The College

of the Fraternity
Peter Bindon, FRC

In this article Frater Peter Bindon explores some of the fascinating symbolism of Theophilus
Schweighardt’s intriguing image entitled “The College of the Fraternity.”

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 Many of you have probably heard of the crucians say, the Cosmic. Beside their
British illustrator named Heath Robinson pyramidal tombs, the Pharaohs built fu-
who drew amazing contraptions of string, nerary temples which were called “castles
wheels, knobs, and levers that supposedly of millions of years.” Just like the Royal
performed household and other tasks. Our tombs, they were destined to stand forever
illustration looks remarkably like some- linking the fate of human works with that
thing that Heath Robinson might have of the deities. In them, the ancestors of the
invented. Titled “The College of the Fra- dead king would worship and commemo-
ternity” it appeared in a publication with rate the king’s existence forever, making of-
the name Speculum Sophicum Rhodostau- ferings and communing with all the neces-
roticum (The Mirror of the Wisdom of sary deities.
the Rosy Cross), by Daniel Mögling, alias In the Psalms of the Bible, a castle or
Theophilus Schweighardt. It was drawn, fortified city is used as a metaphor for the
if not published, around 1604, about ten godhead itself. This carries the metaphor
years before the Fama Fraternitatis, usually to another level. Instead of simply being
considered the first book to announce the a place where one can commune with the
presence of the Rosicrucians to the world. godhead, the castle actually becomes the
This latter publication is also quoted as person of the Divine. Meister Eckhart says
being the first unequivocal Rosicrucian in one of his Sermons, “There is within the
publication, but obviously it did not arise soul a castle into which not even the gaze
from a void. There were solid foundations of the Triune God can penetrate.” He goes
on which were based the sentiments found on to explain that this is because it is the
in this booklet. It is clear from Mögling’s castle of pure Oneness.
writings that he was a Rosicrucian in per-
suasion but could not have been an actual It was not only in Jewish and Chris-
“member” because at that time there was tian thought that the castle represented
no formal organization that one could be- the central stillness of human nature. In
long to as a member. the Taoist treatise, The Secret of the Golden
Flower, we find a recommendation to for-
Apart from in his writings, there are tify and defend the Primeval Castle, which
enough visual clues evident in our cover is the home of hsing, or Spirit.
illustration to demonstrate its Rosicrucian
Castles are usually strongly built and
links. Most obvious are the rose and the
situated upon hilltops where they were
cross flanking the door of this movable
best defended. Like houses they convey
castle. For those who are seeking the Rosi-
the feeling of protection and security at
crucian way, Schweighardt advises that
the highest level. Yet their location makes
they should be patient and persistent like
them isolated and remote, which, because
Noah’s doves, seen flying from the ark in
of their inaccessibility renders them even
the background on the left, while placing
more desirable. It seems that part of hu-
their hope in their God and praying. As a
man nature is to desire that which is un-
beginning point, let us look at the symbol-
reachable. In paintings, the Heavenly
ism of the castle before we look at some
Jerusalem is depicted as a castle bristling
of the surrounding elements of the illus-
with towers and turrets and set upon a
tration.
mountain peak. Although it was difficult
Castles are almost universally seen as to reach, once having gained access, the
Rosicrucian the symbol of humanity’s inner refuge, a pilgrim was secure and protected. Rosicru-
Digest place where the soul communicates pri-
No. 2
cianism, symbolized by the fraternal col-
2013 vately with God, the Absolute or, as Rosi- lege, teaches us, among other things, ways
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to enter into communion with Cosmic enment. But why does he hold an anchor
influences. That part of the inner self that in his hands when there is no sign of a boat
we access during meditation and contem- or a large expanse of water? The last hope
plation and which leads us to communion of sailors in a stormy sea, the anchor be-
with the Cosmic is similarly remote and came more or less symbolic of hope. Hold-
difficult of access. However, once reached, ing the ship fast, it indicates firmness and
all external distractions vanish and we are an unwavering faithfulness. It symbolizes
protected in our Cosmic Union until we the idea that an individual can put a stop
return to the situation from which we be- to a life that is too stormy by anchoring
gan our meditation. oneself firmly to the source of life, the
In Schweighardt’s illustration, we see Cosmic. To hurry the process of living is a
that the castle has certain links with the mistake demonstrated by the figure plung-
Godhead. The Jewish “Yahweh” appears in ing from the cliff above our pilgrim. This
the eastern sky above the castle as well as seeker has incautiously rushed upwards
on the shields of the four defenders stand- on the path and has failed to see that it
ing in the corner towers. Remarkably, ends at the edge of a cliff. On the path to
these defenders are not armed with swords the summit we read the Latin festina lente,
but with palm fronds reminding us that meaning “hasten slowly,” a saying often il-
Christ’s entry into Jerusalem was heralded lustrated by a dolphin entwined around an
with the same objects. anchor. So the anchor can be considered as
a double symbol, encouraging both hope
Symbolically we are meant to under- and caution.
stand that our existence stems from the
Cosmic and that this gift is as significant to A strange crane-like affair draws a
us individuals as was the entry of Jesus into seeker from the “well of supposition” on
the Holy City for the Christian popula- the left. He is lifted from the enclosing
tion. The Model City, a symbol of Utopian darkness of the well into the light of day.
ideals, can be seen through the windows of Those already within the fortress, hidden
the castle where a Frater searches the globe from the viewer, are assisting his ascent
for the location of this ultimate human and providing him with an opportunity to
environment. An arm, protruding from a discover the truth within the castle. With
corner and holding a sword, indicates that the assistance of the College of the Fra-
all struggle for attainment does not end ternity, he will be able to discriminate be-
with entry into the castle. One still must tween those things that are universally true
be on guard against certain pitfalls even and those that are false superstitions. This
when following the path. Although these symbolizes the knowledge that he will gain
traps are not enumerated, it is clear that as from entering the College of the Fraternity
the sword dominates the well of false opin- and the understandings that will ensue.
ions, there must be some connection. As We are reminded that this enlightenment
it is most difficult to be true to oneself and comes ultimately from the Cosmic because
to one’s own ideals, this is probably what is we see the hand of the Divine providing
suggested here. support for the castle from on high.
Cosmic inspiration beams into a pil-
grim on the lower right. His sword is laid
aside, his hat on the ground beside his
shoes and bundle of possessions. The Latin
inscriptions tell us that he claims to be ig- Secret Symbols of the Rosicrucians is available at http://
norant but prays to his Father for enlight- www.rosecroixjournal.org/resources/index.html
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