Franz Hartmann, sin dr. Karla Hartmanna, vojaškega zdravnika, in g. Elise von Stack, se je rodil 22. novembra 1838 v Donauwörthu. Kmalu po njegovem rojstvu, se je družina preselila v Kempten, Allgäu, na Bavarskem, ker je oče tam sprejel službo zdravnika na bavarskem dvoru.

Po otroštvu in šolanju v Kemptnu, je mladi Franz leta 1859 vstopil v vojsko in služil v prvem kraljevskem topniškem regimentu, nato pa leta 1862 začel študirati farmacijo na univerzi Ludwig Maximilian v Münchnu.

Še pred zaključkom študija se je leta 1865 Hartmann napotil na izlet v Francijo, v LeHavre, pa je v tamkajšnjem pristanišču naletel na ladjo, ki se je odpravljala na plovbo proti New Yorku in na njenega lastnika, ki je iskal ladijskega zdravnika. Lastnik je Franzu ponudil, da se mu pridruži na potovanju, ta pa se je strinjal in tako je bil že po nekaj urah na morju. Ko je prispel v New York, je bil tako navdušen nad ameriškim načinom življenja, da se je odločil, da bo tam poiskal svojo prihodnost.

Vrojena ljubezen do popotovanja in pustolovskega življenja, interes, da bi se seznanil z novimi deželami in življenjskimi pogoji, ga je vodila po severnih in južnih državah Severne Amerike. Končno se je ustalil v Saint Louisu. Tam je tudi zaključil svoj študij in delal kot okulist ter pridobil ameriško državljanstvo.

Leta 1870 je postalo mirni življenje zanj preveč dolgočasno, tako da se je odpovedal svoji dobro vpeljani praksi in se odpravil na širno popotovanje. To ga je med drugim pripeljalo tudi v Mehiko, kjer je nekaj časa živel v Cordobi in Orizabi in preučeval indijansko kulturo.

Na poti v New Orleans so ga oropali, tako da je izgubil vse svoje prihranke in prišel v mesto brez ficka in v capah. Tukaj je začel vse znova in se zaposlil kot pomočnik v lekarni. Vendar pa se je kmalu dvignil, saj je New Orleans ponujal bogato polje za njegovo poklicno dejavnost.

Leta 1872 se je preselil v Teksas, kupil posestvo, se seznanil z mlado damo iz dobre družine in se z njo poročil. Toda le sedem mesecev po poroki, je njegova žena umrla, v Franzu pa se je znova prebudila ljubezen do popotovanja. Odšel je v Skalno Gorovje v Koloradu in se nastanil v Georgetownu, kjer je preživel več let kot zdravnik in pisec.

Leta 1881 je dr. Hartmann postal prostozidar in zaradi zanimanja za ezoteriko je prebral Isis Unveiled H. P. Blavatsky ter se nato leta 1883 pridružil Teozofskemu Društvu v Ameriki. Istega leta so ga poklicali v Indijo, saj je do tja že segel glas o njegovem pisanju o mistični filozofiji.

Najprej je obiskal Japonsko in Kitajsko, nato pa se dlje časa zadržal v Indiji. V Madrasu je prevzel položaj generalnega tajnika Teozofskega Društva. Na tem položaju se je seznanil z ljudmi in deželami, ki so bile precej tuje tedanjim Evropejcem, ter na podlagi tesnega stika z Varuhi Starodavne Indijske Modrosti - poučenimi budisti in brahmani - spoznal skrivnosti in neizmerljive globine kulture, ki se je razvijala mnoge tisoče let in predstavljala zibelko naše lastne.

Leta 1885, po 25-tih letih življenja v daljnih deželah in zaradi razmer po primeru Coulomb na sedežu Teozofskega Društva, se je vrnil v Evropo. Prišel je do spoznanja, da je potrebno ustanoviti novo nemško Teozofsko Društvo, tako da bi se celotno gibanje osvobodilo senc preteklosti.

Leta 1886 mu je to možnost ponudila g. Katherine Tingley, predsednica Teozofskega Društva v Ameriki (ki ga je ustanovil W. Q. Judge), ko je obiskala Nemčijo na svojem promocijskem potovanju po svetu. Tako je bilo 24. junija 1896 ustanovljeno Teozofsko Društvo v Evropi (Theosophische Gesellschaft in Europa) in na prvem občnem zboru, 30. avgusta 1896, je bil Franz Hartmann izbran za njegovega predsednika, Theodor Reuss pa za podpredsednika.

A le leto kasneje, 3. septembra 1897, je dr. Hartmann izstopil iz T.G.E. in še na isti dan ustanovil Mednarodno Teozofsko Bratstvo (Internationale Theosophische Verbrüderung), ki naj bi povezalo vse teozofske lože pod to nadrejeno organizacijo. Dr. Hartman je bil predsednik te organizacije le eno leto, nato pa je nje predsedovanje prepustil g. Hermannu Rudolphu.

Tega leta, 1898, je namreč dr. Hartmann v Leipzigu ustanovil pod okriljem I.T.V. Teozofsko Društvo v Nemčiji (Theosophische Gesellschaft in Deutschland), katerega člane so pogosto imenovali “Hartmannianer”, saj je teozofsko smer društva začrtal njegov ustanovitelj. To društvo obstaja še dandanes.

Od sredine osemdesetih je bil dr. Franz Hartmann v stiku z g. Friedrichom Ecksteinom z Dunaja, in ko je leta 1886 Helena Blavatsky izdala ustanovitveno listino in je bilo ustanovljeno Dunajsko Teozofsko Društvo (Wiener Theosophische Gesellschaft), je slednji postal njegov predsednik. Član tega kroga je bil tudi Rudolf Steiner, ki je tedaj tam študiral. Na Dunaju je Dr. Hartmann spoznal tudi Karla Kellnerja, kemika na področju papirja, s katerim sta razvila lignosulfitne inhalacije proti tuberkolozi, tako da je pozneje dobil dobro plačano službo v sanatoriju Lahmann v Salzburgu. Ker je večino svojega življenje trpel kronično pomanjkanje denarja, je bila ta služba zanj pravi blagoslov, saj mu je zagotovila redne dohodke.

Leta 1895 je Karl Kellner vzpostavil v Chicagu stik z Hermetic Brotherhood of Light, skrivnostno organizacijo, ki se je imela za naslednico Fratres Lucis, avstrijske masonsko-rozenkrojcerske organizacije s koncem osemnajstega stoletja. Kellner je verjel, da je odkril “ključ” do jasne razlage zapletenega prostozidarskega simbolizma, in želel ustanoviti Academia Masonica, ki naj bi omogočila prostozidarjem, da bi se seznanili z vsem obstoječimi masonskimi stopnjami in sistemi. Tako je bila še istega leta na Dunaju vzpostavljena skrivna in precej ohlapna skupina, ki se ji je pridružil tudi Dr. Hartmann. Na podlagi razprav v tej skupini se je Kellner odločil, da se bo organizacija imenovala “Oriental Templar Order”, ki je bila uradno ustanovljena leta 1903. Toda že leto kasneje se je dr. Hartmann ločil od te skupine zaradi vse večjega vpliva Theodorja Reussa. Razlog je bil v tem, da v organizaciji ni prevladal pristop v smislu Raja Yoge, ampak bolj pristop v smislu Kundalini Yoge, pomešane z prostozidarskim simbolizmom, ki ga je zagovarjal Reuss.

Dr. Hartmann je bil član številnih skrivnih združb, in sicer Societas Rosicruciana in Anglia (SRIA), angleške rozenkrojcerske organizacije, kot tudi Weltbund der Illuminaten, ki jo je leta 1896 v Berlinu ustanovil Leopold Engel. Domnevno naj bi leta 1889 Dr. Hartmann, skupaj z grofico Constance Wachtmeister, na Monte Verita, v švicarski Asconi, ustanovil neko vrsto “teozofskega samostana za laike”, ki naj bi predstavljal uresničitev ideje, ki jo je predstavil v eni od svojih knjig.

V zadnjih letih svojega življenja je dr. Hartmann opravil številne predavateljske turneje po Nemčiji in Angliji, ki so naletele na zelo dober odziv. Umrl je v Kemptenu, 7. avgusta 1912, potem ko se je zadnji del življenja posvetil pomoči drugim, da bi našli Resnico.

Franz Hartmann je veljal za mojstra jezika. Bil je sposoben tudi najbolj težavna vprašanja predstaviti v preprostem in lahko razumljivem jeziku. Po njegovih besedah, ni nikoli želel postati pisatelj, ampak ga je zanimalo “zasebno preučevanje” pisanja, najprej v angleškem in šele nato v nemškem jeziku. Njegovo glavno delo je bila revija Lotosblüten, ki jo je izdajal 13 let in vanjo prispeval večino člankov. Mnogi od teh esejev so nato izšli v knjižni obliki. Pisal je tudi za reviji Sphinx in Neue Metaphysische Rundschau ter druge. Pisal je o krščanskem misticizmu, Yogi, Vedah, Upanishadah in Bhagavad Giti, o alkimiji in Rožnih križarjih ter napisal biografiji Jacoba Boehmeja in Paracelzusa. V njegovem področju zanimanja sta bila tudi okultizem in magija ter seveda Teozofija. Kot prevajalec pa je v nemški jezik prevedel Bhagavad Gito.

Franz Hartmann, son of Dr. Carl Hartmann, medical officer, and Mrs. Elise von Stack was born on 22nd November 1838 in Donauwörth. Briefly after his birth family moved to Kempten, Allgäu, as father had accepted there a place as a royally Bavarian court physician.

After his childhood and school attendance in Kempten, young Franz began, in 1859, his service in the Bavarian artillery in the First Royal Bavarian artillery regiment and then, in 1862, began with the study of the pharmacology at the Ludwig Maximilians University in Munich.

Still before the conclusion of his study Hartmann made, in 1865, a holiday trip to France, in LeHavre. At the time there was in the harbor of this town a ship just ready to sail for New York, the owner of which was seeking for a doctor for the voyage. Coming accidentally across the young student, he proposed him to join the ship. Hartmann agreed to do so, and a few hours later he was on the high seas. On arriving at New York, he was so favorably impressed with American life that he decided to seek his future there.

An inborn love of wandering and of a life of adventure, the interest of becoming acquainted with new countries and conditions of life led him to the Northern and Southern States of North America. He finally established himself in Saint Louis. There he terminated his study, practiced as an optician and acquired the American citizenship.

In 1870 the calm life became too boring for him and Hartmann gave its well going practice up and began an expanded travel activity. Arriving in Mexico he lived for some time in Cordoba and Orizaba and studied the Indian culture.

On journey to New Orleans he was attacked by robbers and lost his fairly considerable savings and reaching the town penniless and deprived of even decent clothing. Here he had to commence again from the beginning, and was thankful to find a place as medical attendant in an apothecary’s shop. But he soon raised himself from this, as New Orleans offered a rich field for his professional activity.

In 1872 he moved to Texas, bought a farm and made acquaintance with a young lady of good family, whom he married. But only seven months later his wife died and once more love of wandering awoke within him. Hartmann went to the Rocky Mountains in Colorado, where he lived, in Georgetown, for several years an active life as a doctor and author.

In 1881 Dr. Hartmann became a freemason and due to his esoteric interests he read the H. P. Blavatsky’s Isis Unveiled and, in 1883, joined the American Theosophical Society. The same year he received a call from India, where he was already known by his writings on mystical philosophy.

Hartmann first visited Japan and China, and afterwards reached India for a prolonged stay. In Madras he took the office of the General Secretary of the Theosophical Society. In this position he had the opportunity of becoming acquainted with countries and people such as seldom falls to the lot of Europeans and to penetrate by means of his intimate intercourse with the Guardians of the Ancient Indian Wisdom - learned Buddhists and Brahmins - into the mysteries and unfathomable depths of a culture covering many thousands of years and the cradle of our own.

In 1885, after 25 years in distant foreign countries and because of the situation after the Coulomb’s affair at the Headquarters of the T. S., Dr. Hartmann returned to Europe. He came to the conclusion that a new German Theosophical Society has to be created, so that the whole movement can become free of the shade of the past.

In 1886 Mrs. Katherine Tingley, the President of the Theosophical Society in America (established by W. Q. Judge), offered him this opportunity when she visited Germany during her advertising voyage round the world. So, on 24 June 1896 in Berlin, the Theosophical Society in Europe (Theosophische Gesellschaft in Europa) was established and on the first general meeting, on 30 August 1896, Franz Hartmann was elected as the president of the new society and Theodor Reuss as the vice-president.

But only after one year, on 3 September 1897, Dr. Hartmann separated from the T.G.E. and on the same day established, in Munich, the International Theosophical Fraternity (Internationale Theosophische Verbrüderung), which should unite all theosophical lodges as a subordinated organization. Dr. Hartmann was president of this organization only for one year and then handed it over to Mr. Hermann Rudolph.

This same year Dr. Hartmann created, in Leipzig, under the roof of the I.T.V., the Theosophical Society in Germany (Theosophische Gesellschaft in Deutschland), whose members in consequence were often called “Hartmannianer”, since their theosophical direction was shaped by their founder. This society exists still today.

From the middle ‘80’s Dr. Franz Hartmann was in contact with Mr. Friedrich Eckstein from Vienna and when, in 1886, there was a charter of the foundation issued by Helena Blavatsky and the Viennese Theosophical Society created (Wiener Theosophische Gesellschaft), he was elected its President. Member of this lodge was also Rudolf Steiner, then student there. In Vienna Dr. Hartman made acquaintance also with Carl Kellner, paper chemist, with whom he developed lignosulfit inhalations against tuberculosis and later on got a well paid employment at the sanatorium Lahmann in Salzburg. As most of his life Hartmann suffered from chronic money shortage, this place was a blessing for him, as it secured him a regular income.

In 1895, in Chicago, Carl Kellner made contact with the Hermetic Brotherhood of Light, a mystical society which claimed descent from the late 18th century Austrian Masonic-Rosicrucian body known as the Fratres Lucis. Kellner believed that he had discovered a “Key” which offered a clear explanation of all the complex symbolism of Freemasonry and developed a desire to form an Academia Masonica which would enable all Freemasons to become familiar with all existing Masonic degrees and systems. So, in the same year a secret and rather loosely connected group was established in Vienna, with Dr. Hartmann as a joint founder. During the discussions of this group Kellner decided that this organization should be called the “Oriental Templar Order” (O.T.O.), which was officially created in 1903. But already one year later Dr. Hartmann began to dissociate from it because of increasing influence of Theodor Reuss. The reason was that in the organization didn’t prevailed the Raja Yoga approach, publicised by Hartmann, but rather the Kundalini Yoga, mixed with freemason’s elements, favoured by Reuss.

Dr. Hartmann was a member of several secret companies, namely the Societas Rosicruciana in Anglia (SRIA), the English Rose cross company, as well as of the World League of the Illuminati (Weltbund der Illuminaten), created in 1896 in Berlin by Leopold Engel. It is assumed that Dr. Hartmann had created in 1889, together with Countess Constance Wachtmeister, at the Monte Verita in the Swiss Ascona, a kind of “theosophical layman monastery”, which should be the implementation of an idea described in his books.

In last years of his life Hartmann undertook numerous lecture journeys through Germany and England, which enjoyed large popularity. He died in Kempten on August 7th 1912, having dedicated his later life helping others to find the Truth.

Franz Hartmann was considered a master of the language. He was able to state even difficult connections in simple and easily understandable words. According to his own words, he never wanted to become a writer, but began a “private study” of writing, at first in English and only later in German. His major work was the magazine Lotosblüten, which he published for 13 years and where he wrote the largest part of articles. Many of these essays were later published in book form. He wrote also for magazines Sphinx and Neue Metaphysische Rundschau and others. Beside on Christian mysticism he wrote on Yoga, Vedas, Upanishads and Bhagavad Gita, on alchemy and Rosicrucians and wrote biographies of Jacob Boehme and Paracelsus. Occultism and magic belonged likewise to its repertoire, as well as topics on Theosophy. He worked also as a translator and translated in German language the Bhagavad Gita.

Njegova dela in internetni viri

His works and online resources

Franz Hartmann on Wikipedia
Memorable Recollections
Some Biographical data of Dr. Hartmann
The Mystic Missal - Hartmann
Kingsgarden - Franz Hartmann biography
Franz Hartmann - Never a member of any O.T.O.
Mysteria Mystica Maxima
The Invisible Basilica

Statement of Franz Hartmann to the S.P.R. Committee
Statement of a Visitor
Franz Hartmann on the Ultimate Fate of the Shrine

Among the Rosicrucians
The Taling Image of Urur
Report of Observation made during a nine month stay at the Headquarters of the TS at Adyar Report of the Result of an Investigation into the Charges against Madame Blavatsky
An adventure among the Rosicrucians
The life and the doctrines of Philippus Theophrastus Bombastus of Hohenheim
The life of Jehoshua, the prophet of Nazareth
Cosmology or universal science
The Principles of Astrological Geomancy
Magic white and black
In the pronaos of the temple of wisdom
The Life and Doctrines of Jacob Boehme
Occult science in medecine
Theosophie und die Internationale Theosophische Gesellschaft.
Among the gnomes
Buried alive
Lebendig begraben
Unter den Gnomen vom Untersberg
Premature burial
The correlation of spiritual forces
Jehoshua, der Prophet von Nazareth
Theosophie in China
Grundriß der Lehren des Theophrastus Paracelsus von Hohenheim
Die Reinkarnation oder Wiederverkörperung
Die Medizin des Theophrastus Paracelsus von Hohenheim
Theophrastus Paracelsus als Mystiker
Kurzgefaßter Grundriß der Geheimlehre von H. P. Blavatzky
Die weiße und schwarze Magie
Betrachtungen über die Mystik in Goethes Faust
Unter den Adepten
Geheimschulen der Magie und okkulte Übungen
Betrachtungen über das Tao-Teh-King
Die Geheimlehre in der christlichen Religion
Was ist Theosophie?
Bhagavad Gita
Wahrheit und Dichtung
Theosophische Korrespondenz
Hermetische Kindergeschichten
Die Geheimlehre in der christlchen Religion
Vertrauliche Mitteilungen aus den Kreisen der tibetanischen Meister
Personal Christianity
The dweller of the threshold
Die Symbole der Bibel und der Kirche
Im Vorhof des Tempels
Lotusblüten - 1893-1900
Neue Lotusblüten - 1908-1915

What is True Christianity?
Introduction to "Theosophy and Theosophists"
Cremation
The Life of a Christian Philosopher
The Philosophy of Self-Knowledge
Capital Punishment
Yoga-Practice in the Roman-Catholic Church
Psychometrical Experiments
Occult Phenomena
Magicon
Authenticated Vampire Story
Buddhistic Symbols and Ceremonies in Roman Church

Citati

Quotes

Začetek vsega znanja je poznavanje sebe; poznavanje duše, ne pa kapric uma.

Zmožnost zaznavanja resnice je odvisna od spokojnosti duše.

Ne verjemite, da obstaja v vesolju karkoli višjega od vašega lastnega božanskega jaza, in vedite, da ste točno to, kar si dovolite postati.

Poznavanje Boga in poznavanje človeka je navsezadnje istovetno, in tisti, ki pozna samega sebe, pozna Boga.

Prava religija in prava znanost sta končno ena in ista stvar.

Magija je znanost, ki nas uči o resnični naravi notranjega človeka, kot tudi o organiziranosti njegovega zunanjega telesa.

Vsak je vezan na svoje lastne ideale; tisti, katerega ideal je smrten, umre takrat, ko umre njegov ideal; tisti, katerega ideal je nesmrten, mora tudi sam postati nesmrten, da bi ga dosegel.

Bog ne osvobodi osebnostnega človeka s smrtjo. Ta osvobodi samega sebe, ko se osvobodi človeške osebnosti.

Resnica se nikoli ne spreminja; mi pa se spreminjamo, in ko se spreminjamo, se spreminja tudi naš vidik resnice.

Človek ne pozna vplivov, ki povzročajo, da misli in deluje, tako dolgo, dokler ne pozna svoje lastne narave. Zato on ni odgovorno bitje, razen do te mere, do katere njegova modrost in moč nadzirata to naravo. Modrost in moč je mogoče v življenju doseči le z izkušnjo in z vadbo moči preseganja skušnjave.

Človek, potem ko je zaman iskal luč Resnice v zunanjih stvareh in našel le temo, končno odkrije, da dežela sonca obstaja znotraj njegove lastne duše.

Nič ni težje najti kot svoj lasten jaz.

Za magijo lahko rečemo, da je znanost, ki obravnava mentalne in moralne moči človeka ter kaže, kako lahko nadzira samega sebe in druge.

Preden lahko nekdo postane mag, se mora naučiti nadzirati svoj lasten um, kajti um je snov, s katero deluje mag; in mož njegovega nadzora je začetek magije.

Resnica ne uči nič drugega kot le o svojem obstoju.

Življenje, čutenje in zavestnost niso posesti osebnostnega človeka, niti jih on ne ustvarja.

Zlo nujno prinaša izkušnjo in izkušnja vodi do končnega dobrega.

Lep bog je najbolj plemenit proizvod Človeka.

Prava religija je uresničitev resnice.

Vsem, ki jih to zanima:
VEDITE, da obstaja, nepoznan množici, zelo star red modrecev, katerih cilj je izpopolnjevanje in duhovno povzdigovanje človeštva s pomočjo premagovanja napak in s pomočjo moškim in ženskam v njihovih naporih, da bi dosegli moč prepoznavanja resnice.

Novo vodilo na Poti za tiste, ki si želijo praktični pristop.

1. Vedi, da je Vse Eno.

2. Vedi, da je vse v Tebi.

3. Vedi, da je Eno v stanju vibriranja proizvede veliko množico oblik in dejavnosti v Vesolju.

4. Vedi, da boš, če preiskuješ mnogoterost s stališča svojega intelektualnega razmišljanja, prišel do naslednjih zaključkov:

5. Da je vse, kar imenuješ “Življenje”, “Energija”, “Substanca”, Dvojnost.

6. Da ima vse težnjo po tem, da bi se vrnilo v Združenost.

7. Da vse želje in zato vse trpljenje izvira iz dvojnosti.

8. Naj bo tvoje stremljenje usmerjeno v razsvetlitev.

9. Vedi, da je rezultat radosti, izkušanih s pridobitvijo razsvetljenja, sreča.

10. Dvigni se nad stanje zgostitve.

11. Vedi, da je rezultat radosti, izkušanih v stanju zgoščenosti, trpljenje.

12. Na poti iz Združenosti v gibanju v mirovanje se nahaja stanje zgostitve. Je vzrok tvojih utvar, kajti domišljaš si, da je to mirovanje; je pa tudi vzrok za tvoje dvome, kajti ti gledaš nanj kot na cilj svojih želja. Vedi, da je prizadevanje po združitvi dvojnosti edini vir tvoje volje, tvojih želja, in tistih radosti, katerih rezultate ti imenuješ “trpljenje”.

13. Vedi, da so vrata do rešitve tega, kar je trdno, to, kar se imenuje “Materija”.

14. Vedi, da mora vse preiti skozi ta vrata.

15. Vedi, da se vrata za rešitev trdnega imenujejo tudi “Življenje”.

16. Vedi, da mora vse preiti skozi ta vrata.

17. In da dolgo prebivanje v “Materiji” ter prekinitev popotovanja s strani “Življenja” pomeni zastoj v rešitvi trdnega in odlog združitve dvojnosti.

18. Okrepi prakso moči tega, kar je rešeno, nad onim, kar je zgoščeno.

19. Usmeri svojo pozornost na zavest o tem, kar je raztopljeno, ne o onem, kar je zgoščeno.

20. Ponesi to zavest skozi vse ravni svojega bitja.

21. Povzdigni svoje celotno telo, da bo sposobno misliti, slišati in videti.

22. Prizadevaj si, da bi postal pripravljen instrument za uporabo tvoji samo-zavestnosti o Enem in o svoji moči jaza (ki izvira iz združitve).

23. Premagaj bolečine, ki izhajajo iz tega.

24. Ko enkrat zaslišiš v svojem srcu božanski Jezik - ko je Kralj v tvoji notranjosti enkrat prevzel svoje gospostvo - ko si prešel skozi vodo in ogenj, in ko je tvoj duh postal življenje tvoje krvi - potem lahko rečeš: Jaz sem, Jaz grem, Jaz ostajam.

The beginning of all knowledge is the knowledge of self; the knowledge of the soul and not the vagaries of the brain.

The capacity of perceiving the truth depends on the tranquility of the soul.

Do not believe that there is anything higher in the universe than your own divine self, and know that you are exactly what you permit yourself to become.

The knowledge of God and the knowledge of man are ultimately identical, and he who knows himself knows God.

True religion and true science are ultimately one and the same thing.

Magic is a science which teaches the true nature of the inner man as well as the organization of his outward body.  

Each one is bound to his own ideals; he whose ideal is mortal must die when his ideal dies, he whose ideal is immortal must become immortal himself to attain it.

God does not redeem the personal man by death. He redeems himself by freeing himself from the personality of man.

The truth never changes; but we ourselves change, and as we change so changes our aspect of the truth.

Man does not know the influences which cause him to think and to act, as long as he does not know his own nature. He is therefore not a responsible being, except to the extent of his wisdom and power to control his own nature. Wisdom and strength can only be attained in life by experience and by the exercise of the power of overcoming temptation.  

Man, after having vainly sought for the light of the Truth in externals, and found nothing but darkness, at last discovers that the land of the sunrise exists within his own soul.

There is nothing more difficult to find than one’s own self.

Magic may be said to be that science which deals with the mental and moral powers of man, and shows what control he may exercise over himself and others.

Before one can become a magician he must learn to control his own mind; for mind is the substance with which the magician acts, and the power to control it is the beginning of magic.

The Truth teaches nothing else but its own existence.

Life, sensation, and consciousness are not the property of personal man, neither does he produce them.

Evil is necessary to afford experience, and experience leads to ultimate good.

A beautiful god is the most noble product of Man.

True religion is the realization of truth.

To all whom it may concern:
LET IT BE KNOWN that there exists, unknown to the great crowd, a very ancient order of sages, whose object is the amelioration and spiritual elevation of mankind, by means of conquering error and aiding men and women in their efforts of attaining the power of recognizing the truth.

A new guide on the Path, for those who desire to follow the practical way.

1. Know that All is One.

2. Know that everything is Thyself.

3. Know that the One in a state of vibration produces the great multiplicity of forms and activities in the Universe.

4. Know that if you examine this multiplicity from the standpoint of your intellectual reasoning, you will arrive at the following deductions:

5. Everything that you call “Life,” “Energy,” “Substance,” is a Duality.

6. Everything has a tendency to return to Unity.

7. All desire and therefore all suffering originates from duality.

8. Let thy aspiration be for enlightenment.

9. Know that the result of the joys experienced by the attainment of enlightenment is happiness.

10. Rise above the state of condensation.

11. Know that the result of the joys experienced in the state of condensation is suffering.

12. On the road from Unity in motion to tranquility is the state of condensation. It is the cause of your illusions, because you imagine it to be tranquility; and it is the cause of your doubts, because you regard it as the object of your desires. Know that the striving after the unification of the duality is the only source of your will, your desires, and of those joys whose results you call “suffering.”

13. Know that the door for the solution of that which is fixed is what is called “Matter.”

14. Know that everything has to pass through that door.

15. Know that the door for the solution of the fixed is also called “Life.”

16. Know that everything has to pass through that door.

17. And that the long sojourn in “Matter” and the interruption of the voyage by “Life” means retardation in the solution of the fixed and procrastination in the unification of the duality.

18. Enforce the practice of the power of that which is solved over that which is condensed.

19. Direct your attention to the consciousness of that which is dissolved over that which is condensed.

20. Carry this consciousness through all the planes of your being.

21. Elevate your whole body to the capacity to think, to hear, and to see.

22. Cause it thereby to become a fit instrument for the use of your self-consciousness of the One and of your self-power (resulting from unification).

23. Conquer the pains resulting there from.

24. When the divine Language is once heard within thy heart - when the King within thy interior has once obtained dominion - when thou hast passed through water and fire, and thy spirit has become the life of thy blood - then you may say: I am, I go, and I remain.

Pripravil: Anton Rozman