Franz Bardon, the greatest Hermetic teacher of all times, was born on December 1, 1909, in Troppau (now Opava) in the current Czech Republic. His father, Vickor Bardon, was a student of esoteric Christianity. In 1924, the spirit of a high Hermetic adept entered the body of fourteen-year-old Franz. His personality changed dramatically and with great suddenness; in time Franz Bardon became one of the most remarkable Hermetic magicians of the 20th century.
Taking the stage name of Frabato the Magician, (Franz-Bardon-Troppau-Opava), Franz Bardon often performed throughout Europe as a stage magician — although little did audiences suspect that Bardon’s “tricks” were, in fact, quite real. But for the most part, Franz Bardon lived a seemingly ordinary life as an industrial mechanic in Opava, though he was certainly regarded there as the “local sage.”
Like other workers for the Light, Franz Bardon attracted the attention of Adolph Hitler. Hitler, a dark occult practitioner, attempted to entice Franz Bardon to assist him in winning WWII. After Bardon’s refusal, he was incarcerated in a concentration camp for three and a half months. In 1945, shortly before the war ended, Bardon was sentenced to death. Before the sentence could be carried out, however, the prison where Franz Bardon was being held was bombed. Bardon was rescued from the badly damaged building by some Russian soldiers, and succeeded in finding his way back home.
After the war, Franz Bardon lived a quiet life in Opava with his wife Marie Bardon, working as a naturopath and graphologist. He often traveled to Prague to teach. Franz Bardon’s teachings formed the basis for his famous books on Hermeticism, Initiation into Hermetics, The Practice of Magical Evocation, and The Key to the True Kabbalah.
Franz Bardon’s Hermetic work was interrupted forever in 1958, when Bardon was arrested during one of Czechoslovakia’s notorious Communist purges. Franz Bardon was falsely accused of not paying taxes on alcohol used in the production of his spagyric remedies. He was further accused of treason for allegedly making unfavorable comments about his country in a letter to Australia.
Franz Bardon had many famous incarnations on planet earth, most notably Hermes Trismegistos, Robert Fludd, Nostradamus, as described in his autobiography, Frabato the Magician.
On July 10, 1958, Franz Bardon died under “unusual circumstances” in a prison hospital in Brno, Czechoslovakia.
Learn more about Franz Bardon in Memories of Franz Bardon by Dr. Lumir Bardon and Dr. M.K.
Jakob Lorber was born on July 22, 1800 on the left bank of the River Drau amidst vineyards, in the Village of Kanischa, in the Parish of Jahring, where his father Michael Lorber labored on his small farm.
It was not by coincidence that Jakob Lorber grew up in an impoverished rural environment, although in a home open to art and religion. He inherited from his father his many-sided musical talents and also received his initial instruction on the violin, the piano, and the organ.
By the time Lorber attended high school in Marburg on the River Drau, he had earned the necessary tuition money as an organist at one of the local churches. He received his accreditation as a high school teacher in 1829, in Graz, Austria, the capital city of the Province of Steiermark. At that time, however, he could not find appropriate employment. This prompted him to intensively continue his musical studies, which consisted of composing, teaching the violin, providing singing lessons, and occasionally giving a concert.
During these years, Jakob Lorber followed his inclination and spiritually immersed himself more deeply onto “The Path to the Innermost.” He read, among others, the writings of Justinus Kerner, Jung-Stilling, Swedenborg, Jakob Böhme, and Johann Tennhardt. The Bible, however, was his constant companion and remained a source of inspiration until the end of his life.
Despite his many abilities, he lived from hand to mouth until he was finally offered a position as the conductor of the Opera in Trieste. And as he was about to accept this position to serve the world, he received his appointment as “God’s Scribe.” On March 15, 1840, right after early morning prayer, he very clearly heard a Voice in his heart which ordered him to: “Get Up, Take Your Pen And Write!!”
He abandoned all travel preparations, and obediently sat down and wrote on paper what the mysterious voice dictated. It was the introduction to his first work, The Household of God: “And thus the good Lord speaks for everyone; and that is true, faithful, and certain. Whosoever wishes to speak to Me, should come to Me and I will place the answer into his heart. But only the Pure, whose hearts are full of humility, will hear the sound of My Voice. And whosoever prefers Me to every thing and the world, and loves Me like a bride loves her groom, with such a human being I will walk arm in arm. Such a person will for all times look upon Me as one Brother would look upon another, as I have looked upon him from eternity before he existed.”
Since that hour, the hour of the first dictation by the Lord, the Unexpected and the Unheard vehemently entered Jakob Lorber’s life. During the twenty-four years that followed, he changed reason and intellect to bring them in accordance with his incomprehensible spiritual activity. He wrote for many hours without interruption almost daily, without consulting any books of reference, and without any manifold knowledge, as inspiration flowed from his pen through the Inner Word. His life was solely fulfilled in obedience to this Inner Voice.
One must speak in superlatives to express who Jakob Lorber really was. If you consider him as a literary man, he surpasses all authors, poets, and thinkers of all times. Where does such comprehensive knowledge exist: an interpretation of such depth, a more accurate knowledge of geographical, historical, biological and natural sciences, actualities or facts since the creation of the cosmos, other than in his works? These works fill twenty-five volumes of five hundred pages each, not including his other smaller volumes. If we consider him as a medial genius, then he surpasses all the initiates we know of. The word has not been coined yet to describe him, and if he calls himself “God’s Scribe,” that is only in accordance with his humble self-assessment.
Did you know that not only was the pure arch-gospel of Christ revealed anew through Lorber, but that his natural spiritual literature anticipated the latest findings of our modern natural sciences?
The prime origin and the content of the spiritual revelations of Lorber depict him as an endowed awakener of spiritualized Christianity, which clearly stands out against dogmatically bound and alienated church beliefs of the past fifteen centuries. Lorber’s writings are based on an enlightened creation and upon life teachings which Christ Himself once communicated among His disciples.
What did we, up to now, know about the teachings of one of the greatest Leaders of Mankind of all times? No more than the ethical-moral nucleus, which has been delivered to us through the Sermon on the Mount and the Parables of the four gospels. Besides that, we know only a few events or activities in the life of the Son of God; everything else is just a remainder of seventy-two messages which were disseminated in the 1st Century A.D. about the life, teachings and activities of an Awakener who cannot be compared to any other founder of a religion in greatness.
The six volumes of The Great Gospel of John contain what was revealed again to Lorber in regards to the entire activities of Christ while on earth during His three years of teaching; and with it emerges a spiritual portrait of inimitable greatness. (There remains no question as to the wherefrom, the whereto, and the why of human existence, which, in accordance with this Gospel of Christ, is explained in the greatest of detail.) If only a fraction of this knowledge would have passed over into mainstream theology, then Christian denominational teachings would have taken on an entirely different form — a formation which, at the same time, would have made it possible to satisfy the thirst for recognition of mind and intellect, instead of seeing them, even until now, as incomprehensible adversaries. Lorber, however, represents those who, at the end of the Age of Pisces, possessed the scope as far as the soul is concerned to lend expression to the teachings of the future days.
For the Theologian: Lorber discloses, through The New Revelation of the Original Teachings of Christ, ways and means for today’s churches which will again move the Christian faith to a higher understanding. And the deepest center of the gospel only becomes comprehensible through Lorber’s all-encompassing description of creation. Divine Love bears witness to the development of the soul and the perfection of the spirit, which excludes any eternal damnation. The sense of the letters of the Holy Scriptures represents only the surface of deeply spiritual truths, recognition of which can only be achieved through the removal of the partition wall of the different denominations. And this spiritually revealing picture of the world forms the bridge of peaceful harmony.
For the Philosopher: Lorber explains the world of forms of appearances, the inner being of matter, the problems of space and time. He places these functions of the sensual world opposite the spirituality of the true being, the concepts of eternity and infinity. He explains the forms of conception such as good and evil, and the fundamentals. These include the opposite concepts of God and Satan, and how both forces, according to development, function in a human being in order to reach the perfection of an eternal spiritual personality. He presents the philosophical problem of the freedom of will from the highest point of view, and offers highly spiritual explanations in regards to thinking with reason, the world of emotions, and the sphere of the will of a human being. Spirit and substance, metaphysics and earthly existence, the range and limits of recognition — enough to be able to measure the inherited thinking against all systems of philosophy.
For the Physician: Lorber’s spiritual endowment makes it possible for modern physicians to obtain new insights. These insights are based on the knowledge of the trinity, a principle upon which all physical existence is based, and this applies as well to the human body in that it is composed of spirit, soul and matter. There are also the three worlds: the world of the senses, the world of the soul, and the world of the spirit; the physical body, the astral body and the spiritual body. The modern teachings of psychosomatics now address the interrelationships of body and soul, but Lorber dealt with this a century ago. Lorber offers, with his information on healing and the rules of life, a spiritual harvest which is presently only preserved in a minute manner in the field of natural and herbal remedies. He considers magnetism in its application as a remedy to be a psychic radiating impulse. He also spiritually explains the nature of allopathy and homeopathy, and places the forces of the sun in a new form into the service of the methods of healing.
For the Biologist: Lorber gives an account of the original procreation of life-forms through light, and its impulse of motion. With this, he expressed ideas which, at a later date, resulted in a Nobel Prize for the scholar Svante Arrhenius. Lorber reports on the secret of the coming-into-being of higher life-forms, the nature of their male-female polarity, and, from a spiritual point of view, on the Theory of Evolution according to Darwin and many others, which now can be added to the latest scientific results of research. He describes the biological rhythm of life of human beings and its equilibrium in the universe and whatever is an essentiality in nature. He always places in the foreground the common triplicity of spirit-soul-body, which maintains the cooperation in the great unity of creation. Let it be known that to God the wisdom of the world, including all modern-day sciences, are nothing but foolishness.
For the Chemist: Lorber describes the “elements” of the ancients in accordance with their prime origin and purpose. He discloses the nature of organic and inorganic combinations or compounds, oxygen, nitrogen, and carbon, and offers new knowledge regarding these and other basic elements. He explains the regulations of the chemical household in nature and in the human body, and traces the causes of the state of the aggregate back to their spiritual foundation. He gives proof of a planned, animated life in regards to the behavior of molecules, their affinity and combinatory tendencies, and much, much more.
For the Physicist: With his “Teachings of the Soul’s Specificity” and description of the Prime Spirit-Spark of Life, Lorber anticipated today’s whole atomic theory. He even surpasses it by tracing it back to its spiritual origin. Modern nuclear physics confirms his description of the short life of atomic particles like the “meson” — a discovery which earned three men of science the Nobel Prize. Lorber also comments on the inner nature of electricity, magnetism, gravity, and natural phenomena. He also describes the internal forces or energies of the earth with its visible and concealed appearances; equally, he describes the manifold functions of our earth-moon. He also established a spiritual meteorology which is capable of answering all questions as to the phenomena of weather formation. These are only a few examples from the wealth of what the writings of Lorber have to offer.
For the Astronomer: Lorber gives a total description of the formation and structure of the universe which also forms a spiritual addition to the theory of Kant and Laplace on the formation of the world. He describes the order or organization of the cosmos, the nature and organization of the Milky Way, and star-clouds or nebulas, the prime central suns, the planets, comets and meteors. In a spiritual vision, he described the planet Neptune four years before its discovery. His spirit made it possible to perceive and describe life and the order of life on other heavenly bodies in detail. He brings the microcosm, the human being, into an analogous relationship with the macrocosm, the universe, as the “Great Cosmic Man,” and thereby establishes the unity of all the ideas of creation. What wealth of inspiration to increase the depth of knowledge for our picture of the world and especially our view of life!
These brief examples from the creative works of one of the most peculiar men ever called upon to be the bearer of messages from the Spirit of God to mankind should not remain unnoticed by all the representatives of spiritual progress. As well as in religious life, the tendency towards spiritualization of ecclesiastical life nowadays becomes stronger and more noticeable, whereas on the other side the triumphant process of the natural sciences indicates a progressive departure from the earlier materialism. The genius of the times urges mightily towards a meaningful collaboration of both great factors in our civilization, namely Religion and Natural Science, to the synthesis of an experience of the heart and sensible understanding. Where, however, could anyone who is striving for spirituality find a deeper and purer source than in the universal spiritual endowment of Jakob Lorber who, over a hundred years ago, revealed truths which are as timeless and up-to-date now as they were then?
The Holy Ghost is now making this offer, no sectarianism, no coercion of belief — we only need to reach for it. . .
Jakob Lorber died on August 24, 1864. He foresaw his own death. His mission was accomplished. On his tombstone at the St.LeonhardCemetery in Graz, Paul’s words are written: “Whether we live therefore, or die, we are the Lord’s.”
Martin Faulks was born in 1977 and lives in England. He has been a student of the Oriental martial arts since he was 5 years old. He has a Black belt in the Korean martial art of Kuk Sool Won and is proficient in the mystical disciplines of China including Tai Chi, meditation, Qi Gong and the legendary form of Yi Jin Jing. He has authored a number of books which can be found at www.martinfaulks.com. Visit our Links page to see Martin Faulk’s interview with Franz Bardon’s son, Lumir Bardon or visit Merkur Publishing on Facebook.
Karl von Eckartshausen (1752–1803) was born on June 28, 1752 in Haimhausen, a town near Munich, as the illegitimate child of the Count of Haimhausen and Maria Anna Eckart, daughter of the administrator of his castle. At the age of seven, Eckartshausen experienced dreams of a prophetic and mystical nature, as well as having “visions.”
He found his “Memphis,” however, his “School of Initiation,” in the “InnerChurch,” through the Society of the Enlightened. He reports on their activities as the Invisible Brotherhood in the Cloud Upon the Sanctuary. They are not subject to time and space, but in order to be effective in the spacio-temporal world over organizations or individual human beings, the inner societies remain more or less hidden.
Eckartshausen must have found such a one, who led him to [his] “Memphis.” So, in the year 1792, he writes: “The lesson which I received from a man full of wisdom and goodness, who was raised to the level of vividness…” And in 1795, he wrote: “Whatever you understand under initiation, I do not know. If you believe that I came into close proximity to the higher truths through human lessons, you are in error. I always fled human societies because I found a faithful friend in solitude.”
Eckartshausen is one of the few who, through the help of others and through the fulfillment of corresponding conditions, found his way to a new and higher consciousness, and with this derived first-hand wisdom of a higher life, which he communicated to others.
Eckartshausen became a noted naturalist and mystic who also held positions with the Bavarian Prince Elector, Karl Theodor (1777–1793), and from 1799 with the Prince Elector, Maximilian Joseph IV. A member of the BavarianAcademy of the Sciences (until 1800), his activities included law, the natural sciences and philosophy, as well as his writing endeavors. All of these positions served him as platforms and instruments to distribute his metaphysical, theosophical and religious knowledge. He authored well over a hundred writings, among them plays, as well as papers such as The Moral Teachings for the Bavarian Citizen, Concerning the Source of Crimes and the Possibility of Prevention, and Music of the Eyes or the Harmony of Colors.
His wisdom is contained in works such as Kosti’s Voyage (1795), and in his major writings, notably Magic: Principles of Higher Knowledge, (1788), God is the Purest Love (1790), Mystic Nights (1791), The Most Important Hieroglyphs for the Human Heart (1796), and The Cloud upon the Sanctuary (1802).
The life of Georg Lomer was very private, even obscure. He was born in Loosten near Wismar on September 12, 1877, and died in 1957. Apparently, he was a physician for most of his working life. He left behind him a remarkable work entitled Seven Hermetic Letters. Lomer published his own work, and it was printed without any dates whatsoever, so that we are uncertain even of the decade in which it was written; it seems, however, to have been produced during the 1920s or 1930s.
Lomer was concerned primarily with developing a course of training in the Hermetic arts; he never sought publicity, since he knew full well that his work would be followed only by a dedicated few. Lomer’s letters on Hermetics did, however, play an interesting role in the later work of the great magus Franz Bardon. In the original edition of Frabato the Magician, the biography of Franz Bardon, a few pages were appended to the work under the title of High Magic. These pages represent papers found in Franz Bardon’s home at the time of his death; they were written in Czech and originally assumed to have come from his own hand. They are, however, extracts from Lomer’s Hermetic letters. Bardon attached sufficient importance to Lomer’s work to translate it from German into Czech and circulate it among his own students.
Even now, Lomer’s unique work will be found to be a valuable adjunct to the Franz Bardon opus on Hermetics as well as a powerful philosophical statement in its own right.
One of the most enigmatic personalities ever was born in Switzerland in 1493. He was a deeply religious, humble, God-loving man whose reason for being was to educate the masses in natural healing, the professions, and God’s true laws and commandments, among many other esoteric topics. His name is Theophrastus Bombastus (Philippus Aureolus) von Hohenheim, aka Paracelsus.
His father instructed him at an early age in subjects such as alchemy, surgery and medicine. When he was sixteen years old, Paracelsus attended the University of Basel, but did not complete his studies. A few years later, the Abbot Tritheim in Wurzburg initiated him into the secret sciences. Upon the abbot’s recommendation, Paracelsus was accepted as a student in the laboratory of the wealthy alchemist Fugger, who also taught him the secrets of chemistry.
Paracelsus spent the next twelve years of his life traveling and learning in Africa, Asia, Denmark, and Sweden; he also lived among the Tartars. He learned from executioners, women, physicians, Jews and gypsies. When he was thirty-two years of age, he returned to Germany, where, in a very short time, he became quite famous because of his miraculous cures. In 1526 he was hired as Professor of Medicine in Basel, where he attracted great attention by breaking with all the old traditions. Among other things, he gave lectures in German instead of Latin, as was the custom at that time.
The medical doctors and teachers in those days quoted Hippocrates (460–359 B.C.), Galen (131–200 A.D.), and Avicenna (980–1037 A.D.); Paracelsus, however, taught the sciences in his own manner. He even went so far as to take the writings of these men and openly burn them in the marketplace in Basel, declaring them unusable. Shortly thereafter he was forced to leave, but his reputation as an extraordinary physician kept on growing, and a few of his students followed him on his travels throughout Germany.
In his capacity as a physician, Paracelsus had extensive knowledge of and insight into the human body, the various ailments which afflicted humanity, and the causes and cures for such diseases. This is clearly recognizable (though only by seekers of truth) in his writings on medicine. As is and has been the case for many centuries, earthly authorities have attempted to stifle God’s truth and wisdom, albeit in vain. During Paracelsus’ colorful life, he too was persecuted for his beliefs and capabilities as a naturalist, and was driven out of Basel, Holland, and Nuremberg.
Paracelsus was a gifted man; otherwise his writings would not have survived to this day. His abilities can be proven by his many cures, which can be equaled only by a few physicians, even in this, our present-day science.
There is an anecdote about Paracelsus which should shed some light on his abilities and their origin. This story is twofold; in the earthly sense, it sounds like a fairy tale, but in the spiritual sense it reveals a long sought-after mystery.
The emperor had gout, and all the professors of medicine failed to cure him, and they did not know how to help him. Paracelsus was then called upon; he appeared in shabby clothes, whereupon the emperor’s servants ordered him to wear royal raiment. But the clothes he was forced to wear were of no value to him, and when Paracelsus was called before the emperor, he remarked that the emperor could not be healed unless he could wear his own clothes. Thereupon he immediately changed into his old clothes and prepared the remedy. As soon as the emperor had taken it, Paracelsus made haste and left immediately.
It did not take long before the emperor experienced severe pain, and felt he had not long to live. He sent his servants to find the false physician, but to no avail, since Paracelsus went into hiding for two days. After this he returned to see the emperor, who, in the meantime, had been totally healed of his malady.
The emperor told Paracelsus that he was lucky he had not been found, otherwise he would not be alive now. Paracelsus answered, “I was well aware of that, and that is why I went into hiding. This paroxysm had to occur; otherwise it would have been impossible to get rid of the gout.”
The emperor asked Paracelsus what kind of reward he expected. Paracelsus answered that he desired nothing more than that the emperor himself take him in his royal carriage part of the way to his next destination. The emperor agreed. After traveling for approximately one hour in the emperor’s carriage, Paracelsus asked the emperor to stop the carriage, for he had been taken far enough. Paracelsus got out of the carriage and asked the coachman to hold the horses’ hooves. He took a bottle out of his pocket which contained a tincture and put a drop on each hoof. Paracelsus then went on his way. Upon arriving at his castle, the emperor noticed that the horseshoes had turned into gold, as had the wheels of his carriage, which Paracelsus had also tinged with the tincture. The emperor realized that he was not wealthy enough to reward Paracelsus accordingly, since his treasury did not contain what Paracelsus’ tincture contained.
A true genius of all times, to this day Paracelsus is unsurpassed as a visionary, astrologer, healer, and philosopher. His writings are a must! His alchemical and philosophical spirit gave rise to many volumes on soul purification, man’s connection with the Creator, creation, and various other illuminating and controversial biblical interpretations.
Gottfried Mayerhofer was born in Munich in November, 1807 as the son of a high-ranking Bavarian officer. After completing his studies, which were mainly devoted to mathematics, the young Mayerhofer followed in his father’s footsteps and entered a military career. When the Bavarian Prince Otto was chosen to become King of Greece and moved to Athens in 1833, Mayerhofer followed him as Major à la suite. There he married Aspasia D’Isay, the daughter of a wholesale merchant in Athens.
However, his stay in Greece was of short duration. About the year 1837, Mayerhofer’s father-in-law transferred his business, and moved his family to Trieste; Mayerhofer, urged by his wife (who was very much attached to her father), decided, after resisting for some time, to quit the service and move to Trieste, too. Since the Greek government did not pay pensions in foreign countries, this change of residence was regrettable insofar as he was now fully dependent financially on his wife’s fortune. Mayerhofer lived in Trieste for forty years until his death in 1877. During this period of retirement, he initially devoted himself to his favorite studies of music and painting. Gradually, however, his interest in spirituality came to the forefront.
This inclination for religious and spiritual knowledge found its rewards in Jakob Lorber’s writings, with which Mayerhofer became acquainted while in Trieste. The more Mayerhofer became engrossed with the writings of the Styrian mystic, whom he never met personally, the more his enthusiasm grew for the revelations through the Inner Word, and the more inward and devout his nature became. Thanks to his spiritual intensification, Mayerhofer soon attained the state of spiritual awakening. In March, 1870 he heard for the first time the Lord’s Voice within him. For the next seven years, he served this Voice as a faithful “Scribe.”
How the Inner Word came to Mayerhofer is remarkable. Before he felt within him the urge to write, the subjects to be dealt with usually appeared early in the morning before his spiritual eyes in the form of pictures of magnificent clarity.
Some of Mayerhofer’s explanations regarding the Inner Word are contained in a letter to a friend. He writes: “Concerning the last revelations which did not appeal to you as much as those on ‘Light, Life and Love,’ you must bear in mind that my friends here are not at all on the same level of spiritual unfoldment and cannot be compared to yourself. The Lord in His grace often gives me what is only partly comprehensible to my friends here and partly is perhaps meant one day — who knows when and through whom — to serve in consecutive order for a step-by-step education. Thus I often receive dictations that do not give anything new, but present earlier revelations in a different way. For I am always quite passive when I receive these communications; usually I do not even know what it is all about. I am generally seized by an inexplicable unrest; I have to sit at my desk, and only when I take up the pencil do I learn what the Lord wants, and even then I know neither beginning nor sequel nor end, not even one word earlier than the next. Thus for instance, It (His Word) tells me: ‘Take the Gospel of John, chapter 3, verse 7!’ I, who have little or no knowledge of the Bible, do not know anything about the contents of this chapter or verse. I look it up, sit down, and write what is dictated to me about it. This is the way I receive my dictations, having no will of my own, not knowing why and wherefore; just so, and in no other way.”
These explanations by Mayerhofer indicate that what he wrote is true inspiration and not just the product of his own imagination. This is also supported externally by Mayerhofer’s original manuscript which was written extremely fast and flowingly, and only contains a few corrections by his own hand.