A Preliminary Rosicrucian Grade from the Gold and Rosy Cross Restored: The Theoretical Brother

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The Order of the Gold and Rose Cross (Die Gold- und Rosenkreuzer) is one of the earliest organized Roscicrucian orders with evidence of rituals and teachings. Here, we examine a preliminary grade used in the late 18th century, the Theoretical Brother, a grade previously misplaced and misunderstood, but which reveals insight into the theosophy and alchemy of the Order. It is presented in English here for the first time.

 

For centuries, following the publication of the book The Theoretical Brethren or Second Stage of the Rosicrucians and Their Instruction, the 2nd grade of the Order of the Gold and Rose Cross has been misidentified. The materials contained in that book, which cover a grade told to be the Theoretical Brother, were falsely determined as the G+RC’s actual second grade of Theoreticus. In 1925, Dr. Berhard Beyer published the Theoretical Brother as the Theoreticus grade in his Das Lehrsystem des Ordens der Gold- und Rosenkreuzer. Since Beyer’s book has often been looked at as a primary source on the G+RC, many have also carried the mistake forward, casting shadows on our understanding of the early grades of the G+RC. Here, we have a chance to clear up this misunderstanding, while also revealing some of what lies behind the value of the grade.[1] Placed in its proper context, we learn that the Theoretical Brother was not a grade within the G+RC, but actually a preliminary grade for its system.[2] The grade shows us how this classic Rosicrucian Order selected its members, with instructions hinting to a path of theurgy via its own brand of theosophy and practical alchemy.

For a short-lived period, the grade of the Theoretical Brother was given out in lodges run by the G+RC called the “Theoretical Brothers of Solomonic Science”. These lodges existed from their introduction in 1780 until about 1785, when the aforementioned book on the Theoretical Brother was published. A few lodges lasted up to 1801. The Theoretical Brother lodges were formed as circles to introduce the G+RC to various Masonic lodges, intermediary lodges for learning its basic principles and recruiting worthy members into its internal order.[3]

The grade itself — true to its name — imparted theoretic knowledge pertaining to the theosophical and alchemical instruction of the G+RC. These introductory teachings extend back to the earliest roots of the Rosicrucians, expounding ideas of those like Paracelsus, Heinrich Khunrath, and Jacob Boehme.[4] With theory being one of three limbs of applied classical knowledge (i.e. theoria; the other two being praxis and poiesis [5]), these teachings offered candidates a branch extending into the wisdom of the Order’s interior grades. Dealing with theosophy and alchemy, the Theoretical Brother offered candidates lessons about spirit and matter, piety and magic, ora et labora— the two lights of grace and nature.[6]

The following text of the Theoretical Brother grade has been translated partly from Dr. Bernhard Beyer’s Das Lehrsystem des Ordens der Gold- und Rosenkreuzer (1925), which itself relied on a manuscript once held at the Beyreuth Masonic Library (since lost to history) titled Rituals and Laws of the Theoretical Degree of Solomonic Science (date unknown). Beyer’s book, which includes other sources lost during WWII, has been fully translated and will be released in the future. The remaining text for the Theoretical Brother grade was translated directly from The Theoretical Brethren or Second Stage of the Rosicrucians and their Instruction.[7]

 

— The Grade of Theoretical Brother —

[*Note: Present Solomonic degree which has been added by the Order Director, because through him, in accordance with the Master of the Chair, those worthy of being conferred to our Juniores Order as a Freemason or Master of the Shining Light are offered a very useful test and an intermediate degree for preparing them for our sacrosanct fraternity. All this must remain hidden however from the others’ profane lodge. Only capable gentlemen will be quietly received under the oath of secrecy, as he is obliged, through the acceptance of this intermediate degree.]

The current Theoretical degree comes from the venerable Superiors, approved as a convenient middle-ground between Freemasonry and the inner fraternity, so that those Brothers, as either Masters of the Shining Light or Scottish Masters (without means or opportunity to test them in their own degrees), will have a chance, after receiving this degree, which gives them much light and great occupation in their hearts, to prove their convictions more intimately and perfectly before being presented to the inner Order as worthy members. As God only knows what other ideas they follow, the least of them bears any real concept about nature or chemistry. Thus, by preparing them in this degree and investigating their will, their zeal, and desire for higher sciences, this degree gives them insights for grasping the nature and excellence of the internal order, and to gain experience and understanding about what makes its secret purpose so valued. Also, through this time-tested instruction, while helping them stand erect, it will be easier for them to grasp the wise lessons and reach the lofty honors of our Highly Exalted Brotherhood more readily.

As for those who are still found unsuitable after prolonged and close examination, who by their own free will remain blinded by prejudice or pride, or those who by their own personal circumstances are prevented to continue, they can still bow out and leave our distant halls, free and unhindered.

Admission

There are no other brothers admitted to this high degree, except the Scottish Master, who has submitted a prudent trial of their fear of God, their honesty, philanthropy, and zeal for wisdom.

*Note: Where ‘Old-Scottish Masters’ is mentioned, ‘Master’ must be inferred, spoken, and written as if from the ‘Shining Light’. A Master of the Chair, who is the same as one of our Order Directors, will determine for himself the distinction of examination and introduction of a Master of the Shining Light vs. an Old Scottish Master, and by this shall determine how to conduct the ceremony.

If such a Master is selected to join, the leader will determine the day and hour of his admission. After being recognized as a Scottish Master in the anteroom, a knock is given at the door and he is let in. There, a Theoretical Brother will greet him as follows: “Greetings with 4 times 4 from the heart, dear Brother”. After receiving the Sign, the Grip, and the Word of the Scottish Master from the candidate, as requested, the usual 4-fold kiss is exchanged.

The Theoretical Brother also addresses the candidate and speaks:
“Dear Brother! The Scottish Master had to wash his hands before he was admitted to the innermost part of the temple. This is to indicate to you how the Scottish Master Brethren, who are pure, without blemish, and free from all vices, must appear before God. Here, this cleansing is renewed, and since you must devote your heart exclusively to virtue, to the fear of God and the love of your neighbor, so shall you too wash yourself with the firm intention of upholding this life. Do you promise this?

After the candidate has washed himself, the Theoretical Brother says, “I wish you luck with your endeavors”. The candidate then knocks 16 times on the door, it is opened, and the candidate enters with his Scottish ornaments.

The W.O.S. [Wise Order Superior] then speaks: “My Brother! Please answer these questions faithfully and sincerely. What grade of Masonry have you reached?”
Answer: “I am an Old Scottish Master.”
W.O.S.: What more do you seek?
Answer: I require greater knowledge.

The W.O.S. also asks:
“Have you faithfully fulfilled the Old Scottish Master’s responsibilities?”
“Have you improved your mind and will by practicing the avoidance of vices?”
“Have you diligently investigated the performance of your work?”
“Do you have a desire for wisdom?”
“Tell me, what is the origin of wisdom?”
“What belief do you have of God?”
“What are your feelings towards your neighbor?”

If these questions are answered well and the congregation finds them satisfactory, the W.O.S. says:
“Brotherly love will encourage us to grant your desire, and if it pleases God, he will reward your patience, effort, and work with equal blessing. Here, however, you must remove your superfluous adornments and remember how you were admitted as a Mason and stripped bare of all metals— that is, in the moral sense. And so now, abandon the old Adam and the things belonging to this world, and aspire to new customs, as both a Godly and a God-fearing man.”

The hat, sword, and ornaments of the Scottish Master are put away by the candidate, and after he sits down, his shoes are removed by the W.O.S. himself, who speaks to him during this: “Dear Brother! Learn through my action that humility must reign among us.”

When this is accomplished, the W.O.S. speaks: “My Brother! Will you please step onto the worldly globe?

golden rosenkreuzer theoretical brother

Image from the title page of The Theoretical Brethren, or Second Stage of the Rosicrucians and Their Instruction.

The Brother Secretary then reads the Gospel of John to the candidate. After it is read, the Order Superior asks: “My Brother! Do you believe in this light of revelation?” If the candidate affirms, the W.O.S. then says, “so place your fingers on the gospel and repeat the oath with me.”

I, N.N., freely vow with sound reasoning:

That as long as I live, I shall:
(1) Worship the eternal and almighty Jehovah in spirit and in truth.
(2) Empathize, as much as possible, with his omnipotence and wisdom through nature.
(3) Renounce the vanities of the world
(4) Promote, love, help, and advise my Brethren in every need, as much as I am capable of and to the best of my ability.
(5) And finally, maintain an indelible silence, as true as God is immortal.

All present Brethren speak, “Honor to you alone, O Jehovah! Thou art beginning, middle, and end. You live from eternity to eternity. Amen!”

The newly admitted Brother then steps off the globe. The Brother Secretary places his shoes back on him, and the Brother receives a new apron, an ornament, two signs, and a grip. The apron is garnished twice in height with black trim. The ornament is of brass and gilded; on one side is the name Jehovah written in Hebrew characters, on the other is the eye of God in the middle. Next to it, on either side are , and , and below, , engraved in a , surrounded by rays.

 

Jewel and apron from the Theoretical Brother grade (without alchemical symbols). From: The Theoretical Brethren or Second Stage of the Rosicrucians and Their Instruction.

The two signs are as follows. First, the thumb, index, and middle fingers of the right hand are lifted up and point towards the sky, as a sign of belief in the Holy Trinity and recognition that the second one exists—i.e. that above the 3 is the 1. The second is to place these 3 fingers over the heart, to testify that we worship this also in our hearts.

The grip consists of one Brother placing the hands around the waist of the other. It means that among all creatures man is the masterpiece of the Creator, and that the knowledge of Himself, formed by his narrow confinement, should be his greatest concern.

The word of the Theoretic Brother is “Chaos” and is said in the ear on 2 sides, similar to how the 4-Fold kiss is given.

[After the newly recorded Brother is presented to all other Brethren, the explanation of the Tableau is given to him as follows.]

Theoretical Brother carpet from Dr. Beyer’s Das Lehrsystem des Ordens der Gold- und Rosenkreuzer (1925). Originally from the MS: “Rituals and Laws of the Theoretical Degree of Solomonic Science”

Dear Brother! Here you see connections within the whole philosophical system of the world, which is the same as presented to all Theoretical Brethren. The globe of Terra is the true lodge that the Brethren enter into the center of, through hard work and diligence, exploring the 3 realms of nature.

The 7 planets are the 7 celestial bodies created by the almighty builder, which pass their influence into the center of the earth by virtue of the 4 elements and promote the birth of the 7 metals. The flaming star, regarded with great respect by the old Masters, places the divine breath before nature, and the universal, central fire which animates, preserves and destroys all that is created.

The 2 characters are Agens and Patiens [active and passive], the male and female, and the seeds of all nature and creativity.

The rough stone is the Cruda Philosophorum.

The cubic stone is the Sal Philosophorum.

The compass and the square represent the proportion, measure, and weight of nature.

The three lights placed on the altar represent the light of reason, the light of nature, and the light of revelation— the three gifts of God, which are his salvation. They symbolize the Trinity.

The 4 corners of the carpet are the 4 elements.

The 7 branched candlestick, which also stands on the altar, represents the seven gifts of wisdom that every Brother must ask of God.

Here, worthy Brother, you have the real teaching of the hieroglyphic images, which you have only partly understood through your first lesson as a Mason.

You will no doubt learn what use the investigation of the three realms of nature will be for the Theoretical Brethren. Consider also, worthy Brother, what noble, infallible benefits you can draw from your own investigations if you pray for wisdom from God through diligent prayer. Through this, you will:

1) Learn to recognize God and better glorify the Almighty Builder of the world with complete awe.
2) Admire His unfathomable wisdom and omnipotence in all bodies of nature.
3) Arrive at knowledge of yourself and be amazed at the incomprehensible masterpiece of the Creator through contemplation. Of all this, dear Brother, you will gradually receive more extensive instruction, as much as my feeble powers shall permit. Should you choose to stand in patience with me and continue with gratitude, you will join as a zealous inquisitor of truth.

 

Lessons Given by the W.O.S.

The W.O.S. handles the recording of activities for the Theoretical Brethren. He should gather his brothers once a month, teaching them subjects and requiring them to read lessons first-hand, while helping them understand the content based on his insight and experience. The Brother Secretarius should always write minutes of the events, and every three months he should report to the Chief Warden on the progress of their Theoretical efforts, as well as the zeal of the Brethren’s response. Together, the Brethren sit around an instruction table, covered with a black cloth. In the center of it stands the seven-branched candlestick.

The W.O.S. sits at the head with the Brother Secretarius and Ceremonarius to his right and left. The rest of the Brethren have their paper and quill ready so they can write down the most important doctrines. The Brother Secretarius might otherwise prepare a small extract that is communicated to all present. The brothers, however, are not permitted to write down or copy the content of the Theoretical degree. Such copies could not only mutilate their pristine instruction, but also through disregard, could allow them to disparagingly fall into profane hands.

*Notes:
1. After the reception of the newly admitted Brethren, the W.O.S. should read a passage from the introductory teachings of the Theoretical Brethren. After a lesson is given from the order’s statutes, and after they have sworn their commitment upon the gospel of St. John, the assembly is ended with the usual closing questions. If a banquet reception is to be held, it should be conducted earnestly and leisurely.
2. The W.O.S. can give subsequent instruction at his discretion, editing sections as he sees fit, and summarizing if he sees it beneficial to the Brethren. Ultimately, the superiors are directed to teach the inquisitive Brethren a thorough knowledge of natural history, which might benefit their practices.
3. At each meeting, there should be a table with seats for 9 Brethren, covered with a piece of black silk fabric. At the center of the table is placed the 7-branched candelabra, as well as an inkwell, pen, and paper for the Brethren to take notes during instruction. The Secretarius, who sits on the right side of the Order Superior, takes record of everything spoken in the assembly.
4. At the first meeting directly following reception, the Order Superior gives the brothers the first instruction, where it is then given to the Brother Secretarius, who in turn communicates it to the others, so that all can prepare for the next meeting. It is permissible for the Brethren to take notes during the meetings to aid their memory, but never to copy down the whole instruction, so to prevent unnecessary copies being made.
5. Following the assembly, the Brethren will be questioned on the previous session’s instruction given by Head Master. Everyone who is capable should answer, and those Brethren still requiring further lessons may do so. The W.O.S. will provide as such to the best of his ability. The Brethren are also reminded to comply with the 5th section of the Statutes, so that everything is conducted in an orderly and calm fashion.

 

Statutes for the Exalted Assembly of the Alleged Theoretical
Philosophers

§ 1.
Since the true happiness of man consists of the pursuit of virtue and wisdom, we therefore strongly encourage that after attending the worldly affairs of their state and office, Theological Brethren turn also to the knowledge of nature, which is an infallible means of attaining true wisdom by means of God’s grace.

§ 2.
Regarding religion.
Each Theoretical Brother should adhere to a Christian religion, living diligently and zealously according to the duties of an honest man. It is up to each to abide by those views he considers most reasonable; such views that make a man upright, honest, righteous, kind-hearted, and serviceable towards his neighbor. Otherwise, he may be of whatever denomination of Christianity he wishes.

§ 3.
Of service due to the authorities.
Every member of this society must be a loyal subject of his country’s princes, a willing subject of his authority, a peaceable citizen or resident of his place of stay, a mediator of disputes, and a founder of calm and unity. He must therefore be extremely careful not to become involved in any outrage detrimental to the state. Because of our observances and irreproachable conduct, our society has always been admired by kings, princes, and states.

§ 4.
Regarding Admission of the Theoretical Brethren.
As Scottish Masters, no Brethren shall be admitted to this degree without having first shown proof of their fear of God, their love of man, and their desire for wisdom. Thus, the Theoretical Brothers should cultivate, as much as possible, friendly relations with Masons. If a lodge is nearby, they should go to their meetings as visiting Brothers to find out what they have in common and extract the best members from their ranks. If such a Scottish Master is chosen and sought for admission, no Theoretical Brother should express any disfavor until the proposition is made in public assembly. At that time, each Brother can then let his conscience speak about his opinion of the candidate, and the majority vote will decide if the candidate is worthy or not. Then, and no sooner, can the proponent, with due caution, make the proposition to the candidate. After submitting the reception application and obtaining the unanimous consent of all other members of the assembled Brethren, may he be admitted.

§ 5.
Regarding the necessary caution for secrecy, and punishment for breach of confidentiality.
The W.O.S. must always conceal his activities and meeting locations from the public, while also mandating all subordinate Brethren to maintain the highest degrees of caution and secrecy. Should anyone violate this rule, they will have to pay a fine to the poor fund for their first offense, commensurate with their income. For their second offense, they will be suspended for 1, 2, or 3 months, as deemed appropriate. For the third offense, he shall be considered a dangerous member of our order and expelled.

§ 6.
On the order that should be kept by the Brethren in assembly.
As it can be surmised that each congregation consists of worthy and knowledgeable Brethren, the Order Superior shall thus condone love, peace, and unity with special attention and a sense of morality, confirming all-round perfection and harmony. To this end, all censure, mockery, subversive questioning, self-conceit, unnecessary chattering or laughter shall be forbidden — in other words, all unbrotherly acts opposed to love and which confuse the virtuous order.

§ 7.
On the conduct of the Order Superior.
The Order Superior should request his subordinate Brethren to gather frequently, with kindness and affability, then instruct them according to his wisdom and discretion, while also demonstrating how our rules and organization are to be governed with modesty. He must also ensure that he doesn’t become insolent or found too strict; instead, leading by his shining example.

§ 8.
On the attendance of our Theoretical Brethren.
The Brother Secretary organizes the assembly several days in advance. Each Brother is requested to appear at a certain time and hour, bringing his dress and jewels, and not allowed entrance without them, unless otherwise granted by the W.O.S. If a Brother appears over half an hour late, he must pay a fine to the poor fund. If, for legitimate reasons, a Brother can not make an appearance, he should give his notice the morning of, or at least a few hours beforehand, to either the Brother Secretary or the one who announced the meeting to him in the first place. An absent Brother, however, is free to review what transpired in the last assembly by requesting a review of the minutes.

§ 9.
Regarding Table Lodge meetings.
All lavish table gatherings with banquets, such as those common in Masonic receptions, which thereby weaken the Treasury, are to be completely abolished. All Brethren shall be content with simply wine and bread, and with only three feast days a year: those recognizing John the Baptist, John the Evangelist, and Maundy Thursday. These shall be solemnly celebrated by the assembly with appropriate modesty, so that our table assembly may not be compared to a Bacchus feast, such as indulged by many Freemasonry Lodges.

§ 10.
Care for our needy Brethren.
It is to be considered that we should not leave the love of our brothers unfruitful. Thus, along with his dues (the fee is set at 7 florins, but free to those poor, yet dignified, men), each shall donate a monthly amount of his prosperity so that poor Brethren are provided with the necessary help in the case of disease or accidents. This token of brotherly love and support should not be touched until after it accrues for at least a year, otherwise its purpose wouldn’t be achieved. Such conduct for helping Brethren is a fulfillment of our duties and is a proven means of pleasing God to earn his blessing.

§ 11.
Ultimately, our endeavors are to be founded on peace, unity, humility, and patience. These qualities are the only means of reaching our true purpose, and are demanded from each of our worthy brethren. Common sense otherwise proves that bickering, domineering, self-love, distrust, and impatience are the roots of all problems. All Theoretical Brethren are therefore obliged to submit themselves to these compulsory virtues most exactingly of all. They are also to be read out often by the Brother Secretary.

We then conclude with our well-known motto: “God give blessings, peace, and unity to all worthy brethren”.

Conducting of the Table Meetings

The Master of Ceremonies oversees the table with all its accessories. As such, the table should serve only 3 feasts. When it is time to sit, each Brother takes his place and stands waiting for the W.O.S., who appears a few minutes later, carrying with him the salt, As the door opens he announces: “God be with us!”

All Brethren are to answer: “We place our hope in him!”

After the W.O.S. has taken his seat, he asks the Brother Secretary: “Worthy Brother! Why are we gathered here?”

The Brother Secretary replies: “To provide the body with food and drink, to delight the soul with edifying lessons, to give love, and to receive our brother’s signs.”

The W.O.S. then says: “So let us assume this praiseworthy intent!

The Brethren then exchange kisses, and the W.O.S. begins the table prayer as follows:

Prayer:
Oh, merciful God! As thy did not create any creature without providing for its sustenance, as the Israelites were fed with manna, we ask for our daily bread and to provide our bodies with strength. We humbly ask thee to provide food for our souls, to gently lend thy health, as well as thy word and spirit, so that we may be satisfied both bodily and spiritually. We shall always praise thee, as praise and honor belong to thee, as thou alone art the eternal and most powerful. Amen!

After prayer, the Brethren remain standing, while the Brother Ceremonarius (the MOC) brings the bread and a goblet of wine to the Order Superior. He then returns to his place. The W.O.S. breaks off a little piece of bread and gives it to each, saying, ”God bless this bread!” Each then eats the bread. He then drinks the wine, saying, “God bless this wine!” He then passes around the goblet with each drinking and speaking, “Let us remember our covenant of unbreakable fidelity and love for our fellow Brethren!”

After this, the Brethren all sit and dine quietly. When the meal is finished, the Order Superior strikes the table with his hammer speaking, “Worthy Brethren. Are you prepared for questioning?”

The Master of Ceremonies then speaks, “W.O.S., we all wish to satisfy with correct answers.” The questioning then begins. Various questions are asked about the teachings of the Theoretical Brothers, followed by their answer:

Q: “From what do all things come from?”
A: “Out of chaos.”
Q: “Will you describe this chaos?”
A: “It was a shapeless, gloomy mass consisting of water and fire, as indicated by the Hebrew word ‘Shamaim’. Out of this mass, all things of the world were created, through the almighty Word of God. This is the matter through which all forms attain their power and which is subsequently revealed by the will of the Creator.”
Q: How did this happen?
A: “The Spirit of the Lord hovered on the top of the water, as stated in Genesis 1, and animated the chaos with his vitalizing power, dispelling darkness with the light, filling the emptiness, illuminating the dark, separating what is mixed and the crude from his divinity. Then with a dawning heat, the barren became pregnant and the disorderly was brought into order.”
Q:” What emerged from this separation of chaos?”
A: “The angelic, the celestial, and the elemental worlds.”
Q: “What is the angelic world?”
A: “The 7 hierarchies of angels, which are divided into legions, as the cherubim, seraphim, thrones, rulers, principalities, powers, and forces, which are all pure spirits created from the light and enjoying happiness. To see God in his glory, to praise him, and to carry out his commands as spoken in Genesis in the 3rd and 24th verses.
Q: “What is the celestial world?”
A: “The 7 nominal Planets and the stars of the firmament”
Q: ”What is the sun?”
A: “The sun is the purest and most perfect body, and thus for having been drawn out of the pure light, it can receive, as a medium, the created light flowing out from the Center, and in turn, communicates it to the other stars and other things.”
Q: “What is the moon?”
A:” The moon is a planet having received its body from the pure abyss and its light from the sun, making it corporeal through its own essence, and then gradually communicating it to all lower things.”
Q: “What is the elementary world?
A: “The solid body which the Creator had made the purest in its divorce from chaos.”
Q: “Was this created world immediately built into its perfect condition?”
A: “No, God first created spirit out of his powerful word.”
Q: “Why the spirit first?”
A: “Because spirit, both in the deity and in which things are created, is the basic state of being and the primary substance of all things.”
Q: “What did God command of spirit when the world was founded?”
A: “When the Almighty released it from his womb, spirit sought for the center of the created world to become stationary and contract. In this center, could he give birth to still several beings from himself, and then from the center of his dominion expand into a proper circumference.
Q: “Was this central contraction necessary?”
A: “Yes, because we see that without contraction, nothing—whether animal, herb or metal—can come into being. Consequently, this created world would not have come into light either.”
Q: “Was it necessary to have other beings in the created world?”
A: “Yes, because a simple, small mind could not have made up the multiplicity and diversity of the created world, so the general mind, through central contraction, made several manifold beings of this world manifest.”
Q: “What other being did the spirit make from this contraction?”
A: “A second type of nature we call soul.”
Q: “How is soul referred to by those possessing the wisdom of Solomon?”
A: “Naephaesch, that is, a forked branch, since the soul branched out of the greater world spirit.”
Q: “How did this come about?”
A: “In the moment of contraction, due to the compression of its being, spirit released a part of itself, and, having contracted beyond its own nature, soul thus branched off from spirit. Yet it was also accompanied with two others: Power and Movement.”
Q: “Was this soul and its concentrating power enough to imagine the immense, created world?”
A: “No, because although the imagined soul was denser than spirit itself, it was still highly spiritualized, thus remaining invisible and simple, and therefore not yet durable enough for the diversity of this immense created world. Consequently, a third type of being was necessary.”
Q: “What sort of creature was this?”
A: “A body, that is, the Earth—the coarsest part separated from the purest light that the mind and soul could hold, work or maneuver— as is truly proven daily in the 3 realms of nature. The soul is thus only an altered state of the spirit, while the body is a altered and denser state of the soul.


Closing of the Meeting

The Worthy Brethren ask: “We have satiated our mortal bodies and occupied our minds with valuable teaching, what is left for us to do?”

The Brother Secretary replies: “To show mercy to our neighbor and to thank the eternal Almighty Creator for his innumerable gifts. Yet let us attend to one additional matter!”

The W.O.S. then passes a hat around with a handkerchief, while each brother offers what he chooses. This is then given to the cashier.

Afterward, our prayer begins as follows:

O God! You are father of light, you are the fountain of all mercy. As you had nourished 4,000 men with 5 barley loaves through your omnipotence, we have also been nourished today with your blessing, and we thank thee infinitely for the modest gifts we have received. Your powerful mind saturates our body and soul as we revel in your care for all time and eternity. O, unlimited creator! Our hearts praise thee! Our mouths thank thee and words praise thee without end! Amen!

All Brethren reply together: “Praise the Lord and his people, for both heaven and earth are filled with their glory. Amen!”

The Celebratory Toast

Only 3 Toasts are to be made ceremonially. The first is given by the W.O.S. before the first meal is consumed. The second is given by the Brother Secretarius and the third is given by the Brother Ceremonarius at the end of the meeting. They are given as follows.

W.O,S.: “Worthy Brethren. We shall drink to the precious health of our worthy superiors and wish them all the best of luck and well-being.”

Next, the master of ceremonies gives the Order Superior the goblet and wine. All Brethren stand while the Order Superior speaks: “May God enlighten you through his spirit and provide you wisdom, understanding, and wise council.”

After the Order superior has taken his drink, the remaining Brethren raise their glasses and drink in the fashion of the Master Brethren.

The 2nd toast is given towards the middle of the meal, where the Brother Secretarius speaks: “Worthy Brethren! We shall now drink to the priceless health of our W.O.S. May God protect him, strengthen him with his righteousness and guide him with his wisdom.”

After taking a drink, the W.O.S. speaks: “Dear Worthy Brethren! I thank you for the sincere wishes. May God fill us and provide us all with the gifts of his salvation and Spirit”.

Together, all Brethren say: “We wish for it.”

The Brother Ceremonarius makes the third toast for the well-being of the Theoretical Brethren: “Worthy Brethren, with the approval of the W.O.S.., I shall drink for the well-being of all Theoretical Brethren. May God grant us Blessings, Peace, and Unity. (GGUBPAU)

 

Opening Questions [Catechism] for the Meeting of the Theoretical
Brothers of the Solomonic Science after the Previous Assembly

Opening of the assembly.

The worthy Order Superior speaks to the Master of Ceremonies: “Worthy brother! Please make sure the door is secure!”

The Master of Ceremonies examines the door and speaks: “Worthy Order Superior, our assembly is secure. It is protected by the Almighty.”

The W.O.S. then recites our motto: “God bless us with peace and unity!”

All Brethren reply: “We eagerly ask for it.”

The W.O.S. then asks: “Are you a Philosopher?

The Brother Ceremonarius answers: “My Brethren and the wise will recognize me as one.”

The W.O.S. asks: “What is a Philosopher?”

A: “A Philosopher is one who, in all ways and wise endeavors, recognizes God, his creator, himself, Nature, and explores their manifold effects.”
Q: “What is Nature?”
A: “Nature is an invisible, fleeting spirit, which works visibly in bodies and is based in Divine Will.”
Q: “Through what has the Freemason been educated of Nature?”
A: “Through the Chaos, the breath, and the universal and central fire which enlivens everything created.”
Q: “What properties must seekers of Nature possess?”
A: “The seekers of Nature must be like nature itself: truthful, simple-minded, patient, pious, God-fearing, kind-hearted towards one’s neighbor and ready to serve. These are qualities already known to the brothers of the lower steps, whom as Masons are instilled with them when taken in.”
Q: “How many regions is Nature divided into?”
A: “Four regions: the warm, the cold, the damp and dry through which everything is worked.”
Q: “What does Nature transform into?”
A: “It transforms into men and women, and therein compared.”
Q: “What qualities does nature possess?”
A: “It has three beginnings, which are salt, sulfur, and mercury, and in which all things are produced, nourished and sustained.”
Q: “How many realms are there in nature?”
A: “There are three realms of nature: the mineral, the vegetable, and the animal.”
Q: “When should the philosopher begin his work?”
A: “At dawn, to demonstrate his diligence and vigilance.

The W.O.S. then strikes 7 strikes on the altar and proclaims: “This hereby opens the meeting. Here Almighty God is implored by a prayer for wisdom.”

Prayer.

You eternal, imperishable, and singularly wise God! You, creator of all things, who created the world out of chaos and man out of an earthly mass—we poor, ignorant creatures humble ourselves before your throne of grace, and from the bottom of our hearts we ask you to provide us understanding so we can bear witness to your nature. Lord Adonai! Grant us the Wisdom that surrounds your throne, impart it to us, sent from your glory, so it will pour out into us, because without the wisdom that comes from you, we are by no means capable of understanding your holy will. Through your holy spirit, lead us to your path, help us be true to you, and help us offer service to our neighbor. O, eternal God! O God of strength! O, immortal god! O, incomprehensible God! Have mercy on us, with glory, due to you alone, from all creatures, from eternity to eternity. Amen!

 

Closing of the meeting.

The W.O.S. speaks:
Q: “Worthy Brethren, has anyone something to say that might benefit our meeting?”
If there is no response, he asks:
Q: “When does a philosopher rest?”
A: “When the work has reached perfection.”
Q: “What time is the work completed?”
A: “Midday is the moment when the sun is at its greatest strength and while the moon is in its greatest splendor.”
Q: “When was the philosopher born?”
A: “From the moment he began his investigations, he surpassed obsolescence through his discoveries.”
Q: “Explain the word Magnesia to me.”
A: “In that word we understand the meaning of the phrase; Visita interiora terrae, rectificando, invenies occultum Lapidem, veram Medicinam.

W.O.S.: “Show me now the sign, the grip, and Word given by the philosophers.”
Upon completion, the W.O.S. strikes seven blows on the altar and says: “This assembly is hereby closed.”

After this, a prayer follows.

Prayer.

O God, who art equal to thee? Heaven is your throne, and earth is your footstool! You, Almighty, exist in a light where no mortal can enter, and those of the earth are like locusts before thee. O, immortal god! Nature lives through you, and your breath enlivens it. We humbly beseech thee, to know us well, as we admire thy omnipotence among your creatures, as you alone art powerful, you alone art great, you alone art merciful, and you alone deserve praise and glory for all eternity. Amen. (G.G.U.B.P.A.U.)

 

Bibliography
Beyer, Dr. Bernhard. (1925). Das Lehrsystem des Ordens der Gold- und Rosenkreuzer. Pansophie-Verlag, Leipzig.

Von Löhrbach, Graf. (1785). Die theoretischen Brüder oder zweite Stuffe der Rosenkreutzer und ihrer Instruktion das erstemahl ans Licht herausgegeben von einem Profanen; nebst einem Anhang aus dem dritten und fünften Grad, als Probe. Rottmann verlag, Achen.

Geffarth, R. D. (2007). Religion und Arkane Hierarchie: Der Orden der gold- und rosenkreuzer als Geheime Kirche im 18. Jahrhundert. Brill.

Endnotes
[1] Due to the similarities of the names, “Theoreticus” and “Theoretical Brother”, it’s somewhat easy to understand how the mistake was made. However, the grade was accepted not only on the basis of name similarity, but also because there was missing knowledge about the circles who administered it. Had it been known earlier that the Theoretical Brother grade belongs to an independent lodge outside the G+RC proper, the mistake would likely not have occurred. This knowledge may also have cleared up the problem of perceiving inconsistencies in the early grades of the G+RC. To explain this problem, accepted members in the Theoretical Brother are declared as being Scottish Masters — or — Masters of the Shining Light and the Lost Word. These titles pertain to grades found in various German systems, with the Scottish loge grade following those of the St. John’s (blue lodge) grades,  as well as the IV grade of the Rite of Strict Observance. The problem is that in the actual first grade of the G+RC (the Juniores), the acceptance of the Scottish Master —or— Master of the Shining Light and the Lost Word has already taken place. In other words, it wouldn’t make sense to use the Theoretical Brother grade as the actual Theoreticus since there are now two grades introducing Scottish Masters or Master Masons in the Order. Dr. Beyer dealt with this inconsistency by declaring that the Theoreticus degree (the false one) must originally have been the first degree of the G+RC, and that the Juniores grade (the actual first grade) must have been later inserted into their system as the new 1st grade. As he explains, in this scenario, the language reflecting the insertion was never omitted. As we know now, both the Juniores and the Theoretical Brother grades introduced Master Masons or Scottish Masters into the G+RC. However, one grade —the Juniores— gave a full initiation into the Order. The other grade —the Theoretical Brother of Solomonic Science— was an initiation into the intermediary outer order of the G+RC.

[2] The G+RC considered its whole grade system of 1-9 (the Juniores, Theoretici, Practici, Philosophi, Minores, Majores, Adepti Exempti, Magistri, Magi) within its “inner order”. Although the G+RC accepted or required members to be Master Masons, it didn’t necessarily consider itself a continuation of Masonry, however, like some “high grade” systems. Their literature makes frequent allusions to the fact that Masonry was separate from its own Rosicrucian system, even implying that Masonry was a “nursery” to select its members from. What makes the Theoretical Brother significant is for acting as a bridge between the blue lodge grades of Masonry and the G+RC, somewhat similar to how in the Golden Dawn, the Portal grade connects the outer order of the Golden Dawn (0=0 to 4=7) to its inner order of the RR et AC (5=6 and above). The difference would be that RR et AC begins its inner order at the 7th grade of its system (5=6), while the G+RC would consider its “inner order” to begin at its first grade of the Juniores.

[3] Geffarth. pp 56-57

[4] On the connection to Kuhrath, see: Tilton, Hereward. (2016). The Urim and Thummim and the Origins of the Gold-und Rosenkreuz.

[5] Theoria, praxis, and poeisis (theory, practice, and production or making) are terms discussed as the general activities of humans by Aristotle in his Nichomachean Ethics. These are philosophical concepts that later became adopted as principals in medieval Christian theology, philosophy, and natural science, eventually carried forward into the ideas of early Western European alchemy and magic, and appearing generations later as a skeletal outline for the naming and concepts behind the G+RC grades.

[6] The general spirit of the G+RC’s outlook is pietistic and alchemical. What this translates into is what Paracelsus defined as the Two Spherical Lights: one light of grace and one of nature. There are two figures in Rosicrucian history that perhaps epitomize these lights. Both express pietism and alchemy in their work, with different emphasis. Jacob Boehme is more pietistic and theosophical in his approach but sometimes speaks in alchemical terms. Heinrich Khunrath is more alchemical, but also theosophical in approach. Boehme’s theosophy leads to an approach of spiritual embodiment through faith, while Khunrath takes a more practical approach to nature. Both are by no means the only individuals involved in this historic outlook, but are used here as two prominent examples.

[7] Von Löhrbach, Graf. (1785). Die theoretischen Brüder oder zweite Stuffe der Rosenkreutzer und ihrer Instruktion das erstemahl ans Licht herausgegeben von einem Profanen. 

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