Although none of Stejnar’s writings have yet been translated into English, a number of his interviews have been translated (by Eva and Bill Cranstoun – see my Resources page) and make interesting reading.

One particularly interesting title is his Guardian Angel Book (“Das Schutzengelbuch”) where he talks about a method of establishing contact with Bardon’s Earthzone spirits by a devotional, non-evocational technique. On the FranzBardonMagi group, Richard Tschudi gives the following synopsis of the method (quoted with Richard’s permission):

Stejnars position is that the Angels Girdling the Earth Zone correlate to the Spirits of Abramelin. Stejnar quotes in his “Guardian Angel” book an Angel speaking to him: “I appeal to you to re-establish the covenant between the Angels and Humankind. It is a covenant but not a substitute for religion or a religious sect. Neither should it ever become a secret society or specialized lodge knowledge. We are here for everybody although not everybody can make contact with us because only a noble mind and pure faith shows the path to us.” (I speculate the Angel refers to the same covenant that Enoch, Abramelin, Abraham from Worms, Dr. Musallam, Rah Omir Quintscher and Bardon made with the Angels or the “Invisible Ones”.)

Stejnar continues that the Angel instructed him that there are four ways to contact the Angels and that he (Stejnar) is to explain three of those four ways:

1. The Path of Devotion and Prayer (German: “Andacht”): the Path of the Pilgrim.

2. The Path of Action. In this path a “priestly” ritual will be employed to reach the Angels. In this second path it is taught how to make the sigil of the Angel irradiant. This is the Path of the Priest.

3. The third Path is the path of Wisdom and makes contact with the Angels through the”Ritual of the Hermetic Four”. This path is open to any Priest who possesses the key to the tetrapolar (four-poled key). This is the path of the Master.

Now what is the simple method to call the Angels according to Stejnar:

Draw the sigil of one of the Angels of the “Guardian Angel Book”. Put the sigil in your left hand. Close your left hand three times each time saying mentally: “You, my helper (say name of the Angel)”. Keep the sigil a few more moments in your hand and be conscious of the fact that the Angel has become aware of you by this secret gesture.

You are also supposed to say a little prayer to the Angel every morning, noon, and evening.

Then supposedly, if your motives are pure the Angel will help you.

This is how you make contact as a “Pilgrim”.

(Lets hope the book gets translated soon)

Emil Stejnar wrote many books. “The Guardian Angel Books” is the only book by him that gives instructions how to passively contact beings. All his other books are more in the style of “Initiations into Hermetics” by Franz Bardon.

It is interesting to note that Stejnar mentions four different methods to contact an Earthzone Intelligence. In Seila Orienta‘s book, The Golden Leaf of Wisdom (“Das Goldene Blatt der Weisheit”, the supposed completed form of Bardon’s fourth book that Orienta read from the Akasha), Orienta mentions the following way to come into contact with an Intelligence’s virtues and powers in his fourth chapter, “Concentration”:

According to the fourth Tarot card may be given instructions that were previously not possible. When we observe a sigil of the second tarot card in the aforementioned form, we will overlook the essence. At low concentrations, it appears in the mind’s eye. This is the moment in which we merge with the will, intellect and feeling with this character. Awareness is a matter of course now we have the properties of that intelligence and can do everything to achieve what is at their disposal.

It’s not entirely clear to me, but I speculate that perhaps this corresponds to Stejnar’s second or fourth method.

As a footnote, I would mention that most readers will be aware that neither usage of the PME sigils was what Bardon intended and is contrary to his instructions – I have not practiced these methods and I am not recommending them, I leave it each to apply their own judgement on this.

And what of the apparently different approach of Chinese and Taoist systems – apparently having evolved entirely differently from four element systems – that contain the notion of five elements, fire, earth, metal, water and wood? How are we to understand the differences, is there a direct correlation or mapping between the two?

My first consideration of these differences started from a viewpoint put forward by Eric Yudelove in his book, The Tao and the Art of Internal Alchemy. Eric is a long time direct student of Mantak Chia and and also a practitioner of the Bardon system. He suggests that the differences can be accounted for by analysis of the different properties of the air element and that we should view metal and wood as two poles, if you like, of air. Air being the mediating element between fire and water, must contain properties from both elements, for example heat or cold, or wetness or dryness. Under this thinking, metal is the dry, cool pole of air, whereas wood is the warm, moist part.

While initially this answer seems to be at least, simple and conceptually satisfying, the theory didn’t seem to fully answer questions about the practical differences (from my own limited view at least) between the basic techniques of the two paradigms. Why for example, is direct accumulation of universal five element energy not a large part of Taoism, in the way that accumulation of universal four element energy is important in Bardon? What would be the Bardon interpretation of the seemingly complex cycles of creation and control?

The answer came to me as in what appears to be one of the few systems that integrates both views: certain schools of the Japanese art of Ninjitsu. Ninjitsu lore holds that the esoteric teachings of the fighting art come from the Himalayan Ninpo Mikkyo tantric teachings. The four (plus Akasha) element philosophy ‘Go Dai‘ is termed the ‘five elemental manifestations‘, whereas the five element philosophy ‘Go Gyo‘ is termed the ‘five elemental transformations‘.

The differentiation between static and dynamic seems key in explaining some of the differences in philosophy. The concept of the Yin-yang symbol at the centre of the Pa-kua symbolises the view that every absolute contains within itself the root of it’s opposite, a transformation that can and will occur over time, as nothing except the absolute or Tao is unchanging. Unbalanced mercy or charity can prevent a individual from learning important lessons necessary for further improvement, for example, whereas oppressive force and dominion and the harsh circumstances these entail can stir the virtues of courage, bravery and hope in opposition.

Under Hermetic philosophy, the alchemistic maxim ‘solve et coagula‘ (dilute and rarify) is a shorthand also for a large part of the Bardon exercises. We condense and encourage higher virtues, while dissolving our vices and baser behaviour. Elemental and universal energies are accumulated in our bodies, while contradictory influences and expelled.

The properties of the 4 elements, heat/cold, brightness/darkness, thickness/thinness, motion/stillness, and so on, are fundamental properties of existence or manifestation, so the four elements are likewise spiritual analogies to that existence. This is confirmed from perspective of Tarot philosophy and from a numerological perspective. The Emperor, the fourth card, sits on a cube, which is the square of four in three dimensions, the symbol of absolute stability and lawfulness in matter. This card is interpreted to symbolise the Key to Hermetic Philosophy, the wisdom of divine lawfulness of existence. Again note the emphasis on universal existence and manifestation.

In my understanding, the five element system, basic practices like the Inner Smile, the Healing sounds and the Microcosmic Orbit draw on the more general universal energies like Heavenly Chi, Earth Chi and Cosmic Chi to add power, but do not attempt to condense universal five element energies (if that were even possible) into the body. Instead, analogies of season, positive and negative emotions, cardinal directions, colour, divine animals and so on are used to shape, gather and purify, even transform, existing personal energy into corresponding primarily primary and secondary internal organs.

As a related concept, Bill Mistele writes in one of his articles about the differences between personal vital force and universal vital force, a distinction which is particularly highlighted within IIH in the step 3 section on healing.

A useful conclusion would be to view the five transformation elements as personal vital force related to five different processes within the human vital body. They may also be related to the five pranas in yogic philosophy, prana, apana, udana, smana and vyana which compose pranamaya, one of the five sheaths or koshas inthe human vital body. I leave further exploration of these ideas to a future post.

Bardon-Obituary 1958

The “Occult voice” (Okkulte Stimme) – the predecessor of “Esotera” – gave this response to Bardon’s death (beginning on page 7, the issue of 10th October, 1958):

From the life of a Great Magician by Eberhard Maria Körner

Franz Bardon, one of the few great magicians and adepts of our time, was recalled to a different dimension on the 10th July.

Initiates would have expected this change of plane as a duty and a not unfamiliar event. But many of his students and readers of his works may have been touched by this initially painful, surprising and inexplicable event.

For this search and for those interested in magic and who might perhaps want to address Bardon’s work in the future, I am permitted now to report more on the life and associations of this great magician, all of which is drawn from direct sources.

By way of introduction, I can outline the following description of his general activity:

Franz Bardon was best known during recent years to a wide audience of German occult circles through his magnificent works “The Way to true Initiation”, “The Practice of Magical Evocation” and “The key to the True Quabbalah”.

In these works, he revealed on behalf of Divine Providence, on whose service he always acted without reserve, for the first time in earthly history truths which until then were “hermetically sealed” ie. were secret. In these, he gives precise instructions on magical actions, as always in a mature manner.

He was also a magical researcher of high degree, because he opened up realms which were previously inaccessible even to some of the initiated.

He communicated with all 360 intelligences of the “Zone Girdling the Earth”, knew their names and properties, and published their sigils (invoking symbols). But he also knew about the intelligences of other zones, the Moon, Venus, Sun Spheres, etc. and wrote about them in detail.

High insiders, such as the Master-Therion-circle (“Meister-Therion-Kreis”), found through Bardon confirmation of precise theoretical knowledge about the structure and nature of the cosmic spheres, and furthermore Bardon opened the way for well-known physicists and mathematicians like de Witt to fully confirm in a scientific manner the truth of these vast new territories!

As far as I am allowed to say here, I will now give some insights in the life and private particulars of the Master:

Franz Bardon was born on the 1st December 1909 in Troppau (in Czech “Opava”). Troppau was also the earthly place to his passing on. On the 16th July 1958 his physical body was cremated there.

As he always had the ability to depart his earthly shell during his lifetime, a rapid destruction of the same seemed appropriate.

His life was a worthy sacrifice for a true adept, for he took no regard for himself from foreign karma, and he was given the gift and skill, as one of the few chosen ones, to really alleviate and change human suffering.

Bardon was chiefly a medical practitioner. To initiates he is also known as the leader of a powerful white lodge, tasked at the time with the fight against the notorious former “99-lodge” and its demonic goals.

At that time he traveled extensively and directed his insights to those in his talks who had the “ears to hear”.

During the Hitler regime Bardon suffered terribly, but escaped death because he had other missions to fulfill. Of his enormous skills Hitler himself and some of his contemporaries had been convinced. After the war he devoted himself exclusively to his healing work in his home town. But soon he was to become known throughout the country.

Bardon took only the most serious cases in treatment, which were, according to the view of other doctors “incurable”. But he healed! For example, 300 of the most seriously ill people from all over Czechoslovakia were his patients, suffering from epilepsy, mental illus, cancer, Lupus, tuberculosis, blood poisoning and similar cruel diseases. He could also regenerate internal organs, in one case growing a fresh lung, such “miracles” and more.

Bardon extended the life of the then President Benes, who had been ill with cancer on his death bed, by around three years more.

By this act Bardon also won the goodwill of the government of his country, and he then worked in Prague as a private consultant to high officials. He was tolerated due to his achievements and his magical work, for he was never shut down due to political interference. His practice in Troppau was not abandoned and he continued to treat the poor for free.

Bardon was aware of all of his incarnations. His last four incarnations on Earth are known of. His penultimate birthday was the 15th February 1677. Then, in this incarnation, he took with the consent of Divine Providence and the person concerned, the body of a young man and at the age of 18 years, in Germany, Bardon was known under the name “Frabato”.

He also possessed the “philosopher’s stone” and had perhaps the most perfect alchemical laboratory in the world. He was as at home in the astral plane as in the mental plane and could also act directly in Akasha, dissolving both time and space and “causal reality” (Ursachen schaffen) as is said in magic.

A lady, whose last incarnation was in Tibet (in her youth manufacturing Tibetan silverwork, whose proper preparation is still not known!) even then had Bardon as her master, and she sought and found him in the present.

Besides direct magical healing powers he used for special cases also spagyric (magnetic healing) elixirs. He concentrated in that way eg. the essence of 10 kilograms of certain herbs in a single drop of a drug. Such performance was probably unmatched by any healing magic so far! His magnetism was so strong that by mere concentration of his odic charge he could shatter a crystal mirror!

Franz Bardon was a kind man, of helpful, simple character, and he also displayed a sense of humor, and paternal strictness where necessary. To the uninitiated, as with every true Master, he never revealed his true mission, and he consistently rejected any cult of personality.

He accepted only a small number of personal students, but had always magical oversight of each of his serious followers and readers.

His works he wrote by explicit order of the Divine Providence. These three books reveal the secrets of first three “Tarot cards”. These each represent pages in the “Book of God”, that is, the entire divine hierarchy, which is symbolized in 72 cards!

Bardon knew however about all of these cards. For this fact will shed light on the true size of this man, because already the Master of the first three “Tarot cards“, that his present station is of a true adept, above space, time and causality.

It should be mentioned from the start that an attempt of some astrological interpretation of Bardon the magician would be wrongheaded, as he was the master of any Self-karma and thus able to overcome the effects of the horoscope. Being a Magician means being a ruler in voluntary compliance with Divine law!

The master himself described his life in novel form, entitled “Frabato”. This book is about to appear at the end of the year.

Here I would like to describe a personal experience: I had at that time the job of bringing the manuscript of this novel to Prague for correction. Since the project was rushed, obtaining an official permit in advance would have taken too long, and I trusted therefore on the magical protection of the manuscript by the Master. At the border all my travel companions (it was a tour group) were subjected to a general search. Every last corner of luggage and clothing were checked. The manuscript I had just put in my suitcase, only covered with my pajamas. Now, while all other cases literally were turned inside out, the young official said to me “it’s good” after I opened the lid only slightly!

This little episode may be a modest example of the possibilities in Bardon’s possession. Of course, I traveled as an ordinary tourist like the others and had no special powers.

During the last months of his earthly life were still heavy going for Bardon. At the behest of the Divine Providence, he still took up the karma of many people.

He was aware of his immanent departure, because with the revelation of the first three Tarot cards his earthly mission of this aeon was accomplished.

For he who lives and acts within the spirit of Bardon‘s works is rightly regarded as a pioneer in the dawn of the new era of synthesis, the appearance of Union with the Divine order.

Franz Bardon bowed to his recall, and passed over to those planes that constitute his true home. From there he continues to work, voluntary servant of his high mission, and is also still connected to his loyal friends, students and readers here.

One thing that does come across quite strongly is that Körner has the highest respect for Bardon, as “a true adept, above space, time and causality“, a “master of self karma [...] in voluntary compliance with divine law“, but also from a more human side, that he was “a kind man, of helpful, simple character, and [...] displayed a sense of humor, [who] consistently rejected any cult of personality“.

After the 50+ years that have elapsed since Bardon’s death, it can be difficult for modern readers to gain a sense of the accuracy of some of the common tales that we hear, and we can perhaps wonder whether they have sprung up over that period due to an element of embellishment or mythology. One of the interesting things for me about reading this contemporary article is that it gives us an idea of Bardon’s standing and the perception of his actions and activities during or near to the time he was alive, and so should be ‘closer to the mark’.

So far, I have not been able to discover further information on the scientist de Witt, who looked for scientific proof about the cosmic spheres, or of the possible identity of his supposed penultimate incarnation on the 15th February 1677 (aside from the rather dubious list of possible incarnations given by Otti Votavova in Frabato). Interestingly, Körner does mention the 99-Lodges, and this being prior to the publication of Frabato.

The “Master-Therion-circle” is it seems a reference to Aleister Crowley, a connection which is mentioned by a number of sources, but again I have not heard any specific details about the relationship between the two magicians.

This text was included in the 1990 German Aurora Verlag version of Frabato, it has not been included in any other version of Frabato I have come across. More recently, it was also included in Johannes Hohenstatten‘s “Das Leben des Franz Bardon”.

In addition to the usual sources, I would encourage those interested in a historical perspective of Franz Bardon’s life to read Frater Ramose’s excellent A Perspective on Franz Bardon.

In it, Votavova speaks of the growing popularity of Bardon’s works in many countries (remember this is 1957, only one year after the publication of the 1st German edition), and also acknowledges his gratitude towards the “great enthusiasm” of the German publisher Hermann Bauer (note, this is before Votavova’s letter to Hermann Bauer, dated 2nd Feb 1959, where she strongly criticizes his supposedly unauthorised alterations to the Frabato manuscript).

In a recurring theme that will strike a cord with many Bardon practioners who have been party to various conversations in online forums or other venues about the rigour of the system, and the lack of discipline of many who start the training, Bardon also warns those who omit exercises or even entire steps, that they may “reap failure or incur various injuries”. Those who train consciously however, may “develop hidden abilities” and “act effectively in the sphere of material affairs”.

Anyway, without further commentary, here is the translation:

A few months after its release, the first edition of this book was completely sold out. This was predictable and not surprising given the richness and rarity of this work.

To satisfy the public interest in this book, the author decided, in agreement with the publisher, to reprint and despite a tight deadline, a second edition and this, under a revised format.

“The Way of Initiation into Hermetics” is now in the hands of sincere seekers living not only in Germany but also in Europe. Many scholars, anxious to find the true path leading to perfection, also possess this book. In such a short time it is already known in other parts of the world, America, Australia and Asia. The credit belongs to the Bauer publishing company, of great reputation, and the happy owners of this book will certainly be grateful to him. As such, the author expresses to Mr. H. Bauer gratitude for the great enthusiasm he has shown towards the publication of these works. In this second edition, he also thanks, in all sincerity and affection, all those who wrote to him.

Franz Bardon considers, in fact, that the greatest reward for his hard work lies in the great interest that his works arouse, which he has published only under the specific request of Divine Providence. In fact, he is not a professional writer but a doctor and this task occupies him enormously. The mission that God has granted to him is essentially to progress on Path of Perfection and likewise through his books to progress all seekers of the Truth. However, readers will certainly understand that due to the limited time allotted to him, he can not take personal requests into consideration.

After reading numerous letters to the author, it seems that many people deliberately jumped steps or did not engage in exercises that were agreeable.

Franz Bardon, however, often mentioned in this book, and formally, from the point of view of efficiency in Magic, this attitude is incorrect and he has also stressed how important it is for the student not to rush because it not only reaps failure but also incurs various injuries.

The main exercises published in this book contribute to the development of hidden abilities inherent to the physical body, the psyche and the mind of man. With the awakening of the faculties, students may improve, according to his will, his existence in this world because in every man lies different desires, ideals and aspirations. Consequently, he who practices each step contained in this document, one after the other, thoroughly and conscientiously, may himself then act effectively in the sphere of material affairs.
Franz Bardon finally calls the Divine Blessing on all his readers, hoping that they show much patience, perseverance and great love for the wonderful exercises based Hermetic Science. “May,” he said, “this second edition of my first book soon reach those whose thirst for knowledge is great! “

May 1957
Otti Votavova

The document itself begins with some introductory themes and continues with a description of the practical steps 1 to 3, omitting discussion of the theory. In the times of the cold war, I would imagine that any occult teachings, practices or lodges would be have been considered subversive – echoing Lumir’s comments in the foreword to the (much later published) Czech edition of IIH – so the anonymous and unpublished manuscript would have been a necessary way to distribute spiritual teachings. I would hazard a guess that it was probably written some time between Bardon’s death in 1958 and the collapse of the communist regime in 1989, although conceivably it could have been written when Bardon was still alive.

One impression that comes across quite definitely is that Zadak was well-educated and well-versed in Occultism across different cultures and traditions. It is interesting to muse about the insight he might have gained from the Master about different mystical practices, philosophies and groups across cultures and periods of history, from the viewpoint of Universal Hermetics.

Some interesting new practices that Zadak gives include:

• a step one thought control exercise, the exclusion of a particular (usually unpleasant) thought, which fits in between single pointedness, and the vacancy of mind exercise;
• as part of the conscious breathing exercise of step two, imagining skin cooling during a typical inhalation, and feeling a slight breeze from the body during exhalation;
• enhanced body control in step two through carefully maintaining consciousness of the body at all times and controlling gestures, movement and posture;
• the use of the Earth element technique of isolation or ‘ignoration’ to control negative passions as part of step two astral training;
• the measurement of vital force through ‘candles’, 10 candles being the normal measure of life force of a healthy person, and the storing of accumulated vital force in the solar plexus;
• an objective success criteria of 1 deg C change in body temperature for the fire and water elemental accumulation exercises of step three.

Zadak also states was that after any aspirant had completed steps 1 to 3 (a process that could be completed within a year), a master would make himself known to the student. This echoes the well-known occult maxim that it is the master who finds the student and not vice versa.

Furthermore, he says that with serious effort a student could reach the point of self-realisation (or to ‘become conscious of the mental part of his immortality’ as Zadak puts it) within 7 to 10 years. If true, these estimates are important information because Bardon does not explicitly state completion times for any part of the practices in any of his books (except for a time of 4 weeks for step one), probably because he did not want to mislead anyone into thinking that progress could be gauged merely by elapsed practice times.

I have just finished a translation into English, and have uploaded it onto scribd, I hope you find it useful. I am sure my translation leaves much to be desired, so if there are any native Czech speakers would like to help improve the translation by proof reading it, I would be delighted if they would volunteer their assistance.

My thanks to my friend Matt for sharing this with me and for Lusor who originally published the text electronically (I tried to contact him before publishing this, but my email was bounced).

In the light,
luxfortis

Looking at the two images, I would say that generally the Bauer symbol seems a little more ‘washed-out’ (perhaps faded due to its age?). But it is clear that the violet colours (Yesod, Capricorn, Saturn) in Bauer appear more indigo in Merkur, but most seriously, Chokmah and Pisces are shown as two different colours, blue and indigo rather than the lavender colour of the original.

While we’re on the topic, I mention Rawn Clark’s intriguing theory that the schema is a kind of wheel for creating KTQ formulae. In its true conception the three rings of colours are not fixed in relationship to each other but instead can be imagined as rotatable around the central point. When the proper correspondences and analogies are known, dialing in the appropriate letter from each wheel gives a formula of the right lawful correspondences.

[Update 20/01/2011 - luxfortis]

The cover of the Ruggeberg edition appears closer to Bauer than the incorrect Merkur edition. One difference that stands out against Bauer is that in Ruggeberg Yesod (a purple indigo) appears to be a different colour than Capricorn and Saturn (a dark indigo).

Personally I find the Ruggeberg covers visually more appealing than either the Bauer or Merkeur covers.

One interesting comment that Paul Allen makes, is that the colour mappings for the schematic of the third card in KTQ are not accurate in the Merkur edition and that the Bauer cover should be used for reference.

In the book Muller promotes a form of the Buddha Maitreya. He believed that the Indian Buddha was a perfected being and that the West needed its own Buddha to complement the Eastern Buddha.

Verlag Edition Geheimes Wissen reprinted the 1930 edition in 2008. Here are six illustrations from the book.

Richard Tschudi

The book describes that some priests of Atlantis retreated to the Himalayan Mountains and two of those priest regarded themselves as the guardians of the Atantean, Aryan wisdom.

Hans Albert Müller goes on explaining that there were not only seven Rishis as the Brahmins say, but there were nine so called Manus (+ Takiu and Pragon). These two extra Manus (Takiu and Pragon) are to be considered the primal guardians of the complete Aryan/Atlantean esoteric knowledge. It is important to note, that according Müller those 2 Manu’s are not in charge of the secret teachings of the Tibetan Lamas or the Indian Brahmins (Shankaracharya) or of the Parsis (Zoroaster) but something completely different. Müller continues saying that those very old Manu’s over the times collected students body around them which looks like a brotherhood from the outside, that even may be known here and there as such. It should be noted however that they are not an “Adept-sect”. They allegedly do not accept any students and it would be futile to apply for membership. Müller goes on saying that whenever the Aryan wisdom is endangered in the world this brotherhood sends out a brother to restore this wisdom. In Central Asia this brotherhood is known under the name “The Blue Monks”. This name stems from the fact that the brothers wear a monk like royal blue colored cloak in the fashion of their two leaders. This form of dress allegedly was worn in Atlantis. The books says that Plato in his report about Atlantis writes that the priest of Atlantis wore dark-blue robes. The book also says that the custodian who represents the ancient Manu’s in the outer world is another great Manu with the name Mahum. Mahum is allegedly well known among the Tibetan Bon people and among the red-hat monks of Tibet. This Mahum is the guardian of the Aryan astrology, herbal – and elixir knowledge, magic and esoteric mathematics. He is the first gardener of “the gardeners of the light”. Mahum is as well called the beloved of the mother, the master of the swan and the lord of the chalice.

The brothers allegedly meet in the holy new moon night of March, July and November and talk in an ancient language and use a script which was used in Atlantis. The domicile of the Blue Monks is in the West-Himalayas along the 32 degree of northern latitude, due north of Ceylon (Sri Lanka) near the source of the Indus River. In the centre of their settlement is a temple which like the Cheops Pyramid holds all the secrets of the cosmos. This temple is called the house of the middle (or house of the centre) and it is called “Laga-Vana”. Laga Vana was slowly built over the millenniums. Allegedly in the last millennium exerted their influence in Europe trough Christian Rosenkreuz who was living in Germany around the year 1300. The Rosicrucians were the re-newers of the ageless wisdom within Christianity. The actual work of the Rosicrucian’s started around the year 1410 about the same time when Tsongkapa reformed Buddhism in Tibet with the assistance of the Blue Monks.

The book also claims that on all lunar and solar equinoxes the Blue Monks send out powerful mantras out to the world: “Light above us” – Djam ron kal – “Light within us” – Djam mi kal – “Light with us” – Djam lo kal. These powerful mantras are to protect us and inspire us to attain perfection.

As I said all these are ideas and theories which are contained in the book: “Das Buch vom Buddha des Westens” by Hans Albert Müller.

A few days ago I sent an e-mail to Dieter Rueggeberg and asked him to give me more information about Mahum Tah-Ta. He wrote back to me and said:

It does not make any sense to speculate about such a figure as Mahum Tah-Ta. I wasn’t even able to find any information about the author of the book wherein the picture of him appeared for the first time. It seems that we have to wait until a real initiate will say something about this. With friendly greetings, Dieter Rueggeberg.

I personally do not know yet what to think about all this. I would like to hear somebody elses opinion if possible.

Richard Tschudi

There are three published texts, but due to the substantial differences it may be better to think of these as different manuscripts rather than editions:

1. The ‘Bauer’ Frabato, published by Hermann Bauer Verlag, 1958, 275 pages, in German.
2. The ‘Rüggeberg’ Frabato, published by Rüggeberg Dieter Verlag, 1979, 204 pages, translated into English in 1982 by Dieter Rüggeberg Verlag, into French by Alexander Moryason, and reprinted by Gerhard Hanswille for Merkur in 2003, and Brotherhood of Life.
3. The ‘Aurora’ Frabato, published by Verlag Aurora, 1990, 152 pages, in German, see here.

From what I can gather – not being a native German speaker, so take this with a pinch of salt – the differences include (source http://www.studentenpilot.de/studieninhalte/onlinelexikon/fr/Frabato/) the following (perhaps a German speaker who has read the Bauer or Arora text might comment in due course).

In the Bauer version, the master of the black lodge is a friend who falls out with Bardon through envy, and whose soul Bardon eventually rescues. This manuscript starts with Bardon being ordered to write pass on the Hermetic teachings in book form. He is portrayed as someone who has achieved a lot but still has old karma to pay off. He suffers failures and finally attempts to take his own life but fails, and realises that he cannot avoid his responsibilities. It is this version that Votavova’s letter is directed towards.

The Rüggeberg version is the one that most of us are all familiar with. This version ends with Bardon being instructed to write his books.

In the Aurora version, which also claims to be the original version, Bardon is again portrayed as someone with certain human failings, as he swears he will wipe his enemies from the face of the earth.

Both the Bauer and Aurora versions are quite rare.

I guess we may never know for sure how much of the texts were Bardon’s, Votavova’s or the publishers contributions. Some sources say that Bardon opposed the whole idea of a novel of his life, but this is at odds with the letters where Bardon refers to ‘his novel’ and the film rights to it. There is a clear difference of opinion between Ruggeberg’s description of “finishing and embroidering” and Votavova’s description of “dictation and typing up”. On the balance of things it is certainly harder to believe Votavova’s description verbatim after her somewhat more far-fetched comments in her orbituary to Bardon at the end of the book.

We can believe either one, but whichever way the mythology of Frabato is, at the end, just that, mythology. It is not a core part of the theory or the exercises so we can take it or leave it, if it helps or hinders our practice. Each to his own.

luxfortis

Over the years I have read all three versions of ‘Frabato”. No one I know can prove which is the original “true” version. I like the version which is written in the most interesting way and that is the one published by Bauer Verlag, Freiburg, Germany. It contains an extra chapter in the begining of the book. Bauer Verlag had a great in-house editor for their books in the person of Hermann Geissler. He had an absolute mastery of the German language. He made the books very readable and interesting. I don’t believe that there was a conspiracy by Bauer Verlag to change the manuscript which Otti Votova supplied, Otti’s book was probably hastily put together and needed serious editing. It is also said that the German version of “Initiation into Hermetics” was polished up by Hermann Geissler, without changing the content. That book is an absolute joy to read in German because of the editing by Geissler.

The story line is more or less the same in all versions of “Frabato”: Frabato performs hypnotism, clairvoyance, psychometry etc.; experiments in public places before big audiences; a battle with the FOGC; Grand Master of FOGC was forced to commit suicide; Frabato has to flee Germany; a new beginning in his home country; he is given the task to reveal the secrets of the first 3 Tarot cards; Frabato is rewarded by being admitted into the inner circles of the Broderhood of Light.

The time line in the different versions might be diffently presented, but it is not a big deal.
Overall it is a great story. It would make a great movie.

Richard Tschudi