The Societas Rosicruciana in Anglia is administered by the High Council from the Society’s headquarters located at Stanfield Hall, 88 Hampstead High Street, London. It regulates the affairs of the Society and extends control over a series of nine graded ceremonies, the philosophy of which, is mirrored in other rituals practised within Freemasonry.
    In December 1866, Robert Wentworth Little (aged 28) at the instigation of his friend William James Hughan (aged 25), travelled together on a fraternal visit to Edinburgh. Having collaborated 12 months previously in the formation of the Red Cross of Constantine, this journey had particular significance, for their mission was to acquire the necessary qualifications that would enable them to erect a Rosicrucian Order in England.
    On New Year’s Eve 1866, a well known journalist and highly respected senior Scottish Freemason, Anthony O’Neal Haye who was vested with the requisite authority, admitted Little and Hughan into the first two Rosicrusian grades. During the ensuing months they received the remaining seven grades thereby empowering them to propagate a society of Rosicrucians beyond the borders of Scotland.
    Subsequently, on 1 June 1867, Little assembled with six other Brethren at the Grand Hotel in the City of London and there established the ‘Rosicrucian Society of England’, an inauguration which apparently took place without any Warrant of Constitution from a senior or parent body. At this meeting Little assumed the office of Master-General (Supreme Magus) thereby appropriating both the leadership and power of succession to himself. Three administrative officers were also appointed with Hughan as Deputy Master-General. Growth proved to be slow but steady, with a large proportion of candidates being sponsored by the two senior officers. Yet, within a few years, it became evident that a governing body was required to administer the increasing responsibilities of the Society, and thereby secure a stable future.
    In consequence, the High Council was formed on 24 April 1874, and interest in the activities of the Society was such, that by the end of the 1800s the formation of the Metropolitan College in London, and others at York, Victoria, and Newcastle had taken place. Throughout the 20th century the Society continued to gain popularity among serious minded Freemasons and has now over seventy Colleges consecrated in England, Wales, the Australias, New Zealand, Canada, France and the Netherlands.

Christian Rosenkreutz

    All organisations claiming a true Rosicrucian heritage have, as their basis, the legend of Christian Rosenkreutz, and profess a doctrine derived from the mystical fraternity which proclaimed itself to the world in a treatise published in Cassal, Germany in 1614, familiarly known as The Fama Fraternitatis.
    This book describes Christian Rosenkreutz’s journey to the East in search of alchemical and geometrical knowledge; of his return to his native Germany, and his subsequent formation of a secret society known as the Fraternity of the Rose and Cross; his passing, and interment within a seven-sided vault, and the eventual discovery of his body in a perfect state of preservation 120 years later. This movement came to be regarded by the learned of Europe, as the ultimate disseminators of Christian Kabbalistic lore.

The Tenets and Structure of the Society

    The Societas Rosicruciana in Anglia states quite clearly in its Ordinances that it is an independent body, having no relation to Freemasonry other than selecting its members from that Fraternity and declares that its aims are to “afford mutual aid and encouragement in working out the great problems of Life and in discovering the Secrets of Nature”. No one is qualified for admission unless he is of high moral standard, a subscribing member of a regular lodge, and a true believer in the fundamental doctrines of the Trinitarian Christian faith.
    The Society exercises authority over nine grades of enlightenment: the First Order ceremonies (Iº - IVº) being conferred in a normal College; the Second Order (Vº - VIIº) within a Provincial College of Adepts, and the Third Order (VIIIº - IXº) in a Council or Assembly.

The College Grades

Iº - Zelator. Admission into the First Grade of the Society is indeed an impressive and moving experience and can surely be deemed to be a revelation in itself. In this colourful and erudite ceremony the aspirant is led by the Conductor of Novices from the figurative land of darkness and, after supplying proofs required by the four Ancients - officers of the College representing the four elements - is permitted to advance to the altar of light. He then gives the requisite pledge of obeisance, is clothed in white garment and formally received as a Frater of the Rose and Cross. In due course, he is conducted to the symbolic centre of the earth where the Celebrant - the representative of Christian Rosenkreutz acting as master of the College - communicates the secrets of the Grade. Following this the powers and properties of numbers are explained to him and he is invested with the Jewel of the Society.
    The various robes worn by the officers of a College constitute a veritable galaxy of colour which, when combined with the profound and mystical ritual, make the ceremony of admission an experience of such grandeur which is not to be witnessed elsewhere in Freemasonry.

IIº - Theoricus. The ritualistic content of this the Second Grade has been designed to nurture and cultivate the fundamental aspiration for knowledge. Within it the influence of the four ancients is calculated to stimulate the intellect of the aspirant to a fuller understanding of the diverse aspects of the Deity, as revealed by the Fraters of the Rose and Cross. The ceremony also includes a scholarly account of the study of the Symbolism and Significance of the primary colours in relation to the Holy Name.

IIIº - Practicus. The narrative of the Third Grade counsels the aspirant to evaluate with care the spiritual allusions to be derived from a study of the Art of the ancient Hermetic Philosophers. It demonstrates that while the practice of material alchemy enabled ‘the ancient custodians’ to reputedly perfect the transmutation of elementary matter, these physical processes were but a mystical veil which shrouded supernatural revelations. These awaited those who were both able to comprehend and be judged worthy of receiving them. This ceremony concludes with an extensive lecture which touches upon important practical aspects such as, the Science of Alchemy; the ‘Elements of the Alchymists’; the Philosophers Stone; the Process of Transmutation, and other significant terms relating to the Hermetic Art.

IVº - Philosophus. The final Grade of the First Order is of particular importance and one in which the aspirant is exhorted as a Christian to aim for the highest knowledge; to consider the doctrines of the most famous philosophers, and to compare, and meditate upon, the tenets of the world’s great religions. He is told that it is only through the study of the knowledge of the Divine that he will be able to ascend the mountain of wisdom and attain the prize - a true understanding of man’s destiny. The culmination of this exalted Grade is realised when the newly advanced Frater is entrusted with a document expounding the merits and wisdom of every major religion and philosophy.

The College

    Each College meets under the authority of a Celebrant who is empowered to confer the Grades of the First Order of the Society. A Past Celebrant or other senior Frater, may also officiate in such ceremonies if so empowered. All regular business of a College is transacted in the First Grade, and normal ceremonial work is often supplemented by the delivery of papers or lectures on kindred subjects. The jewel of the Society is comprised of a gilt rhombus having an enamelled ground of white bearing a red cosmic or Greek cross suspended from a green ribbon. It is worn on the left breast by members of all Grades within the First Order while their appropriately coloured robe distinguishes the various different officers of a College. All members must serve for a period of four years before they are qualified for advancement to the Second Order - that containing Grades V° to VII°.

Keith Jackson is a member of most of the recognised Orders within Freemasonry, holding high office in many. He has lectured extensively over many years and is author of the standard work on extra-Craft degrees, Beyond the Craft.


THE LEGEND OF CHRISTIAN ROSENKREUTZ
In the early 1600s a curious manuscript was in circulation in eastern Europe which spoke of the existence of a secret society called the ‘Fraternity of the Rosie Cross’ - the Rosicrucians. It was published in Wessell in 1614 as the Fama Fraternitatis; in English as The Fame and Confession of the Fraternity of R: C:
    It told the story of a poverty-stricken German noble called Brother C.R. (Christian Rosenkreutz) who, after an education in a monastery, travelled to Damascus where he met with unnamed ‘Wise men’ of Arabia who had discovered the secrets of nature. He was only sixteen at the time. He learned Arabic so that he could translate a certain ‘Book M’ into Latin to take back to Europe. After some years he travelled to Egypt and, in due course, to Fez, in Morocco where he studied mathematics, medicine and magic with Kabbalah. Two years later Brother C.R. left Fez and travelled to Spain and thence back to Germany. There he began to gather like minded individuals and ‘After this manner began the Fraternity of the Rosie Cross.’ It was decided to keep these teachings secret for one hundred years.
    Upon his death Brother C.R. was placed in a concealed sepulchre. This was rediscovered and on the door was found written ‘Post 120 annos patebo’. The tomb was opened and it was found to be a seven-sided vault filled with brightness, for ‘Although the Sun never shined in this Vault, nevertheless it was enlightened with another Sun...’ In the middle was a round altar covered by a brass plate with inscriptions. Beneath this altar lay the body of Christian Rosenkreutz clutching a parchment book.
    The story explains that ‘nowadays men of discretion do hold the transmutation of Mettals to be the highest point...’ but it rejects this, saying, ‘the true Philosophers are far of another minde, esteeming little the making of Gold... for besides that they have a thousand better things.’