The Temple of Wisdom

The Temple of Wisdom

The Temple of Wisdom

PREFACE.

Chapter One INTRODUCTION.

Chapter Two. THE HERMETIC PHILOSOPHY.

Chapter Three MEDIAEVAL PHILOSOPHERS.

Chapter Four. AMONG THE ADEPTS.

Chapter Five THE ROSICRUCIAN ORDERS.

Chapter Six. PSEUDO-ROSICRUCIANS—IMPOSTORS AND FOOLS.

APPENDIX. THE PRINCIPLES OF THE YOGA-PHILOSOPHY OF THE ROSICRUCIANS AND ALCHEMISTS.

Chapter Eight. ALCHEMY.

Copyright

The Temple of Wisdom

Franz Hartmann

PREFACE.

QUITE a number of books dealing with the History of the Rosicrucians have appeared of late for the purpose of amusing and gratifying the curiosity of the mystery-loving reader; but it does not appear that they have proved to be very instructive, or that they have succeeded in throwing much light upon this perplexing subject; neither is it to be desired that the Rosicrucian mysteries should be publicly bawled out and exposed to the view of the vulgar; because they belong to that which is most holy and sacred in the constitution of man.

Books on true occultism are on the whole very useless things; because those who are in possession of occult knowledge will not require them; while those who have no such knowledge will not understand them; neither will they receive much benefit from such literature; because real spiritual knowledge must be found within one's own soul; it cannot be learned from books. The scientist, rationalist, and speculative philosopher deals only with, so to say, the candlesticks bearing the candles from which is emanating the light which they cannot see, neither can they see the candle; for the latter is representing the soul, whose light is the spirit.

Truly occult and Theosophical books ought to be prayers and poems; calculated to lift the heart and the mind of the reader up to the highest regions of thought, and aiding him to descend into the innermost sanctuary of his own being; so that he may become able to open the senses of his interior perception and grasp himself those divine ideals which are beyond the understanding of the semi-animal intellect; for spiritual truth cannot be brought down to that level; it requires, for its recognition, the rising up in the spirit to its own plane; neither can any man reveal to another the light, if the light does not reveal its presence to the investigator; all that a book can do is to aid the reader in opening his own eyes.

Little would it benefit us if we knew of the existence of sunlight only from reading about it in books, and were incapable to see the light and to enjoy the rays of the sun. What would it serve us if we theoretically knew all about the constitution of the terrestrial sun if we were encompassed by darkness? What good would it do to us to be informed about all the qualities of the divine powers of God, if we could recognise nothing divine within our own selves?

No man can show to another the light if the latter is incapable to see it himself; but the light is everywhere; there is nothing to hinder a person to see it, except his love for the darkness. His love for the illusions of his terrestrial phase of existence causes him to regard these illusions as real, and to relegate the Real to the realm of fancy and dream. Nevertheless, that which seems now the true light to him will be as darkness when his consciousness awakens to the perception of the light of the spirit.

As light is incomprehensible except by its contrast to darkness, I have not only selected some of the best portions of the writings of the ancient hermetic philosophers and mediæval Rosicrucians; but I have also taken the trouble to collect a few facts from the great storehouse of human follies to be found in the fools’ paradise of the visionary and dreamer; but for those who earnestly wish to enter the path and to follow the Light, I have added some of the most precious gems; taken from the books of the sages; whose meaning will be incomprehensible to the would-be wise; while those who are unsophisticated will find therein a great deal of wisdom.

Chapter One INTRODUCTION.

IN the popular books of to-day, dealing with the origin of religion, we find it stated that they originated from fear. It is described how our ancestors, while in a savage state, and being unacquainted with the revelations made by modern science, saw the lightning flash, and heard the noise of thunder and watched other natural phenomena, whose origin they could not explain, and how they came to the logical conclusion that such things must be produced by some extra cosmic supernatural and intellectual power, which might some day take a notion to destroy their possessions; and which must, therefore, be flattered and propitiated so that it might be kept in a good humour.

Such a scientific explanation of the origin of religion and the belief in God may satisfy the speculating brain of the rationalist and thinker, who, living entirely in the moonshine of his own imagination has no perception for the light of that knowledge which belongs to the spirit of man; but such a theory will not satisfy the heart in which there is still a spark of the divine life, and which, therefore, feels the presence of a universal and higher power that is not a product of nature, but superior to her. A religion having such a merely logical origin would be truly the religion of the devil, because it would be thoroughly false. It would be merely a system teaching how God may be cheated and eternal justice be made to come to naught. True religion has nothing to do with fear nor with logical speculation, and its true origin rests in the fundamental relation which the human soul bears to the divine origin of the spiritual power by which she is inhabited. It is the divine spirit in man itself, recognising and through the instrumentality of man the presence of the universal spirit in nature. This divine power is truly occult, because it cannot be perceived by any external means, neither can its existence be logically proved to those who are not capable to feel it; it will for ever remain a mystery to the Adam of earth; because it is divine and can therefore be intellectually known to man only when he has entered into a state of divinity.

Nevertheless, it is a quality inherent in the nature of man that he wishes to know intellectually that whose presence he intuitively feels, and there have, therefore, at all times been men curious to know the nature of God, and attempted to break by their intellectual efforts a hole through the veil that covers the sanctuary of the great mystery, so that they may peep through it, and gratify their curiosity. From the vagaries of such speculators, visionaries and pseudo-philosophers has originated a false system of theology, mysticism, and superstition, which is even to-day often regarded as being Occultism and Theosophy.

The soul of man stands in the same relation to that spiritual power that fills the universe, as the flowers of the field to the light of the terrestrial sun. A plant deprived of life will sicken and die, and a soul in which the spirit of holiness does not exist will become degraded lower than the soul of the animals; because animals are not given to arguing; they act according to the laws of their nature, while the possession of an intellect enables man to act unnaturally, and in opposition to divine law.

But there have also been other men, who, by remaining natural and obedient to divine law, have grown into a state of spirituality superior to the merely intellectual state, and in the course of their interior enfoldment, their inner senses have become opened, so that they could not only intuitively feel, but also spiritually perceive this light of the spirit. Such men are the true Mystics, Rosicrucians, and Adepts, and with them the historian and antiquarian has nothing to do; because they are beyond his reach of investigation. A History of Rosicrucians could, at best, be a history of certain persons who were supposed to have been spiritually enlightened. It would have to remain for ever uncertain whether a person mentioned in such a history had really been a Rosicrucian or not; because that which constitutes a man a saint and a sage does not belong to this earth and cannot be examined by mortal men; it is that part of man of which the Bible speaks when it is written, We live upon the earth; but our soul is in heaven.

External investigation can only deal with external things; that whose existence depends on a form can deal only with forms; but all forms are merely fictitious to him who recognises by the power of his spiritual perception the truth which the form represents. The whole of nature is an expression of truth; but there are few who can realize the truth expressed in nature. We are all more or less caricatured images of the truth which we are originally intended to represent. As long as we have ourselves merely a fictitious existence, owing to the non-recognition of the truth within our own selves, we merely know the caricature which we represent, but not our true, real self.

Wisdom, as a principle, is inconceivable unless it becomes manifest in the wise, and only the wise are capable to recognise it. A man without knowledge knows nothing. It is not man in his aspect as a being without any principle who can know any principle whatever; it is always the principle itself that recognises itself in other forms. Thus, if a person wants to know the truth, the truth must be alive in him; if there is no truth in him, he can perceive no truth, neither within himself nor in external nature. For ever the truth is crucified between two thieves called superstition and scepticism, and if we see only one of the crucified thieves, we are liable to mistake him for the truth; but the two forms of the thieves are distorted, or, to express it more correctly, the truth is distorted in them. Only when we are capable to recognise the straight form of the Saviour hanging between the two distorted thieves, will we see the difference and know where to search for the Redeemer.

For those in whom the truth has not yet become a living power, fictitious forms are necessary to show them the way, but the majority of the ignorant see only the fiction; there being no truth within themselves, there is nothing to perceive the truth in the form. For this reason the Secret Symbols of the Rosicrucians will for ever remain secret to all who have not the living truth within their own hearts, and they will not comprehend them, in spite of all the explanations produced. These, however, in whom the truth struggles to become alive and who are striving not merely for the gratification of their curiosity, but who love the truth for its own sake and without any personal consideration, may be aided a great deal by the study of the books of the Rosicrucians and their secret symbols, in the same way as a traveller in a foreign country may be aided by those who have travelled there before him and know the way. They can indicate to him the road through the desert and the places where sweet water may be found, but they cannot carry him, he is to do the walking himself.

Divine wisdom is not of man's making, neither is it invented by him. There is no other way to obtain it than by receiving it willingly within one's own heart. If it enters there, then will the storm of contending opinions subside, and the sea of thought be as clear as a mirror in which we may see the truth. Then will the truth itself become strong in ourselves, and we shall know God, not by reading a description of Him in books but in and through His own power, or, to express it in the words of the Bible, we shall attain knowledge of Him by worshipping Him in Spirit and in Truth.

Like the allegorical language of the Bible and other religious books, the Rosicrucian writings