We are searching data for your request:
Upon completion, a link will appear to access the found materials.
In the Pronaos of the Temple of Wisdom
Occult literature—Allegorical language of the Rosicrucian books—Its secret meaning.
The Hermetic Philosophy .
The Neoplatonists—Ammonius Saccas—Plotinus—Malchus Porphyrius—Jamblichus—Proclus—Hierocles.
Mediæval Philosophers .
“Magic,” according to Cornelius Agrippa.
Among the "Adepts."
The “Brotherhood of the Golden and Rosy Cross”—Occult and mysterious powers—Adepts and Sages—Alchymists and Goldmakers—The True History of Plamel—The Count de Saint Germain—Cagliostro—The art of making alchemical gold—Well-authenticated facts.
The Rosicrucian "Orders."
“History” of the “Rosicrucians”—The “Universal Reformation” the “Fama Fraternitatis” and the “Confessio”—Truth and fiction—The “Chemical Marriage of Christian Rosencruetz”—Valentin Andreæ—The “Sphinx Rosaceæ”—Andreas von Carolstadt—Theophrastus Paracelsus—Rosicrucian literature.
Pseudo-Rosicrucians. Impostors and Fools.
Mysticism during the Middle Ages—“Secret Societies”—Schroepfer—J.C. Woellner and Bischofswerder—Political influence—The “Jesuits,” and the “Illuminati”—Weishaupt—King Frederic William II.
In the Pronaos of the Temple of the True Cross .
The Cross and the Rose—Rosicrucian Rules—The Duties of a Rosicrucian—The Secret Signs of the Rosicrucians—Rosicrucian Jewels—Rosicrucian Symbols—Signs from the heart of the celestial mother—Signs referring to the divine child.
The science and art of Alchemy—“The Prima Materia”—The “Spiritus Universalis”—The “Secret Fire”—The four alchemical rules—The five things necessary to observe tin the practice of Alchemy—Axiomata Hermetica.
Types of buildings:
- The houses were called “Oikos”. The earliest houses were simple structures of 2 rooms, with an open porch, called “pronaos”. Above the pronaos was a low pitched gable or pediment. This form is known to have contributed to the greek architecture style of the temples.
- Sun-dried clay bricks, or wooden framework filled with straw, or seaweed covered with clay or plaster, were used abundantly in construction on a base of stone. This protected the more vulnerable elements from dampness.
- The roofs were mostly of thatch, with eaves that overhung the permeable walls. However, many larger houses were built of stone and plastered. Tiles were used as the roofing material and Mosaic floors in luxury homes, which demonstrated the Classical style.
- Houses were centered on a wide passage or “pasta”. The passage ran the length of the house and opened at one side onto a small courtyard.
- Larger houses had a fully developed peristyle courtyard at the centre, with rooms around it. Some houses had an upper floor which could have been for the women of the family.
- City houses were built adjacent to each other and were grouped into small blocks by narrow streets. These houses were inward-facing, with major openings looking onto the central courtyard, rather than the street.
Public Buildings:The Ancient Greek Amphitheatre of Epidaurus
- The best know form of ancient greek architecture buildings were the rectangular temples. Temples served as the location of a cult image, a storage place, and a strong room for devotees’ offerings.
- Most of the Greek temples have known to have been oriented astronomically.
- The religious precinct holding the temple was known as the “Acropolis“.
- Small circular temples were called “Tholos”.
- During the late 5th and 4th centuries BC, town planning came into the scenario too. Towns such as Paestum and Priene were laid out with a regular grid of paved streets. An “Agora” was the central market place, surrounded by a colonnade called “stoa”.
- Water for household use was collected in a public fountain.
- Every Greek town had an open-air theatre. The theatre was usually set outside the town in the hills. It had rows of tiered seating set in a semicircle around the central performance area called the “orchestra”. Additionally, behind the orchestra was a low building called the skênê, which served as a store-room, a dressing-room, and backdrop to the action taking place in the orchestra.
- Large ancient Greek towns also had a “Palaestra” or a gymnasium. It acted as a social centre for male citizens which included spectator areas, baths, toilets, and club rooms.
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 an 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 <11>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 nought. 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 intuitively 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 unfoldment, 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 <12>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 “ his-tory ” 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 <13>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 are utter nonsense and incomprehensible, if taken in an external sense and applied from a material point of view. Merely external reasoning, far from being an aid in their understanding, is rather an obstacle in the way but to him who looks at them with the understanding that comes from the spirit, they are full of divine wisdom. The Rosicrucians say, “A person who knows Divine truth has attained the highest and desires nothing more for there can be nothing higher than the attainment of the truth. In comparison with this treasure, worldly possessions sink into insignificance: for he who possesses the highest has no desire for that which is low he who knows the reality does not care for illusions. Scientific and philosophical speculations is regard to what may possibly be true are useless to him who feels and perceives the truth he does not need to speculate about that which he already <14>sees and knows. He does not require great riches, for the wants of his physical form are few and simple, and moreover, by the action of the spirit within, radiating in an outward direction, the material principles composing his physical form become more and more sublimated and etherealized, and independent of the necessities of the material plane until at last, having stripped off the last sheath of the gross and visible form, and having made that principle conscious which gives life within the visible inner body, he may live entirely in the latter, invisible to mortal eyes, independent of material conditions, an ethereal spirit surrounded by indescribable beauties, in possession of powers of whose existence mortal man does not dream an ethereal spirit, but nevertheless a real and living man.” 1)
And, again, the Rosicrucians say of him who has tasted of the living water of truth, the true “Elixir of Life”:—
“Blessed is he who is above want and poverty, above disease and death, who cannot be touched by that which gives pain, who does not require another roof over his head than the sky, no other bed than the earth, no other nutriment than the air, and who is above all those wants for which mortals are craving.” 2)
“God humiliates the vain and exalts the humble. He punishes the proud with contempt but to the modest He sends His angels with consolation. He throws the evil disposed into a wilderness but to the kind-hearted He opens the portals of heaven.” 3)
“Avoid the books of the Sophists they are full of errors for the foundation upon which their knowledge rests is their fancy. Enter the realm of the real, and divide with us the treasures which we possess. We invite you, not by our own choice, but by the power of the Divine Spirit whose servants we are.” 4)
“What does the animal know about intellectual pleasures? what does the Sophist know about the joys of the spirit? Would it not be a precious thing if we could live and think and feel as if we had been living and thinking and feeling ever since the beginning of the world, and were to continue thus unto its end? Would it not be delightful to know all the secrets of Nature and to read that book in which is recorded everything that has happened in the past, or which will exist in the future? Would you not rejoice to possess the power to attract the highest instead of being attracted by that which is low, and to have pure spirits instead of animals assembling around you?” 5)
Are such powers attainable by man? It would be useless to attempt to prove it to those who have no desire to attain them and even if it were proved, what would it benefit those who are poor to prove to them that there are others in possession of treasures which for the former do not exist? Can the existence of powers be proved to one who has no capacity for their perception or comprehension? Even a miracle would prove nothing except that something unusual and unexplained had occurred.
The Fama Fraternitatis says: “The impossibility to reveal such secrets to those who, are not sufficiently spiritually developed to receive them is the, cause that many misconceptions and prejudices have existed among the public in regard to the Rosicrucians. Grotesque and fabulous stories, whose origin can only be traced to the ignorance or malice of those who invented them, have been circulated and grown in intensity and absurdity as they travelled through the ranks of the gossippers. Falsehoods cannot be eradicated without injuring the roots of the truth, and evil intentions grow in strength whenever they find resisance. It is not always useful, to contradict the false statements made by the ignorant or wilful deceiver but what is the testimony of the blind worth when they speak of what they believe they have seen? and what value can be attached to the statements of the deaf when they describe what they believe, they have heard? What does the untruthful know of the truth, the godless of God, the foolish of wisdom, and the unbeliever of faith? They may think that they are right, nevertheless they are wrong they may accuse others of harbouring illusions, while they live in illusions themselves. Envy, hate, jealousy, bigotry and superstition are like coloured glasses, which cause him who looks through them to see nothing in its true aspect, but everything in coloured light.”
Thus it appears that the “Rosicrucians,” in speaking of their society, mean something very different from any terrestrial and external organization of persons calling themselves, for some reason or other, “Rosicrucians” but of a spiritual union, a harmony of divine and conspiritual, but, nevertheless, individual powers, such as the angels are supposed to be, and which are not concerned in any history connected with the tomfooleries of external life.
It is of that spiritual “association” of which they speak when they say:—
“Our community has existed ever since the first day of creation, when God spoke the word, 'Let there be light,' and it will continue to exist till the end of time. It is the society of the children of light, whose bodies are formed of light, and who live in the light for ever. In our school we are instructed by Divine wisdom, the heavenly bride, whose will is free, and who comes to him whom she selects. The mysteries which we know <17>embrace everything that can possibly be known in regard to God, Nature, and Man. Every sage that has ever existed has graduated in our school, in which he could have learned true wisdom. We have among our members such as do not inhabit this globe our disciples are distributed all over the universe. They all study one book, and follow only one method of studying it. Our place of meeting is the temple of the Holy Spirit pervading all nature, easily to be found by the Elect, but for ever hidden from the eyes of the vulgar. Our secrets cannot be sold for money but they are free to everyone who is capable to receive them. Our secrecy is not caused by an unwillingness to give but by the incapacity to receive on the part of those that ask for instruction.
“There is only one eternal truth there is only one fountain of love. Love cannot be given, it must be born in the human heart. Wherever the quickening takes place, we attend to the birth of divine love. We are in possession of a light that illumines the profoundest depths of the darkness and enables us to know the deepest of mysteries. We have a fire by which we are nourished and by which wonders may be performed in nature.
“Everything in this world is subject to our will, because our will is one and identical with the law nevertheless, our will is free and bound by no law.” Do you wish to become a member of our society? If so, enter within your own heart and hearken to the voice of the Silence. Seek for the Master within yourself, and listen to his instructions. Learn to knew the Divinity that seeks to manifest itself within your soul. Throw away your imperfections and become perfect in God.”
8 The Griffin And The Dragon
In 2013, archaeologists exploring Mokhnataya mountain in Siberia found unique granite monuments. Two enormous creatures had been shaped from the stone and resembled a dragon and a griffin.  The dragon consists of six pieces and weighs over 120 tons.
While the dragon revealed little about the monuments&rsquo mysterious creators, the griffin was more forthcoming. The beast measured 5.9 meters (19.4 ft) long and 2.5 meters (8.2 ft) tall. The distinctive beak and crest made it similar to the mythical eagle-headed creatures found in the Scythian culture. The Scythians existed in Siberia as far back as 3,000 years ago, but they do not match the age of the megaliths. The monuments could easily be older than 12,000 years.
This older culture might be where the Scythians eventually inherited their symbol system from. Even the dragon, the only of its fiery kind to be found in Siberia and the oldest in Russia, shows traces of Scythian techniques. But the Scythians had no large monuments. The identity of the prehistoric builders, why they created the megaliths, and how remains a riddle.
Diferitele variante ale porticurilor sunt denumite după numărul de coloane pe care le au. Sufixul „stil” provine de la grecescul στῦλος, „coloană”. 
Tetrastilul are patru coloane a fost folosit în mod obișnuit de greci și etrusci pentru structuri mici, cum ar fi clădirile publice și amfiprostiluri.
Romanii au favorizat porticul cu patru coloane pentru templele lor pseudoperipterale, cum ar fi Templul lui Portunus și pentru templele amfiprostile, cum ar fi Templul lui Venus și al Romei, și pentru porticurile de intrări în prostil ale clădirilor publice mari, cum ar fi Bazilica lui Maxentius. Capitale romane de provincie au manifestat, de asemenea, construcții în tetrastil, cum ar fi Templul Capitolin din Volubilis.
Porticul de Nord al Casei Albe e probabil cel mai notabil portic cu patru coloane din Statele Unite.
Clădirile în hexastil (sau exastil) aveau șase coloane și aveau fațada standard în arhitectura dorică greacă canonică între perioada arhaică 600-550 î.Hr. până la Epoca lui Pericle 450-430 î.Hr..
Hexastilul grec Modificare
Niște exemple cunoscute de temple grecești dorice în hexastil:
- , compus din Templul Herei (circa 550 î.Hr.), Templul lui Apollo (circa 450 î.Hr.), primul Templu al Atenei („Bazilica”) (circa 500 î.Hr.) și al doilea Templu al Herei (460-440 î.Hr.) din Eghina (circa 495 î.Hr.)
- Templul E din Selinunte (465–450 î.Hr.), dedicat Herei din Olympia, acum o ruină
- Templul F sau așa-zisul „Templu al Concordiei” din Agrigento (circa 430 î.Hr.), unul dintre cele mai bine conservate temple grecești clasice, păstrându-și aproape tot peristilul și antablamentul
- „Templul neterminat” din Segesta (circa 430 î.Hr.) , mai jos de Acropola din Atena, cunoscut pentru o perioadă îndelungată ca „Theseum-ul” (449–444 î.Hr), de asemenea unul dintre cele mai intacte temple grecești care a supraviețuit din antichitate
- Templul lui Poseidon de pe Capul Sounio (circa 449 î.Hr.) 
Hexastilul a fost aplicat și templelor ionice, cum ar fi porticul prostil al sanctuarului Atenei de pe Erehteion, în Acropola Ateniană.
Hexastilul roman Modificare
Odată cu colonizarea de către grecii din sudul Italiei, hexastilul a fost adoptat de etrusci și ulterior dobândit de romani. Gustul roman a favorizat clădirile înguste pseudoperipterale și amfiprostile cu coloane înalte, ridicate pe podiumuri ca să dea măreție adăugată conferită de înălțimea considerabilă. Maison Carrée-ul din Nîmes (Franța) e cel mai bine conservat templu roman în hexastil care a supraviețuit din antichitate.
Clădirile în octastil aveau opt coloane erau considerabil mai rare decât cele în hexastil din canonul arhitectural clasic grec. Cele mai cunoscute clădiri în octastil care au supraviețuit din antichitate sunt Partenonul din Atena, construit în Epoca lui Pericle (450–430 î.e.n.) și Panteonul din Roma (125 d.Hr.). Templul distrus al lui Divus Augustus din Roma, centrul cultului augustan, e prezentat pe monedele romane din secolul al II-lea d.Hr. ca fiind construit în octostil.
Decastilul are zece coloane la fel ca la templul lui Apollo Didymaeus din Milet și la porticul Universității din Londra. 
Singurul portic roman în decastil cunoscut e la Templul lui Venus și al Romei, construit de Hadrian în jurul anului 130 d.Hr.. 
Pronaosul bisericesc Modificare
Pronaosul (cunoscut și ca nartex) este partea bisericilor creștine (situată la intrare) care precedă naosul. Pronaosul mai este numit popular și tinda femeilor.
Parts of a Basic Greek Temple
Though temples varied in size and sometimes design, there were basic parts that were incorporated into every ancient Greek temple.
Though temples varied in size and sometimes design, there were basic parts that were incorporated into every ancient Greek temple.
Ancient Greek temple design was all about symmetry and balance, and perfection to the naked eye. This is apparent in just about any Greek temple that you can recall, from the perfect imperfections of the Parthenon, to the robust idealism of the Hephaisteion.
Though many variations were usually incorporated in the design of a Greek temple, especially depending on which architectural order was being used (Doric, Ionic, or Corinthian), the Greek temple never strayed from the basic elements.
The basic elements of a Greek temple included:
Cella – this was the central room of the temple. It had no windows, and it was where the cult statue would have been located. It is also called the naos.
Pronaos – this was the front porch of the temple, which included extended walls known as antae (singular anta), that would have had two columns between them, outside the pronaos entrance.
Opisthodomos – This was the back porch of the temple. It served no real purpose, other than to show balance to the pronaos.
Stylobate – This was the platform upon which the columns of the temple rested.
Colonnade – This was a series of columns upon which sat an entablature (the upper portion of the temple, which included the architrave, frieze, and cornice). If a colonnade lined the front of a temple, screening the entrance, it was known as a portico. If the colonnade enclosed a court, it was called a peristyle. A colonnade could be one or more columns deep.
A Bridge Into Another Dimension of Life
"The Rosicrucian Order, AMORC has provided a bridge for me into a dimension of life that I had inwardly and innately longed for but could not find in all of my scientific and religious searches.
Within the teachings, I have found an understanding of all the so-called mysteries of life, bringing me inner peace and contentment and giving me a higher appreciation of science and religion."
Lonnie C. Edwards, M.D.
Retired General Surgeon, Former Commissioner of Health, City of Chicago
AMORC is part of an ancient primordial tradition that ". seeks to establish a fundamental origin of religious belief in all authentic religious teachings, adhering to the principle that universal truths are a cross-cultural phenomenon and transcendent of their respective traditions, mythologies, and religious beliefs" (Faivre, Voss. 1995).
- Antoine Faivre and Karen-Claire Voss, Western Esotericism and the Science of Religions, in Numen, Vol. 42 (E. J. Brill, Leiden 1995) 56
pronaos. Vestibule flanked by three walls and one row of columns between the front portico and the cella or naos of an Antique temple, or the space between the colonnade of a portico and the front wall of the cell. Also called anticum or prodomus.
Cite this article
Pick a style below, and copy the text for your bibliography.
"pronaos ." A Dictionary of Architecture and Landscape Architecture. . Encyclopedia.com. 17 Jun. 2021 < https://www.encyclopedia.com > .
"pronaos ." A Dictionary of Architecture and Landscape Architecture. . Retrieved June 17, 2021 from Encyclopedia.com: https://www.encyclopedia.com/education/dictionaries-thesauruses-pictures-and-press-releases/pronaos
Encyclopedia.com gives you the ability to cite reference entries and articles according to common styles from the Modern Language Association (MLA), The Chicago Manual of Style, and the American Psychological Association (APA).
Within the “Cite this article” tool, pick a style to see how all available information looks when formatted according to that style. Then, copy and paste the text into your bibliography or works cited list.
The Physical Body and the Psychic Body
Join us this Sunday for a Zoom call to discuss these important topics!
Which came first, the psychic body or the physical body?
Significant portions of our studies are devoted to the understanding of the psychic body, its faculties, and its role in our spiritual development. This is not without reason, as this understanding is foundational to much of the other work that we Rosicrucians pursue, which includes, but is not limited to, the development of the psychic centers, the practice of Rosicrucian healing techniques, and projection of the physic body.
An article titled ‘The Physical Body and The Psychic Body’ (Rosicrucian Forum, 1999, Vol. 69, No. 3) will set the stage for this month’s online session. This article presents Rosicrucian knowledge about the relationship between the physical and the psychic body and serves as a wonderful primer for further exploration into this subject.
We hope that you are able to find some time in the coming days to review your studies on this fascinating and important topic, to consider experiences you may have had as a result of your practice of the exercises offered in the lessons, and to even prepare some questions you may want to bring to the discussion.
Log in to the Rosicrucian Community page for Events to get the Zoom access codes for this discussion.
Best Wishes for Peace Profound,