Rosicrucians玫瑰十字会

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Rosicrucians are members of a worldwide esoteric society whose official emblem combines a rose and a cross.玫瑰十字会是一个世界性的社会,其深奥的正式标志结合了玫瑰和横梁。The society was apparently founded in Europe in medieval times and was given impetus by the publication of Fama fraternitatis (Account of the Brotherhood, 1614) and the Confessio fraternitatis (Confession of the Brotherhood, 1615).该协会成立显然是在欧洲中世纪时代,并获由法玛兄弟会出版(帐户的兄弟,1614)和Confessio兄弟会(忏悔的兄弟,1615年)的动力。 These pamphlets were probably written by the Lutheran pastor Johan Valentin Andrea (1586 - 1654).这些小册子可能写的路德派牧师约翰瓦伦丁安德烈(1586年至1654年)。They describe the initiation into the mysteries of the east (particularly of ancient Egypt) of Christian Rosenkreuz, who was allegedly born in 1378 but is presumed to be an allegorical figure.他们形容成神秘的东方(特别是古埃及)​​基督教罗森克鲁兹,谁是1378年出生,但据称被假定为一个寓言人物的开始。 In the 18th century several Rosicrucian groups were active in Russia, Poland, and Germany.在18世纪的几个玫瑰十字会团体活跃在俄罗斯,波兰和德国。The movement has close links with Freemasonry.该运动已与济紧密的联系。

The first Rosicrucian society in the United States was founded in Pennsylvania in 1694.第一个在美国玫瑰十字会学会成立于1694年在宾夕法尼亚州。The Ancient Mystical Order Rosae Crucis has headquarters in San Jose, Calif. Founded in 1909 by H Spencer Lewis, AMORC is an international fraternal order that operates through a system of lodges and fosters the Rosicrucian philosophy of developing humankind's highest potentialities and psychic powers.古代神秘订购Rosae Crucis已成立于1909年由H斯宾塞刘易斯在加利福尼亚州圣何塞市的总部,AMORC是一个国际秩序,通过兄弟般的小屋和促进人类的发展的潜力和精神的最高权力玫瑰十字会的哲学体系的运作。

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Bibliography: 参考书目:
HS Lewis, Rosicrucian Questions and Answers with a Complete History (1984); R Lewis, Mental Alchemy (1984); AE Waite, The Brotherhood of the Rosy Cross (1924); FA Yates, The Rosicrucian Enlightenment (1972).房协刘易斯,玫瑰十字会的问题,并具有完整的历史记录(1984年)的答案; ř刘易斯,心理炼金术(1984年);声发射韦特,对玫瑰十字兄弟会(1924年);足总杯耶茨的玫瑰十字会的启示(1972年)。


Rosicrucians玫瑰十字会

Catholic Information天主教新闻

The original appelation of the alleged members of the occult-cabalistic-theosophic "Rosicrucian Brotherhood", described in the pamphlet "Fama Fraternitatis RC" (Rosae crucis), which was circulated in manuscript As early as 1610 and first appeared in print in 1614 at Cassel.作者的隐匿-卡巴拉- theosophic“玫瑰十字兄弟会”成员原Appelation的指称,在这本小册子“法玛兄弟会区局”(Rosae crucis),这是流传在手稿只要1610年初和1614年首次出现在打印描述卡塞尔。To the first two additions were prefixed the tract "Allgemeine und Generalreforation der ganzen weiten Welt", a translation of Fr.对于前两项的增加都是前缀的地域“汇报有限公司Generalreforation明镜ganzen weiten世界报”,一个神父的翻译。Boccalini's "Dei Ragguagli di Parnasso", 1612.Boccalini的“棣Ragguagli迪Parnasso”,1612。Beginning with the fourth edition in 1615, the third Rosicrucian rudiment, "Confessio der Fraternitat", was added to the "Fama".随着1615年第四版,第三玫瑰十字会的雏形,“Confessio明镜Fraternitat”,开始加入​​到“法玛”。 According to these, the Rosicrucian brotherhood was founded in 1408 by a German nobleman, Christian Rosenkreuz (1378-1484), a former monk, who while travelling through Damascus, Jerusalem and Fez had been initiated into Arabian learning (magic), and who considered an antipapal Christianity, tinged with theosophy, his ideal of a religion.根据这些,玫瑰十字兄弟会是由一位德国贵族,基督教罗森克鲁兹(1378年至1484年),前和尚,谁同时通过大马士革,耶路撒冷和非斯旅游已经开始进入阿拉伯学习(魔术),谁在1408年审议一antipapal基督教,色彩与神智,他的宗教理想。 Concerned above all else that their names should appear in the Book of Life, the brothers were to consider the making of gold as unimportant-although for the true philosophers (Occultists) this was an easy matter and a parergon.高于一切,他们的名字应该出现在生命之书的关注,兄弟考虑制作的黄金是不重要的,虽然在(神秘学者)这是一个简单的问题,也是parergon真正的哲学家。 They must apply themselves zealously and in the deepest secrecy to the study of Nature in her hidden forces, and to making their discoveries and inventions known to the order and profitable to the needs of humanity.他们必须将自己的热情和最深切的保密为自然隐藏的力量在她的研究,以及使他们的发现和已知的秩序和有利可图人类的需要发明。 And to further the object of the said order they must assemble annually at the "Edifice of the Holy Spirit", the secret head-quarters of the order, cure the sick gratuitously, and whilst each one procured himself a successor they must provide for the continuance of their order.并进一步对上述命令,他们必须在组装,秘密头宿舍的秩序“的圣灵大厦”每年对象,无偿医治病人,而每一个采购和自己的继任者,他们必须为延续他们的订单。 Free from illness and pain, these "Invisibles", as they were called in the vernacular, were supposed to be yearning for the time when the church should be "purified".摆脱疾病和痛苦,这些“隐身”,因​​为他们在白话叫,被认为是对的时候,教会应该是“净化”的向往。For two hundred years, while the world never had the least suspicion of their existence, the brotherhood transmitted by these means the wisdom of "Father" Rosenkreuz, one hundred and twenty years after the latter's burial, until about 1604 they finally became known.两百年了,而世界从未有过的最不怀疑他们的存在,这些传播手段的兄弟情谊的“父”罗森克鲁兹,一百二十年后后者的葬礼,直到1604年他们终于搞清楚了智慧。 The "Fama", which effected this, invited "all of the scholars and rulers of Europe" openly to favour the cause, and eventually to sue for entrance into the fraternity, to which, nevertheless, only chosen souls would be admitted.在“农夫”,这影响这一点,请“所有的学者和欧洲的统治者”,公然偏袒的原因,并最终加入WTO起诉的博爱,对此,不过,只有选择了灵魂会被接纳。 The morbid propensity of the age for esoterism, magic, and confederacies caused the "Fama" to raise a feverish excitement in men's minds, expressed in a flood of writings for and against the brotherhood, and in passionate efforts to win admission to the order, or at least to discover who were its members.作者为esoterism,魔术,和confederacies年龄病态的倾向所造成的“农夫”,以提高在人们的头脑狂热的兴奋,在赞成和反对的兄弟情谊著作水灾表示,在激情的努力,赢得入场秩序,或至少​​发现谁是其成员。 All of these endeavours, even by scholars of real repute like Descartes and Leibniz, were without results.所有这些努力甚至像笛卡尔和莱布尼兹真正名声学者,均没有结果。From the manifestly fabulous and impossible "History" of the brotherhood, it was apparent that it depended upon a "mystification".从精彩的,显然是不可能的“历史”的兄弟,很明显,它在一个“神秘化”而定。This mystification was directly explained by an investigation by the author, who appears unquestionable to have been the Lutheran theologian of Würtemberg, John Valentin Andrea (1586-1654).这个神秘的直接解释由作者的调查,谁似乎已经不容置疑的Würtemberg路德神学家,约翰瓦伦丁安德烈(1586年至1654年)。 According to his own admission, Andrea composed in 1602 or 1603 the Rosicrucian book, "Chymische Hochzeit Christiani Rosenkreuz 1459", which appeared in 1616.据他自己承认,安德烈在1602年或1603年组成的玫瑰十字会的书“Chymische Hochzeit克里斯蒂罗森克鲁兹1459”,它在1616年出现。This book, called by Andrea himself a youthful literary trifle in which he intended to ridicule the mania of the times for occult marvels (Life, p. 10), bears the closest intrinsic relation to the "Fama", which, in the light of this, is undoubtedly a later work of Andreä's or at least of one of the circle of friends inspired by him.这本书,由Andrea亲自打电话青春文学的小事中,他打算嘲笑时代的神秘奇妙躁狂症(生活,第10页),承担了“法玛”,最近的内在关系,其中,在光这一点,无疑是安德烈的后期工作或在对他的朋友们的启发圈至少之一。 Alchemistic occultism is mocked at in these works and in the "General-Reformation", the follies of the then untimely reformers of the world are openly ridiculed.炼金术的神秘主义是在嘲笑这些作品并在“通用型改革”,世界上的改革者当时不合时宜的公然嘲笑愚蠢。The fantastic form of the tracts is borrowed from contemporary romances of knighthood and travel.精彩的大片的形式是借了骑士和旅行的当代传奇。The "Rosy Cross" was chosen for the symbol of the order because, first, the rose and cross were ancient symbols of occultism and, secondly, occur in the family arms of Andrea.在“玫瑰十字”被选定为订单的象征,因为,第一,两岸都是玫瑰和古老神秘的符号,其次是发生在家庭安德烈武器。It recalls Luther's motto: "Des Christen Hertz auf Rosen geht, wenn's mitten unter'm Kreuze steht" (Hossback, 121).它回顾路德的座右铭:“德克里森赫兹奥夫罗森geht,温森的手套unter'm Kreuze steht”(Hossback,121)。As a result of his satirically meant but seriously accepted works, which soon gave rise to occult humbuggery (opposed by him) in new Rosicrucian raiment, Andrea openly renounced Rosicrucianism and frequently referred to it as a ridiculous comedy and folly.由于他的讽刺作品的意思,但认真接受,很快引起了在新的玫瑰十字会神秘瞒骗衣服(他反对)的结果,公开宣布放弃安德烈玫瑰十字会,经常被称为愚蠢可笑的喜剧,给它。 In spite of this, the Rosicrucian fraud, which served in many ways as a model for the anti-Masonic Taxil-Schwindel, has continued effective until the present day.尽管如此,玫瑰十字会欺诈的,它在许多方面充当了反共济会Taxil - Schwindel模式,继续有效,直至今天。 In the seventeenth century Michael Maier and Robert Fludd were its champions.在十七世纪,迈克尔迈尔和罗伯特弗拉德是其冠军。

Psuedo-Rosicrucian societies arose, falsely claiming descent from the genuine fraternity of the "Fama".伪-玫瑰十字会的社会出现,谎称从“农夫”真正的博爱后裔。After 1750 occult Rosicrucianism was propagated by Freemasonry, where it led to endless extravagant manifestations (St. Germain, Cagliostro, Schropfer, Wollner etc.). 1750年后所宣扬的神秘玫瑰十字会的共济会,并引发了无尽的奢华表现(圣热尔曼,卡廖斯特罗,Schropfer,Wollner等)。In the system of high degrees in "Scottish" Freemasonry, especially in the Rosendruez degree, the Rosicrucian symbols are still retained with a Masonic interpretation.在高度的“苏格兰”共济会,特别是在Rosendruez程度,制度,玫瑰十字符号仍然保留了共济会的解释。 Finally, since about 1866 there have existed in England and Scotland (London, Newcastle, York, Glasgow) and in the United States (Boston, Philadelphia) "colleges" of a Masonic Rosicrucian society, whose members claim to be direct descendants of the brotherhood founded in 1408.最后,距今约1866年有已经存在在英格兰和苏格兰(伦敦,纽卡斯尔,约克,格拉斯哥)和美国(波士顿,费城)“学院”玫瑰十字会的共济会的社会,其成员宣称是直接后裔的兄弟成立于1408年。 Only Master Masons are eligible for membership.石匠大师,只有当会员的资格。According to the definition of the president of the London branch (Supreme Magus), Brother Dr. Wm.据在伦敦分行(最高法院法师),兄弟西医结合博士总裁的定义。Wynn Westcott, MB, PZ, it is "the aim of the Society to afford mutual aid and encouragement in working out the great problems of life and in searching out the secrets of nature; to facilitate the study of philosophy founded upon the Kabbalah and the doctrines of Hermes Trismegistus, which was inculcated by the original Fratres Roseae Crucis of Germany, AD 1450; and to investigate the meaning and symbolism of all that now remains of the wisdom, art, and literature of the ancient world".永利韦斯科特,MB的,震,这是“买得起的社会目标在工作在生活中的重大问题和寻找大自然的奥秘互助和鼓励,以促进哲学的研究后,卡巴拉和成立爱马仕Trismegistus,这是由原始Fratres Roseae Crucis德国,公元1450灌输理论;并调查所有的意义和象征意义,现在的智慧,艺术遗迹,以及古代世界“文学。The view which has been lately revived, especially by Katsch and Pike, that Rosicrucianism definitely or even perceptibly cooperated in the foundation of modern Freemasonry in 1717, is contradicted by well-known historical facts. ,目前已恢复,特别是最近由Katsch和派克,玫瑰十字会的肯定,甚至明显地在现代共济会在1717年合作的基础,认为这是矛盾的众所周知的历史事实。

Publication information Written by Hermann Gruber.出版信息的书面赫尔曼格鲁伯。Transcribed by John Looby.转录由约翰卢比。The Catholic Encyclopedia, Volume XIII.天主教百科全书,卷十三。Published 1912.1912年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, February 1, 1912. Nihil Obstat,1912年2月1日。Remy Lafort, DD, Censor.人头马lafort,副署长,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰法利枢机主教,大主教纽约

Bibliography参考书目

ARNOLD, "Unparteiische Kirchen u. Ketzerhistorie", II (Frankfort, 1699), 640 sq.; HERDER, "Samtl. Werke" (Berlin, 1888), XV, 82 sq.; XVI, 596 sq.; BUHLE, "ursprung ud vornehmsten Schicksale der Rosenkreuzer u Freimaurer" (Gottingen, 1804); NIKOLAI, Einige Bemerkungen uber den Ursprung ud Gesach.阿诺德,“Unparteiische Kirchen美国Ketzerhistorie”,第二章(法兰克福,1699年),640平方米;牧羊人“Samtl Werke公司。”(柏林,1888年),十五,82平方米;十六,596平方米; BUHLE,“ursprung乌德vornehmsten Schicksale明镜Rosenkreuzer ü Freimaurer“(哥廷根,1804),尼古拉,Einige Bemerkungen尤伯杯书斋Ursprung乌德Gesach。D. Rosendreuzer u.美国四RosendreuzerFreimaurer" (Berlin, 1806); HOSSBACH, JU. W. "Andrea u.Freimaurer“(柏林,1806年); HOSSBACH,居瓦特。”安德烈美国sein zeitalter" (Berlin, 1819); GUHRAUER, "Zeitschr.盛zeitalter“(柏林,1819年); GUHRAUER,”Zeitschr。 F. hist.楼历史。Theol.Theol。(1852), 298 sq.; SIERKE, "Schwarmer u. Schwinder zu Ende d. 18 Jahrh. " (Leipzig, 1874); KOPP, "Die Alchemie", II (Heidelberg, 1886); WAITE, "The real History of the Rosicrucians" (London, 1887), needs revision; KATSCH, "Die Entstehung ud wahre Endzweck d. Freimaurerei" (Berlin, 1897); HEFELE [RAICH] in "Kirchenlex.", sv "Rosendreuzer"; HERMELINK in "Realencyk."(1852年),298平方米; SIERKE,“Schwarmer美国Schwinder 18 Jahrh四祖恩德。”(莱比锡,1874年); KOPP公司,“模具Alchem​​ie”,第二章(海德堡,1886年),怀特,“真正的历史在玫瑰十字会“(伦敦,1887年),需要修改; KATSCH,”模具Entstehung乌德wahre Endzweck四Freimaurerei。“(柏林,1897年),在黑弗勒[RAICH]”Kirchenlex“,希沃特”Rosendreuzer“,在HERMELINK”Realencyk。 “F. prot.普罗特楼。Theol., sv "Rosenkreuzer"; "Allg. Handbuch d. Freimaurerei", II (3rd ed., 1900), 259-63; BEGMANN, "Monatshefte d. Comenius-Gesellschaft" (Berlin), V (1896), 212 sq.,; VI (1897), 204 sq.; VIII (1899), 145 sq.; "Zirkelkorrespondenz" (Berlin, 1896), 212; "Vorgessch. U. Anfange d. Freimaurerei in England", I (1909), II (1910), 16, 384; GOULD, Hist of Freemasonry", II (London, 1884), 60 sq.; "Concise Hist. Theol,希沃特“Rosenkreuzer。”;“。Allg Handbuch四Freimaurerei”,第二章(。第三版,1900年),259-63; BEGMANN,“Monatshefte四夸美纽斯- Gesellschaft”(柏林),第五(1896年),212平方米;六(1897),204平方米;八(1899),145平方米;“Zirkelkorrespondenz”(柏林,1896年),212;“。Vorgessch美国Anfange四Freimaurerei在英格兰”,我(1909) ,二(1910),16,384,古尔德,共济组织胺“,第二章(伦敦,1884年),60平方米;”简明历史。Of Freemasonry" (London, 1903), 61-93; "Ars Quatuor Coronatorum", transactions (London), I (1888), 28, 54; V (1892), 67; VI (1893), 202 sq.,; VII (1894), 36 sq., 83; VIII (1895), 46; "The Theosophist" (Madras, 1886), VII, 451 sq., VIII, IX, X; "Rosicrucian Society of England: rules and Ordinances" (London, 1881); revised 1882); Transacations, etc" (1879-91); "The Rosicrucian: A Quarterly Record" (1868-79); KLOSS, "Bibliog. D. Freimaurerei, etc."共济会“(伦敦,1903年),61-93,”人工鱼礁四重奏Coronatorum“交易(伦敦),我(1888年),28,54;五(1892年),67,六(1893年),202平方米;第七章(1894年),36平方米,83;八(1895年),46;“的Theosophist”(马德拉斯,1886年),第七章,451平方米,八,九,十,“玫瑰十字会的英国:规则和条例” (伦敦,1881年),修订1882年); Transacations等“(1879年至1891年),”玫瑰十字会的:一季度纪录“(1868年至1879年),克洛斯,”Bibliog四Freimaurerei,等“。 (Frandfort, 1844), 174-201, gives 274 works on the subject; GARDNER, "Bibliotheca Rosicruciana": I, catalogue (London, privately printed, 1903), gives a list of 604 works on the subject. (Frandfort,1844),174-201,给出关于这一问题的274工程;加德纳,“书目Rosicruciana”:一,目录(伦敦,私人印刷,1903年),给出了604工程的主题列表。



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