PINK CROSS
FREEMASONRY
It may seem paradoxical, but for how much movement the Rosicrucians may have influenced the birth of modern Freemasonry must determine first whether the Rosicrucians ... ever existed or, more correctly, whether they existed as a structured organizzazionc.
ambiguity of this issue are in agreement both academic historians and those of esoteric approach, and the most stringent among historians Masons.
The former are forced to stay the proceedings for several reasons: first of all for the lack of reliable documents proving the existence of a secret society, Rosicrucian, and secondly for the opportunity to read the `obvious' and the Chemical Wedding Andreae as a proposal for renewal together scientific, religious and political launched by a group of "enlightened" contingently formed in the crucial period for Europe, including the death of Elizabeth I and the beginning of the Thirty Years War in Europe and finally to the excess "noise" caused, in contradiction with the instance of secrecy.
experts esoteric subjects distinguish between the Rosicrucians and Rosicrucian, "The true Rosicrucians are never un'urganizzazione with external forms defined [...], because the term Rose-Cross is the proper description of the actual degree of initiation, namely a certain state of mind the possession of which obviously is not tied so necessary that they belong to a certain organization defined. What it represents is what may be called the perfection of the human condition, as the symbol of the Rosicrucians figure, for the two elements which make up the reinstatement of being at the center of this state and the full expansion of its individual possibilities from this
center "(R. Guenon Considerations initiatory path).
Experts of Freemasonry are more possibilities, but hesitant to take a firm and clear position: "It is not clear whether the Rosicrucians in the seventeenth century and beyond, constitute a real community, dedicated to an ideal pansofico, transmission alchemical , and Christian esotericism spagyric therapeutic, or simply that designation, however, highly suggestive, indicate a mode, a state of completion, an underground pulse intended to drive up the powerful intuition of the sublime in a world now up and running, from the Renaissance onwards, a gradual disintegration of the Sacred, or to a his removal from the horizon of man "(M. Moramarco New Masonic Encyclopedia, 1997).
If you accept this invitation to distinguish between Guenon and Rosicrucianism Rosicrucians, the homogeneity between the three currents of thought taken into account when considering the question of relations between Rosicrucianism, and Freemasonry is not. The problem is deepened only to be able to determine when, how and where Freemasonry was born, and at this point we encounter another welter of problems arising as a vast and contradictory literature. To simplify
will remember that back in the 1600s in England and Scotland several Lodges (corporative associations of ° Freemasonry °, with internal rules more or less symbolism and connotations of local traditions) began to accept the noble cultured (Accepted Masons) Some identify themselves as members of the Rosicrucians.
We know that Elias Ashmole, in 1646, was admitted to a lodge in Warrington, Lancashire. Sir Robert Moray, who had interests similar to those of cultural Ashmole, in 1641 was similarly accepted in the Lodge of Edinburgh (and this is the year after which there is no evidence on the existence of speculative Freemasonry.) We also know that the two aristocrats were among the founders of the Royal Society, and they had somehow to do with the Rosicrucian movement. At this point some
capture a radical change in Freemasonry. G. Gangi, who argues that the Masons were not much accepted that the Rosicrucians, he writes: "With the entry of the Rosicrucian Massoncria was struck by a wave of renewal, undergoing profound mondificazioni both in the ritual is in its esotericism. [...] One can say that since then Freemasonry has continually asked the esoteric Rosicrucian, even assuming the most typical hermetic symbols such as the pelican, the eagle, the phoenix that is reborn from its ashes. From what we have said is, therefore, that since the mid-seventeenth century the real Rusacroce Company was incorporated in Freemasonry, which was badly affected. "
But there is something else again. In fact it was not until June 24, 1717, four Lodges in London met to found the Mother Grand Lodge of the world and these are the date and the event generally regarded as the origin of modern Freemasonry and the cause of progressive prevail inside the 'speculative orientation at the operational establishment of the past. Following this path six years later (1723) was published what was considered the Charter of Freemasonry Modern Constitutions (Constitutions) Anderson's line the shepherd, and a group of "reformers" took charge of revising and renewing a number of old standards (including the ritual). If you remember the dates are taken as points of reference, inevitably fell under the hypothesis expressed Masonic writings, namely that the Rosicrucians are nothing but speculative Masons. But it is still valid
always the possibility that representatives of the Rosicrucian movement, or at least the "spirit" of their "event", constituted the stimulus and the impulse to the creation of the Mother Grand Lodge of the world in London.
of this review is A. Schmidt, in its historical and ideological considerations on Rosicrucianism and Freemasonry: "The idea of \u200b\u200btolerance has been introduced into Freemasonry by Andreae and Comenius. A significant contribution is derived from 'specific atmosphere of thought illummistico-deistic England of the seventeenth century .[...] The universal human brotherhood designed by Comenius anticipates the Masonic idea of \u200b\u200bthe chain of union between the Brothers around the world '.
Finally, it must make a brief sulIe similarities in the liturgy and symbols of Freemasonry and those assigned to the Brotherhood of the Rosy Crocre, analogies used by some as evidence to support the continuity (both members, both of intent) between the two society. With regard to this subject P. Arnold writes: "... De Quincey says that the Rosicrucians used the most Part of esoteric symbols adopted by the Freemasons that they would be taken directly from them, Jacob's ladder, the Sun, the Moon and so on. But they are symbols of the Rosy Cross, and in particular Maier, adopted by alchemists, which will continue to use them during and after the episode of pseudo-fraternity. It was a mutual fund, a kind of esotericism of assets to be adopted proves nothing for the subsidiary of the movement. "
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