Inner Source Course: Part 4 - THE HOUSE SANCTI SPIRITUS


A stone splashing into the water causes a circular wave. It becomes larger, flows out in wider circles and finally disappears altogether. Light and sound waves propagate also in circles, ebbing away from their source, both in time and distance. As an echo sounding softer and softer, everything eventually loses its original strength. Eventually every movement comes to a halt, just as the water surface eventually becomes calm and smooth. To create something permanent a new impetus is always needed. That is how it works in our own lives, and so it does in the world around us.

There are many influences that touch us and affect us. There are ordinary, everyday things that demand our attention and which are useful and necessary. But there are also other specific impulses, which are not necessary for the maintenance of normal life, as we are used to, but instead urge us to change our lives. New ideas inspire us and give us unexpected insights. They allow our consciousness to light up in a way. Likewise, the life course of Christian Rosycross can be a promising impetus towards innovation for our lives.
After two years Brother C.R.C. left the city of Fez and sailed with many costly treasures to Spain, hoping that, as his travels had brought such wonderful results for himself, the learned in Europe would highly rejoice with him, and from now onwards base all their studies on the same secure fundamentals. To this end he explained to the learned in Spain what our arts are lacking, and how they might be helped; from what source one might derive the correct directives for the coming ages, and in what respects the coming times would correspond with the past, and how the imperfections of the Church and of the whole moral philosophy could be improved. He showed them new plants, new fruits and animals of which there was no mention in their old philosophy, and offered them new axioms, whereby everything might be fully restored.

But to them all this was laughable and, as it was new, they feared that their great names might be damaged if they were to have to study again and acknowledge their errors of many years. For they were accustomed to these errors which, moreover, assured them of a good income. Whoever might think that he would be better off with disquiet, let him reform, so they said.

After his trip around the Mediterranean Sea, Christian Rosycross arrives in Spain laden with valuable knowledge and treasures of wisdom. This image of a trip around the Mediterranean reflects the symbolic journey that we can travel inwardly. First this journey leads to self-knowledge and then to the inner perception of the one essential basis of life. These are the treasures of wisdom that Christian Rosycross wants to share with others, because he is deeply aware that they are of paramount importance for everyone. He wants to convey the joy that he feels about these insights as well.

Full of inner fire he spreads the ‘doctrine’, but he collides with a wall of incomprehension. He is not understood and his ideas are rejected as false, as reveries. His words find no resonance. The main reason for rejection is that people are often stubbornly conservative. One is attached to the old and is satisfied with it. This attachment to the familiar is a part of the shackles that Christian Rosycross observes in his dream about the bottom of the pit. The freedom that lies in creation, also allows the possibility of being satisfied with a certain situation that someone else experiences as being “bound”. Freedom in this sense indicates that any human being can go the path of life that is appropriate for him.
All these mutual differences lead to awareness, growth and progress. Individual experiences and understanding will provoke the discovery that true human freedom eventually forms the door between him and God, a door that he can open. And would not anyone want to share this wonderful world he has just found?

But let us not forget our beloved Father, Brother C.R. who, after many difficult journeys and fruitless efforts to proclaim his valuable teachings, returned to his beloved Germany.
Although he could have bragged with his Art, and especially the transmutation of metals, he did esteem heaven and its citizens, Men, more highly than any splendor. He constructed a suitable and light dwelling where he pondered over his travels and his philosophy and wrote them down in his memorial book.
After five years the desired Reformation came once more into his mind. As he expected little from the help and assistance of others, but as to himself was active, diligent and unwearisome, he resolved to undertake this work with only a few helpers and co-operators. For this purpose he requested from his first cloister three of his brethren.

After his trip to the Middle East and North Africa, Christian Rosycross returned to Europe, the Christian world. He loves heaven and its citizens and he does not want to show off his magical abilities, but only wants to be a servant to the people. To succeed, he requires more than an inspiring teaching. He also needs an inspiring example.
Christian Rosycross will therefore try to apply the insights acquired to his own life. He does so in love for ‘Heaven and its citizens, the people.” It is only in spontaneous charity that a person can rise beyond his natural limits.

Christian Rosycross has understood the words of Christ, when he says: “Love God above all and your neighbor equal to yourself.” For most people this is an almost impossible task because the question is: how can we love our neighbor without reservation or self-interest? Are we able to do so? Please note it is first said, “Love God above all.” That is the basis of charity. You could view “To love God above all” as opening the inner door to the divine principle within you. Where God is found in man, it has become possible to really love others.


Christian Rosycross experiences Europe as barren when he returns. Like John – in the equally symbolic narratives of the Bible – he has visions of a spiritual life and preaches that. John baptizes his followers with water from the River Jordan. He immerses them in the reality of life in order to let them experience its limitations. He wants to ripen them for a new phase, a different reality, that of a new, higher order – presented in the Bible story as Jesus, ‘Son of God’ – the new soul. In his comments on “The Call of the Rosicrucian Brotherhood,” Jan van Rijckenborgh says:

Behold, there he comes, the Jesus man, the true soul-man. He comes to the Jordan. He immerses himself in the water. He wants to be baptized in our reality. He plunges into the reality of this existence and accepts it fully. And when Jesus rises out of the water, we see the Spirit of God descending on His head, like a dove. And then he goes on. He breaks through the desert. He preaches the gospel, of course, but at the same time he heals the sick. He sacrifices himself totally.

We set out on our journey from the desert, the wasteland that is barren for the soul. First we let ourselves be baptized with water and so become aware of the nature of own life. When we experience this, the desire for renewal of life arises. We start building a new soul state the way Christian Rosycross symbolically builds a light and bright home. Just like he was thinking about his travels and his philosophy and wrote it down in a memoir, we will see everything from this new and pure perspective in a new light. And if we act from that new consciousness, ‘the new’ will be anchored in the blood and so become a second nature to us. Then we live from a new inspiration and from then on follow spontaneously the divine intention.

We are no longer only baptized with water, but also with the fire of the spirit. It is not only the acquisition of knowledge that is liberating, but more its practice in our daily lives. Knowledge is like water; we need to be immersed in it, but the fulfillment comes from the touch of the fire. In ordinary life, these two elements, water and fire, are hostile to each other. In this way we flee from the true Christian assignment and rather like to occupy ourselves with the doctrine. But true Rosicrucians aim at both: their basis lies in the unity of doctrine and life.


The clear house that Christian Rosycross has built, ‘the new house in Europe’, is like a new light field, an atmosphere from which new spiritual possibilities arise in the western world. Not tied to the prevailing view of science, church and state, it is rather a synthesis from which a new vision emerges. It is this atmosphere that the brothers of the Rosycross called ‘a house’. The synthesis is also described in the following formula, which is found in the symbolic burial temple of Christian Rosycross:

We are born of God
in Christ we die
through the Holy Spirit we are reborn.

A fiery triangle forms itself , whose sides are equilateral and in harmony with each other.

What does it mean: “I am born of God”? It is a statement of a human being who knows God through the divine principle, the spirit spark that is kindled in him, and thus fathoms something of the divine. He knows that the entire universe is carried by one will, one wisdom and one strength; that we are included in a plan, a divine plan. I am born of God! What a great and positive certainty to stand in life in this way. To recognize this, not theoretically, but experienced from within.

However, in order to be reborn as a perfect entity “I must die in Christ”. This dying refers to a transformation process from the lower into the higher, from the transient into the lasting. What must die is that which is unable to receive the light, and cannot partake in the unity, for it is dark and divided. What needs to die is the obstinacy in us, our identification with the mortal, that which keeps us separated, that which is self-centered, and ignorant of the microcosm and the soul whose form of expression it is. Only if we, inwardly, give way to the Christ, to the spirit-soul, as if we die in it, can He arise in us. That is the fact of the resurrection. Then the I-consciousness gives way to a new consciousness.

In a practical sense, dying in Christ means that we are fully aware of the separation, of the unconscious, the suffering, the inevitability of the decay and the imperfection of life. When we see this, then we will, from our inner depths and in pure neighborly love, make efforts to share the light of the knowledge, of the unity and joy without regard to ourselves and without self-interest, but purely out of compassion.

In this way a human being can die in Christ in order to be reborn by the Holy Spirit. In such a human being the spirit connects with the soul and the alchemical wedding takes place. From this wedding the new man is born, or rather reborn. There is a new body; as Paracelsus says, an eternal body. Then the microcosm is equipped with its original, divine manifestation.
In this way man is one with God, or as previously defined: each microcosm re-unites with the center, with the All Father-Mother.

This is the meaning behind the triple fiery formula, the Christian axiom:

Of God we are born – Spirit.
In Christ we die – as to matter
Through the Holy Spirit we are reborn as Spirit.


When these eight brothers had arranged everything accordingly and organized all things in such a manner that no specific work was necessary any longer, and also everyone understood perfectly both the secret and the revealed philosophy, they did not want to remain together any longer.
As it was agreed upon in the beginning, they spread throughout all countries. In this way not only would it be possible, in secret, for their axioms to be examined more profoundly by the learned, but also, if they perceived any error in some country, they might inform one another.

As soon as the pure light field of the house Sancti Spiritus is completed, the brothers of the Rosycross set out into the world in order to offer their services and in this way spread the light. As Christ sent his disciples as laborers in the great vineyard, so they go out into the world as workers. They agreed on six rules under which their work is carried out. In these six “rules of order” we recognize the signature of the human being that is reborn into the light.

Firstly: None of them would practice any other profession than healing the sick, and that free of cost.

The brothers of the Rosycross want to follow Christ’s great law of preaching the gospel (the teachings), and healing the sick (life). In short, speaking and acting. Between speaking and acting there should be no separation, although the teachings always precede the realization. Words inspire and give energy to realize them. Christian Rosycross and his brothers can heal the sick, because they themselves are spiritually sane. They give people back their true humanness as originally intended in the great plan.

Secondly. None of them would be obliged to wear any distinctive robe, but would the follow the customs of the country.

This does not refer to special clothing, but rather it is about the need for an appropriate way to approach seeking people. The working method is subject to constant change, for it has to be adapted continually to the changing circumstances. Every worker is entirely free in his actions. What matters is what needs to be done at a given time. From a neutral perception, then what is appropriate will come to the fore naturally, through the human being as an instrument.

Thirdly. Every year, on the day C., each Brother would appear at the House Sancti Spiritus [the House of the Holy Spirit], or report the reason for his absence.

Although the brothers are spread throughout the world, there is nevertheless daily contact between them all. Together they form a community even though they live far apart. The “day C.” means the day of Christ. If they live in His spirit, then every day is a day C.. They do not need to actually come together to form a true community of the light.

Fourthly. Each Brother would seek a worthy person to succeed him after his decease.

In order to enable the work to continue, the Brothers take care that their successors are ready to take their place. Without succession the work would stop, fade away and disappear, like waves in a pond.

Fifthly. The word R.C. would be their seal, their watchword and their distinguishing feature.

It goes without saying that the word R.C., the word Rosycross, is their seal, their watchword, and their characteristic. The cross is the symbol of the body, of our personality, which gives way to the rose, the symbol of love . Thus the rose and the cross together constitute the self-sacrificing life in love’s service to people.

Sixthly. The Fraternity would remain secret for a hundred years.

Initially it wants to remain secret and to avoid being at the forefront until the work is completed. The number one hundred represents the concept of ‘full creation’ or ‘re-creation’. Only when the ‘secret’ inner re-creation of their own being, the work of transformation is completely finished, will they reveal themselves.


We read further in The call of the Rosicrucian Brotherhood:

The five brothers departed and only two brothers remained with Father C. for a year. When these had also left, two others remained with him, so that he always had two of his brothers with him during his lifetime.

In these lines is briefly described what it is all about. To make this clear, the numbers one, two and five are used. One is the central point, the center, the father Christian Rosyross. He is accompanied daily by two brothers. And the other five brothers of the Order go out into the world to carry out the work. The two brothers remaining with the father will be replaced after a year by two of the other brothers who are travelling. Thus there is a constant interaction between the concepts of one, two and five.

The one in us is the divine spark, the latent and hidden divine power. One is the number of the Sun, the bringer of life. Without this one, without the divine spark within us, there can be no life. And questions like: ‘why do we live?’, ‘what do we pursue?’, ‘what is that yearning desire in us?’, arise from this principle. By these questions the “one” calls us and draws us near.

From this concept one the concept of two proceeds. In the two the form is manifested out of the formless one just as in the alchemical wedding between spirit and soul, the new human being, the Christ, is born. From the latent divine principle, the one, and by means of the alchemical wedding of the two, a new form is born in which he, the human being originally intended, the inner Christ, can reveal himself.

This concrete form we call the new soul, represented by the number five, which shines like a five-pointed star in our microcosmic heaven .


Those who are reborn in the sprit are aware of their connection with others. If that interconnectedness is recognized mutually, then we are kinsfolk in the spirit and we are each other’s ‘brothers and sisters’. Together in the same directedness we build the house of the Holy Spirit, the House Sancti Spiritus. Thus, again and again, a pure light field is formed as an island of calm in the wild astral sea of our world. A recovering effect emanates from it, because it is able to liberate healing powers, healing in the sense of restoring the original human being that once was lost.

When we connect the numbers one, two and five with the Order of the Rosycross, we come to the kernel of its construction. The head of the brotherhood is accompanied by two brothers, while five brothers set out on a journey to offer their love-service. Thus we can also recognize the numbers one, two and five in the formula that the Rosicrucians applied when building the House Sancti Spiritus.

Christian Rosycross – Born of God.
The two brothers who accompany him – In Christ we die.
The five brothers who go out – Through the Holy Spirit we are reborn.

Note: This course is based on the book The Call of the Brotherhood of the Rosycross
written by J. van Rijckenborgh and edited by de Rozekruis Pers.