KARL WEINFURTER PDF

Er starb am 8. Jahrhundert promoviert. Im Jahr habilitierte er sich dort mit einer kommentierten Edition der Lebensordnung eines limburgischen Klosters der regulierten Augustiner-Chorherren aus dem In Gaimersheim fand die Familie ihr neues Zuhause. In mehreren Jahren entstand in der Zusammenarbeit mit Studierenden eine Edition von Bischofschroniken Gesta episcoporum.

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For someone to have researched and compiled the materials and practices having gone into his three books on Hermetics, Magical Evocation and the Kerning-inspired work on the Qabalah [1], we know it must have taken quite a bit understanding —combined with experience— to produce such works in an accessible manner.

These works are unique in writing a new system of magic and mysticism for wider public consumption, in as much as they display influences from particular works and share components with the teachings of others both contemporaneous and historic. As a person however— Franz Bardon is the type of figure with a history full of gaping holes that have been stuffed with but a few reiterated legends, rumors and copy-pasted narratives about his life. Without discrediting the several accounts of his natural, uncanny or advanced abilities, many of the tales that turn him into a legend seem to have been promulgated by his followers, particularly his secretary Otti Votavova, and carried fourth by others scattered within a few books and across several sites on the internet.

Many, it seems, try to get closer to historical figures by subscribing to tropes and musings of intangible flights of fancy rather than separating the simple from the fantastical. In the case of Bardon, he is described as a person an entity as the narrative often insists who arrived in the world a ready-made master, under miraculous circumstances, with fully developed abilities and while fully contacted to specially incarnate as a guru.

In a fashion additionally suitable for such esoteric hype, Bardon emerges in these tales as the reincarnation of several fantastic yet unprovable figures; including the Count de St.

Germain, Lao Tzu and Hermes Trismegistus. There, you will find tales of leaders, orders and groups discovering hidden manuscripts, deciphering unknown and unprovable masters, being met by mysterious guides, having visions to go east, experiencing miraculous turns of fate, controversial relationships with other cult-status icons, etc.

Whether or not such accounts are believable, whether they are meant to provide spiritual inspiration, whether they bear some truth — or— in some cases, whether they are an attempt to give an air of legitimacy to an otherwise unauthenticated history, such literary devices after awhile begin to evaporate and dry out when taken at face value. The sensationalism they produce just seems useless and unnecessary.

They distract by forming a cult of personality around the figure and provide short-lived potentialities instead of encouraging others to learn, to understand, to practice and develop on their own. They fail to teach that such things may be attainable for those who put the time and effort in, regardless of their natural talent or ability.

Esoterically speaking, this might come through an understanding of the streams or currents one has worked with or within and how these shapes aspect of their output. In the case of Bardon, there have been some telling clues left behind that create such a profile. After digging around into some pertinent research, and while taking into account the narratives of a few who were closely acquainted with Bardon another image starts to appear through the fog of the iconified personality: that Bardon had a personal connection to ROSICRUCIAN streams appearing both in his background, as well as his own magical and mystical outlook and practice.

Weinfurter formed the Theosophic Lodge of the Blue Star in Prague , a group known as a largely mystical group inspired by the works and practices of J. The Blue Star also included other important members as Gustav Meyrink. This also sets the scene for the environment that Franz grew up in. In some accounts, we hear that Franz had then mingled with Weinfurter directly [4]. Either way you look at it, it seems safe to say, that very early on, Bardon was placed within the current of a distinctive Pansophic RC stream.

The Pansophic RC current from the late s to early s —as we are still learning— continued on from the Mailander circle and instigated many successive circles to form in Germany and beyond.

Many of these show the influence of Mailander through the structure of their teachings —as did the teachings of Bardon himself, which we will come back to later. From here, we learn that Bardon explored several different paths and studied many occult and esoteric teachings, books, literature and had contact with many different orders.

After many years your address came into my hands and I permit myself, based on our friendship for many years give you once again a sign of life. I was known to you as a Brother of the Pansofia and therefore assume that you will remember me because I visited you in your apartment in Berlin and bought many books from you.

I survived the war, but just barely, I missed the way that many of our people went just by a little. I would be very pleased to hear from you very soon and also if you still do researches with the same focus as both of know, do you write books etc.

As soon as I receive a sign of life from you if will be willing to resume our exchange of letters, in the assumption that is desirable for you. In the meantime I remain with my best greetings your friend for many years. In , he had formed the Lotus Society, a group which taught the teachings of Franz Hartmann. Whereas its clear that Franz possessed many influences coming from many places as an adept, being involved with a particular order which considered itself to be RC does not necessarily constitute the entire role of a magician or mystic.

After all, Rosicrucianism —as well as subjects like Egyptology, Eastern Theosophy, Babylonia, the Templars, Gnosticism and Hermeticism— were all quite popular and found their way into several groups circulating about during the time. In his own work, Bardon often emphasized the divine nature of the art vs. Other clues he left relate the art of the magus as a initiatory process, as extending from the realms of Divine Providence rather than as a series of simple exercises.

These themes can sometimes frame the concept of RC in general in terms of addressing the temperament of the adept, however there is even more specific evidence.

Franz Bardon Initiator R. It is seems quite clear that —by this at least— Bardon did indeed consider himself to be working within the current of Rosicrucianism. There, Bardon even cites Kerning to be the origin for this type of instruction. The Kerning method, in simple terms, is devoted towards manifesting the Logos Christ, the son as the Word made flesh.

It is a teaching which seems to have become a hallmark for the Pansophic tradition and rarely finds placement outside of it. Franz Hartmann reproduced a copy of Geheime Figuren in From the various pieces of information, it seems clear to me that Franz considered his own work to exist within the Pansophic RC current and that he likely considered himself, among other things, as a Rosicrucian. Just a quarterly update on the most recent top post. Sign up if you love this reading and Pansophers!

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The Secret Rosicrucian Adept Alois Mailander

For someone to have researched and compiled the materials and practices having gone into his three books on Hermetics, Magical Evocation and the Kerning-inspired work on the Qabalah [1], we know it must have taken quite a bit understanding —combined with experience— to produce such works in an accessible manner. These works are unique in writing a new system of magic and mysticism for wider public consumption, in as much as they display influences from particular works and share components with the teachings of others both contemporaneous and historic. As a person however— Franz Bardon is the type of figure with a history full of gaping holes that have been stuffed with but a few reiterated legends, rumors and copy-pasted narratives about his life. Without discrediting the several accounts of his natural, uncanny or advanced abilities, many of the tales that turn him into a legend seem to have been promulgated by his followers, particularly his secretary Otti Votavova, and carried fourth by others scattered within a few books and across several sites on the internet.

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Karel Weinfurter

On his name day Carl Maria von Weber composed the lost burlesque "Antonius" in or Today, however, he is mainly known as the author of esoteric and Masonic scripts, which he published under the pseudonym Johann Baptist Kerning. He was appointed for the spiritual status and sent to Constance to study Catholic theology. This he finished in Freiburg im Breisgau. From to he was a member of the Stuttgart Hofoper. In Stuttgart, he worked from to as a director and vocal pedagogue.

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