books are undoubtedly Bacon’s, for Bacon
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 theBaconRosicrucian 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 Rappoltsweiler, in Alsace, on January 13, 1635. He wasstill a young man when he united in the ArndtBoehmeAndreaBacon 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 167075, 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 firstnoncatholic 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.
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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