According to Illerhaus, I. (2009), in “Gegenseitige Beeinflussungen von Theosophie und Monte Verità,” the idea of founding Monte Verità (Mounte of Truth) can be attributed to Dr Franz Hartmann. In line with Hartmann’s vision, Monte Verità was conceived as a lay convent representing the highest ideals of humanity, while providing an inclusive space that transcends religious boundaries, where people could explore their inner selves without being constrained by dogmatism or societal expectations. The monastery’s location in Ascona was surrounded by breathtaking nature with lush forests, vine-covered hills, tranquil lakes, and abundant clean water. The convent aimed to create an inspiring environment for people, regardless of gender, striving for self-knowledge and self-realisation. Its main aim was to create an environment conducive to the cultivation of solitude and meditation. A place for those seeking respite from the demands of modern life, a sanctuary where one could find solace and renewal, specifically tailored to facilitate introspection and provide a nurturing space for those on a spiritual journey. Hartmann also intended to create a collection of valuable books on the occult and introduce agricultural and other manual labour. In this vein, the sanctuary was intended not only for the mind but also for the body.
In November 1888, the journal The Theosophist published Hartmann’s plans to found a lay monastery in Ascona. Considering that Hartmann was heavily involved in the work of the Theosophical Society at this time, working closely with Blavatsky and writing articles for her journal Lucifer, one can only wonder whether he ever suggested the foundation of such a convent to Blavatsky and Olcott. In 1885, due to the problems caused by the Coulomb affair, Blavatsky left Adyar and travelled to Naples. Hartmann accompanied her on this journey and stayed with her in Naples until she travelled on to Wurzburg. Blavatsky then moved to England and lived like a nomad depending on the favour of others to host her, and moving from one house to another.
Ascona was known for its picturesque landscapes and tranquil atmosphere. It may have been a tempting alternative for Blavatsky, considering how difficult it was for her to find a peaceful place to live in England. One can only wonder whether Hartmann, recognising the need for a Theosophical space other than Adyar and England, suggested Ascona to Olcott and Blavatsky as a possible Theosophical centre for the Theosophical Society. Hartmann’s proposal may not have been accepted by Blavatsky and Olcott and he organised the project with others. Hartmann’s ideas may not have aligned with Blavatsky and Olcott’s overall goals and priorities at the time, or they may not have had the money for the project.
Erica Georgiades
Constitution, Rules & Regulations for the Organisation of the Lay Convent in Switzerland
“The “Lay Convent” is a place of refuge, where persons of either sex, free from religious prejudices but desirous to attain self-knowledge and to learn the mysteries of the inner life of nature, may find the necessary conditions to facilitate their research and work for the progress of the human race. It is situated on a prominent hill on the border of the most beautiful of the Italian lakes, surrounded by fruitful soil and by the most grand and sublime scenery, consisting of vine-clad hills, forests and towering mountain ranges. Its locality is healthy, with an abundance of clear mountain streams, and is easily accessible from all parts of Europe by means of steamboat and railroad communication; while the solitude of its surroundings with its gardens and shadowy glens affords sufficient tranquillity for those engaged in literary labours or interior meditation. It is especially adapted for those who, desirous of escaping from the great insane asylum called “the world,” wish to enter a higher life and employ their faculties for a better purpose than merely sensual gratification. It is adapted for those who, fully realizing the phantasmagorical character of the external world of illusions, wish to study the nature of the interior light and to become a part of that power that controls the slides in the magic lantern by which the images on the screen may be changed.”
Objects.
The objects of this establishment are, therefore:
- To furnish a place of tranquility in a healthy locality and surrounded by a pure spiritual atmosphere, unimpregnated with bigoted and sensual thought, to those who wish to enjoy interior meditation and develop their spiritual and intellectual faculties.
- To serve as a home and place of residence for advanced thinkers, philosophers and practical occultists, where they may live together and exchange their thoughts for the purpose of elevating and instructing each other.
- To become a head centre of spirituality and intelligence and a central point for the collection of valuable books on occultism and “secret sciences” and for all things that may be useful in the investigation of the hidden mysteries of nature.
- To serve as a headquarters for all who seek enlightenment, where all who are associated with this community may find aid and instruction and study the actions of the finer forces of nature.
- To furnish a place of retirement where those engaged in literary labours may find the necessary tranquility and books of reference.
- To furnish as far as practicable means for the external support of the institution by manual labour expended in agricultural or other suitable occupations.
Organization
The members of the Lay Convent constitute a legally organized social community without any political, religious or sectarian character, composed of a certain number of regular members or shareholders and of an indefinite number of associates residing in various parts of the world.
The regular members are such as are in possession of shares which invest them with the right of proprietorship in the establishment. The shares are sold only to those who, after having applied for membership, have been elected, and they are not transferable except by the unanimous consent of the rest of the shareholders. The shares are $500 each, and by obtaining a share, the holder becomes one of the proprietors of the establishment and a member of the association.
A person may become an associate by being elected as such after contributing $100 to the funds of the association. All the affairs of this community are governed by the members residing at the convent, and all-important questions are decided by a majority of their votes. In cases where the opposing votes are equal, the subject to be decided upon is laid over for further consideration. No law effecting a change in this constitution can be made except by the unanimous consent of all the shareholders. If it is necessary to have any office-bearers, they will be elected annually; they are not to be dictators but servants of the community.
Rights and Privileges.
Each share entitles the holder to the exclusive right of a room at the Convent which he may occupy and hold as his permanent residence or live there whenever he is present at the headquarters, and he may furnish it in any way he chooses. Each shareholder is entitled to as many rooms as he possesses shares.
Each shareholder has the right to enjoy all the comforts and privileges of the place and its appurtenances, and he may use everything belonging to the community as if it were his own personal property, as far as practicable without interfering with the rights of the rest of the members. Each shareholder, irrespective of the number of his shares, is entitled to receive one equal part of the profits arising from cultivating the grounds of the community, or from any literary or other enterprise that may be undertaken by the community as a whole. The right of the shareholders to possess or obtain private property is not interfered with, and they are at liberty to keep their own household or to live with the community by sharing the expenses. Each shareholder is entitled to one vote in the meetings of the community. If he has more than one share, his vote counts no more than that of those who have only one. Each associate has the right to visit the home and to enjoy the rights and privileges as far as practicable for a certain period of time, subject to special regulations. Each associate is entitled to receive instructions in regard to the occult laws of nature. Each associate may take part in the deliberations of the community, without however being entitled to vote. Each associate has the right to take part in any literary or other enterprise that the community as a whole may undertake, and to share the profits arising therefrom. Visitors are only admitted after having made application by letter and after having been invited to come. Exceptions to this rule are not desirable, but may be made in special cases.
Duties
The duty of each member of this community is to seek within himself for the Truth and the Light which constitutes real Knowledge: to attempt to live in a higher region of thought than those who run after riches and pleasures, and to employ his powers as much as possible for the enlightenment and benefit of humanity.
Note.—The members of this community do not constitute a secret society and do not work in the dark, but they do not wish for notoriety nor to attract the attention of the curiosity-hunter. It is, therefore, desirable that the exact locality of this institution and the names of its members should be known at present only to those who are interested in this cause, and they may obtain further information by applying to either of the persons whose names and addresses are written below:
- Dr Alfred Pioda, Locarno, Switzerland.
- Dr R. Thurman, Rue Synagogue 2, Suisse.
- Dr F. Hartmann, Kempten, Bavaria.
Source: The Theosophist, 1888, v. 10, n. 110, Supplement to The Theosophist, November 1888, p. 24-25.