Esoteric Coffeehouse

This is a short announcement that the first of the Rosicrucian Manifestos, the Fama Fraternitatis, is available for download in the new ‘Downloads‘ page. This is a new modern English rendering I have prepared based on the 1652 Thomas Vaughan original. The modern English does not necessarily make it less obscure though :).

I have tried to keep the modern English version in line with Vaughan’s intentions. Still, if you plan to write a scholarly paper or anything like that, please use the Vaughan original. Also, please acknowledge source if you use this one publicly.

Since I am currently researching on the topic of early Rosicrucianism, I have taken a closer look at the Rosicrucian Manifestos: Fama Fraternitatis and Confessio. My reading of the documents made me decide to provide a modern English version, as the 1652 version is slightly hard to read. While the Chymical Wedding benefited from such a modern English updating, the Manifestos didn’t. I will soon publish my version under a new envisioned section of the website called Downloads.

It is important to know that, although lumped together as the ‘Manifestos’, the Fama and Confessio were not published simultaneously. The Fama was published in Kassel, Germany in 1614 as an appendix to a section of a Italian work by Trajano Boccalini. It was republished, together with the Confessio, in 1615. Hence, the Fama can be considered as the more original and important of the two treatises (in fact, the Confessio constantly refers to the Fama as authority).

To make things easier, I have set what I consider to be the main ideas of the Manifestos in a numbered list below.

1. Secret Medieval Tradition from the East. The works affirm that the Rosy Cross society was established in the 1300s by a legendary friar called Christian Rosenkreutz. He was supposed to have traveled widely in the Eastern lands and to have acquired secret knowledge from Islamic initiates. It was a peculiar aspect of Rosicrucian belief that secret knowledge could be obtained from Moslem thinkers in the Middle East. Needless to say, at the time, many anti-Rosicrucian writers attacked them for upholding non-Christian beliefs. Yet, as shown below, the Rosicrucian manifestos portray a mystical and ardent form of Christianity. Nevertheless, the composers of the Fama and Confessio must have been aware of the historical truth that esoteric knowledge came through the intermediation of Islam.

2. Paracelsianism. The Manifestos refer to Theophrastus Paracelsus as an important precursor of the Rosicrucian revelation; however, they say, he did not belong to the Rosicrucian lineage. Paracelsian language and ideas pervade both Fama and Confessio: they talk about universal medicine, the religious value of knowledge, the inferior nature of gold-making and other ideas traceable to Paracelsian followers. The Paracelsians, it must be remembered, were interested in medical alchemy rather than gold-making and often disparaged the latter as an inferior pursuit. They were also fervent knowledge-seekers, both in nature and in the Bible.

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All Rosicrucian or Rosicrucian-based orders in existence today hark back to the 1614 publication of the famous manifests, the Fama Fraternitatis and the Confessio. These anonymously published works claimed that the Rosicrucians were a hidden order of initiates established by an unknown mystic named Christian Rosenkreutz in the 14th century. The publication of the two manifestos caused an intense excitement on the European intellectual scene, an event which is now referred to as the Rosicrucian furor. Thousands of intellectuals from all over the continent sent letters demanding to become members of the obscure organization. No letter was ever answered.

Today, scholars still wonder: did the Rosicrucians really exist? There are many views on these. On one extreme, there are those that claim that there was indeed an organization of the Rose and Cross, whether or not founded by the mythical Rosenkreutz. At the other extreme, there are those that maintain that Rosicrucianism was a big hoax perpetrated by pranksters. At the middle of the scholarly discourse, there are those who believe that Rosicrucianism was a name comprising a heterogeneous group of reformers that had a common goal, but not a common creed.

At the end of the 16th century, there was expectation in the air. The 1500s had been a period of upheaval and questioning, which had resulted in the split of the Catholic Church and the birth of the Protestant Churches. To us today the 16th century was a period of innovation that opened avenues of inquiry previously deemed impossible. However, for the people actually living during those times the change must have been painful and not necessarily positive. There were wars amongst Christians previously unheard of; witch hunts; plagues; persecutions. Within this unstable environment, many intellectuals spent a lot of time thinking how to reform the European society and mend its religious and social fractures. Many offered solutions, but there was a current of thought that was primarily dedicated to religious concord: the Hermetic one. This heterogenous ‘group’ comprised philosophers, Christian Kabbalists, magicians, and especially, alchemists. The latter, devoted followers of Paracelsus, were particularly active at the end of the 16th century and were spreading their beliefs in the philosopher’s stone and the Universal Medicine.

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As mentioned last time, I will now talk about the identity of the Navi and their religion from a Paracelsian perspective. Just as a reminder, Paracelsus was a revolutionary philosopher, alchemist and physician living in the 16th century (I already touched upon some elements of his life and philosophy here and here). Now, I’m not saying that Cameron was necessarily acquainted with Paracelsian speculation, but it must be kept in mind that the ideas of Paracelsus had a strong impact on the development of Western culture, though the extent of his influence still awaits research.

One of the first things that you notice about the Navi people is their size. They are approximately twice as big as the ordinary humans. They live in the thick forest, in brotherhood with all animals and plants. They are able to ‘fly’ by becoming one with their dragons and have developed a keen ability of falling from huge heights without really getting hurt.

All these characteristics made me think straight away of the mythology of the sylphs, originating in Paracelsus’ speculations. Paracelsus wrote a strange little work called ‘The Book of Nymphs, Sylphs, Pygmies and Salamanders and the Other Spirits’. According to the Book of Sylphs, there are spirits in nature which live in each of the four elements: water, fire, air and earth.

The water creatures are called undines (or nymphs), the fire ones salamanders, the air ones sylphs (or sylvesters) and the earth ones gnomes (aka pygmies). Each has its own characteristics and rapport with humans. Of all of these, the sylphs appear most humanly; Paracelsus informs us that they are ‘like men’ except they live in the forest, and are ‘cruder, coarser, longer and stronger’ than the human beings. They have intercourse with men, except, Paracelsus maintains in Renaissance vein, they have no soul since soul is reserved to human beings only. Otherwise, they don’t seem to differ very much from men: they work, eat, converse in similar ways to humans.

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Happy New Year to all. Since it is the beginning of the year, I thought I’d experiment a little and write from time to time some commentaries on esoteric ideas related to popular culture. And what better way to start than with a review of the movie Avatar.

While I was watching Avatar, the concept of mundus imaginalis coined by historian and philosopher Henri Corbin kept crossing my mind in regards to the world of Pandora. Mundus imaginalis  is, simply put, the world of imagination – a world we project out of our mind. To us today this may be a poetic expression, but to traditional esoteric thought, this world was as real as we are, an intermediary place between this world and the divine one. It was a place we could access in our dreams and visions by the aid of a so-called ‘third eye’.

It is a phenomenon of our contemporary imagination to present this spiritual world as more accessible. What could make us transcend the barrier between our mundane universe and this magical one? The answer often is: technology. In Avatar, we see that technology (of a very expensive and sci-fi kind) can turn Jake Sully into an avatar capable of interacting with the world of imagination, symbolized by Pandora’s Navi people. We can see technology facilitating the forbidden interaction between the elusive Navi and the human beings.

But how does this apology for avatar technology reconcile with the explicit denial of technology amongst the idealistic Navis? After all, the Navis reject all complex machines and prefer hunting with spears and arrows. The movie’s answer is, by differentiating between ‘good’ technology and ‘bad’ technology. The good technology is the ‘soft’ kind: the one of computers and complex systems. It is this technology that allows one to ascend to the forbidden world of the Navis. Remarkably this world, we learn, is built on the same principles as soft technology. Grace the scientist puts it plainly: the Home Tree is a neural network connecting all trees on the planet. And if that wasn’t clear enough, we have the very explicit image of the Navi ‘jacking in’ the planetary system with their hair (Naughty as I am, I briefly wondered why would Jack and the Navi girl need to have sex the usual human way when they seemed to make love through their hair just fine).

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