Is George Lippard a Rosicrucian ?

[Ric]

CHAPTER I & II - by Dr. Carl Edwin Lindgren

CHAPTER III

THE ROSE CROSS IN AMERICA, 1800-1909

by

Dr. Carl Edwin Lindgren

Member, Royal Historical Society ( London ) and Fellowship of
Catholic Scholars

After fighting a war of independence, ratifying a constitution and
creating a nation, the United States looked forward to an era of
peace. Little did she realize that in the next sixty-five years the
country would be forced to fight both another war with England (War of
1812) and a destructive civil war. There would also be times of growth
and prosperity. Two groups, which according to some researchers, would
assist in developing the young nation were the Masons and the
Rosicrucians. Rosicrucians, including George Lippard, Ethan Allen
Hitchcock, P.B. Randolph, Freeman B. Dowd and countless Unknowns
would in the next hundred years be instrumental in the anti-slave
movement, women's rights, sexual awareness, strengthening democracy
and increasing military might (note Clymer's works).

George Lippard and the Fraternity.

Born in 1822, by age 20 George Lippard was an accomplished
journalist, writing for the Saturday Evening Post and Saturday
Courier. According to Clymer (1947, II, 136), Lippard was a "genius,
dreamer, champion of the oppressed ... [and] visionary ..." Despite
his youth, Lippard was already disillusioned by the evil of his fellow
man. It was for this reason, and his hope of eliminating suffering,
abuse and injustice that he entered the Great Work. Through the Great
Work, taught by the Fraternitas, Lippard grew in spiritual attainment.
By age twenty-five, he became a Brother of Light (Rose Cross)
(Clymer 1947, II, 139) and a member of the Fraternity's Council of
Three and Seven (note Clymer)..

In 1850, Lippard founded a secret society for disseminating the
Fraternitas' outer philosophy so the teaching could reach the profane.
This organization was known as the Brotherhood of the Union (later
Brotherhood of America). (Note Clymer 1947, 139-40, II for a
description and goal of the Brotherhood.)

Although self-directed and motivated by his Soul's urging, Lippard
received much spiritual direction and advice from Ethan Allen
Hitchcock (1798-1870). Hitchcock had for some time, been a traveler on
the Path of the Great Work (pantheistic philosophy and alchemy). A
graduate of West Point, Hitchcock served as inspector-general of
General Scott's army (Hitchcock 1930, 10). Previously, Hitchcock was
commandant of cadets at West Point, molding and inspiring such pupils
as William T. Sherman, Robert E. Lee and Edgar Allan Poe (Encyclopedia
Americana 1956, 296). In 1851, Hitchcock became colonel of the Second
Infantry commanding the Pacific Division for the next three years
(Hitchcock 1930, 10). During Lincoln's presidency, Hitchcock rose to
the rank of Major General.

Hitchcock was instrumental in introducing Lippard to Abraham Lincoln
and later P.B. Randolph. It was these who Hitchcock sponsored and
directed on their Path of the Great Work (Clymer 1947, II 152-53).
Lippard was, subsequently, able to arouse Lincoln's interest and
participation in eliminating slavery. Although the slavery issue (one
of several) led to a great civil war, it was Lincoln, as an eminent
Philosophic Initiate, whose words and deeds will remain his eternal
monument (Clymer 1947, II, 174).

The Unusual Life of P.B. Randolph.

Another, not as well known as Lincoln, but every much an Initiate of
the Brethren of Light was Paschal1 Beverly Randolph. Randolph,
although facing financial, personal and emotional obstacles, always
came to the aid of his fellow men, always strived for justice and
equality and, always, like Lincoln, suffered at the hands of his
enemies.

In America much of what is considered Rosicrucian centered around
Randolph.2 Randolph was born 8 October 1825 in the city of New York.
Though he was later to become a physician, noted philosopher, author
and Supreme Grand Master of the Fraternitas Rosæ Crucis, Randolph's
childhood was filled with pain and sorrow. Born the son3 of William
Beverly Randolph and Flora Beverly (Clymer 1947, II, 174), he was soon
left a near orphan upon his mother's death, in 1830, from small-pox.
With her death, Randolph lost the only love he had known. Randolph
stated, "I was born in love, of a loving mother, and what she felt,
that I lived" (Clymer 1947, II, 175). Being a mixture of Spanish,
Eastern Indian, French, Oriental and Royal Madagascan blood (many say
Negro slave blood, an allegation Randolph strongly denied) Randolph's
mother was strong in temperament, possessed physical beauty, an
extraordinary mind and a nervous, often Ahigh strung@ disposition
(Clymer 1947, II, 176). Many of these traits, both good and bad, were
inherited by Randolph.

Sent to live with his half-sister, he was ignored, unloved and
abused. Soon, his plight became that of a beggar child. States
Randolph:

My earliest recollections are of the Bellevue almshouse, New York
City, in or about the year of the great cholera, 1832. When she went
to heaven [his mother], ... my half sister Harriet took me to bring
up. Out of her hands I passed into those of a cidevant English
actress, of Simpson Park Theatre, named Harriet Jennings. Here I
learned the art of begging, ... while she [was] driven by her husband
on the European plan, to the sale of her charms to supply the domestic
exchequer. Thus at less than ten years old I had become proficient in
knowledge of the shady side of human nature. ... Up to my fifteenth
year I was cuffed and kicked about the world; ... (Randolph 1978,
233-34)

Uneducated, receiving only one year
=s formal education, he attempted to train himself. At age 15 he ran
away from home and spent five years at sea, traveling throughout the
world. This period was a lonely, hard and at times bitter one in
Randolph's life. It was also one of learning. Forced to leave his
sailor's life by a severe accident, Randolph then proceeded to learn
the dyer's and barber's trade. It was also during this interval
(1845-50) that Dr. Randolph began studying medicine and arcane
science.

At age twenty-five, Randolph met Colonel Hitchcock. With
Hitchcock's support, Randolph went to Germany where he was admitted to
a meeting of the Fraternitas at Frankfort am Mayn.* Returning to the
United States in 1851, Randolph for a short time became active in
Reform Party politics (Melton 1986, 229). In the early 1850s, Randolph
met and became a friend of Abraham Lincoln. This friendship continued
until Lincoln's death in 1865.

In 1854, Randolph returned to Europe attempting to continue his
secret works. It was while in England and France that he finished his
studies in skrying (mirror or crystal gazing) and had the opportunity
of meeting several other researchers including Eliphas Levi, Edward
Bulwer-Lytton and Kenneth Mackenzie (Melton 1991, 383).

The latter part of the 1850s was a very busy time for Randolph.
Visiting England and France in 1856, he prepared for induction as
Supreme Grand Master. Later, in Paris (1858) he was inducted as a
member of the Knight of L'Ordre du Lis. While at the Supreme Grand
Dome, Randolph was also inducted Supreme Grand Master of the
Fraternitas for the Western World (North, Central and South America)
and the Isles of the Sea (Clymer 1947, II, 182). Count Guinotti
(Supreme Hierarch) originally offered this position to Hitchcock who
refused the honor (Clymer 1947, II, xxvii). Although declining the
Supreme Grand Master position, Hitchcock continued as an active member
of the Fraternitas (especially the Rosicrucian Club in Washington,
DC.) until his death.

Returning from Paris in 1859, where he had traveled to receive final
induction into the Grand Dome of the Fraternity (Clymer 1965),
Randolph became actively engaged in "building" the Fraternitas (by
1860 he had formed the Supreme Grand Dome in America). Besides
writing, researching and traveling, he also delivered many lectures.
One of his best known series was presented in 1861 in California. It
was here he delivered a series of 10 lectures, hoping to establish the
Fraternitas of the Western World on the Pacific coast (Clymer 1916).

Randolph and other members of the American Council, felt that 1861 was
an excellent time for a third visit to Paris and a tour of the Orient.
Leaving San Francisco in November, Randolph traveled with Charles
Trinius, a member of the Prussian Council of Three, to London where
Hargrave Jennings inducted him as a member of the English Order of the
Rose. Leaving London, Randolph visited Paris where he met with Lord
Edward Bulwer Lytton and Kenneth R. H. Mackenzie of Great Britain,
Count Brasynzsky, Napoleon III, Count Tsovinski, Duke de Malakoff and
several others (Clymer 1928-29, 9). These men and others members of
the Temple were known to the profane not as Rosicrucians but rather as
members of the Magnetic Society or Society of Magnets.

From there, he traveled to the Orient, passing through Egypt, Turkey
and Syria. While in Syria, Randolph was inducted as Hierarch of the
Ansaireh (Imperial Eulis) (Clymer 1947, II, 191). He returned to
America via France in 1863.

As Supreme Grand Master of the Fraternitas, Randolph was also a member
of the noted Council of Three, a position he shared along with General
Hitchcock and U. S. President Lincoln (states Clymer). This trilogy
was known affectionately as "The Peerless Trio" or "Unshakable
Triumvirate" (Clymer, 1947, II, 194). Before the formation of the
American Supreme Grand Dome, the Fraternitas in America had been
governed by the Council of Three. One member of this Council was John
Temple who was later to serve as acting Supreme Grand Master in
Randolph's absence (Clymer 1947, II, 192).

Randolph, in 1864, while living in Boston, was requested by President
Lincoln to travel South to educate the freemen in New Orleans. During
this stay, Randolph worked with the Freedmen's Bureau, then resigned
in July 1866 to write After Death; or, Disembodied Man. Because of his
work with newly freed slaves, he was in constant jeopardy from
assassination.

Upon Lincoln's assassination in 1865, Randolph traveled with the train
carrying Lincoln's body back to Illinois for burial (Melton 1991,
383). Disagreements over his so-called racial-mix led to his being
asked to leave the train before arriving at Illinois. This insult,
like so many more later in life, was to hurt him deeply.

By the 1870s many of Randolph's writings dealt with occult aspects of
love and sexuality. Randolph, as a physician, also counseled many of
his patients on matters of family relations, marital bliss and the art
of love. These acts of kindness and concern were sometimes taken as
conduct condoning "free love." In February 1872, he was arrested and
imprisoned for promoting @free love@ or immorality. Although acquitted
of all charges, as it was discovered in court that the indictment was
merely a clever attempt by former business partners (now enemies) to
obtain his book copyrights, Randolph never recovered from the
humiliation of the proceeding.

Although dying at age 49, Randolph was a prolific writer, producing
many books and pamphlets on love, health, mysticism and the occult.
His many works included: Waa-gu-Mah (1854), Lara (1859), The Grand
Secret (1860), The Unveiling (1860), It Isn't All Right (pseudo.
Cynthia Temple, 1860), Hesperina (1861), Dealing with the Dead (1861),
Human Love (1861), Wonderful Story of the Ravalette (1863), The
Rosicrucian Story (1863), Pre-Adamite Man (pseudo. Griffin Lee,
1863), Dhonla Bel (1864), Edward Price (1864), A Sad Case; A Great
Wrong! (1866), The Guide to Clairvoyancy (1867), Seership! The
Magnetic Mirror (1868), Love and Its Hidden History (1869), Love! At
Last (1870), Love & the Master Passion (1870), Hermes Mercurius
Trismegistus (Hermes, 1871), The Evils of the Tobacco Habit (1872),
The Curious Life of P.B. Randolph (1872),The New Mola! The Secret of
Mediumship (1873), Love, Woman, and Marriage, Eulis!: The History of
Love (1874) and The Book of the Triplicate Order (1875). Randolph
also edited The Leader (Boston) and The Messenger of Light (New York)
between 1852 to 1861 and wrote for the Journal of Progress and
Spiritual Telegraph.

Randolph Dies, Supreme Grand Master is Appointed.

Although dying, according to the coroner's report, from a self-
inflicted wound to the head, many who knew Dr. Randolph questioned the
coroner's finding. This is based on his aversion to suicide, as found
in many of his writings and conflicting evidence. Dr. Clymer stresses
that years later, in a "death-bed confession," a former friend of
Randolph conceded that in a state of jealousy and temporary insanity,
he had murdered Randolph.

In 1864, Freeman B. Dowd, scientist and photographer, became a
neophyte in the Fraternitas Rosæ Crucis. Six years later, Dowd became
a Rose Cross (Philosophic Initiate). The following year (1871)
Randolph selected Dowd as his successor. At the death of Randolph on
29 July 1875, Dowd became Supreme Grand Master. While Master, Dowd
established two Grand Lodges one in San Francisco and the other in
Philadelphia4 (Clymer 1947, II, 197).

During his association with the Brotherhood, Dowd wrote several works,
including The Temple of the Rose Cross, Evolution of Immortality and
The Way. On 15 April 1907 Dowd, at age ninety-four, resigned having
selected Edward H. Brown as the next Supreme Grand Master of the
Fraternity (Clymer 1935). Dr. Brown was knowledgeable in the fields of
medicine, law and engineering. Wishing his accomplishments in the
Fraternitas to remain secret, he quietly practiced law and built
engines. He remained in his position as Supreme Grand Master for the
next fifteen years.

Since 1909, several Supreme Grand Masters have been selected. These
men have served the Fraternitas faithfully, providing assistance,
guidance and inspiration to Neophytes and Initiates alike. As did
their predecessors, these Masters have maintained a commitment to the
rules and responsibilities governing the original Fraternitas. Some of
these rules, especially those pertaining to secrecy and "advertising,"
have been ignored by other so-called Rosicrucian Orders. This is
especially true of those formed after 1909. These groups, having large
fellowships, teach little of what is truly Rosicrucian (note Clymer's
works)..

The Fraternity, which still exists today, is forbidden by the rules
established by the First Supreme Council either to proselyte or to
advertise itself or for members (correspondence with past Grand
Master). According to Randolph (1939, n.p.n.):

Contact between aspirants and the Fraternity must be effected in an
ethical, indirect manner. ... Instruction and training [in the AUGUST
FRATERNITY] are strictly individual. Things of the Soul belong only to
the Soul, and the Neophyte may make a confidant, in matters of Soul-
experience, only to the Master who is his teacher. The Soul must
worship and grow in silence, and failure to observe this Law may
prevent a Neophyte from obtaining his goal. Members or students are
not permitted to disclose either the name or meeting place of lodge or
unit. ... Due to the strict code of ethics and ancient laws, aspirants
may not be urged to enroll, but the invitation is opened to all who
seek to improve their position in life.

Societas Rosicruciana in England and America.

While Randolph had been busy molding and expanding the Fraternitas in
America, a Masonic-Rosicrucian Order was being formed in London. This
body, formed by Robert Wentworth Little, was known as the Societas
Rosicruciana in Anglia (The Rosicrucian Society of England)5 and in
many ways resembled the previous "Fratres of the Golden and Rosy
Cross" of the 18th century (Melton 1978, 179). Little, while forming
the Society, served as a clerk at the Freemason=s Hall and later
secretary of the Royal Institution for Girls. This Hall served as the
Free Masonic Brotherhood=s national headquarters, containing many
manuscripts, ancient books and arcane records.

To be accepted as a member, it was required that individuals first be
Masons. The Society, was comprised of nine grades or classes. Included
in its early membership were Frederick Hockley, Hargrave Jennings,6
Dr. Wynn Westcott Kenneth Mackenzie and W.R. Woodman. This British
Society did not, however, claim any connection to the Rose Cross Order
or Fraternitas (Clymer 1935). In fact, according to Frederick W.
Hamilton's Foreword of Voorhis' History of Organized Masonic
Rosicrucianism, the group was "a society of students and investigators
interested in the history, traditions, philosophy, and symbolism of
Freemasonry or allied to it." Like the Masons and Fraternitas, the
S.R.I.A. upholds the moral law (Athe will of God, relating to human
actions ...@ -- note Grove's System of Moral Philosophy and the old
the Masonic Charges of 1722).

In the late 1870s Charles E. Meyer and several other Masons visited
England in an attempt to be initiated into the Order and apply for a
charter in the United States. Although initiated, the request for a
charter was not forthcoming. They then turned to Scotland where they
received a charter from Edinburgh in 1879. With the charter, colleges
were set up in Pennsylvania and New York. Later that same year (1880)
additional colleges were also chartered in Baltimore and Boston.
Originally known as the Societas Rosicruciana Republicae Americae, the
name was changed to Societas Rosicruciana in Civitatibus Foederatis or
the Societas Rosicruciana in the United States (Melton, Encyclopedia
of American Religions 1993, 774). In later years, charters were
granted to Minnesota, Texas, New Jersey, North Carolina, Virginia,
Illinois and several other states.

In 1885, Sylvester C. Gould was admitted to the Societas
Rosicruciana in Civitatibus Foederatis in Boston. For several years,
Gould considered creating an order similar to the Masonic Societas
Rosicruciana in Civitatibus Foederatis but one which admitted Masons
and non-Masons. Working with George Winslow Plummer, Gould formed the
Societas Rosicruciana in America. Started in 1907, this Society
incorporated Masonic (note Clymer's The Mysticism of Masonry, 1993) as
well as Christian mysticism and Eastern philosophic materials. Upon
Gould's death in 1909, Mr. Plummer became the S.R.I.A.'s new leader.
This Society adopted a revised constitution in 1919 which became
effective in 1920. According to Society records, the group continued
to work in harmony with the Masonic Fraternity and many of its
officers, who were Masons of high rank. This air of cooperation and
acceptance has not, however, been corroborated by the Societas
Rosicruciana in Anglia.

During the late 1800s, other esoteric groups were forming overseas.
Two included Joséphin Péladan's (1858-1918) Order of Catholic Rose
Cross and Marquis Stanislas de Guaita (1860-98) and Péladan's Ordre
Kabbalistique de la Rose-Croix. The French group (Ordre) consisted of
three degrees: Biology, Theory and Practice. After de Guaita's
premature death, leadership was passed to F.C. Barlet and later, Dr.
Gérard Encausse (M. le Docteur Papus). Papus was known for his
kindness and universal humanitarian work, as well as his formation of
the Ordre des Silencieux Inconnus more commonly known as L'Ordre du
Martiniste (Note pp. 257-58 of A.E. Waite's A New Encyclopedia of
Freemasonry -1994 for additional insight. The Ordre Kabbalistique de
la Rose-Croix of de Guaita, referred to as Rose-Croix, was in no way
related to the Fraternitas, and made no claims of association).

The Rosicrucian Fellowship.7

In 1903, Carl Louis Van Grasshof (Max Heindel) moved to the United
States from Germany. With him, he brought a deep and abiding interest
in Theosophy. Between 1904 and 1905, he became president of a local
lodge in Los Angeles and conducted a series of lectures.

Visiting Germany, in 1907, Heindel claims to have met a mysterious
being who identified himself as an Elder Brother of the Rosicrucian
Order. This Elder led Heindel to the secret Temple of the Rosy Cross
where he was supposedly initiated and provided with documents which
became The Rosicrucian Cosmo-Conception (text of the to-be-founded
American fellowship). With its first center in Columbus, Ohio in 1908,
the fellowship expanded to Washington, Oregon and California (Melton
1978, 181).

Differing from the traditional Rosicrucian Order, the Rosicrucian
Fellowship is strongly Theosophic. The Fellowship which emphasizes
Christian symbols and early Christianity also uses astrology and
accepts Rosicrucian beliefs and history (Melton 1978, 181).

Three years later, the headquarters for the Fellowship was established
near Oceanside, California. Through this headquarters, the Fellowship
spreads its philosophy through direct contact with students (sanctuary
and administrative offices) or through correspondence courses and
books. Individuals accepted to membership must refrain from alcohol,
meat and tobacco. The Fellowship also rejects all hypnotists, mediums
and palmists (Melton 1978, 182). An investigation of the Fellowship
reveals a mixture of Theosophy, astrology, Gnosticism and Heindel
philosophy with some Rosicrucian doctrine.

Conclusion.

By 1915 an individual interested in becoming a Neophyte was presented
with several distinct forms of American Rosicrucianism. To the true
seeker, not easily deceived, there existed the Initiates of the Great
Work. This Order, spoken of in the Communis et Generalis Reformatio
Totius Mundi et Fama Fraternitatis Ordinis de Rosea-Cruce 300 years
before, silently and secretly, still existed (note Clymer). There was
also one so-called Rosicrucian organization, in many ways a family
operation, which presented the darker side of the esoteric world.
Another was more or less a social club. Finally, one group stressed
Theosophy, while another, professing no connection with the 1616
Order, offering a combination of Masonic and Rosicrucian lore.

In a closing remark concerning the history of the Rosicrucian orders
of the late 19th and early 20th centuries, one is reminded of A.E.
Waite's promise:

I can promise that nothing shall be held back from these true Sons of
the Doctrine, the sincere seekers after light, who are empowered to
preach the supreme Arcana of the psychic world with a clean heart and
an earnest aim. True Rosicrucians and true alchemical adepts, if there
be any in existence at this day, will not resent a new procedure when
circumstances have been radically changed. (Spence 1993,
342)

Notes

1. The word Paschal is from the Hebrew origin, pertaining to
the Passover or Easter.

2. Regarding Randolph, Arthur E. Waite, author of The
Brotherhood of the Rose Cross stated "I have spoken of putative Orders
and false witnesses, with Randolph and his fantastic association
standing at the head of both as equally 'false in sentiment and
fictitious in story. ' ... In respect of deception there is no
question that he [Randolph] was his own and his first victim if he
thought that his views and lucubrations might stand for authentic
Rosicrucian teachings" (pp. 611-12). This condemnation of Randolph is
also echoed by Lewis (1993, 157-63) who shows total ignorance of
Randolph, or a clever desire to deceive his readers. Waite believed
that although Randolph was an imposter or swindler, he believed in his
own ranting and did not consciously lie when presenting his stuff
which sad dreams are made of. It should be noted, however, that Waite
too possessed an unusual personality and opinions. These opinions and
habits deluded Waite on more than one occasion. Having researched
Randolph for over 12 years, the author of this work believe that P. B.
Randolph's works and belief's to be in line with many Rosicrucian
belief's of the 17th century.

Waite also attacked the later formed AMORC (Ancient Mystical
Order Rosae Crucis, 1915), the Soc. Ros. in Anglia and its American
branches. In fact, Waite constantly, throughout his book, presented
what he believed not to be true Rosicrucian but never provided the
reader with concrete evidence as to what is (i.e., being the name of
an order or fraternity which is Rose Cross). Waite "not only bitterly
attacked Dr. P.B. Randolph, the founder of the American Fraternitatis
Rosae Crucis, of whom he knew nothing and who labored before Waite's
time, but also ... [Dr. Clymer] ... However, there is one satisfaction
in this, namely the fact that he considered the entire Order a myth
and delusion and was, despite the fact that he wrote a history of the
Order, its greatest enemy. Thus we have the inconsistency of a man
writing a history of an Order to which he does not belong, which he
does not believe exists and to which he is bitterly antagonistic.
Despite all this, we must be fair to the man and give him credit for
vast research work and for fairness when dealing with the lives of the
older Alchemists" (Clymer 1929, 154 ).

3. There is much evidence to show that Randolph was
illegitimate.

4. According to Melton (1978, 179) the grand lodge (Temple) was
closed and re-established on three occasions being first in Boston
(1871), San Francisco (1874) and Philadelphia (1895).

5. This Society, formed in 1866 is also covered in Jones 1928, 857
which states that at the present time (1920s) there existed
Rosicrucian colleges in England, Australia, India, South Africa, South
America and New Zealand. Branches of the Society also exist in
Scotland and the United States. Note the Societas Rosicruciana in
America (i.e., Societas Rosicruciana in Boston and later leadership by
Winslow Plummer). Also note Harold V.B. Voorhis' History of Organized
Masonic Rosicrucianism. Certain members of the Soc. Ros. in Anglia in
1888 formed the Hermetic Order of the Golden Dawn (London). Many of
the Order's teachings were based on Rosicrucian philosophy and
Egyptian myth and magic.

For those interested in Ritualistic work (i.e., esoteric Freemasons,
Martinists, etc.) the work by Meyer, Charles E. (n.d.). Rituals of the
First Four Grades provides a beautiful and informative view of the
Zelator, Theoricus, Practicus and Philosophus, being grades 1-4 of
the Societatis Rosicrucianæ Rebpub\Confœd\America. These rituals were
originally published between 1939 to 1942.

6. Note Jennings book, entitled The Rosicrucians, Their Rites and
Mysteries (1870).

7. Rev. Clymer (1935, II), states that the Rosicrucian Fellowship is
in no sense Rosicrucian except in name only. The group, as noted, is
more Theosophic in nature and intent with strong emphasis on the
teachings of Rudolf Steiner. Regarding Theosophy, note H.P.
Blavatsky's Isis Unveiled (1887). This work contained many medieval
Rosicrucian concepts (Westcott n.d.,13).

* According to Spencer Lewis (1993, 157), Randolph was actually
initiated into the Societas Rosicruciana in Anglia (S.R.I.A.) which
was a Masonic-Rosicrucian Order and not in anyway associated with the
true Rosicrucian Order of 1616. Lewis, however, possessed no evidence
to support his allegations. As a founder and past leader of the AMORC,
a Rosicrucian Order formed in the early 1900s which many have called
clandestine, Lewis neither knew Randolph nor possessed any esoteric
records pertaining to the Fraternitas.

The author wishes to acknowledge the recent excellent work by John
Patrick Deveney, Esq entitled, Paschal Beverly Randolph: A Nineteenth-
Century Black American Spiritualist, Rosicrucian and Sex Magician.
This exceptional 607 page work is the first authoritative work on Dr.
Randolph. The work provides a scholarly and professional insight into
this extraordinary individual. With nearly 200 pages of notes/
references, there is little doubt that this work will remain, for many
years, the definitive work on P. B. Randolph.

CHAPTER IV

PHILOSOPHY OF THE ROSE CROSS 1, 2, 3

Remaining a silent, yet powerful, force, true Rosicrusianism
exists very much as it did in the early 17th century. In defining
Rosicrucian ideology, The Encyclopedia of Religion (Fogarty 1987, 477)
states that it is "comprised [of] a system of mathematics and
mechanics for the lower world, celestial mathematics for the higher
world, and angelic conjuration for the supercelestial world." This
description, however, does not reveal the pragmatic picture of
Rosicrucian philosophy. The question remains "What is a Rosicrucian?"

Rosicrucians are Practical Men.

According to Dr. Clymer (1965, 79-81):

Rosicrucians "... are practical men who believe in progress, law and
order and in self-development. ... [They] frown ... on all wrong-
doing, seek ... to elevate man in his own esteem, [and] teach ... due
and loyal respect to woman, the laws, society and the world" (as do
the Knights of Chivalry C note Clymer 1917a; 1917b, 13-54).

These spiritually minded men seek to obey God's will and the
Divine Law (Clymer 1946, I, xxvi-xxvii). Beyond this, the Rose Cross
(or Philosophic InitiateCone who has traveled the Path of the Great
Work) must possess three virtuesCvirtues which the Neophyte or seeker
does not yet possess. These, according to Clymer (1946, I, 17)
include: possessing a pure life, virile and strong but unsullied;
desiring to penetrate the mysteries of Nature; and be willing to
sacrifice for one's development while helping others along the Path.

A true Rose Cross does not indulge in secret hand signs or shakes,
celebrations, vain displays of wealth (i.e., temples, tours, etc.) or
meaningless rituals. Rather, a Rose Cross is a person (male or female)
who is silent in his work and discreet in his speech (no bragging, "I
am a Rose Cross"). He also performs good works, is a servant to all
and remembers that "goodness, not knowledge, is power" (Clymer 1916).
Today's Rosicrucians, like those of the 17th century, do not wear
special costumes or garb. Unlike Masons, Rosicrucians have no special
rings, nor do they (like some clandestine orders) wear rose crosses or
possess any items which stand out in society. "True Rosicrucians do
not care to be known as such. They prefer to study and work, rather
than be paraded before the curious mass. A gold coin passes very
quietly through the world, but your counterfeit makes a great noise
wherever it may chance to be; so with the pseudo-Rosicrucians" (Clymer
1928-29, 50).

The Brotherhood of the true Rosy Cross is known only for their good
deeds and ministering spirit. Religion is not of mansions or prisons,
not of clergymen or monarchs, not of cathedrals, or costly
ceremonials, butCmarked by the simplicity of the Carpenter's SonCin
Loving one another (Clymer 1935, I, 42).

Does a Rosicrucian bear false witness? The answer is a
resounding NO! A Rose Cross's word is his bond. If a Rosicrucian makes
a vow or oath or gives his word, it is a sacred trust. Although, a
Rosicrucian provides assistance and guidance, he doesn't interfere in
another's personal life. He is taught the Law of Non-Interference in
the rights of others.

Finally, "the only true aim which should be pursued by a mystic
brotherhood is the moral and spiritual regeneration, first of separate
individuals and, ultimately, of the whole human race" (Clymer
1932-1941, V, 65) (note ch. on Spiritual Development, Clymer 1955,
59-70). This is the overall goal of the Brotherhood of the Rosy
Cross.

Becoming a Rose Cross.

Unlike many clandestine groups which offer immediate membership as a
Rosicrucian, in the true Order, man becomes a Rose Cross (achieving
spiritual initiation) only after transmuting all unworthy desires and
evils into that which is good. This process, consisting of
introspection, refinement, purification and separation, is slow and at
times physically and emotionally painful ("Straight is the gate, and
narrow is the way which leadeth unto life"). Many orders, fraternities
and societies are composed of members who were elected into membership
through paying of some fee, reciting of some words or enacting of some
ceremony. The Rose Cross is much more. The words "many are called but
few are chosen" are by-words of this brotherhoodCa brotherhood more
interested in man's Soul than his money. As with the Fraternitas of
the 17th century, so too, today's Rosicrucians reiterate "not all who
knock can be permitted to enter. Before one can become a member of the
visible Fraternity, he or she is already enrolled among the
invisibles" (Clymer 1965, 124).

Only by living in understanding and harmony with the principles of
Christ, and the development of a Christ-like nature can one become a
Rose Cross (Clymer 1916). All that is asked of any man who enters the
Path "is HONOR, HONESTY and AMBITION to KNOW MORE AND BE
BETTER" (Clymer 1935, I, 230). It must be understood, however, that
"neither stoic, agnostic, atheist, nor egotist can become a brother of
the Rose Cross" (Clymer 1965, 16).

Many who enter the Royal Path fall by the wayside. This straying from
the Path happens for several reasons. The most prevalent are
impatience, "gabbleism," lack of order and abiding by the absurd
concept of equality.4 Many more lose interest, when they expect to
gain supernormal or superhuman powers overnight (i.e., healing all
diseases, living forever and transmuting base metals into gold). The
true Rosicrucian (i.e., Rose Cross) makes no claims of possessing the
power of changing base metals to gold (Clymer 1947, II, 124).
Rosicrucians scoff at such absurdity, realizing the task of the true
alchemist consists of transmuting the Soul from base medal to finer
gold - gold being an occult symbol for everything pure and holy or
the perfect Soul (Clymer 1947, II, 125; Jones 1928, 857; also note
Trowbridge 1961, 81). This consists NOT of destroying, but rather
using the factors of the profane (coarse or evil) for the intention of
bringing about good. Through good works, such as kindness, gentleness,
love, graciousness and for­giveness, one is able to transmute evil
desires, such as hate, carnal passions and unclean thoughts into
goodness (Clymer 1947, II, 257). In achieving these goals,
Rosicrucians DO NOT teach asceticism. Rather these goals are achieved
through a constant harmonious development of the physical, mental and
spiritual bodies.5 Development, in part, consists of proper diet,
control of thoughts, self-control of behavior and sexual-forces, and
breathing exercises (Clymer 1932-1941, V, 72-73).

Through this "quickening" of the Soul, the indwelling Christos is
awakened, transforming man into a spiritual being. Man, therefore, has
the potential of becoming a son of God, a microcosm, a personification
of the macrocosm. This is in accord with the Rosicrucian philosophy
that man's duty in life is to glorify God and perfect his own being
(Clymer 1948, 99-112).

A work stated to have been written by Alipili (Centrum Naturæ
Concentratum) says:

The highest wisdom consists in this, for Man to know Himself,
because in him God has placed his eternal Word, by which all things
were made and upheld, to be his Light and Life, by which he is capable
of knowing all things both in time and eternity ... Therefore let the
high inquirers and searchers into the deep mysteries of nature learn
first to know what they have in themselves, before they seek in
foreign matters without them; and by the divine power within them let
them first heal themselves and TRANSMUTE their own souls; then they
may go on prosperously, and seek with good success the mysteries and
wonders of God in all natural things (Hitchcock 1857, 34-35).

The Life of a Rose Cross.

As stated in Clymer's (1928-29, 23), Dr. Paschal Beverly Randolph and
the Supreme Grand Dome of the Rosicrucians in France, "A bad man
cannot become a true Rosicrucian. ..." Neither does a Rose Cross,
attempt to punish an evil doer since he/she realizes that those who
betray the LAW punish themselves (Clymer 1916, 190). It is also well
understood by the Rose Cross that money, power and "the finery of
life" will soon pass away, while truth, love and providing for the
sick and needy will endure. Dr. Randolph stated, "I am a Rosicrucian
and cannot accept money I have not earned. All I want will come as I
need it" (Clymer 1965, 74). Since early times, the Rosicrucian has
ministered to the sick and those in distress (Jones 1928, 857).

In providing assistance, brotherhood and love to humanity, the Rose
Cross does not BRAG, rather he works in silence. His command is "Let
not thy left hand know what thy right hand doeth." Assistance is given
to all who are worthy of help (i.e., they who have done all they can
for themselves through their endeavors, works and striving and still
earnestly need assistance). Unto those unworthy, only silence is
given. The Rose Cross looks at the heart of a man, not merely his
outward appearance (Clymer 1916, 190). As Dr. Clymer (1965, 79; also
note 1935, I) stated, "God helps those who help themselves." The
eternal motto of the Fraternitas is "TRY!" (Clymer 1965, 79). Nearly
fifty years before, Randolph (1868, 22) stated. "God helps him who
helps himself! and he who does it not will wither and decay; for even
souls grow thin and slim, or else wax fat and strong. ... In what else
than self-effort can redemption consist? ... let the motto be
'Excelsior!' 'Try!'"

Labor, the Rosicrucians understand, is an essential, noble and
dignified experience. It is further understood that neither the
government, the people nor society owes any man or woman a living
(Clymer 1965, xxiii). Such beliefs make man weak, dependent and
ultimately helpless. The one who provides is just as guilty of
committing a sin against the Law as the receiver. Only by standing on
his own, providing food and shelter for himself and loved ones, can
one truly be called a man. One who denies this is ignorant of the Law
of Compensation.

The Law of Compensation also applies to all rights and
responsibilities. In all cases, rights are the rewards citizens
receive for productive effort. Those who provide no effort or work
merit no reward or compensation. However, in today's society we hear
much about sexual, civil and personal rights. Many, at the foreground
of these movements, who are blaming others and constantly demanding,
are uneducated and ignorant as to the Law of Compensation. These
individuals, being under the Law, are due to their lack of effort
unworthy of receiving these rights. All true Rosicrucians theorize,
"Man possesses neither rights nor privileges unless he is willing to
be responsible for his every act." (Clymer 1965, xxiii). Rosicrucians
believe, as the American Declaration of Independence states, "that all
men are equal,4 that they are endowed by their Creator with certain
inalienable rights [privileges], that among these are Life, Liberty
and the pursuit of Happiness." Rights must, however, be earned through
hard work, dedication, honesty and responsibility. To reiterate,
without responsibility, there can be no rights or freedom.

As Randolph states (1868, 104-05) "All freedom must be self-achieved,
or it is not freedom." In many ways the concepts of hard work (Soul
transformation), self-achievement and eventual freedom are the
cornerstone of all Rosicrucian philosophy. While the true Neophyte is
searching, striving and transmuting, the Initiate has achieved
Philosophic Initiation. Both, however, are on life's Path of the Great
Work. Although the Initiate or Master has obtained Soul Consciousness,
Illumination or Christification, the Great Work continues daily as one
strives to OBEY THE DIVINE LAW.6

It should be remembered, states Clymer (1928-29, 52) that:

The saying of prayers, the repetition of mantras, is highly desirable,
the influence created and the impression made on both the supplicant
and the Universal Ether (Father or God) is potent for good. However,
it is ten thousand times more important for the acolyte to live the
thought, prayer or mantra than it is for him to repeat it, even though
that repetition be in the deepest humility and most sacred passion.

Notes

The opinions, comments and historical/philosophical documentation are
taken from other sources and do not necessarily represent the
opinions of the writer or researcher.

1. Much of the information used in this section is contained
in the over seventy books written by the late Rev. Dr. R. Swinburne
Clymer, Supreme Grand Master, Fraternitatis Rosæ Crucis. Clymer,
besides having been Supreme Grand Master of the Fraternitas, was also
the Most Venerable Grand Master of the Supreme Council Brotherhood of
America; Mason (Scottish and York Rites), Shriner; mem., Royal Order
of Scotland; hon. mem., Orden Constructores Masones (Pan-Am);
Respectable Logia, Rosa de America (Panama); etc.

2. It should be understood that the Fraternitas Rosae Crucis
(Fraternity of the Rosy Cross) denotes the Fraternity founded in 1616
while the word Rosicrucian designates the individual who belong to
this Fraternity and have received Soul - Consciousness. The Rose Cross
has several meanings. In this text, it refers to that person who,
after having entered the Path of Transmutation (a "seeker after the
truth"), has been found worthy of being called a follower of the Rose
Cross (obtaining Philosophic Initiation).

3. The Rose Cross is not a religious order, rather it is a Christian
society, teaching the Ancient Wisdom according to the Christian
Dispensation (Clymer 1935, II, 861).

4. To understand the various meanings of the word "equality," refer
to Clymer (1965, 93-94).

5. Perhaps one of the best guides regarding Rosicrucian development
(philosophical) is Clymer's work, The Philosophy of Immortality
(1960). Based on a 1749 booklet (author unknown), this book was
expanded and revised by Clymer to aid Neophytes in their
transformation. The book contains chapters on anger, hope and fear,
joy and grief, desire and love, vanity, inconstancy and many other
topics which will aid in guiding and fortifying the Soul.

6. A sense of right or justice, "is what the Alchemists call an
immaterial, incorruptible and inextinguishable Fire, which, Pontanus
says, 'is a matter mineral, equal, continuous, vapors or fumes not,
unless too much provoked; partakes of sulphur [as the jargon runs,
meaning a celestial spirit], and is taken otherwise than from matter;
it destroys all things, dissolves, congeals, coagulates, and
calcines,Cis adapted to penetrate,Cand is a compendium without any
great cost.' It transmutes, but 'is not itself transmuted with the
matter, because it is nothing of the matter.'"

"Now, when the conscious, wherein the sense of right and justice has
existence, becomes active under the idea of God, it is endowed with
supernatural force ... " (Hitchcock 1857, 52-53).

"Man first hears the voice of God in the conscious, the still, small
voice, which, though often unheeded, is in Alchemy, as well as in the
Scriptures, compared to a fire;CIs not my word like a fire, saith the
Lord. Jer. xxiii. 29. This prepares the way for what many of the
writers speak of as a Light, ... " (Hitchcock 1857, 239).

For an unusual interpretation of the Rose Cross and the Rosicrucian
Order, regarding history and philosophy, note V. Ills. Bro. C.W. Lead-
better, 33° Ancient Mystic Rites.

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