Back to the Esoteric page Rosicrucianism
Rosicrucianism is a modern movement begun in 1868 by
R. W. Little that claims ties to an older Society of
the Rose and Cross that was founded in Germany in 1413
by Christian Rosencreuz. The number of its followers
is uncertain. The Rosicrucian Brotherhood was established
in Quakertown, Pennsylvania, by Reuben Swinburne Clymer
in 1902. The Ancient Mystical Order Rosae Crusis (AMORC)
was founded in San Jose, California, in 1915 by H. Spencer
Lewis. Both sects could be classified as either fraternal
or religious organizations, although they claim to empower
members with cosmic forces by unveiling secret wisdom
regarding the laws of nature. DescriptionName: The Rosicrucian Order, AMORC; Ancient Mystical
Order Rosae CrucisFounder: H. Spencer LewisDates of Birth and Death: November 25, 1883 - August
2, 1939Birth Place: Frenchtown, New JerseyYear Founded: 1915, New York City (headquarters moved
to San Jose, CA in 1927)Sacred or Revered Texts: The AMORC has no official
sacred texts per se. However the writings of H. Spencer
Lewis, who authored nineteen volumes, are considered
of great importance. Cult or Sect: Negative sentiments are typically implied
when the concepts "cult" and "sect"
are employed in popular discourse. Since the Religious
Movements Homepage seeks to promote religious tolerance
and appreciation of the positive benefits of pluralism
and religious diversity in human cultures, we encourage
the use of alternative concepts that do not carry
implicit negative stereotypes. For a more detailed
discussion of both scholarly and popular usage of
the concepts "cult" and "sect,"
please visit our Conceptualizing "Cult"
and "Sect" page, where you will find additional
links to related issues. Size of Group: The AMORC is the largest Rosicrucian
association in America. Membership figures are not officially
released, but most sources place the number consistently
at 250,000. The validity of this number, however, is
not certain. The number may simply have been made up
by someone and then widely copied and propagated as
an accurate number. If the number comes unofficially
from the AMORC, it may or may not include inactive members
who paid for correspondence materials at some earlier
date. Because the organization operates in secret, there
is no way to verify the aforementioned figure. In 1995,
AMORC listed itself as having 98 chartered lodges, chapters,
and pronaoi in the U.S., 36 groups in Canada, and more
than 1,200 worldwide (Melton, 1996: 718). HistoryRosicrucianism The actual origins of Rosicrucianism
on the whole are somewhat wrapped in mystery and a
topic of debate amongst historians. The fact that
Rosicrucians are traditionally a "secret fraternity"
makes accurate knowledge difficult to ascertain. Tradition
places the origins of Rosicrucianism in ancient Egypt.
References to Rosicrucianism in Europe began in 1115
AD, and the concept was first introduced to America
in 1694 (Union of International Associations, 1996:
181). The general term of Rosicrucianism refers to the
grouping of ideas regarding magic, science, and religion
formed from the combination of elements from Romanticism,
the Enlightenment, Christian pietism, and Renaissance
occultism. (Queen et.al., 1996: 575). The main thrust
of this melange is the individual's mission to obtain
secret yet "undeniably scientific" knowledge. The Western genesis of Rosicrucianism is attributed
to the legendary Christian Rosenkreuz, a German born
in 1378 and introduced to occult mysteries during
his travels in the Middle East. He founded the Order
of the Rose and Cross in 1408 and purportedly constructed
a sanctum as well as recruited a number of monks.
However, both his esoteric wisdom and movement died
as a mystery with him in 1484 (Queen et.al., 1996:
575). There was a "revival" of Rosicrucianism
in the early 17th century with the discovery of the
lost tomb of Rosenkreuz. This revival is generally
credited to the writings of Johann Valentin Andreae,
a German theologian and Lutheran pastor. His works
composed a sort of manifesto of the growing Rosicrucian
movement in which he told the story of Rosenkreuz
and various aspects of his secret order, as well as
promoting reform and suggesting an occult synthesis
of Christian pietism, Renaissance hermeticism, magic,
and alchemy (Queen et.al., 1996: 575). Other sporadic
works were published that claimed to be authored by
a secret society of Rosicrucians. The Abbé de Villars
published an attack on the Rosicrucians, thereby affirming
that they did truly exist. He was murdered a few years
later, allegedly by the Rosicrucians themselves (Melton,
1996: 152). Rosicrucian lodges flourished in eighteenth century
England. A good number of them were fraudulent endeavors
but many were sincere attempts at forming genuinely
Rosicrucian organizations. British Rosicrucianism
had been influenced by the alchemist Robert Fludd,
who had authored the Apologia Compendiaria Fraternitatem
de Rosae Cruce in 1616. It is notable that most British
Rosicrucians were pro-alchemy, a characteristic which
would not carry over to the New World (Melton, 1996:
152). Rosicrucianism was introduced to America with The
Chapter of Perfection, a Rosicrucian association established
by German settlers in 17th century Pennsylvania (Queen
et.al., 1996: 575). They derived their teachings from
the mystic Jacob Boehme, the Kabbalah, and several
German psychic visionaries (Melton, 1996: 152). The
Chapter of Perfection was successful for a generation,
but began to die away after the death of its leader
Kelpius, leaving no notable legacy (Melton, 1996:
153). There was virtually no further reference to
the presence of Rosicrucians in America until the
nineteenth century, when Pascal Beverly Randolph,
the founder of the oldest Rosicrucian body in the
U.S. -- the Fraternitas Rosae Crucis, appeared. Randolph
was an occult theorist who provided America with the
first major system of alternative occult thought --
including such concepts as reincarnation and occult
sexuality (Melton, 1996: 153). A number of writers
during this time wrote books that emphasized the links
between Rosicrucianism and magic or popularized such
stereotyped ideals as the "elixir of immortality"
and various alchemical wonders (Queen et.al., 1996:
575). A number of other Rosicrucian groups would develop
in America in the early 20th century and later, including
the AMORC. AMORC A.M.O.R.C. stands for the Ancient and Mystical Order
Rosae Crucis, and is an esoteric fraternal group founded
by H. Spencer Lewis in 1915. H. Spencer Lewis was born in New Jersey, and raised
in New York, where he practiced as a Methodist. He
was an artist and a writer and did work for the New
York Herald . He formed the New York Insitute for
Psychical Research in 1904, also serving as president.
This institute dealt with a range of occult topics
but focused on Rosicrucian teachings, and was internally
referred to as the Rosicrucian Research Society (Melton,
1986: 156). Lewis was also affiliated with a number of British
occult orders, including Aleister Crowley 's Ordo
Templi Orientis (Lewis, 1998: 43). His involvement
with these groups would later be reflected in his
inclusions of similiar materials in the teachings
and symbolism of the AMORC. The Rose Cross emblem,
as well as a number of other emblems, were taken from
Crowley's Equinox periodicals (Melton, 1996: 717). In 1908, Lewis became acquainted with Mrs. May Banks-Stacey,
a British Rosicrucian and appointed legate of the
Order in India. She put him in contact with the European
Order, and in 1909 Lewis was initiated into the International
Rosicrucian Council in Toulouse, France and thereby
given authority to begin organizing a new order in
America (Lewis, 1998: 43). He returned to America,
gathered a group of people, and began holding meetings.
Mrs. Banks-Stacey provided him with further papers
and the jewels of the Order (Melton, 1986: 157). The
group brought together by Lewis met for six years
and then launched its massive publicity campaign as
well as announced its formation with the publication
of The Great Manifesto of the Order in June 1915. In August 1917, the Order held its first national
convention in Pittsburgh. This convention was instrumental
in determining the stable future of the Order because
it approved a plan for developing correspondence lessons.
These lessons were written by Lewis and permitted
the Order to spread throughout the country and throughout
the world (Melton, 1986: 157). On June 17, 1918, the AMORC headquarters were raided
by the police and Lewis was arrested for the selling
of fraudulent books and collection of money under
false pretenses. These charges were eventually dropped,
but Lewis moved the headquarters to San Francisco
later that year (Melton, 1986: 157). The headquarters
were moved again in 1925 to Tampa, FL where they remained
for two years and the radio station WJBB was managed
by the Order (Melton, 1986: 157). The AMORC headquarters found its final home in San
Jose, CA in 1927. Lewis reincorporated the order in
California and attempted to incorporate it with the
Pristine Church of the Rose Cross, an affiliated religious
group for which he had served as bishop. This incorporated
church lasted only a few years as the AMORC began
to emphasize its fraternal structure and discarded
any religious semblances (Melton, 1986: 157). The AMORC was rapidly growing and this led to conflict
with other Rosicruician organizations. In 1928, the
Fraternitas Rosae Crucis challenged the AMORC's right
to call themselves "Rosicrucian." Lewis
then accused the FRC's leader R. Swinburne Clymer
of fraudulent behavior. This tension has lasted to
the present day, and has also involved the Rosicrucian
Fraternity in Oceanside, California (Melton, 1996:
717). By 1934, the AMORC's jurisdiction had expanded to
include all of the western hemisphere. In July of
1934 a Rosicrucian student research center, the Rose-Croix
University of America, was dedicated by Lewis. In
1936 a planetarium was opened, and in 1939 the Rosicrucian
Research Library was opened (Melton, 1986: 157). H. Spencer Lewis was the Grand Imperator of the AMORC
until his death. His son Ralph M. Lewis was Grand
Imperator from 1939 until his death in 1987. Gary
L. Stewart was designated to be the next Grand Imperator,
but he was removed from the position in 1990 due to
charges of embezzlement. Christian Bernard replaced
Stewart as Grand Imperator (Lewis, 1998: 43). The AMORC study program, which is conducted by correspondence,
remains the means by which one becomes a member of the
fraternal group. The system of Rosicrucian correspondence
study involves a packet of lessons referred to as monographs,
each ranging from approximately 6-8 pages. There exists
a manual that serves as a weekly guide to these monographs
and lessons, which includes diagrams and plates to help
elucidate the material. There are three publications
put out by the Rosicrucian Order: The Rosicrucian Digest
, The Rosicrucian Forum , and The English Grand Lodge
Bulletin . These provide information that either supplement
one's Rosicrucian studies or contain other materials
of interest to members. The Rosicrucian Order also has
a general interest in a varied range of esoteric texts,
and other cultural or intellectual subjects. III. Beliefs of the Group The Rosicrucian Order, AMORC mission statement, as
found in Mastery of Life: The Rosicrucian teachings
enable people to find themselves, turn their lives,
and influence the universe. We are educators, students,
and seekers devoted to exploring inner wisdom and
the meaning of life. We offer an ancient time-tested
system of study and experimentation which reveals
the underlying principles of the universe. Our method
offers practical tools applicable to all aspects of
life. The Rosicrucian teachings allow individuals
to direct their own lives, experience inner peace,
and leave their mark on humanity. For the entirety of the Mastery of Life pamphlet
and further insight into Rosicrucian beliefs, click
here . This comprehensive pamphlet provides an introduction
to the Rosicrucian Order, AMORC and an overview of
the various aspects of membership, including a description
of the correspondence lessons. There is a certain
aura of secrecy and mystery enshrouding the AMORC.
There is no obligation upon the members to keep the
laws and principles which they learn in secret. The
leadership of the AMORC believes it is more important
to set into operation these laws and principles rather
than explaining their inner workings to one outside
of the Order (Lewis, 1938: 44). The AMORC takes no
definitive stance on the religious doctrines of any
church or religious movement and states that its teachings
do not contradict anything in the Bible, but rather
new knowledge is revealed that provides a practical
guide to living the right life that the teachings
of various churches espouse (Lewis, 1941: 262). The
Rosicrucian teachings strive to create a liveable
philosophy incorporating various aspects of science
and mysticism, and seek to free society of the enslaving
power of superstitions (Union of International Associations,
1996: 181). The AMORC views itself as a continuation of the ancient
schools of Amenhotep IV and Solomon. The system of
their fraternity operates on 180 year cycles, alternating
between silence and secrecy, then public operation.
The Order shifted to a public cycle beginning in 1909
(Melton, 1996: 717). The AMORC claims it is not a religion and that a
specific code of belief or conduct is not required,
and becoming a Rosicrucian student does not mean one
has to change one's previous religious beliefs or
affiliation. The Rosicrucian path provides the means
to awaken one's innate potential for higher knowledge,
which lays dormant without enlightenment. Natural
laws are learned and applied which allow one to experience
an aware union with Divine or Cosmic Consciousness.
The AMORC allows the student to decide what this deity
is, and this type of freedom of personal interpretation
is extended to everything that is presented in the
teachings ( Mastery of Life pamphlet : 5). Rosicrucian teachings are centered on the "mastery
of life," as the name of their major pamphlet
suggests. The concept of "mastery of life"
consists of the belief that man's success is through
his ability to use his mental imaging powers to bring
forth concrete reality. Metaphysical as well as physical
philosophy aid the Rosicrucian student in using and
improving his own natural talents. Rosicrucian students
are taught to image things like health, wealth, and
happiness by means of correspondence lessons, presented
in booklets called "monographs" (Lewis,
1998: 43). These lessons are mailed on a monthly basis
to members and introduce a variety of concepts, as
well as providing supplementary exercises and experiments
to implement what is learned. Members may also attend
local centers for group activities and discussion
of the materials (Melton, 1996: 717). Correspondence Lessons: New Rosicrucian students, referred to as Neophytes,
are presented with three introductory "Degrees,"
also referred to as Atrium lessons, which provide
a summary of the course of study. After this introduction,
there are an additional nine more Degrees. These twelve
total Degrees take about five years to complete. The
Degrees are arranged in a hierarchical manner -- information
presented in an earlier Degree will help to enrich
the learning and comprehension of a succeeding Degree
( Mastery of Life pamphlet : 9). One of the first concepts taught to Neophytes is
that humans are dual beings, with a physical and a
psychic sense. The Atrium lessons are meant to awaken
and develop the psychic capacities ( Mastery of Life
pamphlet : 11). The lessons explore such topics as
"The Creative Power of Visualization," "Influence
of Thoughts on Health," "Perceptions of
the Aura," and "Reincarnation and Karma." After completing the Atrium lessons, students are
no longer Neophytes and leave the Atrium to enter
the Temple. The Temple lesssons expand upon the principles
learned in the Atrium lessons, as well as providing
practical applications for these principles ( Mastery
of Life pamphlet : 13). The Temple lessons include
such concepts and topics as "polarity and its
relationship to the subatomic world," ontology,
classical philosophy, healing techniques, psychic
projection, and themes of immortality. After the Ninth Temple Degree (the last in the series)
is completed, the Rosicrucian student's studies continue,
as the learning and exploration of the laws of the universe
are a lifelong endeavor ( Mastery of Life pamphlet :
17). Therefore the Atrium and Temple lessons provide
a strong foundation for one's knowledge, yet one must
continue to develop and practice the Rosicrucian techniques,
incorporating them into one's own life. IV. Contemporary Issues and Controversies The average Amercian is probably not familiar with
the Rosicrucian Order, AMORC, nor would it illicit
any immediately negative sentiments. This is most
likely due to the relatively low-key and intellectually-minded
nature of the group. AMORC does not involve itself
in political or religious controversies and has no
immoral practices so it does not attract much attention
(Lewis, 1941: 190). It has never been officially or
unofficially condemned by Catholics or Jews (Lewis,
1941: 244). Any serious conflict has come in the form
of internal controversies, as in the embezzlement
charges against Gary L. Stewart, the Grand Imperator
succeeding Ralph M. Lewis. Stewart became Grand Imperator
in 1987 but was removed from the post by vote of the
AMORC Board of Directors and charged with embezzlement.
The Board had learned of Stewart's intent to transfer
$3 million in Rosicrucian funds to a bank account
in Andorra, and that he had already transferred it
to a Pittsburgh bank (Thompson, 1990b: B12). Stewart
denied all allegations against him and claimed that
the transfer of funds was approved by the Board and
had been an investment for starting a new Grand Lodge
in Spain (Thompson, 1990b: B12). This money was eventually returned to the Rosicrucian
account by court order and Stewart began his own group
called the Order Militia Crucifera Evangelica . He
still considers himself the Rosicrucians' spiritual
leader for life (Heltzel, 1993: A10). There is a small
controversy over whether Stewart's removal from his
post had less to do with money than with the internal
politics of the group. There were supposedly two factions
within the organization, and a number of people wanted
Stewart out of the group due to his attempts to modernize
the organization (Heltzel, 1993: A10). |