Franz Bardon’s Rosicrucian Background and his Ties to the Pansophers
Reviewing the work of Franz Bardon, one knows they’re looking at someone who was well-informed and experienced in material about magic. In his three books, Initiation Into Hermetic, The Practice of Magical Evocation, and the J.B. Kerning-inspired The Key to the True Qabalah [1], it’s clear that ample knowledge and experience was necessary to present such complex material in an accessible manner. Although there is an abundance of literature on books of magic in our time, what makes Bardon’s work unique is that he offers a full practical system of magic and mysticism for a public audience. Little other material either since or before has arisen to such a challenge.
As a character, Bardon is often elusive, while his biography is full of gaps where many legends, rumors, fanaticism, and reiterated narratives have been inserted. Several tales have been promulgated by his followers, particularly his secretary Otti Votavova, and many of these have since been carried forward and scattered across books and the internet. It seems many try to get closer to Bardon’s personage by subscribing to tropes and musings rather than looking at his actual history, background, and influences. In this article, we will try to uncover some of this, and it will take some discernment to separate legend from fact.
The type of lore surrounding Franz Bardon is common for one who has become idolized as a figure. In some instances, he is described as appearing in the world fully-fledged with magical ability under miraculous circumstances. In typical fashion for such 19th and 20th-century esoteric hype, Bardon emerges as the reincarnation of several figures including the Count de St. Germain, Lao Tzu, and sometimes even Hermes Trismegistus.
Although such myth-spinning was commonplace for its time, today, it leaves one wanting something tangible. Such sensationalism is also harmful at times, resulting in a cult of personality forming around a figure which detracts from his teachings and encourages one to create their own misinformed narrative about them.
Let’s Get Real
Rather than recite legends, it seems a more proper way to pay respect to someone is to be objective —yet discerning— about their work and life. In Bardon’s case, there are telling clues both in his biographical history as well as his own written work that illustrates his esoteric leanings toward particular streams. Many of these streams, as we shall see, are Rosicrucian in nature.
Franz Bardon was born December 1, 1909 near Opava, Czech Republic (which at the time was known as Troppau in the autonomous region of Austrian Silesia in the Kingdom of Bohemia & Austria). Franz’s father was named Viktor Bardon, a person who is described —as one will encounter in various accounts— a “devout Christian Mystic”. What isn’t commonly accredited for is that Viktor Bardon was most likely a member of Karl Weinfurter’s circle; as suggested by Emil Stejnar through a conversation with Franz Bardon’s widow.[2] Weinfurter himself was a Christian mystic and esoteric who formed the Theosophic Lodge of the Blue Star in Prague in 1891. The Blue Star included other notable members such as Gustav Meyrink, and was largely influenced by the Christian mysticism of Alios Mailander and the esoteric practices of JB Kerning. [3]
Those familiar with recent research about the Rosicrucian adept Alois Mailander (see Richard Cloud’s ‘The True Identity of the Elder Brother of Rudolf Steiner Revealed’ here on Pansophers), will note that Weinfurter was a member of Mailander’s circle, itself being a devout Christian, Pansophic group which practiced various forms of mystical exercises. This Christian-mystic orientation might bear weight on the nature of what Franz’s “Christian Mystic” father would have been engaged with in Weinfurter’s group. It would thus also describe the environment that Franz himself grew up in.
Some accounts claim that Franz mingled directly with Weinfurter’s circle [4]. Others will state that Franz was one of Weinfurter’s “master students”. [5] Although this hardly removes room for doubt, when we consider Viktor Bardon’s involvement with Weinfurter, it doesn’t seem unreasonable to assume Franz was in fact familiar with Weinfurter on some level. It also doesn’t seem unreasonable to suggest that since Franz is often cited as having advanced knowledge of magic at such a young age, growing up in such an environment would have had an impact on him. Based on this, we can assume that also at this young age, Bardon was placed in the current of a distinctive Rosicrucian (and Pansophic) stream.
We learn that in later life Bardon spent a considerable time studying occult teachings and paths through books, literature, and direct practice with teachers. Such explorations brought him into contact with various groups and individuals, including Friedrich Wilhelm Quintscher, Sivananda Saraswat, and the Hermeticist/Martinist Pierre de Lasenic.
Bardon’s interest in occult literature also leads a path to the German antiquarian book collector, dealer, and publisher Heinrich Tränker. Because of his immense book collection, Tränker was considered by many as one of the foremost knowledgeable esotericists in occult literature of his time. Many came seeking rare books and manuscripts, as well as materials on magic and mysticism. [6] Tränker himself was a Theosophist, an X° in Theodor Ruess’s OTO, as well as founder of his own Collegium Pansophicum, aka Pansophic Lodge (along with Karl Germer).
In a letter written from Bardon to Tränker after WWII, dated January 11, 1954, Bardon refers to having collected books from Tränker, as well as they being “brothers in Pansophy” together. The sentiment alludes to Bardon’s membership in Tränker’s own Collegium Pansophicum (Pansophic Lodge) prior to its closing in 1926.
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“Dear Mr. Tränker!
After many years your address came into my hands and, based on our friendship of many years, I shall permit myself to once again give you a sign of life. You knew me as a Brother of the Pansofia and I also assume 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 barely missed how many of our people went just by a small amount.
I would be very pleased to hear from you soon. Also, about whether you still do research with the same focus we are both familiar with, or if you write books etc. etc. As soon as I receive a sign of life from you, I am willing to resume our exchange of letters, assuming that is also desirable for you.
In the meantime, I remain your friend for many years to come. With my best greetings,
Franz Bardon” [7]
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In terms of the Pansophic-RC current, Bardon’s relationship with Tränker is notable for two reasons. The first is that Tränker’s Collegium Pansophicum (as well as his later Pansophic Society) is proclaimed (at least by Tränker) to be a carrier and repository of the Pansophic/Rosicrucian current. In many ways, one can see how Tränker’s organization followed the tenets of the original RC manifestos, it intended to universalize knowledge of esotericism and the “inner life” while espousing a Pansophic credo closely aligning with the work of John Amos Comenius and other universalists like Karl Christian Friedrich Krause’s at the same. With goals of establishing a holistic, magico-mystical society, Tränker saw his groups working not only for the benefit of the individual but for the larger societal body as a whole.[8]
The second point of significance is that Tränker was taught by those descended from Mailander himself, particularly Franz Hartmann. In 1919, Tränker formed the Lotus Society, a group that focused on the teachings of Franz Hartmann and eventually evolved into Tränker’s Collegium Pansophicum.[9] Hartmann in turn was an original member of Mailander’s circle. Traces of JB Kerning’s teachings also appear in works published by Tränker’s Universal Pansophic Society [10], revealing the use of Kerning-inspired letter magic. The connection between Bardon, JB Kerning, and Mailander can therefore be traced through either his father Viktor or Bardon’s relationship with Tränker’s Pansophic Lodge.
Looking at the Inside of Things
One shouldn’t assume, however, that membership in a particular order defines an individual’s identity. The subject of Rosicrucianism, after all, much like Egyptology, Hinduism, Templarism, Gnosticism, and Hermeticism were all popular themes for late 18th- and early 19th-century authors and orders. Further evidence of Bardon’s Rosicrucian influence, however, can be found directly coming from his own hand. In his own books, for example, Bardon often emphasizes that one should rely not on mundane acts of sorcery for their work but on the divine nature of the art. Other clues appear when he describes the art of the magus as being an initiatory process extending from divine providence. Such issues present rather standard ethical concerns for Rosicrucianism that can be seen clearly detailed in the Manifestos, particularly the Fama Fraternitatis and the Confessio Fraternitatis. Bardon’w teachings, in other words, are not just meant to be mundane exercises, but fulfilling divine purposes, much as how the RCs in the Fama state their arts shouldn’t be used for making gold but purposed for something far more high and valuable.
Another piece of evidence, in the form of a letter to a student, reveals Franz’s RC leanings, where he refers to himself as an “R+C initiator”:
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“To the talented artist and student of “Hermetics” a photograph is dedicated of her own picture (or possible painting) which shows a magician.
Franz Bardon Initiator R. + C.” [11]
———————-
Whatever the circumstances were surrounding Bardon’s procurement of such a title, it’s clear that he considered himself to be a Rosicrucian adept working within the current of Rosicrucianism.
Further elements connecting Bardon to the Rosicrucian stream can also be found in his books, where Bardon gives his own take on the RC/Pansophic teachings of JB Kerning, Mailander, and others. Much in the same way that Mailander adopted Kerning-based “letter magic” into his teachings, Bardon does the same thing in his third book, The Key to the True Kabbalah.
In The Key to the True Kabbalah, Bardon teaches a practice involving letters and drawing them down and into the body. In the text, Bardon in fact references Kerning as an origin for this type of instruction. Kerning’s method itself involves placing letters at various parts of the body through sign, touch, and word via the faculties of seeing, feeling, and hearing. It could be described in some way as manifesting the Logos (Christ, the son) as the Word made flesh. Such teachings seem to have become a hallmark of the Pansophic tradition, especially marked at this period of time involving teachings passed down from Mailander and his students.
There’s more to suggest Mailander’s “Christian Mystic” influence via Franz’s father Viktor may have made its way into Bardon’s work. For example, in his Initiation Into Hermetics, numerous references are made to “our Lord Jesus Christ” and yet, furthermore, like Mailander, Bardon appears to adhere to the realization of Christ becoming manifest “pansophically”. Bardon refers to this realization as “Omnipotence, Omniscience, wisdom, all-love or charity, and immortality” [12]. The language sounds strikingly similar to that of Pansophy which involves a “universal wisdom or knowledge”.
Bardon’s Teachings to his Own Inner Circle
Recently, a book written by Bardon prior to his three books has been released, titled The Textbook of High Magic. This book was used by his own inner circle [13]. The book contains translations from sections of Georg Lomer’s ‘Seven Hermetic Letters’, Crowley’s ‘Liber ABA/Book 4’ (Parts I & II on Mysticism and Elementary Magic Theory respectively), and Siegfried Adolf Kummer’s work on ‘Rune Magic’. Of curious note is how Bardon’s inner system involves 3 sections (much like his later 3 books), with the Rune Magic filling the role of the Pansophic RC Mailander/Kerning Letter Magic. Here, Runic hand signs are used instead of Kerning-based Masonic hand signs.
Additionally, in a recent lecture given by Lukáš Loužecký at the Prague Hermetic Conference [14], we learn that in the recently published works “An Aid to Introspection” (by Josef Drabek), “The Magical Diaries of a Bardon Student” (again Drabek) and Bardon’s own “The Textbook of High Magic”, that Bardon’s inner circle were taught to work with Rosicrucian symbols and rituals in practice. In an image from The Magical Diaries of a Bardon Student, a diagram from Jacob Boehme appears, made popular in Geheime Figuren der Rosenkreuzer (Secret Symbols of the Rosicrucians). This symbol illustrates a cosmology involving three intersecting spheres. Franz Hartmann reproduced a copy of Geheime Figuren in 1888. The Christian Pietist teachings of Boehme are known to be central to the core of Mailander’s teachings.
Although it’s clear that Bardon’s work as a mystic and magician spanned several streams, also that his knowledge and experience were wide and diverse, from the pieces of information we’ve reviewed, it also seems clear that not only can we trace Franz Bardon’s affiliation to Rosicrucian and Pansophic groups and figures, but that he also considered his own work to exist within the RC/Pansophic current.
(with special thanks to M. Lawrence for bringing several pieces of important information here to light & the members of the Czech Hermetics group & the Franz Bardon Apprentices group for their supplemental materials)
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[1]“Initiation into Hermetics”, “The Practice of Magical Evocation” and “The Key to the True Kabbalah”, henceforth referred to as IIH, PME & KTK
[2]Interview with Emil Stejnar referencing speaking to Franz Bardon’s widow. Gnostika magazine, January 1999
[3]“Magic and Mysticism: An Introduction to Western Esotericism”, Arthur Versluis, p 136
[4]See “Memories of Franz Bardon” by his son Lumir Bardon
[5]See “Lexikon des Geheimwissens” by Horst E. Miers
[6]See https://theomagica.com/blog/heinrichtraenker-bookreview-part1, a condensed review of “Heinrich Tränker als Theosoph, Rosenkreuzer und Pansoph” by Volker Lechler and Wolfgang Kistemann
[7]From “Heinrich Tränker als Theosoph, Rosenkreuzer und Pansoph” by Volker Lechler and Wolfgang Kistemann, translation copied from Richard Tschudi
[8]As evidenced in several issues of Tränker Pansophic Intellectualizer, published by his Universal Pansophic Society spanning the years 1935-1940
[9]http://www.parareligion.ch/sunrise/book.htm, for more information on some of the bodies lead by Tränker
[10]Both represented in Tränker’s “Pansophic Intellectualizer” V2 Quarter 2 Sep 1937 and his work “Pansophy”, authored as Recnartus
[11]Appeared originally in “Das Leben des Franz Bardon. (The life of Franz Bardon) 2012”, Page 168. translation copied from Richard Tschudi
[12]See IIH, page 155 for the full description
[13]http://czechhermetics.com/texbook-of-high-magic-by-franz-bardon/
[14]http://czechhermetics.com/uknown-works-by-franz-bardon-a-talk-by-lukas-louzecky/
