The Otherworld melts away before our eyes, and we see before us the Vault of the Lady Venus through the eyes of C.R. He reads, ‘When the fruit of my tree shall be quite melted down then I shall awake and be the mother of a king.’


–Caitlin Matthews




First, to profess no other thing, than to cure the sick, and that gratis. We have already remarked that this rule, as stated, is a rule of love. “Compassion,” wrote Paracelsus, “is the true physician’s teacher.” “Compassion,” of course, means “feeling with,” and what is love (or healing) but to feel another’s suffering as one’s own and recognize that the disease, the pain, is one in all. In addition, however, we should also note that the primary orientation is toward the world, the Liber Mundi—that is, toward other beings, for we can love only other, living beings. The Rosicrucian, then, works for the sake of the world, not the individual soul. Granted that from a nondualist perspective there is no difference between the healing of one’s soul and the healing of the world, the Rosicrucian rule nevertheless affirms the primacy of service and of action. If one is a true Rosicrucian, one walks “the true thorn-strewn way of the cross—the renunciation of all selfhood—for the sake of the redemption of the world, that is, the building of the New Jerusalem.” That is why the rule specifies that the nature of the service as aimed at “healing,” which, too, must be understood in the largest sense to include nature. From this point of view, nature, like humanity, fell with Adam and is sick and needs healing. Like humanity, nature is not the unity it ought to be: it groans and travails in pain; it is diseased. Paracelsus called this state of separation and disunity the “cagastrum.” Yet precisely to heal this disease, to renew the unity of nature in and through humanity, Christ came. Indeed, as Prince Lapoukhin writes, Christ not only “mystically sprinkled every soul with the virtue of his blood, which is the tincture proper to the renewal of the soul in God. . . but he also regenerated the mass of immaterial elements of which he shall make a new heaven and a new earth.” In other words: “The crown of all the mysteries of nature adorns the altar of the sanctuary, lit only by the light of the stainless Lamb…[whose] precious blood, sacrificed for the salvation of the world, is the sole tincture that renews all things.” To conjoin the Rose and the Cross in nature as a whole, to heal and unite nature and human nature in its center or heart, is thus the Rosicrucian aim.


Christopher Bamford




“There is always an element of indeterminacy in creation. This is due, in large part, to man. The truth is that whenever man activates his free will, God’s Da’at disappears and Keter manifests in its place.


        One of the most fundamental premises of Judaism is that man was given the ability to choose and act without the slightest compulsion. This ability distinguishes him not only in his actions, but also in the profound effect that an act of human will can have on a seemingly irreversible situation. In fact, as we have said, in order that man could resemble God, He gave him a divine soul and endowed him with free will. According to many commentators, this is the meaning of man having been created ‘in the image of God.’


        Thus, man’s Keter, his aspect of free will, is analogous to God’s Keter. The Sefirah of Keter represents God’s absolute freedom of action in bringing about His purpose in creation. It also represents man’s most basic internal volition and essential being. On the level of Keter, man is compelled neither by internal predisposition nor external stimuli. His decisions are completely independent of all other considerations. It is only thus that he can be a truly responsible being. God may have absolute knowledge of the future, but this in no way deprives the individual of his own free choice. For no matter what determining influences he may have been subject to, he has the power to transcend his own limitations. This is the meaning of the Talmudic statement that God leads a person along the path that he has chosen to follow.”


—Aryeh Kaplan (Inner Space)