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With the Adepts by Franz Hartmann.Docm V
With the Adepts An adventure among the Rosicrucians With the Adepts by Franz Hartmann.docm v. 13.11, www.philaletheians.co.uk, 10 March 2021 Page 1 of 71 AN ADVENTURE AMONG THE ROSICRUCIANS REVIEWED BY MADAME BLAVATSKY Contents Book Review by Madame Blavatsky An adventure among the Rosicrucians Preface by the Author 1. The Excursion 8 2. The Monastery 15 3. Unexpected Revelations 24 4. The Refectory 33 5. Recollections of Past Lives 39 6. The Alchemical Laboratory 44 7. The Higher Self 56 8. Black Magic 64 9. The End 68 Appendix. A Rosicrucian Institution in Switzerland With the Adepts by Franz Hartmann.docm v. 13.11, www.philaletheians.co.uk, 10 March 2021 Page 2 of 71 AN ADVENTURE AMONG THE ROSICRUCIANS REVIEWED BY MADAME BLAVATSKY First published in Lucifer, Vol. I, No. 2, October 1887, pp. 145-48. Republished in Blavatsky Collected Writings, (AN ADVENTURE AMONG THE ROSICRUCIANS) VIII pp. 130-36. A strange and original little story, charmingly fantastic, but full of poetic feeling and, what is more, of deep philosophical and occult truths, for those who can perceive the ground-work it is built upon. A fresh Eclogue of Virgil in its first part, descriptive of Alpine scenery in the Tyrol, where the author “dreamt” his adventure, with “shining glaciers glistening like vast mirrors in the light of the rising sun,” deep ravines with rushing streams dancing between the cliffs, blue lakes slumbering among the mead- ows, and daisy-sprinkled valleys resting in the shadow of old pine forests. Gradually as the hero of the “Adventure” ascended higher and higher, he began los- ing the sense of the world of the real, to pass unconsciously into the land of waking dreams. -
The Higher Worlds Meet the Lower Criticism New Scholarship on Rudolf Steiner
Marquette University e-Publications@Marquette History Faculty Research and Publications History, Department of 1-1-2015 The iH gher Worlds meet the Lower Criticism New Scholarship on Rudolf Steiner Peter Staudenmaier Marquette University, [email protected] Published version. Correspondence, Vol. 3 (2015): 93-110. Publisher link. © 2015 Peter Staudenmaier. This is an open-access article distributed under the terms of the Creative Commons Attribution-Non Commercial 4.0 International License Correspondences 3 (2015) 93–110 ISSN: 2053-7158 (Online) correspondencesjournal.com The Higher Worlds meet the Lower Criticism New Scholarship on Rudolf Steiner Peter Staudenmaier E-mail: [email protected] Rudolf Steiner. Rudolf Steiner: Schriften über Mystik, Mysterienwesen und Religionsgeschichte. Edited, introduced and commentated by Christian Clement. Vol. 5 of Rudolf Steiner: Schriften – Kritische Ausgabe, edited by Christian Clement. Stuttgart: frommann-holzboog, 2013. lxxx + 377 pp. ISBN 978-3-7728-2635-1. Rudolf Steiner. Rudolf Steiner: Schriften zur Erkenntnisschulung. Edited, introduced and commentated by Christian Clement. Vol. 7 of Rudolf Steiner: Schriften – Kritische Ausgabe, edited by Christian Clement. Stuttgart: frommann-holzboog, 2015. cxxx + 498 pp. ISBN 978-3-7274-5807-1. When Rudolf Steiner died in 1925, he was a prominent public figure in Germany. Whether celebrated or castigated – or, more often, puzzled over – Steiner was somebody who called for comment. Obituaries and memorials appeared across the spectrum of the German press, from the Börsenzeitung, the Wall Street Journal of the Weimar Republic, to the Socialist newspaper Vorwärts, from the Deutsche Allgemeine Zeitung to the Frankfurter Zeitung to the Münchener Neueste Nachrichten. Even the New York Times saw fit to mark the passing of “Dr. -
Madame Blavatsky and CW Leadbeater
Madame Blavatsky and C. W. Leadbeater: A Timeline Compiled by Pedro Oliveira Madame Blavatsky in London, 1884 H. P. Blavatsky was regarded by the Mahatmas as ‘an initiated Chela’, their ‘direct agent’ and someone whom they had looked for over one hundred years in other to present the Occult doctrine to the world. She received special training from them in Tibet in order to prepare herself for such a task and, together with Col. Henry Steel Olcott, William Q. Judge and others, formed the Theosophical Society in 1875. According to the received tradition about C. W. Leadbeater, Madame Blavatsky did not care for him, she ignored him, was indifferent to him and even hated him. The timeline presented below tells a different history: one of encouragement, support and inspiration. 1st November 1884 On 31st October 1884, CWL received, by post, a letter from Mahatma K.H. in reply to his letter to Mahatma which he had tried to send in March 1884, trough the agency of the English medium William Eglinton. Upon receiving it he returned to London from Bramshott, late at night, in order to show the Master’s letter to Madame Blavatsky and ask her to forward his reply to the Mahatma’s letter. He had suggested that CWL should spend a few months at Adyar. What follows is CWL’s account of what happened next. (From How Theosophy Came to Me by C. W. Leadbeater) Even at that hour a number of devoted friends were gathered in Mrs. Oakley’s drawing- room to say farewell to Madame Blavatsky, who seated herself in an easy-chair by the fireside. -
The Theosophical Society's Ongoing Problem of Emotion and Control
Taming the Astral Body: The Theosophical Society’s Ongoing Problem of Emotion and Control John L. Crow Florida State University Abstract In New York City in 1875, a group interested in Spiritualism and occult science founded what would become the Theosophical Society. Primarily the creation of Henry Steel Olcott and Helena Petrovna Blavatsky, the Theosophical Society went through a number of early incarnations. One original version promised to teach occult powers. After Blavatsky found that she could not honor earlier promises to teach occultism, she shifted the focus of the Society to one that promoted Universal Brotherhood instead, highlighting notions of the body and demanding the control of emotion as a means to rebuff demands for training. With this refocusing, Blavatsky reestablished control of the Society and asserted herself as the central channel of esoteric knowledge. Thus, by shifting the focus from the attainment of occult powers to the more ambiguous “spiritual enlightenment,” Blavatsky erected an elaborate, centralized system of delayed spiritual gratification, a system contingent upon the individual’s adoption of specific morals and values, while simultaneously maintaining control of the human body on all its levels: spiritual, social, physical, mental, and especially emotional. Introduction During a meeting of the Theosophical Society in New York City on October 18, 1876, the co-founder and legal counsel for the newly established organization, William Quan Judge (1851– 96), gave a lecture about his personal experiences in the study of Theosophy. He spoke about his recent experiences of astrally traveling and implanting his thoughts and ideas into the minds of others. He did this through focusing his will and commanding his “double,” or astral body, to go to these places and influence others. -
The Principles of the Yoga-Philosophy of the Rosicrucians and Alchemists
THE PRINCIPLES OF THE YOGA-PHILOSOPHY OF THE ROSICRUCIANS AND ALCHEMISTS By Franz Hartmann The following pages were originally intended to form the basis of a separate work, entitled “A Key to the Secret Symbols of the Rosicrucians.” As the idea of bringing out such a book has been abandoned for the present, they have been added as a suitable appendix to the foregoing historical notes.* It will be found that the doctrines presented herein contain the most profound secrets, especially in regard to the “resurrection of the flesh.” They go to show that the physical body is neither a useless nor a despicable thing, and that Matter is as necessary to Spirit, as Spirit to Matter. Without the presence of a living body no resurrection could take place; neither could the Spirit have any relative existence without the presence of a material form. The state of Nirvana is not to be attained by merely dreaming about it, and before Man can rise superior to anything he must have attained that to which he desires to become superior. Only from the soul resurrected within the body of flesh arises the glorified spirit. * [i.e., to the first six chapters of In the Pronaos of the Temple of Wisdom, a mainly historical account of Rosicrucianism, to which they formed an appendix. – T.S.] PRÆSENTIA MUNIAMUR EIUS IN OBITU NOSTRO. Ex Deo nascimur. In Jesu morimur. Reviviscimus per Spiritum Sanctum. IN THE PRONAOS OF THE TEMPLE OF THE TRUE ROSY CROSS Our salvation is the life of Christ in us. The place or state wherein the true Rosicrucian lives is far too exalted and glorious to be described in words. -
De Zirkoff on Franz Hartmann
De Zirkoff on Franz Hartmann De Zirkoff on Franz Hartmann v. 13.11, www.philaletheians.co.uk, 21 June 2018 Page 1 of 16 THEOSOPHY AND THEOSOPHISTS SERIES BORIS DE ZIRKOFF ON FRANZ HARTMANN Dr. Franz Hartmann, German physician, author, traveller, and Theosophist. From Blavatsky Collected Writings, (BIBLIOGRAPHY) VIII pp. 439-57.1 E WAS BORN AT DONAUWÖRTH, a small town on the Danube in Bavaria, November 22nd, 1838. His father, Dr. Karl Hartmann, was a well-known H physician in that town; his mother, Elize von Stack, was of Irish descent, her ancestors having been descendants of Caolbha, the 123rd and last King of the Irish race and 47th King of Ulster. His mother’s family emigrated to France after the execution of Charles I, and afterwards to Bavaria during the French Revolution. When Franz was about one year old, his parents moved to Kempten, in Southern Ba- varia, where his father had been appointed Government physician. It is there that Franz was educated, first under the guidance of his grandfather who had served the French army under Napoleon, and later in the local public school. Since his very early youth, Franz felt as if he had two distinct personalities in him: one was a mystic, a dreamer and an idealist, while the other was obstinate and self- willed, inclined to all sorts of mischief. He loved solitude, shunned the company of schoolmates, and revelled in the midst of nature, where intercourse with the spirits of nature was to him a very real thing. He writes: There I could dream my mystical dreams undisturbed and give my imagination full rein. -
The Life and Doctrines of Jacob Boehme
PERSONAL CHRISTIANITY a science The Doctrines of Jacob Boehme THE GOD-TAUGHT PHILOSOPHER WITH AN INTRODUCTION AND NOTES by FRANZ HARTMANN, M.D. author of "magic, white and black," "paracelsus", etc. MACOY PUBLISHING CO. NEW YORK. 1919 COPYRIGHT, 1919, by B. HARDING LUZAC & CO., LONDON preface This work, which has been out of print for some years, was originally published under the title, "Jacob Boehme." The present title has been selected as conveying a clearer meaning of the message the book contains. In the preface of the earlier edition Dr. Franz Hartmann writes: "The following is an attempt to present an epitome of the principal doctrines of Jacob Boehme in a certain systematic order, so as to afford a general view of them and to serve as an introduction to the study of Boehme©s works." "The greatest obstacle to the understanding of the mysteries of the religion of the living Christ, is the very narrow view which we have become accustomed to take of them, according to the merely external and superficial interpretation of the Old and New Testaments. A study of Boehme©s writings, by means of entering into the spirit in which they were written, is sure to expand the mind and to elevate the heart of the reader, giving him a greater and more sublime conception of God, Nature, and Man, than any other book of which I know." As a result of the greatest war in history, a spiritual awakening has taken place throughout the world. Proximity of death in battle and its reflection of anxious waiting in the home, have forced a conviction that God is a reality. -
Index to Fohat Volumes I - XII
Index to Fohat Volumes I - XII Abhinyano: Seven Principles of the Movement, The: Observing Borobudur ...............................V: 77 The Modern Theosophical Effort, In Its Eternally Vigilant .......................II: 30, 54 Threefold and Sevenfold Nature . XII: 57 Initiation Procedure Within the Great Theosophical Movement, 1875-2075, The: Pyramid of Giza, Egypt, The . .I.V:. .57,. 87 The Hundred-Year Cycle and The Twilight Yoga - Meditation ......................... III: 32 of the Pisces Age ....................... XII: 82 Ahimsa: Yearly Letters to Adyar: A Few Seeds For a Better Gandhi - The Force of Ahimsa . III: 13 Dialogue in the Movement . XI: 38 On Ahimsa - Editor’s Note . III: 16 Bailey, Alice: Alchemy: Bailey, God and Hercules: On Alice Bailey’s Alchemy and the Alchemists . III: 85 The Labours of Hercules .................... I: 58 Americas: In Theosophy’s Shadow Vanity Whispers . I: 33 Archeology, Theosophy, and the Americas . V: 68 On the Alleged Tibetan Source of Alice Angels: Bailey’s Writings ......................... I: 9 Misconstrued Angels....................... III: 10 Besant, Annie: Announcements: Annie Besant: Astrological Relationships . XI: 33 Special Announcements . II: 71 Annie Besant: Her Passions and Her Relationships IV: 77 Anthroposophy: .......................................V: 6 Anthroposophical Genius in Twelve Fields and a Annie Besant in Toronto . XI: 54 Challenge to Canadian Theosophists, An . VII: 82 Few Comments on Blavatsky’s “Esoteric Archeology: Instructions”, A ........................ XII: 22 Archeology, Theosophy, and the Americas . V: 68 Wills of H.P.B., The....................... XII: 92 Borobudur ...............................V: 77 Bhagavad-Gita: Aryan: Bhagavad-Gita and the Kali Yuga, The . XII: 53 Who Are Blavatsky’s Aryans? . IV: 33 Birds: Astrology: Symbology of Birds, The . VII: 40 Annie Besant: Astrological Relationships . -
Incidents in the Life of Madame Blavatsky by A.P
Incidents in the Life of Madame Blavatsky by A.P. Sinnett Incidents in the Life of Madame Blavatsky by A.P. Sinnett Compiled from information supplied by her relatives and friends The Theosophical Publishing House, London 1913 AUTHOR'S PREFACE [Page 5] THE first edition of this book, published in 1886, was issued during Madame Blavatsky's lifetime as an indirect protest against the cruel and slanderous attack on her embodied in the Report to the Committee of the Psychical Research Society appointed to investigate the phenomena connected with the Theosophical Society. This Report was very effectually answered at the time, and the passages in my original book especially relating to it are hardly worth reproduction now. But the facts relating to Madame Blavatsky's life which it then dealt with are more interesting now than ever, in view of the gigantic development of the Theosophical Society; and the original edition having been long out of print, the present edition is prepared to meet a widespread desire. I need not now reproduce dissertations which the original edition contained in deprecation of the incredulity that still held sway twenty-five years ago in reference to the reality of occult phenomena. A great change in this respect has come over cultivated thinking within that period, and appeals for tolerance on behalf of those who give testimony concerning occult super-psychical phenomena of which they may have been witness are no longer necessary.[Page 6] For the rest, the book is now republished as written, no attempt having been made to recast its language to suit the present time, when the subject of the memoir is no longer with us; but I have added some notes where later events or experience have seemed to claim them. -
The University of Sydney Copyright in Relation to This Thesis·
The University of Sydney Copyright in relation to this thesis· Under the Copyright Act 1968 (several provision of which are referred to below), this thesis must be used only under the normal conditions of scholarly fair dealing for the purposes of research, criticism or review. In particular no results or conclusions should be extracted from it. nor should it be copied or closely paraphrased in whole or in part without the written consent of the author. Proper written acknowledgement should be made for any assistance obtained from this thesis. Under Section 35(2) of the Copyright Act 1968 'the author of a literary, dramatic, musical or artistic work is the owner of any copyright subsisting in the work'. By virtue of Section 32( I) copyright 'subsists in an original literary, dramatic, musical or artistic work that is unpublished' and of which the author was an Australian citizen, an Australian protected person or a person reSident in Australia. The Act. by Section 36( I) provides: 'Subject to this Act. the copyright in a literary, dramatic, musical or artistic work is mfringed by a person who, not being the owner of the copyright and without the licence of the owner of the copyright, does in Australia. or authorises the doing in Australia of, any act comprised in the copyright'. Section 31 (I )(a)(i) provides that copyright includes the exclusive right to 'reproduce the work in a material form'.Thus, copyright IS mfringed by a person who, not being the owner of the copyright. reproduces or authorises the reproduction of a work. -
Boris De Zirkoff Franz Hartmann
Boris de Zirkoff Franz Hartmann The Rocky Mountains, Lander's Peak, (1863) Albert Bierstadt (Small version of the 1863 homonymous painting) De Zirkoff on Franz Hartmann v. 13.10, uploaded to www.philaletheians.co.uk, 26 August 2013 Page 1 of 16 THEOSOPHY AND THEOSOPHISTS SERIES BORIS DE ZIRKOFF ON FRANZ HARTMANN From Blavatsky Collected Writings, (BIBLIOGRAPHY) VIII pp. 439-57. HARTMANN, DR. FRANZ. German physician, author, traveller and Theosophist. He was born at Donauwörth, a small town on the Danube in Bavaria, November 22nd, 1838. His father, Dr. Karl Hartmann, was a well-known physician in that town; his mother, Elize von Stack, was of Irish descent, her ancestors having been descendants of Caolbha, the 123rd and last King of the Irish race and 47th King of Ulster. His moth- er’s family emigrated to France after the execution of Charles I, and afterwards to Bavaria during the French Revolution. When Franz was about one year old, his par- ents moved to Kempten, in Southern Bavaria, where his father had been appointed Government physician. It is there that Franz was educated, first under the guidance of his grandfather who had served the French army under Napoleon, and later in the local public school. Since his very early youth, Franz felt as if he had two distinct personalities in him: one was a mystic, a dreamer and an idealist, while the other was obstinate and self- willed, inclined to all sorts of mischief. He loved solitude, shunned the company of schoolmates, and revelled in the midst of nature, where intercourse with the spirits of nature was to him a very real thing. -
Adyar Pamphlets the Dweller of the Threshold No. 115 the Dweller of the Threshold by Franz Hartmann, M.D
Adyar Pamphlets The Dweller of the Threshold No. 115 The Dweller of the Threshold by Franz Hartmann, M.D. Reprinted from The Theosophist, Vol. XI 1889 Published in 1920 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India [Page 1] IT will perhaps be asked, why in this enlightened century we desire to call attention to Alchemy, which, by the majority of mankind, is looked upon as an array of vagaries, extravagancies and superstitions, having been repeatedly ex cathedra declared to be such by modern scientific authorities. To those who put implicit faith in the infallibility of modern science we have no apology to offer; but to the unprejudiced investigator we answer that Alchemy — if properly understood — is a science embodying the highest truths which a spiritually enlightened mortal may possibly attain, and that a practical knowledge of them is of the highest importance for his own eternal welfare and for the progression of mankind. Being a spiritual science, it is also a religion; for science means a knowledge of facts, and there can be no higher facts than those which relate to the highest state which a man may possibly attain, and with which religion deals. [Page 2] The word religion has a threefold meaning. In its highest aspect it means the practical application of wisdom, by which the divine element germinally contained in the constitution of man, is awakened to self- consciousness and reunited as a conscious power to the divine force from which it emanated in the beginning. This process is taught by those who are spiritually illuminated, but is beyond the full comprehension of those in whom the inner life has not yet awakened; for theoretical knowledge can never become real knowledge without practical experience.