Dr. Franz Hartmann as Educator
Dr. Harold Graevell in Heidelberg[1]
Translation from German by Robert Hutwohl
“Dr. Franz Hartmann, a significant yet underappreciated writer, is compared to Gobineau for his potential posthumous recognition. His unique intellectual intuition, vivid expression, and simple yet incisive language set him apart from modern philosophers. Hartmann, a physician and spiritualist, advocated for a spiritualistic epoch combining scientific rigor with mysticism, emphasizing the importance of inner vision and personal experience over blind authority.” Robert Hutwohl
November 22, 1909, marks the seventy-first anniversary of the birth of Dr. Franz Hartmann in Donauwörth. As he ranks among the most significant writers in world literature—though he is far from being as widely known and appreciated as he deserves—may the following lines serve to make his significance comprehensible to a broader audience. His fate mirrors that of the great Frenchman Gobineau, who likewise achieved fame only after his death, yet who now—twenty-five years after his passing—stands as one of the most celebrated minds of all time.
Perhaps Franz Hartmann will meet with a similar fate. At the very least, it would be a timely idea—modeled after the Gobineau Society—to establish a Franz Hartmann Society, charged with the task of disseminating his works and, above all, of producing a comprehensive collected edition of all his writings. His numerous essays are scattered across a wide variety of journals, yet they certainly merit being gathered together. If, today, philosophers long thought to be forgotten are being brought back into the light of day and their works reprinted, then surely one can also consider honoring a man who, in terms of true significance, far surpasses them.
For there can be scarcely any doubt that Hartmann possesses an intellectual intuition that is lacking in most “philosophers.” It suffices to compare his writings with those of any modern, officially sanctioned philosopher to make this evident.
As is the case with all individuals possessed of profound insight, his mode of expression is highly original, his linguistic sensibility vivid, and his language simple yet incisive. At most, Schopenhauer might be considered his peer in this regard—though even he could not quite equal him. Professor Dr. Gustav Jäger of Stuttgart, however, commands a similarly forceful style of writing. Both lack the recognition of the professional establishment—a lack they will surely know how to bear with equanimity. Genius compels recognition in due time; and years hence, people will—quite rightly—marvel that they once cast so many obstacles in its path. No index, no boycott, no intrigue can ultimately harm true genius; and thus, the day is surely not far off when the name of Franz Hartmann will be widely known.
Admittedly, this presupposes that our materialistic epoch is followed by a spiritualistic one—one that combines scientific rigor with mysticism, just as Hartmann succeeded in doing. It is precisely by showing and paving the way for his age that he becomes an educator of the first rank. For the great pathfinders are, after all, simultaneously the great educators; and Hartmann stands out as one of the greatest among them, for he fights undauntedly for the truth, even though he does not receive the recognition that others have attained.[2]
A few details regarding his remarkable life—which, if recounted in full, would read like a novel—may be of interest. His father was a physician, and his mother was descended from the Irish nobility. Even in his youth, young Franz displayed a mystical aptitude—a gift that would later develop to such a profound degree. He was a Catholic; he studied chemistry and medicine, and served as a volunteer in the artillery during the War of 1870. Later, he went to America, where he practiced as a physician. There, he became acquainted with Spiritualism and spent many years experimenting with it. His experience in this field surely surpasses that of any other scholar. When he learned of the founding of the Theosophical Society, he felt an irresistible urge to seek out its founders—Madame Blavatsky and Colonel Olcott—at Adyar, near Madras in India; and so, he made the journey there. There, he had the most remarkable experiences, some of which he subsequently published. Upon returning to Europe, he devoted himself to writing and sought to gain acceptance for the new “spiritual science.” Initially, he wrote in English—producing works such as “White and Black Magic” and “Paracelsus”—but he then turned his focus to the German language and founded a journal, “Lotusblüten” (Lotus Blossoms), which he wrote entirely by himself; sixteen volumes of this publication are currently extant. Alongside this, he published many excellent books, including “Schwarze und weiße Magie” [Black and White Magic] (a complete rewrite—not merely a translation—of his English work), “Die Medizin des Paracelsus” [The Medicine of Paracelsus], “Mysterien, Symbole und magisch wirkende Kräfte” [Mysteries, symbols, and seemingly magical forces], and “Denkwürdige Erinnerungen”, [Memorable Recollections] among others. Through numerous articles—particularly in the “Wiener Rundschau” and the “Theosophischer Wegweiser”—he endeavored to publicize this new doctrine. He also sought to promote the cause through public lectures; furthermore, as President of the Theosophical Society in Germany—an organization he himself had founded—he succeeded in lending greater depth to the spiritualist movement, which at the time was rather languid.[3]
In Germany, we suffer from a misguided scientism—one that traces back to the specializing pedantry of our university education, which, in turn, has its origins in the abandonment of Christianity. As long as Christianity was still regarded as a factual reality, it had to be reckoned with. With its decline, the sense for mysticism and occultism also faded. In the Middle Ages, there were still many clairvoyants; however, the modern era was not conducive to their development.
Since Franz Hartmann was endowed with clairvoyant faculties, he was able to perceive and explain phenomena that appeared incomprehensible to other researchers. Therein lies one of his great significances for the future: he advocates a training in inner vision—in direct, personal experience. Authority alone no longer suffices; one must attain understanding for oneself. Scientific inquiry must evolve into intuition—into pure, direct perception—and must not rest solely upon calculation.
It is precisely the error of pedantry that it believes itself to proceed “without presuppositions,” while in truth falling prey to the grossest superstition. Franz Hartmann thoroughly demolishes this infantile belief.[4]
One must read the trenchant words he hurls against the soulless, truly philistine study of medicine to be able to fully appreciate this. He—a medical man himself—accuses his colleagues of being unscientific! He takes a similar stance toward professional philosophers and other narrow specialists. He has come to know life on both sides of the divide and has let the wind blow freely about his face. He is no armchair scholar. Yet he has not become a philistine—like some run-of-the-mill Yankee—but has instead taken the step toward mysticism, toward the knowledge of God.
He also learned Sanskrit and translated the original works of the great Indian masters—for instance, the “Bhagavad Gita” in both prose and verse. Honor be to such a man, who, after a life of practical endeavor, becomes a practical philosopher and offers the world the very best of his inner experiences. Inwardness, spiritualization—this is what he ceaselessly preaches. Whoever reads his writings becomes a thinker; he becomes truly independent and can make his own the motto of the great Paracelsus: “alterius non sit qui suus esse potest”—“Let no man belong to another who can belong to himself.” He who achieves this is a true educator; thus, I am justified in counting Dr. Franz Hartmann among the very greatest. And for those who have not yet read anything by him, let them not fail to make his acquaintance at the earliest opportunity.
Notes:
[1] Dr. Franz Hartmann as Educator. By Dr. Graevell in Heidelberg. Zentralblatt für Okkultismus 3, no. 3 (November 1909), 220-223 [Translation from the German by Robert Hütwohl, ©2026]
[2] I would particularly like to point out that Hartmann also contributed significantly to shedding light on the Rosicrucian Order. He was in possession of old family papers that cast light upon that remarkable spiritual fraternity which succeeded the “Friends of God” of the Middle Ages. The Rosicrucians were mystics who knew how to spiritually influence their era—something of which, until now, there had been no inkling. Indeed, every spiritual movement of the modern age stood in some relation to them. They lived quietly and hidden from the world, yet were spiritually highly advanced. Hartmann sought to transfer these tendencies to the Theosophical Society. The latter aims to pursue the study of all religions with absolute tolerance.
[3] Dr. Hartmann abhors anything purely personal; his sole concern is with progress. For this reason, he is also so reserved regarding personal attacks on Theosophical leaders. Nevertheless, his observations concerning Blavatsky—whom he knew well—are highly valuable. Let us hope that he will yet favor us with a detailed autobiography, through which we may also come to know his contemporaries.
[4] It scarcely needs to be emphasized just how important Hartmann is to theology. I refer here to his expositions of Christian doctrines, and to his references to the Christian mystics—as well as his comparisons of them with their Indian counterparts. His attempt, however, to write a “Life of Jesus” is, in my view, a failure, as it is overly novelistic in character. Yet theologians could well be grateful to him for having deepened the spiritual substance of their teachings—for providing a symbolism of Christianity such as had not been possible since the days of the “dark” Middle Ages. We are once again approaching a mystical era; thus, the German mystic Hartmann will in time be mentioned alongside the Russian Tolstoy—who celebrated his eightieth birthday in the very same year that Hartmann turned seventy.
Dr. Franz Hartmann, a significant yet underappreciated writer, is compared to Gobineau for his potential posthumous recognition. His unique intellectual intuition, vivid expression, and simple yet incisive language set him apart from modern philosophers. Hartmann, a physician and spiritualist, advocated for a spiritualistic epoch combining scientific rigor with mysticism, emphasizing the importance of inner vision and personal experience over blind authority.