Technologies such as the internet or practices like biohacking are often framed as radically new. Yet the conceptual grammar of contemporary techno-futures—the overcoming of limits, the reconfiguration of the body, the engineering of improved forms of life—emerges much earlier. It is already articulated in early modern reform imaginaries, not only in New Atlantis, but—earlier and more programmatically—in the Rosicrucian manifestos: Fama Fraternitatis, Confessio Fraternitatis, and Chymical Wedding of Christian Rosenkreutz. In the Fama from 1614, the mythical figure of Christian Rosenkreuz acquires transformative knowledge through travels to the East—above all within Arabic intellectual traditions—staging a transfer and recombination of heterogeneous forms of knowledge. Written on the eve of the Thirty Years' War, these texts outline a reform program that targets life itself. At its core lies a shift from a hermeneutic to an operative concept of nature: the world is approached as a field of latent forces to be accessed and transformed, reconfiguring rather than abandoning the theological horizon. Within this configuration, the tension between paradise and techno-future emerges. The Rosicrucian project binds experimental knowledge to apocalyptic expectation, making the renewal of religion, science, and society dependent on a radically renewed form of life—establishing a linkage between eschatological imagination and technological futurism that continues to shape contemporary imaginaries in surprisingly persistent ways.