We are the Fratres of the Rosy-Cross.

To speak in the broadest terms: we are a fraternal ‘society’ anchored in the Christian mysteries. We seek to know God, Nature and Ourselves, and to spread light and illumination in a world often clouded by darkness.

Our ‘society’ is centred in the ‘Rosicrucian’ Tradition and we are led by a High Council that is based in Scotland - hence ‘in Scotia’. Our branch operates in Australia, specifically NSW and Tasmania, as a Province of Scotland.

Most simply put: Frater is just the Latin word for ‘Brother’ and Fratres is that word rendered in its plural form - thus we are ‘brothers’. The relationship of ‘brotherhood’ is a familial type of relation and this indicates the depth of the spiritual bond between its members who are like minded in their pursuit of illumination.

There are many organisations who style themselves as ‘Rosicrucian’. We do not comment on their value, but do not deny their right to use that title.

Our Society, the Societas Rosicruciana in Scotia, draws its members specifically out of the membership of Freemasonry. This is the same with our sister Societies, the SRIA (England), SRICF (USA) and SRIL (Portugal).

While one can join a Rosicrucian group without being a Mason, one cannot join the SRIS, or its sister societies, unless one is also a member of the Craft.

This is a complex question. While our Society, as stated above, draws its members from within Freemasonry, other Rosicrucian groups have no relation to that organisation. What can be said is that, historically speaking, in England, men who were inspired by the Rosicrucian Manifestos were also drawn to Freemasonry, seeing in it, and its emphasis on intellectual freedom and moral growth, something of a kindred organisation.

Rosicrucianism and Freemasonry, while different in many respects, have the following in common: both organisations have a certain mystical quality; both organisations tend to communicate moral, intellectual and spiritual ideas, and; both tend to do so through symbols and allegories.

Masons are generally free to associate themselves with any organisation they like so long as it does not claim, illegitimately, to ‘make Masons’. Rosicrucian groups do not make such a claim and so they do not infringe on rights and prerogatives of Freemasonry.

As such, Masons can join other non-Masonic Rosicrucian groups and indeed many members of Masonic Rosicrucian groups are affiliated with other Rosicrucian societies. This is a matter for them, we do not judge.

There are, however, only four (4) Masonic Rosicrucian groups that recognise one another as such. They are SRIS (Scotland), SRIA (England), SRICF (USA), and SRIL (Portugal). No other groups are currently recognised as ‘regular’ or legitimate. Masons claiming to belong to a Masonic Rosicrucian group outside these four (4) are in fact irregular and not recognised.

This is a very difficult question, while Rose and Cross symbolism (the union of two symbols) can be found in a few limited contexts prior to the emergence of the Rosicrucian Manifestos there is little evidence these sources influenced the Rose Croix Degree. Most academic commentators on this symbolism situate the Rose-Croix Degree within the Christian mysteries which formulated around the Rosicrucian tradition. Some claim that the rose and cross symbol is much older, yet it is difficult to find actual archaeological examples that demonstrate that claim. The Egyptian Ankh may resemble the rose and cross to some degree but one draws a long bow to suggest they are the same.

So, to answer the question of symbolism, it would appear very difficult to deny the influence of Rosicrucianism on the symbolism used in the Rose-Croix Degree.

In most English speaking jurisdictions of the Ancient and Accepted Scottish Rite, however, it is typical to deny the influence of Rosicrucianism on their Degree. This is the prerogative of that organisation, we make no comment on the position they take on that Degree.

What must be said, however, is that within the Rose-Croix Degree there are specific symbolic forms which, while understandable on the general terms of the Christian Mystical Tradition, and particularly the work of the Hebraist Johann Reuchlin, cannot be fully unlocked without understanding the mystical formula embedded in the Rosy-Cross. Masons who wish to fully unlock the meaning of these symbols must, therefore, seek to ‘complete’ this Degree through an association with a Rosicrucian group that can allow this mystery to open for them.

As such the answer to the question is that: The Rose-Croix Degree and the AASR system presents some of the symbolic forms central to Rosicrucianism. Yet, in the AASR these are not fully developed, within Rosicrucianism the Rose can be brought into full bloom.

Anyone interested in Rosicrucianism or seeking to join a Rosicrucian group should begin by learning more about the history of this tradition.

There is information to be found in publicly available texts and webpages, this can be both good and not so good. But, regardless of what any organisation might say, it is certainly possible to discover a lot by consulting good publicly available information.

Consult the ‘Public Resources’ section on this site, it will point you to places you can find out more and also take you to the most important historical texts of Rosicrucianism. In regard to the latter we primarily refer to three texts collectively known as ‘The Rosicrucian Manifestos’. Rosicrucians hold these texts in the highest regard, but do not limit themselves thereto.

While you may not be able to join our Society, we are happy to point you to resources that will help you explore the Rosicrucian tradition and come to a better understanding of what it is. NOTE: these are public sources open to all, they are generally reliable but do not necessarily represent the view of the SRIS or its sister societies.

The origins or Rosicrucianism (as distinct from the symbol of the rose and cross) relates to a legend laid down in the Rosicrucian Manifestos, particularly the Fama Fraternitatis, and the Confessio Fraternitatis.

These texts were written by what is often referred to as the Tübingen Circle, based in a Lutheran seminary in the south of Germany. This was a group of three, and comprised of two intellectually and spiritual progressive Lutheran theology students (Johann Valentin Andreae and Tobias Hess) and their like minded professor Christoph Besold.

Current scholarship suggests the texts mentioned above were largely authored by Andreae and Hess, between 1610 and 1614, but they were certainly influenced by Besold. They are related to one earlier text commonly known as the Chymical Wedding of Christian Rosenkreuz, it was authored by Andreae alone and most likely sometime between 1603 and 1605. These texts focus on a figure known as Christian Rosenkreuz - a ‘Christian’ of the ‘Rosy-Cross’.

The Rosicrucian legend itself is just that, a legend, but it is rich in allusions and inspired a vigorous interest in the intellectually and spiritually progressive ideas expressed therein.

While the authors of the Manifestos did, indeed, develop a legend they also had quite serious interests in spiritual, intellectual and social progress. Tobias Hess, unfortunately, died young, yet Johann Valentin Andreae’s interest in these issues continued throughout his life. Even his works in mainstream theology resonate with the views expressed in the Manifestos.

Furthermore, despite being a legend, the manifestos were very much written in the mystical traditions important within Western Mysticism. They use allegory and symbolism in such a way that demonstrates this, and while the texts were clearly concerned with, and supported the emergence of, the New Science they expressed themselves through spiritual ideals and did not see science and religion as in conflict but in harmony.

The ideas expressed in the manifestos were clearly received by others who, while unassociated with their authors, recognised the spiritual and intellectual impetus behind them and recognised their connection to the Western tradition of mystical thought. We add that, down to this very day, the resonance with those traditions is still recognised by seekers of light.

The first organisation to incorporate the title Rosicrucian into its title was a German group ‘Orden des Gold- und Rosenkreutz’, or the Order of the Golden and Rosy Cross. It is common to situate its birth in the context of German Freemasonry, particularly with the work of Hermann Fictuld, in 1750.

Other researchers say that the origin lies slightly earlier with the publication of Sigmund Richter’s text ‘The perfect and true preparation of the Philosophers Stone according to the secret of the Brotherhoods of the Golden and Rosy Cross’. This text first appears in 1710 and suggests the Order may have been in existence prior to that time. This would place it earlier than the Premier Grand Lodge (commonly dated 1717).

Recent research suggests that this German Order is connected to a group that originated in Naples in the 1650s under the name ‘The Order of the Golden Cross’. This would place it prior to the emergence of the Premier Grand Lodge in England, and not long after the publication of the Rosicrucian Manifestos.

There is evidence suggesting that the Order of the Golden and Rosy Cross is the origin of Masonic Rosicrucianism. This lies in the close connection of that Order to German Freemasonry and further that the Grade structure of the SRIS and its sister Societies has much in common with this German Order, even down to the names of its Grades.

Research continues. However, we might speculate that, if the above is accurate, that Rosicrucians Societies are evidence at least from 1750, probably 1710 and possibly as early as the 1650s. It is also quite possible that there is a direct lineage from these organisations to the SRIS and its sister societies.

The benefits of Rosicrucianism lie in spiritual, intellectual and moral growth. It is a Fraternity of mutual support in seeking to explore and understand the deeper mysteries of life and beyond, and is committed to extending light or illumination. As a fraternity we join in the spirit of ‘disinterested friendship’ (friendship that seeks no gain) and offer one another support in the abiding endeavours of our society.

There are no material nor professional benefits to Rosicrucianism and those seeking such benefits will not find them here.

The SRIS is not like most Masonic systems, where progress requires minimal effort (perhaps memorising a handful of lines) or a somewhat arbitrary time between Degrees. Masonic Degrees do not, of themselves, do anything more than expose the one who undergoes them to certain ideas, and symbols which point to certain mysteries that, if the Brother thinks about, will shed some philosophical light. In Masonry, however, there is little focus on ascertaining if a Brother has given these things much thought, or incorporated them into his life, or indeed whether philosophical light has actually been received.

No Rosicrucian group should conduct itself in that manner. The Grade Ceremonies, while themselves beautiful and rich in symbolism, are better considered as gateways. But NOT gateways to the next grade, rather entry points onto a certain set of mysteries and symbolic forms. It is these mysteries and symbolic forms that, if studied, contemplated, and meditated on, will lead to the Frater to insight. As one moves through the Grades this stepwise insight leads the Frater towards illumination. Whether this illumination is, in fact, achieved is a matter of the effort each Frater puts into their work. It is not, however, a quick process nor one to be rushed. Like a journey across a vast continent, one can certainly move from point A, to B, to C… very rapidly. But this, of itself, does not show that one knows anything at all about the points through which one has passed: One does not know Rome, through being familiar with its airport.

So, Rosicrucian groups will tend to place some requirement on demonstrated insight. This can be through discussion with other members, presenting a paper, creating a work of art, or any means that demonstrates thought, contemplation and insight. It is not about mere memorisation of words - that, in itself, is never a sign of insight. Further, while each Frater, no matter how ‘gifted’ should spend some time within one grade before moving to the next, designating a specific time frame can be a little arbitrary and does not necessarily demonstrate insight.

So, progress is based on insight into mysteries and symbols that ought to, in a stepwise process, lead to illumination.

Our organisation is primarily for those who want to explore, and assist their Fratres in exploring, the Christian mysteries. We grant our members considerable intellectual, spiritual and individual freedom in how they do so.

Aside from requiring members to be willing to freely profess the Christian faith, we place no other doctrinal constraint on membership, nor do we judge the way in which individuals express their faith.

Our society presents a progressive unfolding of elements of the mysteries of life and through this it is hoped that our members will progress towards ‘illumination’. Our work directs each member to reflect, on their own terms, according to their own conscience and through their own labours, on ideas that are generally important to these mysteries. Different Fratres may take these ideas in different ways, place different emphasis on some more than others, or explore some aspects more deeply. This is their prerogative.

We do not teach a doctrine so much as stimulate spiritual reflection and contemplation within the Western mystical tradition.

No, we are not a political organisation and make no comment on the political commitments of our members.

It must be added, however, that in encouraging our members towards moral and spiritual growth, and in encouraging them towards illumination, there is a hope that they will be more productive members of their community and their society.

Women can certainly join other Rosicrucian groups or societies and there have been many women involved in various of them. We take nothing away from their contributions; it would be improper for us to judge.

Due, however, to historical factors around the formation of our society the SRIS and its Sister societies have restricted their membership to Freemasons in good standing. This is part of the tradition we have inherited through this particular society, a tradition we maintain. Due to this our membership is limited to males.

We have no prejudice against other Rosicrucian organisations who do admit women, this is their prerogative.