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Journal articles on the topic 'Rosicrucians'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Smith, Wm Bradford. "Resisting the Rosicrucians." Church History and Religious Culture 94, no. 4 (2014): 413–43. http://dx.doi.org/10.1163/18712428-09404004.

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In The Rosicrucian Enlightenment Frances Yates theorized that the occult philosophy described in the Rosicrucian Manifestos of 1614 were attached to a political alliance uniting Protestant England with the Palatinate. Though modern scholars have largely rejected Yates’s argument, at least two writers in the early seventeenth century argued along similar lines, linking the Rosicrucians to the revolt that placed the Palatine Elector on the Bohemian throne, initiating the Thirty Years’ War. Friedrich Förner, Suffragan-Bishop of Bamberg, and Jean Boucher, a noted French controversialist, both saw the Rosicrucians as an occult conspiracy working to undermine Catholic states from within. The two author’s attack on the Rosicrucians contained a veiled critique of Renaissance monarchy. In the end both authors proposed a form of constitutional government intended to remedy the worst defects of Renaissance absolutism and ensure the survival of Catholicism in an age of religious war.

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2

Kondakov, Yuri E. "Petersburg Collection of the ‘Hermetic Library’ of N. I. Novikov as the Heritage of Russian Rosicrucians from Ancient Greece to the 18th Century." Herald of an archivist, no. 3 (2018): 663–78. http://dx.doi.org/10.28995/2073-0101-2018-3-663-678.

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The article gives the first extensive review of the multivolume ‘Hermetic Library.’ It is stored in the Research Division of Manuscripts of the Russian National Library. This collection includes translations from European authors from Ancient Greece to the 18th century. Some manuscripts of the ‘Hermetic Library’ collection were believed by the Order of the Golden and Pink Cross to belong to the legendary Rosicrucians. The Order of the Golden and Pink Cross emerged in the 18th century within the Masonic movement. Until early 19th century the Order, mostly focused on alchemy, developed as a branch of Freemasonry. In 1782 the Order of the Golden and Pink Cross opened its subdivision in Russia. Having survived a number of prohibitions, the organization of Russian Rosicrucians continued until early 20th century. The ‘Hermetic Library’ is the largest literary heritage of Russian Rosicrucians. The ‘Hermetic Library’ was started by educator and book publisher N. I. Novikov in early 19th century. It was Europe’s largest collection of alchemical and Rosicrucian works of the time. The library was to be kept secret and be used for education of the Order members. Two collections of the library fell into hands of different groups of Rosicrucians. The Moscow collection was kept in Arsenyev's family. The Petersburg collection passed from hand to hand; in late 19th century it was put up for sale. Only after 1917 the two collections of the ‘Hermetic Library’ were acquired by libraries of Moscow and St. Petersburg. The study of the St. Petersburg collection shows that it was copied and translated by several Rosicrucians. After Novikov’s death in 1818, two different groups continued the library, and volumes following the 30th differ in content and design. Novikov’s library included manuscripts on the development of alchemy from Ancient Egypt and to 18th century Europe. They included the most important Rosicrucian works. 35 volumes of the St. Petersburg collection include 191 works. The volumes were compiled to insure consistent training of the Order adepts. The article analyses the St. Petersburg collection of the ‘Hermetic library.’ Within the frameworks of an article it is impossible to review the contents every volume. It offers a summary of the history of writing and storage of the library until the 20th century and an overview of the volumes’ design and layout, which allows to judge the overall design of the library. It also compares the St. Petersburg collection and the Moscow one.

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3

Sutcliffe, Steven J. "‘Rosicrucians at large’: Radical versus qualified invention in the cultic milieu." Culture and Religion 14, no. 4 (December 2013): 424–44. http://dx.doi.org/10.1080/14755610.2013.838801.

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4

Chambers-Coe, Juliet. "Embodied gnosis: Sensory-somatic routes in Rosicrucian thinking." Dance, Movement & Spiritualities 9, no. 1 (December 1, 2022): 77–98. http://dx.doi.org/10.1386/dmas_00036_1.

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Drawing on the work of Rudolf Steiner and more contemporary esoteric and exoteric scholars of Rosicrucianism, this article considers how engagement of Rosicrucian ideas within somatic movement practice grants the mover expanded routes to experiences best described as embodied spirituality or embodied gnosis. Further, the article points to the social nature of embodied spirituality, whereby engagement of the subtle body within somatic practice, combined with an understanding of Rosicrucian values, has relevance for the well functioning of our human relationships and society more broadly. Examples from my personal movement in Authentic Movement practice and pedagogic practice in Laban Movement Analysis are offered as illustrations of such ideas.

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5

Kondakov, Yuri E. "Documents on Freemasonry from the Archive of Archimandrite Photius (Spassky)." Herald of an archivist, no. 3 (2020): 676–91. http://dx.doi.org/10.28995/2073-0101-2020-3-676-691.

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The article introduces into scientific use an analytical note on Freemasonry addressed to Alexander I. In Europe in the 18th – 19th centuries, there was extensive anti-Masonic literature. In Russia, such works were rare. Reputedly, the greatest Russian extirpator of Freemasonry was Archimandrite Photius (Spassky). The ban of Masonic lodges in 1822 is attributed to his influence on Alexander I. Photius was one of the leaders of the social movement of the Russian Orthodox opposition. Among other objects of its criticism were the Masonic lodges. However, a consolidated anti-Masonic action failed to materialize. Now it has been made possible to explain the opposition’s restraint in its attitude to Freemasonry. Four volumes of documents belonging to archimandrite Photius have been found in the Russian State Historical Archive. These are the materials from 1817-1832. The collection includes personal documents of Photius, messages and letters of Metropolitan Seraphim (Glagolevsky), A.A. Arakcheev, A.S. Shishkov, Metropolitan Filaret (Drozdov). Many of these documents were handed over to Emperor Alexander I and influenced his change of heart in the politics. An anonymous note on Freemasonry from the Photius collection is included in the article in its entirety as a rare example of an anti-Masonic message to the Emperor. The note gives a retrospective of the Masonic movement in Russia. It describes what influence the masons of the 18th century had on Freemasonry of the 19th century. Most mentioned Masonic leaders belonged to the “Rosicrucian” system of Freemasonry (Order of the Golden and Pink Cross). The author of the note assured the emperor that there were Rosicrucians in his inner circle. He named Senator I.V. Lopukhin, publisher and translator A.F. Labzin, R.A. Koshelev, and the tsar’s friend, Minister A.N. Golitsyn. Photius’s documents show that criticism of Freemasonry was not the focus of the Russian Orthodox opposition activities. Among the opposition there were people who shared the idea of a worldwide Masonic conspiracy: S.I. Smirnov, M.L. Magnitsky. In Archimandrite In the Photius’s documents references to Freemasonry are very rare. At the time of the opposition’s action in 1824, the issue of Freemasonry was no longer relevant, since Freemasonry was subjected to a government ban in 1822.

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6

Nenzén, Niklas. "Mystik och polemik." AURA - Tidsskrift for akademiske studier av nyreligiøsitet 11, no. 1 (November 9, 2020): 52–80. http://dx.doi.org/10.31265/aura.358.

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In recent studies of Western esotericism, the essentialist status and “religionist” design of the concept of gnosis has been disputed. Current aspects of the concept to discuss are gnosis as modern construction, as reflective surface of a secular worldview, and as an element in revisionary historiographies. This article explores the dynamic of tradition and renewal of the concept of gnosis, employing as a case study the Lectorium Rosicrucianum, an international Rosicrucian New Religious Movement that so far has received little academic attention. My methodological procedure is a Weberian analysis of the LR:s application of the concept of gnosis in legitimation strategies and in blending charismatic appeal with claims of traditional authority. I argue that while a construct of LR as ideological “Gnostic dualists” can be derived from their polemical discourse, their outlook of “dynamic dualism”, drawing on alchemy and German mysticism, retains gnosis as both an ineffable, mytho-poetically circumscribed experience and as social and corporeal phenomena.

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7

Nenzén, Niklas. "The Epistemology of the “Great Invisibles”." Aries 20, no. 2 (July 1, 2020): 207–39. http://dx.doi.org/10.1163/15700593-02002002.

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Abstract The central collective myth of surrealism, Les grands transparents, was designed by André Breton in 1947 as a means for imagining a desirable society through effecting a vitalizing sense of the unknown and a “decentering of man”. As a contribution to the recent re-examination of surrealism in view of theoretical developments in the field of Western esotericism, this article argues that Breton utilizes his mythic narrative to articulate a transformative knowledge, a surreality, that in certain ways correspond to the concepts of gnosis and clairvoyance in esoteric discourse. To substantiate this, similar mythic narratives about great imperceptible entities in texts of Anthroposophy (Rudolf Steiner) and Rosicrucianism (Lectorium Rosicrucianum) are examined. A comparativist model for describing popular approaches (or mythemes) to ineffable experience is applied. An underlying “gnostic” approach of considering such experiences as incomplete and as being co-created is discerned, highlighting each actor’s endeavours to validate imaginative perception.

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8

Geschiere, Peter, and Rogers Orock. "Anusocratie? Freemasonry, sexual transgression and illicit enrichment in postcolonial Africa." Africa 90, no. 5 (November 2020): 831–51. http://dx.doi.org/10.1017/s0001972020000650.

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AbstractCameroonians recently invented a new word to characterize the state of their country: anusocratie (the rule of the anus). This became central in the moral panic from 2000 onwards over a supposed proliferation of homosexuality. Anusocratie links such same-sex practices to illicit enrichment by the national elites and their involvement with secret associations of Western provenance, such as Freemasonry, Rosicrucians and the Illuminati. This article tries to unravel this conceptual knot of homosexuality, the occult (Freemasonry) and illicit enrichment: first, by historicizing it. Of interest in the Cameroonian case is the fact that a similar link is mentioned in one of the first ethnographies, Günther Tessmann's Die Pangwe. Freemasonry is clearly a colonial imposition on the country, but the link between same-sex practices and enrichment has a longer history. Second, a comparison with similar ideas elsewhere on the continent can also open up wider perspectives. The link with illicit enrichment does not figure in classical conceptions of ‘homosexuality’ as developed in Europe, yet it strongly emerges from examples from all over Africa. Both Achille Mbembe and Joseph Tonda show that this image of the anus – anal penetration – articulates popular concerns about staggering inequalities. Yet, this aspect is ignored in debates about growing ‘homophobia’ in Africa. A confrontation with classical texts from Western queer theory (Bersani, Mieli) can help us discover other layers in African discourses, notably an emphasis on sexual diversity as an answer to homophobia. It can also serve to relativize the linking of sexual practices to sexual identities, which is still seen as self-evident in much queer theory of Western provenance.

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9

de Vries, Lyke. "The Rosicrucian Reformation." Daphnis 48, no. 1-2 (March 19, 2020): 270–95. http://dx.doi.org/10.1163/18796583-04801011.

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The first two Rosicrucian texts, the Fama Fraternitatis and the Confessio Fraternitatis, were published in the early seventeenth century as mission statements of a secret fraternity. This article investigates a key aspect of these heterodox writings that is not fully explored in the existing literature, namely the call for a general reformation of religion, politics, and knowledge. This article compares this call for reform, which was embedded into an apocalyptic context, to medieval and early-modern prophecies and confessional views, and thereby aims to establish its origins and originality.

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10

Wilson, Cecile. "Is AMORC Rosicrucian?" Aries 14, no. 1 (January 1, 2014): 73–94. http://dx.doi.org/10.1163/15700593-01401005.

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11

Barnes, Robin B., Daniel Cramer, Adam McLean, and Fiona Tait. "The Rosicrucian Emblems of Daniel Cramer." Sixteenth Century Journal 24, no. 1 (1993): 201. http://dx.doi.org/10.2307/2541869.

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12

Willard, Thomas. "De furore Britannico: The Rosicrucian Manifestos in Britain." Aries 14, no. 1 (January 1, 2014): 32–61. http://dx.doi.org/10.1163/15700593-01401003.

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13

Sommers, Susan Mitchell. "Stephen Freeman of Antigua and London: A Respectable Rosicrucian." Journal for Research into Freemasonry and Fraternalism 6, no. 1 (September 15, 2017): 21–48. http://dx.doi.org/10.1558/jrff.29628.

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14

Higgins, Sørina. "Spirits on Stage Rosicrucian Magic in The Countless Children." International Yeats Studies 6, no. 1 (2022): 21–45. http://dx.doi.org/10.34068/iys.6.1.3.

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15

Tilton, Hereward. "Bells and Spells: Rosicrucianism and the Invocation of Planetary Spirits in Early Modern Germany." Culture and Cosmos 19, no. 1 and 2 (October 2015): 167–88. http://dx.doi.org/10.46472/cc.01219.0219.

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This paper examines early modern theurgical techniques in the context of Christian anti-magical polemics and an associated marginalization of gnosticemanationist religiosity. Particular attention is directed to the ritual invocation of planetary spirits in the Rosicrucian tradition, which involved artefacts (spiritsummoning bells, animated statues, etc.) manufactured from Paracelsian electrum magicum, a pervasive material in European ritual magical practice. Further light is cast upon this Christian Cabalistic theurgical tradition by the author’s discovery of the Dutch Behmenist origins of the Gold- und Rosenkreuz.

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16

Szilard, Lena. "Blok’s Rose and Cross in the Light of Rosicrucian Traditions." Studia Litterarum 1, no. 3-4 (2016): 235–61. http://dx.doi.org/10.22455/2500-4247-2016-1-3-4-235-261.

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17

Blumell, Lincoln H., and Korshi Dosoo. "A Coptic Magical Text for Virginity in Marriage: A Witness to “Celibate Marriage” from Christian Egypt." Harvard Theological Review 114, no. 1 (January 2021): 118–42. http://dx.doi.org/10.1017/s0017816021000080.

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AbstractThe Rosicrucian Egyptian Museum in San Jose (CA) owns a small but important collection of unpublished Coptic papyri and parchments. One notable papyrus preserves a unique text in which the practitioner invokes an unnamed female figure to help a woman protect her “purity,” “virginity,” and “marriage.” Although the specific context behind the text is not altogether clear and the appeal for virginity in marriage is curious and without parallel in other magical texts, one possibility is to see the text in light of the Christian practice of celibate marriage whereby a male and female entered into a non-sexual marriage.

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18

Crist, Walter. "Passing from the Middle to the New Kingdom: A Senet Board in the Rosicrucian Egyptian Museum." Journal of Egyptian Archaeology 105, no. 1 (June 2019): 107–13. http://dx.doi.org/10.1177/0307513319896288.

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Egyptian senet boards follow a very consistent morphology that varies in small but notable ways throughout the 2000-year history of the game. A previously unpublished board, in the Rosicrucian Egyptian Museum in San Jose, California, may provide new insight into the evolution of the game in the early New Kingdom. A game table with markings distinctive of the Thutmoside Period, but oriented like Middle Kingdom and Seventeenth Dynasty boards, it is probably a transitional style. It likely dates to the Eighteenth Dynasty before the reign of Hatshepsut, a period to which no other games have previously been securely dated.

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19

Cho, Mina. "하그레이브 제닝스의 십자장미회에 기원한 예이츠의 마법 전통." Yeats Journal of Korea 56 (August 31, 2018): 213–30. http://dx.doi.org/10.14354/yjk.2018.56.213.

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20

Lee, Cheol-hee. "A Study of Yeats’s Nature from the Perspective of His Rosicrucian Theory." Yeats Journal of Korea 50 (August 31, 2016): 213–25. http://dx.doi.org/10.14354/yjk.2016.50.213.

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21

Raeff, Marc. "Un'utopia rosacrociana. Massoneria, rosacrocianesimo e illuminismo nella Russia settecentesca: Il circulo di N. I. Novikov (A Rosicrucian utopia: Freemasonry, Rosicrucianism, and Illuminism in 18th-century Russia: The circle of N. I. Novikov), and: Michail Speranskij e Aleksandr Golicyn: Il riformismo rosacrociano nella Russia di Alessandro I (Mikhail Speranskii and Aleksandr Golitsyn: Rosicrucian reformism in the Russia of Alexander I) (review)." Kritika: Explorations in Russian and Eurasian History 2, no. 2 (2001): 434–44. http://dx.doi.org/10.1353/kri.2008.0044.

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22

Introvigne, Massimo. "“Theosophical” Artistic Networks in the Americas, 1920–1950." Nova Religio 19, no. 4 (May 1, 2016): 33–56. http://dx.doi.org/10.1525/nr.2016.19.4.33.

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Latin American scholars have discussed interbellum “Theosophical networks” interested in new forms of spirituality as alternatives to Catholicism, positivism and Marxism. In this article I argue that these networks included not only progressive intellectuals and political activists but also artists in Latin America, the United States and Canada, and that their interests in alternative spirituality contributed significantly to certain artistic currents. I discuss three central locations for these networks, in part involving the same artists: revolutionary Mexico in the 1920s; New York in the late 1920s and 1930s; and New Mexico in the late 1930s and 1940s. The Theosophical Society, the Delphic Society, Agni Yoga and various Rosicrucian organizations attracted several leading American artists involved in the networks.

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23

Žemla, Martin. "From Paracelsus to Universal Reform." Daphnis 48, no. 1-2 (March 19, 2020): 184–213. http://dx.doi.org/10.1163/21971927-00601002.

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This article analyses the content, context, and legacy of an influential collection of texts ascribed to Paracelsus (1493–1541) and Valentin Weigel (1533–1588). Published under the title Philosophia Mystica in 1618, it was one of the earliest printed publications of the theologica of Paracelsus. By combining Paracelsus and Weigel, the volume demonstrated their unified theological approach. Besides, it included two works by the promulgator of the “Theophrastia Sancta,” Adam Haslmayr (1560–1630), as well as a treatise by the alchemist Johann Siebmacher, who might have also been the editor of the whole volume. By using these sources the book indicated that Paracelsianism and Weigelianism were, basically, aiming at universal reform which connected them with the ethos of the Rosicrucian manifestos.

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Žemla, Martin. "From Paracelsus to Universal Reform." Daphnis 48, no. 1-2 (March 19, 2020): 184–213. http://dx.doi.org/10.1163/18796583-04801010.

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This article analyses the content, context, and legacy of an influential collection of texts ascribed to Paracelsus (1493–1541) and Valentin Weigel (1533–1588). Published under the title Philosophia Mystica in 1618, it was one of the earliest printed publications of the theologica of Paracelsus. By combining Paracelsus and Weigel, the volume demonstrated their unified theological approach. Besides, it included two works by the promulgator of the “Theophrastia Sancta,” Adam Haslmayr (1560–1630), as well as a treatise by the alchemist Johann Siebmacher, who might have also been the editor of the whole volume. By using these sources the book indicated that Paracelsianism and Weigelianism were, basically, aiming at universal reform which connected them with the ethos of the Rosicrucian manifestos.

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25

Chambers-Coe, Juliet. "Rudolf Laban and the seven planes of consciousness: Sensory-somatic portals to spirit." Dance, Movement & Spiritualities 10, no. 1 (October 1, 2023): 47–62. http://dx.doi.org/10.1386/dmas_00045_1.

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This article explores an unpublished and so far unarticulated aspect of Rudolf Laban’s spiritual thinking which focuses specifically on a diagrammatic sketch drawing by Laban found in the Rudolf Laban Archive at the University of Surrey. In this sketch Laban depicts planes of consciousness and movements of the material and subtle sensory bodies as they relate to his notions of Space, Effort and consciousness, mirroring Rudolf Steiner’s ‘ladder’ of spiritual consciousness. The article further discusses (using this sketch as a stimulus) Laban’s interest in the unconscious, ‘unseen’ aspects of embodiment and his Rosicrucian thinking alongside Steiner’s acknowledgment of the importance of the body as the site of, and portal to, spiritual knowledge and the processual nature of material and subtle existence which has movement at its heart.

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Burmistrov, Konstantin. "A Rosicrucian Utopia in Eighteenth-Century Russia: The Masonic Circle of N.I. Novikov." Aries 9, no. 1 (2009): 101–10. http://dx.doi.org/10.1163/156798908x379693.

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Королёв, Юрий Алексеевич. "Международная Духовная Школа Золотого Розенкрейца Lectorium Rosicrucianum и движение «Нового века» как религиозные идентичности в рамках современного оккультизма." NOMOTHETIKA: Философия. Социология. Право 47, no. 3 (October 3, 2022): 584–92. http://dx.doi.org/10.52575/2712-746x-2022-47-3-584-592.

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Особенностью современного процесса десекуляризации является возникновение новых религиозных движений, в связи с чем возникает проблема их классификации. Существующие сегодня типологии НРД не всегда адекватно отражают реалии, верно определяют сущность современных религиозных культов, а значит и их место в системе новых религий. Автором рассмотрена проблема соответствия нового религиозного объединения «Международная Духовная Школа Золотого Розенкрейца Lectorium Rosicrucianum» основным характеристикам движения «Нью-Эйдж». На основе сравнительного анализа содержательных аспектов учения этих религиозных объединений автор обнаруживает существенные расхождения в их мировоззренческих позициях и приходит к выводу об их альтернативности в силу принадлежности к различным духовным проектам.

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Hessayon, Ariel. "‘Teutonicus’." Daphnis 48, no. 1-2 (March 19, 2020): 247–69. http://dx.doi.org/10.1163/18796583-04801013.

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This article focusses on knowledge of Boehme and his work, particularly among English speakers, before his writings had been translated into English. Accordingly, it covers the period from 1624 to 1641. Unsurprisingly, the people under discussion here – with one known exception – were foreigners, emigrants or those who had travelled abroad. Moreover, as might be expected, they were not monolingual but usually had command of Latin and sometimes German and Dutch as well. Motivations for learning about and engaging with Boehme’s texts varied widely. For some the goal was evidently to achieve Protestant church unity, or at least to be forewarned about the nature of potential sectarian dissent. For others the impulse derived from a new spirit of prophecy that had sprung forth during the Thirty Years’ War – especially following the initial victories of Gustavus Adolphus. For others still, their concern was to accommodate Boehme within Paracelsian, alchemical-medical and Rosicrucian frameworks.

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Thomas, Owen C. "Tillich and the Perennial Philosophy." Harvard Theological Review 89, no. 1 (January 1996): 85–98. http://dx.doi.org/10.1017/s0017816000031825.

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In an earlier essay I proposed the paradoxical theses that the main religio-philosophical alternative in the West to Judaism and Christianity has always been the perennial philosophy in its various forms, and that Christianity (and less so Judaism) has always been an amalgam or synthesis of the ideal types, biblical religion and the perennial philosophy. An example of the former is the concept delineated by the biblical theology movement of the 1940s and 1950s. By the latter I mean the religio-philosophical world view exemplified by Neoplatonism and Vedanta, and by the philosophical foundation of Gnosticism, Rosicrucianism, and Theosophy, and propounded by such authors as René Guénon, Frithjof Schuon, S. H. Nasr, and Huston Smith.

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Raynaud, Christian. "Montségur et Rennes-le-Château : La convergence de deux mythologies." Heresis 44, no. 1 (2006): 267–300. http://dx.doi.org/10.3406/heres.2006.2096.

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Dans de nombreux ouvrages de para-histoire à thème cathare, Montségur et Rennes-le-Château sont souvent mis en parallèle, jusqu’à devenir porteurs d’une même vulgate à forte coloration ésotérique. Cet amalgame n’a rien de fortuit. Il s’explique surtout par l’entrée presque synchrone de ces deux sites dans la culture de masse contemporaine à partir des années 1950-1960. Les auteurs qui ont construit le mythe de Rennes ont beaucoup emprunté à l’édifice imaginaire déjà constitué de Montségur et du catharisme. Pour aborder la mythologie de Rennes-le-Château, il n’est pas inutile d’enquêter sur les sphères ésotérisantes qui ont fait de Montségur leur point de ralliement à la fin du XIXe siècle, rosicruciens et néo-gnostiques en particulier. D’autant que le poète félibre Prosper Estieu, qui était instituteur à Rennes-le-Château à l’époque de l’abbé Saunière, fréquentait certains de ces cercles catharisants. Son témoignage lève tout ambiguïté en ce qui concerne les prétendues relations occultistes du curé de Rennes.

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Rosa, Vítor. "Gérard Encausse (Papus) a Ordem Martinista e os adeptos em Portugal, Guiné-Bissau e Cabo Verde (1912-1914)." Via Spiritus: Revista de História da Espiritualidade e do Sentimento Religioso, no. 28 (2021): 355–69. http://dx.doi.org/10.21747/0873-1233/spi28v7.

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Martinism is an initiation path that dates back to the 18th century and covers several meanings. It designates the system of theosophy constituted by Louis-Claude de Saint-Martin (1743-1803). It designates the doctrine of Martinès de Pasqually (1727-1774), who was Saint-Martin’s master. It stands for the Rectified Scottish Regime (RER) of Jean-Baptiste Willermoz (1730-1824). Finally, it marks the creation of the Martinist Order of Gérard Encausse. Better known as Papus, Gérard Anaclet Vincent Encausse (1865-1916) was a physician, writer, occultist, cabalist, Freemason, Rosicrucian, and founder of modern Martinism. He created a Martinist Order in 1887, having a great expansion in France, Europe, and the world. Portugal, Guinea-Bissau and Cape Verde did not want to be left out of this non-dogmatic movement. This article intends to highlight the Portuguese correspondence with Papus, from 1912 to 1914, seeking to analyze the implementation of Martinism in these countries.

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Higgins, Sørina. "Double Affirmation: Medievalism as Christian Apologetic in the Arthurian Poetry of Charles Williams." Journal of Inklings Studies 3, no. 2 (October 2013): 59–96. http://dx.doi.org/10.3366/ink.2013.3.2.5.

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In his unfinished cycle of Arthurian poems, Charles Williams developed a totalizing mythology in which he fictionalized the Medieval. First, he employed chronological conflation, juxtaposing events and cultural references from a millennium of European history and aligning each with his doctrinal system. Second, following the Biblical metaphor of the body of Christ, Blake’s symbolism, and Rosicrucian sacramentalism, he embodied theology in the Medieval landscape via a superimposed female figure. Finally, Williams worked to show the validity of two Scholastic approaches to spirituality: the kataphatic and apophatic paths. His attempts to balance via negativa and via positiva led Williams to practical misapplication—but also to creation of a landmark work of twentieth century poetry. . . . the two great vocations, the Rejection of all images before the unimaged, the Affirmation of all images before the all-imaged, the Rejection affirming, the Affirmation rejecting. . . —from ‘The Departure of Dindrane’ —O Blessed, pardon affirmation!— —O Blessed, pardon negation!— —from ‘The Prayers of the Pope’

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Shackelford, Jole. "Paracelsianism and the Orthodox Lutheran Rejection of Vital Philosophy in Early Seventeenth-Century Denmark." Early Science and Medicine 8, no. 3 (2003): 210–52. http://dx.doi.org/10.1163/157338203x00071.

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AbstractParacelsian medicine and natural philosophy was formed during the Radical Reformation and incorporated metaphysical propositions that were incompatible with the Lutheran confession as codified in the Confessio Augustana and elaborated in the ultra-orthodox Formula of Concord. Although Paracelsian ideas and practices were endorsed by important philosophers and physicians in late-sixteenth century Denmark without raising serious alarm, the imposition of strict Lutheran orthodoxy in the Danish Church and a concomitant resurgence of Aristotelian philosophy drew attention to the religious heterodoxies inherent in Paracelsianism. Unacceptable theological and religious propositions, which reached Denmark in Rosicrucian texts and were implicit in certain medical and philosophical treatises, were in many cases inseparable from core Paracelsian concepts, with the result that Danish academic philosophers, physicians, and theologians rejected Paracelsian ideas except where they could be accommodated to acceptable Galenic and Aristotelian interpretations. When this was done, such ideas are arguably no longer Paracelsian in any meaningful way.

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Voss, Karen-Claire, and Antoine Faivre. "Western Esotericism and the Science of Religions." Numen 42, no. 1 (1995): 48–77. http://dx.doi.org/10.1163/1568527952598756.

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AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and including the Theosophical Society); Rosicrucianism of the 17th century and the subsequent similarly-oriented initiatic societies; and hermetism, i.e. the reception of the Greek Hermetica in modern times.

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Delille, Damien. "Démystifier le mystique : Joséphin Péladan et les cercles rosicruciens à l'épreuve du rire fin de siècle." Romantisme 156, no. 2 (2012): 87. http://dx.doi.org/10.3917/rom.156.0087.

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Shackelford, Jole. "Rosicrucianism, Lutheran Orthodoxy, and the Rejection of Paracelsianism in Early Seventeenth-Century Denmark." Bulletin of the History of Medicine 70, no. 2 (1996): 181–204. http://dx.doi.org/10.1353/bhm.1996.0077.

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Kayanidi, Leonid G. "“La Prométhéide” by Josephin Péladan and “Prometheus” by Vyacheslav Ivanov: Rosicrucian Subtexts of the Symbolic Tragedy." Vestnik Tomskogo gosudarstvennogo universiteta, no. 439 (February 1, 2019): 5–10. http://dx.doi.org/10.17223/15617793/439/1.

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Cross, Anthony. "Book Review: A Rosicrucian Utopia in Eighteenth-Century Russia: The Masonic Circle of N. I. Novikov." Journal of European Studies 36, no. 4 (December 2006): 464–66. http://dx.doi.org/10.1177/0047244106071087.

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Grieve-Carlson, Timothy. "Reformation, Revolution, Renovation: The Roots and Reception of the Rosicrucian Call for General Reform by Lyke de Vries." Magic, Ritual, and Witchcraft 17, no. 3 (January 2023): 470–72. http://dx.doi.org/10.1353/mrw.2023.0009.

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Zuber, Mike A. "The Duke, the Soldier of Fortune, and a Rosicrucian Legacy: Exploring the Roles of Manuscripts in Early-Modern Alchemy." Ambix 65, no. 2 (April 3, 2018): 122–42. http://dx.doi.org/10.1080/00026980.2018.1471778.

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Karim, Sajjadul. "Celtic Tradition: The Guiding Force of William Butler Yeats." IIUC Studies 6 (October 19, 2012): 53–64. http://dx.doi.org/10.3329/iiucs.v6i0.12248.

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The folklore, myth, and legends of ancient Celtic traditions inspired William Butler Yeats a lot. By not falling into the trap of overly romanticizing his work, as many other authors of the time would do, Yeats was able to begin a tradition of another sort, the Irish literary tradition. By giving importance on the Irish culture in his work, Yeats fulfilled his own sense of national pride to the delight of his readers and audiences and to the chagrin of many of his English contemporaries who felt that nothing of value or worthy of study could come out of Ireland. From 1890 he was a member of the occult group of the Golden Dawn1, which fuelled his fascination with the mystic symbols of rosicrucianism and cabbalism. Because of these activities his thinking gave an emphasis on magic and apocalypticism that would remain a constant feature of his work. This article aims at exploring the Irish myth, folklore, occultism and the tradition that inspired William Butler Yeats. DOI: http://dx.doi.org/10.3329/iiucs.v6i0.12248 IIUC Studies Vol.6 2010: 53-64

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Geschiere, Peter. "A “Vortex of Identities”: Freemasonry, Witchcraft, and Postcolonial Homophobia." African Studies Review 60, no. 2 (July 24, 2017): 7–35. http://dx.doi.org/10.1017/asr.2017.52.

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Abstract:The recent moral panic in Cameroon about a supposed proliferation of “homosexuality” is related to a special image of “the” homosexual as un Grand who submits younger persons, eager to get a job, to anal penetration, and are thus corrupting the nation. This image stems from the popular conviction that the national elite is deeply involved in secret societies like Freemasonry or Rosicrucianism. The tendency to thus relate the supposed proliferation of homosexuality in the postcolony to colonial impositions is balanced by other lines in its genealogy—for instance, the notion of “wealth medicine,” which Günther Tessmann, the German ethnographer of the Fang, linked already in 1913 to same-sex intercourse. This complex knot of ideas and practices coming from different backgrounds can help us explore the urgent challenges that same-sex practices raise to African studies in general. The Cameroonian examples confuse current Western notions about heteronormativity, GLBTQI+ identities, and the relation between gender and sex. Taking everyday assemblages emerging from African contexts as our starting point can help not only to queer African studies, but also to Africanize queer studies. It can also help to overcome unproductive tendencies to oppose Western/colonial and local/ traditional elements. Present-day notions and practices of homosexuality and homophobia are products of long and tortuous histories at the interface of Africa and the West.

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Prikazchikova, Elena E. "“The Moralizing Catechism of True Freemasons” by I. V. Lopukhin as a Way of Forming the Masonic Ideal of Man." Izvestia Ural Federal University Journal Series 1. Issues in Education, Science and Culture 28, no. 4 (2022): 88–99. http://dx.doi.org/10.15826/izv1.2022.28.4.068.

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The article analyzes the problems of I. V. Lopukhin’s “Moralizing Catechism of True Freemasons” as part of the treatise “The Spiritual Knight, or the Seeker of Wisdom” (1791). “The Moralizing Catechism” is considered to be a text that reflects the way of formation of the Masonic ideal of a person with a focus on the philosophy of Rosicrucianism. The purpose of the article: to prove that the answers to 40 questions of the “Moralizing Catechism” are the ethical basis of I. V. Lopukhin’s work. Based on the methods of ideological-thematic and subcultural analyses, the author of the article highlights the following topics raised by I. V. Lopukhin: proof of the Christian origin of Masonic teaching, description of the “scientific” knowledge of the Christian mysteries by Freemasons, the process of removing the “Old Adam” from a person and the triumph of the “Reborn man” living in the kingdom of Astrea. The “Moralizing Catechism” contains a refutation of government rumors about Masons as political enemies of Russia, describes in detail the ethical component of the private life of a true Freemason, including his attitude to family, servants, property. At the end of the article, the development of the tradition of “spiritual chivalry” in the works of Russian thinkers and writers of the 19th–20th centuries is outlined: from the Slavophiles to the culture of the Silver Age.

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Praet, Danny. "Kabbala loculariter Denudata E.T.A. Hoffmann’s ironical use of Rosicrucianism, alchemy and esoteric philosophy as narrative substructures in Die Irrungen and Die Geheimnisse." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 79, no. 2 (June 2005): 253–85. http://dx.doi.org/10.1007/bf03374702.

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Marino, Davide. "THOMAS VAUGHAN AND THE ROSICRUCIAN REVIVAL IN BRITAIN: 1648–1666. By ThomasWillard. Aries Book Series, 32. Leiden and Boston: Brill, 2022. Pp. xx + 338. Hardback, $209.00." Religious Studies Review 49, no. 4 (December 2023): 679–80. http://dx.doi.org/10.1111/rsr.16852.

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Kadurina, A. O. "SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS." Problems of theory and history of architecture of Ukraine, no. 20 (May 12, 2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.

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Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbols of the plant world (in particular roses) with the identification of a number of features and patterns.Objectives.The purpose of the article is to study the symbolism of rosesin landscape gardening art of different eras.Methods.The historical method helps to trace the stages of the transformation of the symbolism of roses in different historical periods. The inductive method allows you to move from the analysis of the symbolism of roses in each era to generalization, the identification of patterns, the connection of the cultural life of society with the participation of roses in it. Graph-analytical method reveals the features of creating various types of gardens with roses, taking into account trends in styles and time.Results.In the gardens of Ancient Greece, the theme of refined aesthetics, reflections on life and death dominated. It is no accident that in ancient times it was an attribute of the goddesses of love. In antiquity, she was a favorite flower of the goddess of beauty and love of Aphrodite (Venus). In connection with the legend of the goddess, there was a custom to draw or hang a white rose in the meeting rooms, as a reminder of the non-disclosure of the said information. It was also believed that roses weaken the effect of wine and therefore garlands of roses decorated feasts, festivities in honor of the god of winemaking Dionysus (Bacchus). The rose was called the gift of the gods. Wreaths of roses were decorated: statues of the gods during religious ceremonies, the bride during weddings. The custom of decorating the floor with rose petals, twisting columns of curly roses in the halls came to the ancient palace life from Ancient Egypt, from Queen Cleopatra, highlighted this flower more than others. In ancient Rome, rose gardens turned into huge plantations. Flowers from them were intended to decorate palace halls during feasts. In Rome, a religious theme was overshadowed by luxurious imperial greatness. It is interesting that in Rome, which constantly spreads its borders, a rose from a "female" flower turned into a "male" one. The soldiers, setting out on a campaign, put on pink wreaths instead of helmets, symbolizing morality and courage, and returning with victory, knocked out the image of a rose on shields. From roses weaved wreaths and garlands, received rose oil, incense and medicine. The banquet emperors needed so many roses, which were also delivered by ships from Egypt. Ironically, it is generally accepted that Nero's passion for roses contributed to the decline of Rome. After the fall of the Roman Empire, rose plantations were abandoned because Christianity first associated this flower with the licentiousness of Roman customs. In the Early Middle Ages, the main theme is the Christian religion and roses are located mainly in the monastery gardens, symbolizing divine love and mercy. Despite the huge number of civil wars, when the crops and gardens of neighbors were violently destroyed, the only place of peace and harmony remained the monastery gardens. They grew medicinal plants and flowers for religious ceremonies. During this period, the rose becomes an attribute of the Virgin Mary, Jesus Christ and various saints, symbolizing the church as a whole. More deeply, the symbolism of the rose was revealed in Catholic life, when the rosary and a special prayer behind them were called the "rose garden". Now the rose has become the personification of mercy, forgiveness, martyrdom and divine love. In the late Middle Ages, in the era of chivalry, roses became part of the "cult of the beautiful lady." Rose becomes a symbol of love of a nobleman to the wife of his heart. Courtesy was of a socially symbolic nature, described in the novel of the Rose. The lady, like a rose, symbolized mystery, magnificent beauty and temptation. Thus, in the Late Middle Ages, the secular principle manifests itself on a par with the religious vision of the world. And in the Renaissance, the religious and secular component are in balance. The theme of secular pleasures and entertainments was transferred further to the Renaissance gardens. In secular gardens at palaces, villas and castles, it symbolized love, beauty, grace and perfection. In this case, various secret societies appear that choose a rose as an emblem, as a symbol of eternity and mystery. And if the cross in the emblem of the Rosicrucians symbolized Christianity, then the rose symbolized a mystical secret hidden from prying eyes. In modern times, secular life comes to the fore, and with it new ways of communication, for example, in the language of flowers, in particular roses. In the XVII–XVIII centuries. gardening art is becoming secular; sesame, the language of flowers, comes from Europe to the East. White rose symbolized a sigh, pink –an oath of love, tea –a courtship, and bright red –admiration for beauty and passionate love [2]. In aristocratic circles, the creation of lush rose gardens is in fashion. Roses are actively planted in urban and suburban gardens. In modern times, rose gardens carry the idea of aesthetic relaxation and enjoyment. Many new varieties were obtained in the 19th century, during the period of numerous botanical breeding experiments. At this time, gardening ceased to be the property of the elite of society and became publicly available. In the XX–XXI centuries. rosaries, as before, are popular. Many of them are located on the territory of ancient villas, palaces and other structures, continuing the tradition.

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Faggionato, Raffaella. "From a Society of the Enlightened to the Enlightenment of Society: The Russian Bible Society and Rosicrucianism in the Age of Alexander I." Slavonic and East European Review 79, no. 3 (July 2001): 459–87. http://dx.doi.org/10.1353/see.2001.0170.

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Opstrup, Kasper. "Bag masken atter en maske." K&K - Kultur og Klasse 51, no. 134-135 (May 2, 2023): 287–310. http://dx.doi.org/10.7146/kok.v51i134-135.137190.

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This article investigates concatenations of art, activism and occultism in contemporary art and politics while it, simultaneously, develops a notion of the ‘political weird’. Beginning with the Gruppo di Nun’s manifesto for a revolutionary demonology, the article traces the interconnectedness between art, politics, and the occult in a historical perspective, using the tactical media scenes from the 90s, with a particular focus on the Luther Blissett project, as a primary point of comparison to the Nun group. This leads to a reflection on the use of myth functions and hyperstitions as ways of destabilizing truth to make art happen and move it from the fictional to the factual, as well as to a discussion of what happens when political terms are being swapped with occult terms as an act of activism. The article argues that this can be seen as attempts on world building that challenge consensual reality in order to construct new commons, new subjectivities, and new outsides. The political weird insists that there is an outside and appears when this outside breaks into the present order. It is constituted by irruptions of the irrational and a presence of something that does not belong. Speculating about this outside as a place where barbarians roam, the article, in a final analysis, looks at the intellectual barbarianism of the Kindred of the Kibbo Kift, a youth movement possessed by more than a touch of surrealism which grew out of the British woodcraft movement in the 1920s. The Kift wanted to invoke another future populated by new barbarians through the realization of art and fictional ideas from not only Rosicrucianism but also authors like James Fenimore Cooper and H. G. Wells. This, they hoped, would bring about a new era of world peace and universal brotherhood.

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Medovarov, Medovarov M. V. "Interpretations of Dante’s Esotericism in the Italian and French Studies in the Middle of the Nineteenth and the Second Half of the Twentieth Century." Solov’evskie issledovaniya, no. 4 (December 15, 2021): 82–105. http://dx.doi.org/10.17588/2076-9210.2021.4.082-105.

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This article has a historiographic and methodological nature and is devoted to the problematic interpretations of the esoteric content of Dante’s ideas and works by French and Italian scholars from the middle of the nineteenth century to the second half of the twentieth century. Various definitions of Western esotericism are discussed in the light of contemporary approaches. The current interest in the study of Dante’s esotericism and the relevance of this topic are substantiated. The tradition in the interpretation of Dante's esotericism in Italy and France can be traced back to the occultists of the 19th century, who referred to each other's works: G. Rossetti, E. Arou, F. Boissard, J. Péladant, G. Pascoli and others. It has been demonstrated that the studies of Dante's esotericism during 1920s reached a new level of quality, which was adequate to the contemporary scientific requirements for Dante studies: in Italy, this happened in the person of Luigi Valli and his students, Arturo Reghini and then Julius Evola; and in France, at the same time, in the person of René Guénon. The criticism of Valli in the works by Guénon is analyzed in detail. The context of Dante's interpretation by Guénon is revealed in connection with the issue of Templar, Rosicrucian and Islamic influences (Sufism, Arab Neoplatonism). In this respect, a significant difference of tones was observed in the perception of Dante's esotericism within the general paradigm of integral traditionalism between Guénon and his Italian colleagues Julius Evola and especially Guido de Giorgio, whose fundamental work is still unknown to Russian scholars. An intense politicization of the perception of Dante's heritage by Evola and de Giorgio is also remarked in this article. Special attention is then paid to the study of Dante's esotericism by one of the leading Roman Catholic theologian of the twentieth century, Romano Guardini, who engaged a polemic correspondence with the integral traditionalists. Based on the results of our study, it was concluded that the research of Dante's esotericism by French and Italian authors for more than a hundred years can be characterized as a continuous chain of dialogue and polemics of various authors who knew about each other's works and used the appropriate links.

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Daniel, Dane T. "Hereward Tilton. The Quest for the Phoenix: Spiritual Alchemy and Rosicrucianism in the Work of Count Michael Maier (1569–1622). (Arbeiten zur Kirchengeschichte, 88.) Berlin/New York: Walter de Gruyter, 2003." Isis 96, no. 4 (December 2005): 658–59. http://dx.doi.org/10.1086/501394.

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