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The belief in gold making was, as already mentioned, still alive at that period. It will have been noticed that with all recognition of its abuses I grant to rosicrucianism, as it deserves, even its later forms, an ideal side. To deny it were to falsify its true likeness.
Although the observation is quite just, it does not touch the kernel of the matter, the impulse, which only psychology can lay bare. That rosicrucianism in its better aspect is identical with the higher alchemy, can no longer be doubted by any one after the material here offered.
Numerous works have demonstrated how the symbolism of the modern fraternal organization has grown out of alchemy, mysticism and rosicrucianism. Some centuries ago these symbols were charged with a literal meaning. If a man, however, in the 20th century attaches a similar significance to these symbols he is rightly adjudged insane.
Out of all this, taken in conjunction with the following chapter, it will be evident and beyond question that our Parable must also be interpreted as a mystical introduction. Section IV. Rosicrucianism And Freemasonry.
Several handsome rosewood cases were filled with rare books two in Pali centuries old; and moth- eaten volumes and valuable MSS. some in parchment, some bound in boards recalled the days of astrology and alchemy, and the sombre mysteries of Rosicrucianism.
Keller derives modern freemasonry from the academies of the renaissance, which, as we have just heard, continued the spirit of the ancient academies. The hieroglyphics of alchemy appear to be peculiarly appropriate to the religious and philosophic ideas to be treated of. Rosicrucianism was, however, one of the forms into which alchemy was organized.
Von einem noch lebenden, doch ungenannten Philosopho, den Filiis doctrinae zur Lehre, den Fratribus Aureae Crucis aber zur Nachrichtung beschrieben. Anno, M.D.C.XXV. The hermetic art, as it is treated here, the principles of which strike us to-day as fantastic, is related to several “secret” sciences and organizations, some of which have been discredited: magic, kabbala, rosicrucianism, etc.
The actual affinity lying behind the symbolism, which, moreover, our examination of the hermetic art has already foreshadowed, will be treated later. We could also posit a psychological interrelation in the form of an “etiological assumption” according to the terminology of psychoanalysis. It would explain the temporary fusion of alchemistic rosicrucianism with freemasonry.
Some emotional cause must have existed for the phenomenon, and as the specter of rosicrucianism stalked especially on the masonic stage, and indeed was dangerous to it alone, this etiological assumption must be such as to furnish an effective factor in masonry itself, only in more discreet and wholesome form.
Only the important difference must be noted between an idea and its advocates alchemy and the alchemists, rosicrucianism and the rosicrucians. There are worthy and unworthy advocates; among the alchemists they are called the adepts or masters and the sloppers and sloppy workers.
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