“In some way...there was a connection the Cathars, who were tied with the Bogomils and the older Manichaeans, or followers of Mani. It was from here at the close of the Cathar influence in the Albigensian Crusades that a young boy of the German nobel house of Germel was prepared for training in Persia when he was to come of age. The legend of C.R.C. [Christian Rosencreutz] that was the focus of the first Rosicrucian manifesto published in 1614 was an allegorical vehicle based upon his life and work. Geoffrey de St. Adhémar had also been originally from a town in the Albigensian lands of the Cathars. He later was tutored in the tradition, and co-founded the first Militae Evangelicae in 1089. (Rosicrucian Library)


“A Society allied to the Rosicrucians and incorporating much of their philosophy was founded at Lunenberg in 1571, under the name Militia Crucifera Evangelica. The MSS of this Society refers to the Rose and Cross. This organization cooperated with another in Holland, known as the ‘Friends of the Cross.’” - “Christian Rosencreutz” (S.R.I.A.)


“ was only with Schelling that the medieval heresy of the Eternal Evangel reappeared. When in 1831 he began to deliver his famous lectures on The Philosophy of Revelation in Munich, he felt himself to be invested with a great mission to announce the universal religion to come, the Church of St John... It has been said that ‘Many a listener...had the impression that he was watching the rise of new stage of consciousness and the birth of a new religion.’... Like others, Schelling saw St John as the apostle of the future in concord with Moses, Elijah, and John the Baptist in the Old Dispensation, he placed Peter, Paul, and John in the New, representing the three stages in the Christian Church. Peter was the Apostle of the Father, Paul of the Son, while John was the Apostle of the Spirit who was leading mankind into the full truth of the future. The first stage was that of Catholicism, the second of Protestantism, but the third will be the perfect religion of mankind.” - 256:62  


See: Heeding Bible Prophecy: New Scripture: New Gospel

    “. . . the Fraternity (of the Rosy Cross) has taken on a new significance through the finding of the vault in which Brother Rosencreutz is buried.  The door into this vault was miraculously discovered, and it typifies the opening of a door in Europe which is greatly desired by many. 

    “The description of this vault is a central feature of the Rosencreutz legend. . . . The tomb of Rosencreutz was under the altar in the vault. . .

    “The discovery of the vault is the signal for the general reformation; it is the dawn preceding a sunrise. ‘We know. . . that there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the Sun there should break forth Aurora, or some clearness or divine light, in the sky.’ The date at which the vault was discovered is indirectly indicated as 1604.

    “This very peculiar document, the Fama Fraternitatis, thus seems to recount, through the allegory of the vault, the discovery of a new, or rather new-old, philosophy, primarily alchemical and related to medicine and healing, but also concerned with number and geometry and with the production of mechanical marvels.  It represents, not only an advancement of learning, but above all an illumination of a religious and spiritual nature. This new philosophy is about to be revealed to the world and will bring about a general reformation.  The mythical agents of its spread are the R. C. Brothers.  These are said to be reformed German Christians, devoutly evangelical.  Their religious faith seems closely connected with their alchemical philosophy, which has nothing to do with ‘ungodly and accursed gold making’, for the riches which Father Rosencreutz offers are spiritual; ‘he doth not rejoice that he can make gold but is glad that he seeth the Heavens open, and the angels of God ascending and descending, and his name written in the Book of Life.’” 46:45-6


    “Apart from (Johann Valentin) Andreae. . .there are two writers who are generally recognized as the chief exponents of Rosicrucian philosophy.  These are Robert Fludd and Michael Maier.  Though both Fludd and Maier denied that they were Rosicrucians, they both spoke with interest and approval of the Rosicrucian manifestos, and their philosophies are, roughly speaking, in line with the attitudes expressed in the manifestos. But the modes of thought which are veiled in the fictions of the Fama, Confessio, and Wedding are developed by Fludd and Maier into whole libraries of weighty books which were published in the years following the appearance of those three exciting works...

    “It is thus with a sense of satisfaction, as of a confirmation from another quarter of the correctness of the historical line of approach followed in the preceding chapters, that one notes that the major works of Fludd and Maier were published in the Palatinate during the reign of Frederick V. . . Maier was a Lutheran. . .” 46:70, 73


“Fludd. . .approves the manifestos.  The Brothers, he maintains, are true Christians.  They are not wickedly magical or seditious.  They would not have trumpeted their message aloud had they been wicked people.  Like Lutherans and Calvinists they are against the Pope but are not therefore heretical.  Perhaps these Brothers are truly illuminated by God. . .” 46:75


    “When later defending himself from the charge made against him in England that he had had his books printed ‘beyond the seas’ because the magic in them forbade their publication in England, Fludd quotes a letter from a German scholar stating that the printer (that is De Bry) had shown his volume before printing to learned men, including some Jesuits, who had all admired it and recommended publication, though the Jesuits disapproved of his sections on geomancy and wished them omitted.  They were, however, evidently not omitted.  Fludd is convinced that his volumes are not distasteful to the Calvinists, amongst whom his printer lives, nor to the Lutherans ‘which are his bordering neighbours’, nor even to the Papists, who have approved them, but he ignores the fact that, according to himself, the Jesuits had not wholly approved.

    “The first of Fludd’s Oppenheim volumes, the ‘History of the Macrocosm’ of 1617, is dedicated to James I, a most impressive dedication in which James is saluted as ‘Ter Maximus’, the epithet sacred to Hermes Trismegestus, and as the most potent and wise prince in the world.  The significance of this dedication stands out now that we more fully understand the significance of the publication of Fludd’s books at Oppenheim. Fludd and his Palatinate publisher were assuming the interest of James in a work published in his son-in-law’s dominions.  They were drawing this most potent prince into their philosophy, assigning to him a Hermetic role.  If this book circulated much in Germany, or in Bohemia, it would have confirmed their impression, or illusion, that thought movements in the Palatinate had the approval of James.

    “We can also now begin to see the situation more clearly from James’s point of view.  His son-in-law, and that son-in-law’s advisers and friends, were not only trying to involve James in a political line of action of which he disapproved--the activist polity which was leading towards the Bohemian enterprise. They were also trying to involve him in a philosophy of which he disapproved.  James was desperately afraid of anything magic; this was his most deep-seated neurosis.  He had disapproved, of (John) Dee, would not receive him, and relegated him to a kind of banishment.  And now, in his son-in-law’s domains, there is published an immense work on the Dee type of Hermetic philosophy, dedicated to him, and attempting by that dedication to draw him into that point of view, or to give the impression that he is favourable to it. . .” 46:77-78


“Maier, (was) a devout Lutheran Christian (Fludd was a devout Anglican). . .  Whatever else they may represent, Fludd and Maier are most certainly Hermetic philosophers, representing a kind of Hermetic Renaissance at a time when the original Hermetic impulses of the earlier Renaissance were waning in some quarters.”  46:82


“Maier may have been influenced by a (Giordano) Bruno tradition as well as by the Dee tradition.  We know that Bruno claimed to have founded a sect of ‘Giordanisti’ among the Lutherans. (See Giordano Bruno and the Hermetic Tradition, pp. 312-13) Maier was a Lutheran; his intensively Hermetic religious movement might therefore have included some Bruno influence, might be an attempt at the Hermetic reform of religion, the infusion of greater life into religion through the Hermetic influences, such as Bruno had so passionately advocated.  On the other hand the strongly alchemical aspect of Maier’s movement points to Dee as the major influence.  Perhaps in the Palatinate type of Hermetic reform, currents descending from the Dee type of Hermetic tradition mingle with a Bruno type.” 46:85


“Maier is activated by a very strong religious Hermetic impulse, as strong, in its way, as that which had moved Giordano Bruno in the late sixteenth century, though combined in Maier with Lutheran piety---the sort of combination one might expect if Bruno’s influence took root in Lutheran circles in Germany.” 46:88


    “The criticism of the R. C. Brothers. . .rests on the following points.  It is suspected that their activities may be subversive of established government;. . . There is a frequently made general accusation of magical practices. (ff. Defenders maintain that their magic is good and godly.) Finally--and this is one of the most important points--their enemies complain that the religious position of the R. C. Brothers is not clear.  Some call them Lutherans, some Calvinists, and some Socinians or Deists.  They are even suspected of being Jesuits.

    “This is suggestive of what may have been one of the most important aspects of the Rosicrucian movement, that it could include different religious denominations.  As we have seen, Fludd claimed that his work found favour with truly religious persons of all denominations. Fludd was a devout Anglican, friend of Anglican bishops; so was Elizabeth Stuart, the wife of the Elector Palatine.  The Elector was a devout Calvinist, as was Christian of Anhalt, his chief adviser.  Maier was a devout Lutheran, as was also Andreae and many of the other Rosicrucian writers.  The common denominator which would draw all of them together would be the macro-microcosmic musical philosophy, the mystical alchemy, of which Fludd and Meier were the two chief exponents. . .” 46:97-98


“The R. C. movement collapsed when the Palatinate movement collapsed, when those inspiring vistas opened up behind the Elector Palatine and his brilliant alliances failed utterly with the flight of the King and Queen of Bohemia from Prague after the Battle of White Mountain, when it was realized that neither the King of Great Britain nor their German Protestant allies would help them, when the Hapsburg troops moved into the Palatinate and the Thirty Years War began its dreadful course.” 46:100


“Giordano Bruno as he wandered through Europe had preached an approaching general reformation of the world, based on return to the ‘Egyptian’ religion taught in the Hermetic treatises, a religion which was to transcend religious differences through love and magic, which was to be based on a new vision of nature achieved through Hermetic contemplative exercises.  He had preached this religion, enveloped in mythological forms, in France, England, and Germany.  According to himself, he had formed a sect in Germany, called the ‘Giordanisti’, which had much influence among the Lutherans. 46:136


   “Johann Amos Komensky, or Comenius, born in 1592, was six years younger than Johann Valentin Andreae, whose works and outlook influenced him enormously.  Comenius was one of the Bohemian Brethren, the mystical branch of the oldest reformation tradition in Europe, that stemming from John Huss.  Comenius and Andreae had much in common. Both were devout, reformed clerics; both were interested in new intellectual movements which they grafted on to their native piety, the German Lutheran tradition in one case, in the other, the Hussite tradition.

    “Comenius received his first schooling in his native Moravia and afterwards attended the Calvinist university of Herborn, in Nassau. In the spring of 1613, Comenius left Herborn and made fro Heidelberg to continue his studies at the university. . .

    “Comenius was attending the lectures of the Heidelberg professor David Paraeus . . .(who) was interested in uniting Lutherans and Calvinists; both he and the other professors who lectured to Comenius were closely associated with the Elector Frederick. 46:156


“The face (of Frederick V) is not one’s idea of a Calvinist face, but Calvinism, in the Palatinate, was the carrier of mystical traditions, of the Renaissance Hermetic-Cabalist tradition which had moved over to that side.  Frederick’s spiritual advisor was an ‘orientalist’; perhaps, like Rudolph II, he sought an esoteric way through the religious situation.” 46:172


    “(Francis) Bacon died in 1626. In 1627 there was published from his papers an unfinished and undated work in which he set forth his Utopia, his dream of an ideal religious and scientific society.  It takes the form of an allegory, about the discovery by storm-tossed mariners of a new land, the New Atlantis.  The inhabitants of the New Atlantis had built there the perfect society, though remaining entirely unknown to the rest of the world.  They were Christians; Christianity had been brought to them in early times, an evangelical Christianity which emphasized brotherly love.  They were also in an advanced state of scientific knowledge.  In their great college, called Salomon’s House, an order of priest-scientists pursued researches in all the arts and sciences, the results of which they knew how to apply for the benefit of men.

    “...The religion of the New Atlantis has much in common with that of the Rosicrucian manifestos.  It is intensely Christian in spirit, though not doctrinal, interpreting the Christian spirit in terms of practical benevolence, like the R. C. Brothers. It is profoundly influenced by Hebraic-Christian mysticism, as in Christian Cabala.  The inhabitants of New Atlantis respect the Jews; they call their college after Solomon and seek for God in nature.”  46:125-9


“We need a reconstruction of our theology on the basis, not of God’s sovereignty, but of God’s holy love to all mankind, which he has made in his own image, and redeemed with the blood of his own son. Every age must produce its own theology.” - 208:476-7


“. . .a message which is closely parallel to that of the Fama, the need for a new reformation since former attempts at reformation have failed, for a movement which should emphasized Christian love and charity as its main inspiration. . .” - 46:135


“The Rosicrucian manifesto may now take on a somewhat wider meaning.  It calls for a general reformation because other reformations have failed.  The Protestant Reformation is losing strength and is divided.  The Catholic Counter-Reformation has taken a wrong turning.  A new general reformation of the whole wide world is called for, and this third reformation is to find its strength in Evangelical Christianity with its emphasis on brotherly love, in the esoteric Hermetic-Cabalist tradition, and in an accompanying turning towards the works of God in nature in a scientific spirit of exploration, using science or magic, magical science or scientific magic, in the service of man.” - 46:139


“At some time around 1617. . . (Johann Valentin Andreae) urged the formation of ‘Christian Unions’, or ‘Christian Societies’.  These societies or unions were to be inspired by aims very similar to those expressed in the Rosicrucian manifestos.  They were to give expression to a renewal in religion, or a new reformation, to encourage by precept and example the spread of Christian charity and brotherly love, and to engage earnestly in intellectual and scientific activities for the good of mankind.” 46:140


“Andreae’s most important work, the description of the ideal or utopian city of Christianopolis. . .begins by deploring the oppression of the church of Christ by Antichrist, which has aroused the determination to restore light and dispel darkness.  Luther’s reformation is now to be succeeded by a new reformation.  The drama of Luther’s days ‘may be played out in our own day’, for ‘the light of a purer religion has dawned on us.’ Men of fervent spirit. . .have called for a time of meditation and spiritual renewal and for the spread of a new outpouring of the Christian spirit in these times.” 46:145


“The intense Christian piety of Dee-inspired Christianopolis would perhaps be nearer to Hartlib’s strong evangelical pietism and mysticism than Bacon’s cooler temperament.” -  46:181

The Puritan Protectorate (1653-1658)

“The word ‘Cathar’ probably comes from the Greek ‘pure,’ and the Cathar doctrines show the sect to have been Gnostic of the ascetic type. They believed that the world had been created by an evil being—that there were a series of spheres of being between God and the material world-that procreation was evil because it introduced another spark of the divine into matter. These are familiar tenets. In the Languedoc the Cathars flourished, until in 1207 Pope Innocent III solicited help from the magnates of the North to crush the dangerous heresy. Strictly speaking it was not a heresy, but a rival religion; and as such it was ruthlessly wiped out.” (Webb 207)

“When King Charles I was brought into disagreement with his Parliament a Jewish Money-Baron in Holland named Manasseh Ben Israel had his agents contact Oliver Cromwell. They offered him large sums of money if he would carry out their plan to overthrow the British Throne. Manasseh Ben Israel, and other German and French money-lenders financed Cromwell. Fernandez Carvajal of Portugal, often referred to in history as ‘The Great Jew,’ became Cromwell’s Chief Military Contractor. He re-organized the Round Heads into a model army. He provided them with the best arms and equipment money could buy. Once the conspiracy was under way, hundreds of trained revolutionaries were smuggled into England and were absorbed into the Jewish Underground. The same thing is going on in America today.

“The head of the Jewish underground in England at that time was a Jew named De Souze. The Great Jew, Fernandez Carvajal, had used his influence to have De Souze appointed Portuguese Ambassador. It was in his house, protected by diplomatic immunity, that the leaders of the Jewish revolutionary underground remained hidden and worked out their plots and intrigue.

“Once the revolution had been decided upon, the Jewish plotters introduced Calvinism into England to split Church and State, and divide the people.” (Chronology of The International Conspiracy)


“During the first half of the seventeenth century some extravagant notions of the near approach of the Messianic time, and more especially of the redemption of the Jews and their return to Jerusalem, were set forth by Christian writers and entertained by Jews and Christians alike. The so-called apocalyptic year was assigned by Christian authors to the year 1666. This belief was so predominant that Manasseh b. Israel in his letter to Cromwell and the English Parliament did not hesitate to use it as a motive for his plea for the readmission of the Jews into England, remarking that ‘the opinions of many Christians and mine do concur herein, that we both believe that the restoring time of our Nation into their native country is very near at hand’ (see Grätz, ‘Gesch.’ x., note 3, pp. xxix. et seq.).” (Jewish Encyclopedia)

January 17, 1648 - “England’s Long Parliament passes the Vote of No Address, breaking off negotiations with King Charles I and thereby setting the scene for the second phase of the English Civil War.” - Wikipedia

    “And amongst the earnest enthusiasts for the model society, and its vast possibilities for expansion, was Samuel Hartlib. was the Andraean combination of evangelical piety with science, and the utilitarian application of science, which inspired Hartlib’s untiring efforts.

    “And with Hartlib, and his friends and helpers John Dury and John Amos Comenius, the movement returned to England, for it was in Parliamentarian England [Cromwell/Puritan], which had returned to the old Elizabethan role of champion of Protestant Europe, that Hartlib saw the best chance of establishing the new reformation.  As the R. C. Fraternity had represented hopes raised by the English alliance, through the Elector Palatine’s English marriage, so, when those hopes failed, it was towards an England restored to its Elizabethan role that Hartlib and his friends turned for support for their ideals of universal reformation, their continuation of the Rosicrucian dream under other names.” 46:155


    “Those in England, and they were many, who were dissatisfied with the non-Parliamentarian and anti-Puritan, or even potentially Papist, policies of James I and Charles I, looked with longing towards that Protestant royal family at The Hague which represented a possible succession to the throne...

    “Elizabeth was not only popular with loyal monarchists of Protestant sympathy; she was also popular with Parliamentarians.  The Parliaments under James and Charles had always been sympathetic to her and when Parliament overthrew the monarchy, Parliamentarians still continued to feel respect for Elizabeth of Bohemia.  In fact, it may be asked whether if she had succeeded to the throne there might never have been a revolution.  Parliamentarians, and Oliver Cromwell himself, did not really object to monarchy as such.  Oliver thought that monarchy of the Elizabethan type was the best form of government.  The objection was to monarchs who tried to rule without Parliament and whose foreign policy was not directed towards the support of the Protestant cause in Europe.  Elizabeth Stuart was free from these objections to her royal relatives.  In fact, she and her husband really represented the kind of foreign policy which Parliamentarians would have wished James and Charles to follow.  It is thus not surprising that the revolutionary Parliament recognized the right of the Queen of Bohemia to its support.  She had received a pension from Charles I which Parliament continued.  From her court at The Hague, Elizabeth was thus in a position of being able to follow vicissitudes in England without entirely losing touch with either side.  Though she remained absolutely firm in her sympathy for her brother Charles, and was horrified by his death, there were some aspects of Parliamentarian and Cromwellian thinking which were not so much out of line with her position.

    “(Elizabeth) was, so to speak, the ideological link through whom the thoughts of the three ‘foreigners’, Hartlib, Dury and Comenius, could become acclimatized in an England which was throwing off monarchical despotism.”  - 46:173-75


    “There has never, I think, been suggested that James’s doubtful attitude towards Baconian science might be connected with his very deep interest in, and dread of, magic and witchcraft. These subjects had a fascination for him which was tied up with neuroses about some experiences in his early life. In his Demonology (1597)  James advocated the death penalty for all witches, though he urges care in the examination of cases. The subject was for him a most serious one, a branch of theology. Obviously James was not the right person to examine the - always rather difficult - problem of when Renaissance Magia and Cabala were valuable movements, leading to science, and when they verged on sorcery, the problem of defining the differences between good magic and bad magic. James was not interested in science and would react with fear from any sort of magic.

    “It is not surprising that when old John Dee appealed to James for help in clearing his reputation from charges of conjuring devils, James would have nothing to do with him. Dee’s fruitless appeal to James was made in June 1604. The old man to whose learning the Elizabethan age was so infinitely indebted was disgraced in the reign of James and died in great poverty in 1608. Bacon must have taken good note of James’s attitude to Dee, and he must also have noted that survivors from the Elizabethan age of mathematics and magic, of navigational boldness and anti-Spanish exploits, were not sure of encouragement under James as they had been under Elizabeth.  Northumberland and Raleigh pursued their studies in prison in the Tower under James, working at mathematics and alchemy with their learned associate, Thomas Hariot.

    “Obviously, Bacon would have been careful to avoid, in works intended to interest James, anything savouring of Dee and his suspicious mathematics.  Even so, Bacon did not succeed in allaying James’s suspicions of scientific advancement, however carefully presented.

    “And even more obviously, it was not the way to influence James in favour of his son-in-law’s plans and projects in the Palatinate and Bohemia to associate him with a movement which wrapped its designs in enchanted vaults and invisible R. C. Brothers, who could easily be turned into sorcerers by witch-hunters.  Among the many mistakes made by the friends of the unfortunate Elector Palatine, the Rosicrucian manifestos may have been one of the worst.  If any rumour of them came to James’s ears, and any rumour of their being associated with Frederick, this would certainly have done more than anything else to turn him against Frederick, and to destroy any hope that he would countenance his projects.

    “Thus Frances Bacon as he propagated advancement of learning, and particularly of scientific learning, during the reign of James 1 was moving amongst pitfalls.  The old Elizabethan scientific tradition was not in favour, and some of its major surviving representatives were shunned or in prison.  The late Queen Elizabeth had asked John Dee to explain his Monas hieroglypica to her;  King James would have nothing to do with its author.  Bacon, when he published The Advancement of Learning in 1605, would have been aware that James had repulsed Dee in the preceding year.  And moreover the  exported Elizabethan traditions, which had gone over to the Palatinate with James’s daughter and her husband, were not in favour either.  Francis Bacon was one of those who regretted James’s foreign policy and urged support of the Elector Palatine.  Here, too, the writer of English manifestos for the advancement of learning would have to walk warily, lest he might seem to much implicated in movements in the Palatinate.” - 46:123-25


    “(Hartlib, Dury and Comenius) were the men who came to England and tried to propagate here, universal reformation, advancement of learning, and other utopist ideals.  They represented Bohemia and Germany in exile and dispersion, and if we add to them Theodore Haak, who acted as Comenius’s agent in England, we have the Palatinate represented, for Haak was a refugee from the Palatinate.

    “In 1640 the Long Parliament met, angry at Parliament’s long exclusion from the affairs of the nation, angry at the domestic policy pursued by the monarchy, and angry, above all, at its foreign policy, which had been one of ’peace with ignominy while the cause of Protestantism was going down abroad’.  When, by the execution of Strafford, this Parliament seemed to have broken the ‘tyranny’, the way seemed open for a new period in human affairs to begin.  A mood of great enthusiasm was generated and thoughts turned to far-reaching vistas of some universal reformation, in education, in religion, in advancement of learning for the good of mankind. . .

    “In this thrilling hour when it seemed that England might be the land chosen by Jehovah to be the scene of the restoration of all things, when the possibility dawned that here imaginary commonwealths might become real commonwealths, invisible colleges, real colleges, Hartlib wrote to Comenius and urged him to come to England to assist in the great work. Though Parliament did not actually sponsor the invitation, there was general goodwill behind it, and behind a similar one to Dury.  In a sermon delivered to Parliament in 1640, Comenius and Dury were mentioned as the philosophers who should be followed in future reforms.  Comenius in far away Poland was overjoyed.  He believed that he had a mandate from Parliament to build Bacon’s New Atlantis in England.” - 46:177-8

“The Christian group ’Gold und Rosenkreuzer’ (Golden and Rosy Cross) was founded by the alchemist Samuel Richter (Sincerus Renatus) in Prague in the early 18th a deeply hierarchical secret society, composed of internal circles, recognition signs and based upon alchemy treatises... Its members claimed that the leaders of the Rosicrucian Order had invented Freemasonry and only they knew the secret meaning of Masonic symbols. According to this group’s legend, the Rosicrucian Order was founded by Egyptian ‘Ormusse’ or ‘Licht-Weise’ who emigrated to Scotland with the name ‘Builders from the East’. Then the original Order disappeared and was supposed to have been resurrected by Oliver Cromwell as ‘Freemasonry’.” (

Webster, John

Affiliation: Calvinist

“A Puritan who was active on the Parliamentary side in the Civil War and did not conform at the Restoration.

“Webster is best known for a famous attack on the university curriculum, Academiarum examen, urging laboratory observation as in chemistry, a work drawing upon the Paracelsian tradition and on Van Helmont, and indebted as well to [Robert] Fludd [Grand Master of Prieuré de Sion].

“He published Metallographia, 1671 (possibly an earlier edition in 1661), which again displayed his debt to Paracelsus and Van Helmont. Both in England and on the continent, this book was considered an important work on metals and on minerals.

He also engaged in a debate on witchcraft with Glanvill, Casaubon, and More. Webster rejected witchcraft because Glanvill, Casaubon, and More linked it with magic and the occult sciences, which Webster, the Paracelsian, defended... Chaplain in the Parliamentary army, 1643-8... (The Scientific Revolution)


    “The, as it were, public acknowledgement of the Fama and the Confessio may have encouraged John Webster, a Puritan divine, to come out with a remarkable work in which he urges that ‘the philosophy of Hermes revived by the Paracelsian school’ should be taught in the universities.  Webster goes very deeply into the kind of doctrines that are behind the Rosicrucian manifestos, urging, like them, the replacement of Aristotelian scholasticism by a Hermetic-Paracelsist type of natural philosophy, through which to learn the language of nature rather than the language of the schools.  His only mention of the ‘highly illuminated fraternity of the Rosie Cross’ is in connection with the ‘language of nature’, which he speaks of as a secret known to the ‘divinely inspired Teutonic Boehme’ and ‘in some measure acknowledged’ by the Rosy Cross Fraternity, and interesting (and undoubtedly correct) insight into the affinity between Boehme and the Rosicrucian manifestos.

    “Within the ‘philosophy of Hermes’, Webster includes mathematics particularly as recommended by John Dee in his Preface to Euclid from which Webster quotes at length, with ecstatic encomiums of Dee.  He also profoundly reveres that ‘profoundly learned man Dr. Fludd’, and he is under the impression that if authors like these--and his book is an amalgam of Paracelsist, Agrippan and similar Renaissance magico-scientific type of thinking, with Dee and Fludd as his favourites---were taught in the universities, ‘the arcana and magnalia of nature’ arrived at by Francis Bacon might be brought to perfection. . .

    “In the heart of Puritan England, this Parliamentarian chaplain produces a work which is right in the Renaissance magico-scientific tradition, culminating in Dee and Fludd, and he thinks that this is what should be taught in the universities, together with Baconianism. . .” - 46:186


   “…Meric Casaubon, in Of Credulity and Incredulity (1668) discusses many wonders which the enlightenment of his age had now proved to be natural phenomena. But he is alarmed at the spread of rationalism and too deeply imbued with reverence for the Bible to question any doctrines which were supposed to emanate from that source. So he condemns as atheists and uneducated all those who denied a league between the devil and men, and dwells on the enormous volume of testimony, ancient and modern, literary and judicial, in proof of sorcery. And yet it is manifest that these scholars were pleading a lost cause. Men believed in witchcraft so long as its horror, grotesqueness and defilement fascinated their imagination. The earlier demonologists had quoted Scripture and the classics to the full, but their conviction really rested on the prurient or ghastly anecdotes with which this superstition abounded. The spell of mystery and horror still exercised its power over the vulgar, and broadsides continued to report cases of bewitchment; but the age had learnt to criticise its own ideas and educated apologists already showed a degree of sensibility and intellectual refinement quite inconsistent with these beliefs. The superstition still seemed to thrive because it had not yet been confronted with the purer, keener outlook of the restoration.

    “This was the work of John Webster. His book The Displaying of supposed Witchcraft (1677) does not contribute any new material to the controversy; in fact, he admits himself that the demonographers had already been “quashed and silenced” by Wier, Tandler, Scot, Ady and Wagstaffe. But, while reproducing their arguments, whether based on theology or common-sense, he did more than they all, by bringing the controversy into an atmosphere in which the superstition could not live: the atmosphere of confidence in nature and reverence for an immaterial God. Now that Hakewill, Harvey, Newton and Locke were teaching men to investigate and not fear the mysteries of life, Webster insists that all evidence in support of sorcery should be subjected to the same scientific scrutiny. Besides, what need was there to suspect the handiwork of the devil in any miracle, when “Mr. Boyl” was able to “manifest the great and wonderful virtues that God hath endowed stones, minerals, plants and roots withal,” when Van Helmont had already proved that metals have even greater healing power and Paracelsus had ascribed this power to God. Now that natural laws were being discovered, Webster represents this God, not according to the old anthropomorphic ideas, but as a transcendental spirit, who rules men through their thoughts and wills. Satan is merely one of the means of communication. Hence, if there is a league between the devil and a witch, it is “internal, mental and spiritual”; the league which always exists between a malefactor and the spirit of evil. For Webster is the first to point out—what many of his contemporaries must have felt—that the current theory of witchcraft was utterly unworthy of the modern conception of human nature. Neurasthenics, whose imaginations have been infected with stories of ghosts and goblins, may conceive themselves to be the victims of all kinds of malpractices and diseases. But the devil only enslaves men by “their corrupt wills and dispositions.”

    “Webster’s book by no means drove out superstition. The belief in necromancy, sortilege and magic exists at the present time in cities as well as in rural districts and will always be found wherever the great emotions of life 84  are wrought to a higher pitch than the intellect. But The Displaying of supposed Witchcraft marks the time when this error definitely lost its hold on men’s lower passions and on the sense of human degradation.  The period of witch persecutions has universally been regarded as the darkest blot on English civilisation and it produced a literature no less dreary. Witch treatises, with a few exceptions, are voluminous, rambling and ill-constructed dissertations in which patristic dogmas and scholastic arguments are endlessly reiterated. And yet one is almost tempted to regard this controversy, together with the civil war pamphlets and the puritan tirades, as an inevitable phase in the evolution of English modern thought.  Movements like the renascence, which appeal chiefly to courtiers and scholars, who, after all, are only the surface of a nation, can well be inspired from foreign sources.  But when a whole people change their attitude of mind, the impulse must come from within.  We have seen how social and political influences drove popular writers to the most extravagant thoughts and utterances, thereby creating an atmosphere in which great works cannot thrive. But, at the same time, it must be remembered that, if informal literature ran to excess, it became, in this way, a self-exposure, and startled the whole nation into an effort towards higher civilisation.  (The Cambridge History of English and American Literature in 18 Volumes (1907–21). Volume VII. Cavalier and Puritan. XVI. The Advent of Modern Thought in Popular Literature.§ 18. John Wagstaffe’s Question of Witchcraft.” (Bartleby)

  “During this time, also, 17th Century Rosicrucians protected each other and their sacred works by simply hinting at their connection with the Brotherhood.  They made signature marks or gave signs in papers and books in order for others of like mind to identify their works at any time it was necessary.  The title page of Milton’s first edition of Paradise Lost in 10 Books, states that it was “Licensed and Entred according to Order.”  The title page of the second edition in 12 Books, however, says only, ‘Printed by S. Simmons next door to the Golden Lion’.  Thus, a ‘licensing’ suggests the sanctioning, and the determination must be made as to the intent of the use of the word, ‘Order.’  The “Golden Lion” is an esoteric symbol seen in many of the Hermetic engravings from the Middle Ages and Renaissance that are linked specifically with the Evangelicals or Rosicrucians, among the many names that identified these certain Hermetic resources.  Being ‘next door’ is being close to or in the same ‘place’ as something else, i.e., of like nature, even if in this case, it may be a different ‘address,’ i.e., a different name. (Ref. Addendum for Images of Title Pages)
    “Additionally, it was a pronounced Rosicrucian practice to scatter partial hints at connections with the Rosicrucians among several different written works, so that taken alone, it would not be obvious as to the meaning.  If identified together, such “hints” are consistent with the Rosicrucian practice of marking and linking sacred material for the future.

“John Milton’s Sixth Elegy, as one example of a separate part, states the very purpose of his whole body of writing. It is one of the most important messages of Milton to be understood in combination with his life’s devoted purpose.

 “. . .if you would like to know what I am doing . . . I am singing the prince of peace, the son of Heaven, and the blessed ages promised in the sacred books. . . . For the true poet is sacred to the gods, he is a priest of the gods; and his inmost soul and his lips breathe out Jove.”  —John Milton (1608-1674), Sixth Elegy

“Paradise Lost, in its stated purpose, “to justify the ways of God to men,” is an elucidation of the Sixth Elegy’s general purpose statement.  Taken together, the “hints” from his title pages and Milton’s own purpose statements in Paradise Lost and the Sixth Elegy, can mark him with the 17th Century Rosicrucian movement, even aside from other such examples. However, even if the specifically Rosicrucian identification could only be a coincidence, Milton’s work is certainly marked by the same profound Rosicrucian themes of his Hermetic and natural imagery that are largely pantheistic, and consistent with the classic Western esoteric tradition.  (“God is everywhere, in all things, is all-knowing, all-loving.”)

“Besides the use of subtle allusions to non-biblical themes, John Milton also marked his work with a number of grammatical oddities, some which were, no doubt, peculiar to17th Century English usage.  However, where spelling was not yet standardized, or the use of capitalization or punctuation, by reviewing his work for it’s own layered structure and consistency, it can be suggested that, we should pay very close attention to the simple use and non-use of capitalization for words usually understood to be proper nouns, as well as other consistent patterns of his work.

Milton Jailed Politically
    “Even though his work succeeded in avoiding the critical eye of the Church authorities, through his admitted “artfulness,” Milton did not escape political danger altogether.  While writing Paradise Lost, he was actually best known during his lifetime for his many pamphlets denouncing the repression of various liberties, and elucidating on the right to dissent and the freedom of the press, the right to hold different personal religious beliefs, as well as the attributes of divorce, free love and the ideal of Platonic love with the opposite gender other than a spouse.  In June 1660, when he was 52 years old, the English Parliament ordered Milton’s arrest and his political publications burned.  After being in hiding for several months, he was indeed arrested and held for nearly six months. . .” (
Questions on the Esoteric Content of Paradise Lost)

“Milton states very plainly and directly in Paradise Lost, Book IX, that he has a specific muse, or mediumistic resource, a spiritual being who communicated to him while he slept. So it was also in dream, that he was given the information from which to also create a dream story line, complete with ‘fantasy’ and, therefore, an acceptable ‘reality’ for Church authorities....


20. “If answerable style I can obtain
21. Of my Celestial Patroness, who deigns
22. Her nightly visitation unimplor’d,
23. And dictates to me slumbering; or inspires
24. Easy my unpremeditated verse:...” (Paradise Lost)

The New Reformation

“We stand in need of a new reformation on the foundation of the old, and especially on the foundation of the Bible, which is eternally new and from which many treasures are yet to be drawn.” 208:42


“On the strong pinions of hope we pass far beyond sea and land, mountain and valley, yea beyond all space and time, and sin and death into the land of true liberty endlessly manifold and yet one, the realm of the blessed where there shall be no Europe, no America, no Catholicism and no Protestantism, but an undivided kingdom of God:  No old and no new world, but the one glorious church of the redeemed, resplendent in immortal youth.” 246:14-15

    “The Protocols contain other even more flagrant anomalies. The text speaks repeatedly, for example, of the advent of a ‘Masonic kingdom,’ and of a ‘King of the blood of Sion’ who will preside over this ‘Masonic kingdom.’ It asserts that the future king will be of ‘the dynastic roots of King David.’ It affirms that ‘the King of the Jews will be the real Pope’ and ‘the patriarch of an international church.’ And it concludes in a most cryptic fashion, ‘Certain members of the seed of David will prepare the Kings and their heirs... Only the King and the three who stood to sponsor for him will know what is coming...’

    “. . .Both Radclyffe’s Masonry and the Masonry (Jean-Luc) Chaumeil describes would have been acceptable, despite papal condemnation, to devout Catholics; they also seem, on the basis of available evidence, to have received a major and exhilarating transfusion of faith--a transfusion that enabled them to see themselves as, if anything, more truly Christian than the papacy.

    “The institution in question was called the Hieron du Val d’Or which. . .proved relevant by virtue of its formulation of. . .an esoteric geo-political and an ethnarchichal world order.  Translated into more mundane terms this entailed, in effect, the establishment of a new Holy Roman Empire in nineteenth-century Europe---a revitalized and reconstituted Holy Roman Empire, a secular state that unified all peoples and rested ultimately on spiritual, rather than social, political, or economic foundations.  Unlike its predecessor, this new Holy Roman Empire would have been genuinely ‘holy’, genuinely ‘Roman,’ and genuinely ‘imperial’---although the specific meaning of these terms would have differed crucially from the meaning accepted by tradition and convention.  Such a state would have realized the centuries-old dream of a ‘heavenly kingdom’ on earth, a terrestrial replica or mirror image of the order, harmony, and hierarchy of the cosmos.  It would have actualized the ancient Hermetic premise, ‘As above, so below.’ . .

    “During the nineteenth century the Prieure de Sion, working through Freemasonry and the Hieron du Val d’Or, attempted to establish a revived and ‘updated’ Holy Roman Empire---a kind of theocratic United States of Europe, ruled simultaneously by the Hapsburgs and by a radically reformed Church.  This enterprise was thwarted by the First World War and the fall of Europe’s reigning dynasties.  But it is not unreasonable to suppose that Sion’s present objectives are basically similar--at least in their general outlines--to those of the Hieron de Val d’Or.” (Holy Blood, Holy Grail) 31:193,197-98,410-11


See: Death of the Phoenix: New Reformation

The collapse of centuries of laborious theological work within less than half a century of the outbreak of the Reformation is alarming to those of us who believe that the Reformation was a necessary corrective to the doctrinal as well as moral failings of medieval Christianity. It gives substance to the traditional Catholic charge that the Reformation principles of Scripture alone and private interpretation open the floodgates to theological chaos. ...perhaps we can see in the Reformation era the end of trinitarianism as the unquestioned conviction of Christians.  (Heresies: Heresy and Orthodoxy in the History of the Early Church, p. 333)


“The greatest part of these predictions were contained in a book entitled, The Everlasting Gospel, and which was also called, The Book of Joachim; which...foretold the destruction of the church of Rome...and the promulgation of a new and more perfect gospel in the age of the Holy Ghost.” - 456:46


“When the time comes, finally, to destroy the papal court the finger of an invisible hand will point the nations towards this court. When, however, the nations fling themselves upon it, we shall come forward in the guise of its defenders as if to save excessive bloodshed. By this diversion we shall penetrate to its very bowels and be sure we shall never come out again until we have gnawed through the entire strength of this place. The King of the Jews will be the real Pope of the Universe, the patriarch of an international church.” (Protocols of the Learned Elders of Sion , #15)


“And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.” (Rev. 17:16-17)


“And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.” (Rev. 18:2-3)


See: Heeding Bible Prophecy: New Laws: Mystery Babylon Judged





Albigensian Crusade

Also is the record of a boy born to a Cathar couple of the nobel house of Germel in western Germany, who later journeyed to Arabia for formal tutorship in the esoteric tradition. He started a spiritual movement then in Germany that could very well have fed into the Lutheran strain of Pietists. (Heretic Behind the Throne)


Papal curia was at Avignon and the cardinals were nearly all Frenchmen / Merovingians


Execution of Knights Templar ordered by King Philippe IV of France and Pope Clement V


Babylonian Captivity of Papacy: The French forced the popes to relocate from Rome to Avignon in South France

7 French popes reign for 60 years: Papal abuses at Avignon were so egregious that the Church never recovered its reputation

The French (Prieuré de Sion) set the stage for the Reformation.



Wycliffe stood trial before Catholic bishops but was acquitted due to intervention of Queen Mother. (March 1378)

Avignon Papacy ended: Great Schism began on September 20, 1378 (Wikipedia)


Two popes, one at Rome and one at Avignon

Spectacle of rival popes excommunicating each other during the Great Schism sowed seeds of discontent and called into question the pope’s political authority and infallibility. (The Avignon Papacy)


CHRISTIAN ROSENCREUTZ DIED (Confessio) 106 years after Great Schism began on September 20, 1378.

Martin Luther born on November 10, 1483.

“The learned Landino drew a horoscope for religion and argued from the conjunction of Jupiter and Saturn that on November 24, 1484, a rebirth of Christianity would commence.” - (The Millennium Myth)

Pope commissioned Inquisition to hunt heretics and witches in Germany

1517 Luther nailed 95 Theses to door of Wittenburg Chapel. “a great naile” (Fama)
1521-1522 Luther resided at Wartburg Castle after excommunication by Pope Leo X following German Diet of Worms


King James I enacted Witchcraft Act and commissioned Authorised Version at Hampton Court Conference

“I would suggest that the religious significance of the date 1604 (the date of the new stars and of the discovery of the tomb of C.R.C. may be connected with some formation of the ‘Militia Evangelica’ in that year.” (Frances Yates) – 46:256

June – James’ Witchcraft Act; James rejected John Dee

January 17 – Hampton Court Conference

New supernovae, Cygnus & Serpentarius

1605 Constitution of the Society of the Rosy Cross published in “The Restoration of the Decayed Temple of Pallas”
1611 General Baptist Church founded by Thomas Helwys in London; Authorised Version published
1614 Publication of Fama Fraternitatis of the Meritorious Order of the Rosy Cross; Johann Valentin Andrea became a Lutheran pastor
1615 Publication of Confession of the Rosicrucian Fraternity
1616 Publication of The Chemical Wedding of Christian Rosencreutz by Johann Valentin Andrea
1617 Publication of Invitatio Fraternitatis Christi ad sacri amoris candidatos