The Pillars of the Rosicrucian Philosophy

 

Man is two-fold: In his present form, he is mortal and at the same time immortal with respect to the spirit-spark in his deepest, inner core. Through transfiguration, an immortal being arises out of this spark of Light and manifests itself in the world of eternal life.

 

Rosicrucian teachings are based on the universal wisdom that has always been and will be revealed to those who long for it. This universal wisdom was passed down in the manifestos of the classical Rosicrucians of the 17th century, which contained the knowledge of the old mysteries, merged with the Christian mysteries, to create an esoteric Christianity.

 

Jan van Rijckenborgh (1896-1968) and Catharose de Petri (1902-1990), the spiritual leaders of the Lectorium Rosicrucianum, re-published the classical Rosicrucian writings with additional commentaries and explanations for pupils of the modern spiritual school of the Golden Rosycross and all other interested seekers.

 

Gnostic and Hermetic Wisdom

 

The current Rosicrucian teachings of the LRC are rooted in the gnostic-hermetic tradition. These teachings are adapted to the practical requirements of the highly individualised modern man.

 

Gnosis – knowledge of God – is given to man as a Light force, which leads to inner knowledge of the relationship between God, man and cosmos. Aspects of this knowledge are, among others, handed down in the writings of Hermes Trismegistos. These ancient manuscripts were re-edited and explained by Jan van Rijckenborgh and Catharose de Petri and published as “The Egyptian Arch Gnosis”.

 

Against this background, today’s Rosicrucian teachings are based on three pillars.

 

1. Man as a microcosm

 

Man is understood as a multidimensional entity, as a human “microcosm” – a small but complete world with seven spheres. Man can only partially manifest itself within the limitations of the material world, because man originally evolved from another nature order. Man’s original field of life is not subject to death and decay, and it is his destiny to return to this immortal life.

 

2. Two life-fields: Birth and death

 

The concept of man as a microcosm and the existence of two life-fields (nature orders) are central to the philosophy of the LRC. The life-field of eternity is not to be confused with that of life on the other side after death. That other side is only a reflection of this side, a reflection sphere – and the abode of the dead. It is not the world of eternity. This side and the other side are two sides of the same coin. Rosicrucians refer to this duality as the “dialectical” polarity of life. Nothing in dialectics is eternal, everything eventually turns into its opposite: Good and evil, day and night, peace and war, life and death.

 

The human microcosm experiences a chain of many reincarnations from this side of the dialectic world into the other and back again. As a result, it gathers experience that will let it mature and open an inner conversion. This conversion is founded upon the realisation of not being at home in the world of dialectics. It leads to seeking after its true, eternal existence.

 

3. Endura and transfiguration

 

This takes us to the third pillar of the Rosicrucian teachings: The path of the inner man from the transitory, perishable to the eternal, imperishable life-field through transfiguration. That is the grand metamorphosis of spirit, soul and body.

 

The starting point for this path is not the I-consciousness that originates out of the perishable, dialectical world. Man possesses in his deepest being, in his heart, an immortal principle, a spirit-spark, the “Rose” of the Rosicrucians. Connected to this as to an original pre-remembrance, man can find the path and go back the way to his original source.

 

In addition, man must overcome his I-centredness and its binding to the material world on the path of the “Endura”; the overcoming of the old ego. This process leads to a new nourishment by forces from the immortal new life-field. It culminates in the complete transformation of man as to spirit, soul and body: transfiguration.

 

Spiritual Work for Mankind

 

This does not mean that Rosicrucians want to escape from reality. In fact, it is just the opposite. The consciousness of love and compassion for humanity and all creation in its manifestation are central to the Rosicrucian path. To the Rosicrucians, human service means to pass on the spiritual light to all people who ask for it. IT can be said that the Rosicrucians stand “with their backs to the light”. This means they work from, and with the Light, but serve in the midst of this world. This is the symbolic work of the “gatekeeper”, as it is told at the end of the “Alchemical Wedding of Christian Rosycross”.