, we must have a fair picture of the conditions existing in Eur-ope at that time.In the years 1614 and 1615 there ap-peared in Germany the open propagandaof the Rosicrucian Fraternity in the formof several books, chiefly ‘"The Fama Fraternitatis.”By many these books were considered as mere attemptson the part of the author to start a new religious move-ment, and even to this day these books are consideredby some as the first foundation stones for the Order.There is proof, however, that in 1610, a smaller bookon the same subject was issued and circulated priv-ately, and there are so many references to the Brethrenof the Rosie Cross in old books on mysticism, that tostate when the Order first appeared in Germany isbeyond the ability of those who look merely upon thepublic records. But that the Order existed in other lands is too well known to need explanation here.The books referred to above and issued in Germanywere written and distributed under the name of Johann Valentine Andrea. This is an important pointand it is well to have it clearly appreciated. Andreawas born in Herrenburg in 1586. After completinga theological education at Tubingen he obtained ec-clesiastical preferments in the Protestant church of his native country. He eventually became Chaplainto the Court at Stuttgart where, in 1654, he passedto the higher realms. He was reputed to be one of the most learned writers of his time on the subject of theology and the principles of divine wisdom.There is one point regarding his life, however,which is seldom mentioned. He was related, throughthe marriage of his immediate forbears, to the familyof Sir Francis Bacon of England.At this time the Lutheran Church was passingthrough a period of severe criticism, all of whichcentred around the basic principles of theology.Many were the theologians who wrote essays condemn-ing or criticising the Lutheran Church, and amongthem were Johan Arndt, who wrote and publisheda book entitled True Christianity, Jacob Boehme, thefamous shoemakerphilosopher, and Johann ValentineAndrea.At this time also Sir Francis Bacon had completelyorganized the English Order of the Rose Cross Fratern-ity and as Imperator of the Rosicrucian Order through-out the world, was very busy with the organization of other branches in various European cities. His brother,Anthony Bacon, was his representative and agent onthe Continent, and Sir Francis also made several tripsto France, Germany, Italy and Spain in behalf of therebuliding of the Order.Part of Sir Francis Bacon's plans, as revealed insome of his writings, was to establish a staff of co-workers to be a supreme council for the Order and atthe same time to constitute his circle of great writerswho would contribute, under unknown or fictitiousnames, learned books revealing the essentials of theteachings of the Rosicrucians or to interest those whowere desirable as members. This great plan was suc-cessfully worked out and it accounts for the manystrange books on mysticism and mystical theologywhich were published in the latter part of the I 7thcentury by unknown or known writers.However, the writings and preachments of JohannAndrea attracted the attention of Anthony Bacon andwhen Sir Francis visited Germany he spent some timein the company of the young Andrea and finding thathis views of religious thought were mystical in tend-ency, planned that the propaganda work of the Order in Germany should be issued in Andreas’ namt.Whether Sir Francis wrote all of the matter containedin the three or more books and pamphlets issued inAndreas' name or not, is not definitely known. Someof the statements contained therein are like those prev-iously issued by Andrea as criticism of the Lutherantheology, and yet they are also much like what Baconwrote. However, some of the passages in the Fama
S'
 
Page
iwenty-six
THE TRIA'NGlf 
and
other 
books are undoubtedly Bacon’s, for Bacon
refers
to them and repeats them in some of his ac-knowledged works.On the other hand Jacob Boehme was just as activelyinterested in the criticism of the Church and un-doubtedly wrote and issued more matter of a mysticalnature than Andrea. Boehme, was in fact, a mysticat heart and was at this time experiencing thosemystical revelations known as Illuminations, and theprinciples thus revealed were set down by him as anoutline for a new school of mystical philosophy. He,too, interested Bacon and finally became one of theBaconRosicrucian staff of writers and teachers.The influence of Arndt, Boehme, Andrea and othersbrought into the fold one other great German theo-logian, Philip Jacob Spener. He was born at Rappoltsweiler, in Alsace, on January 13, 1635. He wasstill a young man when he united in the ArndtBoehmeAndreaBacon movement. It is to this manand Andrea that we must turn our attention now, for we will find them the foundation of the great move-ment toward America.Boehme’s writings were the first given to the publicwhich contained sufficient principles of the mysticalphilosophy to enable students to contact the real lawsand ideals held by these Rosicrucians. As a resultgroups of students were forming in various cities andhamlets for the purpose of studying his writings, whichwere at first in manuscript form only. So we find,around the year 167075, many groups of Boehmestudents, meeting in secret and giving to their groupsvarious names, rather to conceal than reveal, their Rosicrucian connection. Into one of these groupscame Spener. Following the plan then adopted,Spener agreed to open his home to a group of studentswKiTe" he became their teacher. It was at this timethat a peculiar name was given to these students andtheir groups. The orthodox churchmen learning thatSpener had branched off into a mystical and sincerelydevout study of mystical theology, sought for a nameof ridicule for his students, and hit the very descriptiveterm, Pietists” or the Most Pious Ones.” EventuallySpener’s home came to be called The Collegia Pietatis.Since these mystics desired names which would cover the real nature of their work, and since the namePietist aptly described their intents and practises,the name was tolerated or perhaps adopted and be-came a general title through Germany for the as-sembly of the Boehme, Andrea, Spener groups.One of the early converts to the teachings in theSpener home was August Hermann Francke, another liberal theologian, and he assisted in founding agroup in Leipsig. This Francke became a valued andenthusiastic worker for the Rosicrucian movement,even to the extent of founding an academy and orphan-age in connection with the movement, at Halle,—insti-tutions which remain active to this day and which willhave much to do with the story being told. ButFrancke attained this power only after having beenseverely criticised in Leipsig by the orthodox clergy-men and was forced to leave the city with his teach-ings.Spener died in 1705, and it naturally fell to the lotof Francke to take his official place as Grand Master of the Rosicrucian (Pietist) Order in Germany. Hav-ing established chairs for the study of these mysticprinciples at his new university at Halle, Francke madehis headquarters there. From here the work spreadthroughout North and Middle Germany and the firstnoncatholic missions established in Europe for thestudy and promulgation of religious thought werefounded by Francke and his assistants as testified to byall histories of the Protestant Missions in Germany.The first of such missions were started at Ziegenbalgand Halle. As he graduated his students he assignedthem work in various centres and in a few years thestrange, mystical teachings of Boehme, modified byAndrea and superbly expressed or illuminated withpassages by Bacon, were being SECRETLY studied inhundieds of hamlets in Germany.In France, Holland and England the work was beingcarried on in a similar manner. Given as a term of ridicule, Pietism eventually became a name of honor and strange significance to those who comprehended.But it was not universally adopted. In Holland mostof the groups used that name while the others usedvarious names, some even using the term BrethrenR. C. In England various names, including Pietists,were used, but in all cases the groups were under onegovernment, giving the same teachings and directedby the same chief—Sir Francis Bacon. AlthoughFrancis Bacon had passed on to another realm in1626, he had made proper and adequate plans for the successful continuation of his work and for manyyears he was the director unseen of the activities of the Rosicrucians, just as today his soul directs thework through channels especially chosen for the endin view.Th us, in a few words we have the important factsrevealing the conditions which existed in Europe atthe close of the seventeenth century and at the begin-ning of the eighteenth. We find that between theyears 1610 and 1616 Andrea published and circulatedhis famous Rosicrucian Manifestoes in the FamaFraternititatis and other similar books, while Boehmewrote and published his Aurora and some other manu-scripts revealing the doctrines and principles of theteachings. During this same period groups were beingrapidly formed, orthodox religion severely criticised,a general tendency toward mystical study was develop-ing among learned men and women, secret meetingswere being held to evade and avoid the persecutionsof the Church, both Protestant and Roman Catholic,and in England the great international headquartersof the Rosicrucian Order were actively engaged inth e successful promulgation of the fraternity under the leadership of the Imperator, Sir Francis Bacon.We need only the life of Jacob Boehme to see howbitterly the Protestant Church could persecute thosewho held more liberal or advanced thoughts than itsnarrow creeds permitted, to realize what religiouspersecution meant. We need only the publiclyrecorded results of the issuance of Andrea’s books torealize what an effect the announcement of the RoseCross fraternity had upon the advanced thinkers of the day. We need nothing more eloquent of thepossibilities of the Order in its intellectual sense atthat time than the record of the work done by Sir Francis Bacon, as told in his own works, to see howquickly, fervently and gladly the leading minds of theEuropean Continent came to his side to form the greatschool of writers and teachers for the preparation of the matter to be given to the masses outside of thestudy groups.Boehme and Bacon had passed on to higher realmsin 1624 and 1626, and Andrea followed in 1654. In1675 we find Francke at the head of the work in Ger-many, succeeding Spener, and we find the work wellestablished with institutions, academies, orphanage, auniversity with seats of learnings in the mystical arts,many hundreds of study groups, missions in manycities, and all these mystics looking forward to thecoming of the year 1694, the 108th year since 1586,the year that Andrea was born and the year whenBacon, 25 years old and as a bencher in Gray s Inn,first contacted the work of the old Order and estab-lished the first group of prospective students for thenew Order R. C. The periods of 108 years each hadalways been significant in the ancient Order, and, aswe shall see, they represent a psychic cycle or rebirthfor the Order.
A A A
CHAPTER TWOTHE CONCEPTION OF THE JOURNEY
During the period of 1610 to 1616 Sir FrancisBacon wrote or issued his great and mysterious Rosi-crucian book—The New Atlantis.” In 1607 the firstEnglish colony to settle in America was planted inJamestown, Virginia, by what was known as the Lon-don Company. The reports from these settlers becameof intense interest in London and Bacon especially

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