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Karl
von Eckartshausen (1752-1803): “Die innere Kirche entstund…”
The
Christian theosopher Karl von Eckartshausen was an eminent and
influential exponent of early German romanticism. His work in
natural philosophy and Christian theosophy was read and discussed
by some of the most well-known European writers and poets of
his time. In Germany Johann Wolfgang von Goethe, Friedrich Schiller,
Johann Gottfried Herder (who regarded him as the prophet of
‘Harmonie im Sittlichen und in der Natur’ –
harmony in morality and in nature) and especially also Novalis
knew his work. In Russia, where his works appeared in translation,
he was mentioned in the novels of Nikolai Gogol (Dead Souls)
and Leo Tolstoy (War and Peace). Tsar Alexander I was
an avid reader of his work. In France, Eckartshausen influenced
contemporary mystical thinkers and Böhmist theosophers
such as Louis-Claude de Saint-Martin (‘le Philosophe Inconnu’)
(1743-1803) and members of various Martinist circles.
With regard to Naturphilosophie, the Christian kabbalah
and Christian theosophy, corresponding themes may be discovered
between his work and that of his friends, the Christian theosophers
and philosophers Franz von Baader (1765-1841) and Johann Heinrich
Jung-Stilling (1740-1817). Works by Eckartshausen were translated
in several languages and published especially in France and
Russia, as part of a strongly revived interest in these countries
in Hermetic philosophy and Christian kabbalah. In Russia, this
revival was stimulated through the book production in the masonic
and Rosicrucian circles of Nikolai Novikov and Ivan Vladimirovitch
Lopuchin (1756-1816). Only much later (towards the end of the
19th century), English translations of Eckartshausen’s
works began to appear. Through the exertions of Arthur Edward
Waite, the mysticism of both Eckartshausen and Lopuchin received
more public attention in the Anglo-Saxon world.
Eckartshausen lived and worked in the south of Germany, straddling
the cultural divide between the German Aufklärung (Enlightenment)
and the early Romantic period. He defended his own kind of religious
philosophy against the new rationalism and materialism of what
he considered the wrong sort of Enlightenment. Strongly involved
in the social and legal developments in his society, he foresaw
and warned against the political and religious unrest in the
era of the French Revolution (1789-1801). He joined Adam Weishaupt’s
masonic order of the Illuminaten (Illuminates) but withdrew
his membership soon after discovering that this order only recognized
enlightenment through human reason (‘Man cannot enlighten:
the truth enlightens…’). His works have always confronted
the turbulent political, social and religious reality of his
times and thus caught the early romantic Zeitgeist.
This holds true for his early legal studies, the didactic, political
and polemic works (Über Religion, Freydenkerey und
Aufklärung, 1785-86), the theatrical plays, the sentimental
and romantic-theosophical narratives (Kostis Reise),
and the later religious, theosophical and spiritual works from
Aufschlüsse zur Magie onwards.
Eckartshausen did not always mention his sources (but see nrs.
9a-b). However, his esoteric thinking unmistakably contains
elements from the writings of Paracelsus, the theosophy of Jacob
Böhme, the Christian kabbalah (e.g. in Zahlenlehre
der Natur, 1794, possibly through Welling’s influential
Opus mago-cabbalisticum), the Hermetic Gnosis and from
spiritual alchemy (e.g. the posthumously published Katechismus
der höheren Chemie zum Beweis der Analogie der Wahrheiten
der Natur mit den Wahrheiten des Glaubens).
Antoine Faivre, who devoted his PhD thesis to Eckartshausen,
has recognized a number of themes and motives in his work. First,
Faivre distinguishes the principle of analogy or correspondence.
This Hermetic principle allowed new insights attained by modern
natural science to be interpreted as so many confirmations of
long-existing theosophical intuitions. Another motive appearing
in the major texts by both Ivan Lopuchin and Eckartshausen is
the concept of the Inner Church. Here Faivre sees Lopuchin’s
indebtedness to Eckartshausen, but the influence may have been
less pronounced or may have been mutual (for this point, see
also Danilov’s study of Lopuchin). The outer church and
its many changing appearances and doctrinal differences were
neither denied nor dismissed – in fact an interdependence
of outer and inner church was recognized, but the spiritual
meaning of the mystical inner room was given special emphasis.
Ideas about the relations between man and the divine and between
creation and the mortality of nature were formed on the basis
of especially gnostic and theosophical insights. Eckartshausen
further valued nature and the principle of regeneration, which
made a union with God a possibility. Influences of alchemy (the
three principles mercury, sulphur and salt), Pythagorean number
symbolism (arithmology or arithmosophy), and the Christian and
magical kabbalah directed his religious-philosophical as well
as his scientific search.
According to Eckartshausen, philosophy without religion would
lead to freethinking; religion without philosophy to Schwärmerei
and superstition. In Die Wolke über dem Heiligtum
(The cloud upon the sanctuary) Eckartshausen expressed
it as follows: ‘Alles was die äussere Kirche an Symbolen,
Zeremonien und Ritualen besitzt, ist Buchstabe, von dem der
Geist und die Wahrheit in der inneren Kirche liegt’ (‘Everything
the outer Church possesses by way of symbols, ceremonies and
rituals, is Letter, the spirit and truth of which lies in the
inner Church’). He also discovered the outer and inner
qualities in language and letters and developed his own aphoristic
writing style without too many structural elements or any clear
progression of thoughts and ideas. Still, this outwardly formless
style, according to some, was most apposite in order to call
forth his inner ideas and the coherence of his mystical insights.
Select bibliography:
Andrej V. Danilov, Iwan Lopuchin. Erneuerer der russischen
Freimaurerei. Seine Lehre von der inneren Kirche als eigenständiger
Beitrag zum Lehrgebäude der freimaurerischen Mystik, Dettelbach
2000
Dictionary of Gnosis and Western Esotericism, ed. W.J.
Hanegraaff et.al., 2 vols, Leiden 2005, for entries on Baader
(Arthur Versluis), Eckartshausen (Jacques Fabry), Lopuchin (Antoine
Faivre), Saint-Martin (Arthur McCalla).
Raffaela Faggionato, ‘Un' utopia rosacrociana. Massoneria,
rosacrocianesimo e illuminismo nella Russia settecentesca: il
circolo di N.I. Novikov’, in: Archivio di storia della
cultura, 10 (1997), pp.11-276
Antoine Faivre, Eckartshausen et la théosophie chrétienne,
Paris 1969
Hans Grassl, Aufbruch zur Romantik. Bayerns Beitrag zur
deutschen Geistesgeschichte 1765-1785, München 1968,
pp. 319-335
Edward Burton Penny, ed. Theosophic correspondence between
Louis Claude de Saint-Martin and Kirchberger, Baron de Liebistorf,
Pasadena, Ca 1949
Arthur Edward Waite, “Introduction” to 3rd edition
of English translation The Cloud upon the Sanctuary by
Isabelle de Steiger, 1909 (first ed. of tr. 1896)
Arthur Edward Waite, “Introduction” to I.V. Lopuchin,
Some characteristics of the interior church, tr. D.H.S.
Nicholson; ed. Waite, 1912
A. Context
1
1585 Pietro Bongo, Mysticae Numerorum Significationis
Liber, Bergamo
Eckartshausen published a number of books on the title-pages of
which he presented the number fifteen (‘15’) as the
pseudonymous author’s name. When asked about his motivation
he answered that in order to clarify this mystery, the reader
would do well to turn to a book by Pietro Bongo (Petrus Bongus),
a study that attempted to unite Pythagorean number mysticism and
the Jewish kabbalah with Christianity. Bongo made significant
use of John Dee’s works. In fact, both these authors worked
in the tradition of the Christian kabbalah that took off in the
Renaissance with the Hebrew studies of Giovanni Pico della Mirandola
and Johann Reuchlin. Pico and Reuchlin had already connected Pythagorean
number symbolism and kabbalist letter mysticism. The number fifteen
had an important mystical, kabbalistic and apparently also personal
significance for Eckartshausen (see nr. 17).
2
1730 Jacob Böhme, Aurora, oder Morgenröthe
im Aufgang, das ist: Die Wurzel oder Mutter der Philosophiae Astrologiae
und Theologiae, aus rechtem Grunde, oder Beschreibung der Natur,
[Leiden]
Eckartshausen, as many of his contemporaries, worked in the tradition
of Jacob Böhme’s Christian theosophy. Böhme’s
ideas about the cosmos, the divine and nature were expounded already
in his first published work Aurora (first ed. 1634).
There is a certain order in nature, in which forces or powers
are at work. In chapter eight the beginning of this pattern in
nature is represented by seven Quellgeister (source-spirits,
powers, qualities). The sevenfold pattern works on the levels
of the macrocosm (nature) and microcosm (man). This dynamic order
of powers is a model of divine harmony realized by Geist (spirit).
Working out these ideas, Böhme used corresponding astrological,
alchemical and kabbalistic elements. According to Antoine Faivre
(see nr. 16), Eckartshausen’s Die Zauberkräfte
der Natur paid tribute to Böhme.
3
1782 Louis-Claude de Saint-Martin, Irrthümer
und Wahrheit, oder Rückweiss für die Menschen auf das
allgemeine Principium aller Erkenntniss, Breslau [Wroclaw],
tr. Matthias Claudius
Saint-Martin in this work offers a philosophy of nature that is
also an attack on the secular Aufklärung. Saint-Martin
learned about Eckartshausen through his friend Niklaus Anton Kirchberger,
who corresponded with both men. There are important affinities
between this work and Die Wolke über dem Heiligthum
(nr. 15). The Frenchman Saint-Martin discovered the work
of Jacob Böhme (at first in the English translation by William
Law) in 1788-1790. In 1795 Kirchberger wrote to Saint-Martin that
Eckartshausen much admired the theosopher Böhme. Kirchberger
also had to admit that for him Eckartshausen remained an enigma.
Still he kept Saint-Martin informed about Eckartshausen’s
activities and he regularly sent his friend the new (also French-language)
publications.
It is very well possible that Eckartshausen read this well-known
work by Saint-Martin (Des erreurs et de la vérité,
1775) in the German translation by the poet and journalist
Matthias Claudius (1740-1815). Claudius moved in masonic circles
in Hamburg, where he was a member of the lodge “Zu den drei
Rosen”. In 1785 the first part of the Geheime Figuren
der Rosenkreuzer appeared in nearby Altona. This German translation
was also included in the anonymous Rosicrucian bibliography (entry
nr. 179) added to a new edition of the Missiv an die hocherleuchtete
Brüderschaft des Ordens des Goldenen und Rosenkreutzes,
Leipzig 1783.
4
1784 Georg von Welling Opus Mago-Cabbalisticum et
Theosophicum, Frankfurt and Leipzig (reprint of later ed.)
This
work by Georg von Welling about the magic kabbalah and theosophy
was of great importance to the Gold- und Rosenkreuzer, a movement
of Rosicrucians and Freemasons which flourished at the time. Motives
and symbols from Welling's work also appear in the Geheime
Figuren der Rosenkreuzer (Secret symbols of the Rosicrucians) published in Altona from 1785. Considering his writings, Eckartshausen will
have shared more of his ideas with the Gold- und Rosenkreuzer
than with the rival order of the Illuminaten. He was critical
about the Geheimbünde (secret societies) that organized
themselves in ever increasing numbers of lodges but he shared
with the Gold- und Rosenkreuzer their focus on Christian kabbalah
and spiritual alchemy. Like Welling (e.g. ch. 1: 'Vom Ursprung
des gemeinen Saltzes'), Eckartshausen used the concept Aesch-maim, fiery water, the principle of the unification
of contraries. This concept also occurs in the Geheime Figuren.
5
1785 [Christian von Haugwitz] Hirten-Brief an die wahren
und ächten Freymäurer alten Systems, Leipzig 5785 [=1785]
This
work originated in circles of Freemasons and Gold- und Rosenkreuzer
and, according to Antoine Faivre (Dictionary of Gnosis),
inspired the Russian mystic Ivan Lopuchin to write his work about
the Inner Church (nr. 6a-b), a theme that is also prominent in
Eckartshausen. In 1784 Lopuchin joined the Russian branch of the
order of the Gold- und Rosenkreuzer. He was an active publisher
of Russian translations of Hermetic and mystical works and to
this end also set up his own free printing press. A large part
of the Hirten-Brief (pastoral letter) is devoted to natural
philosophy or natural mysticism and is related to the thought
of Jacob Böhme: here, too, there is mention of the seven 'Naturgeister'
(nature spirits) and the seven 'Grundkräfte der Natur' (powers
of nature). The inner world is here related to 'die Welt der Gnade'
(the world of grace), the outer to 'die Welt der Natur' (the natural
world) (p. 220).
6
a-b
1798 Ivan Lopuchin, Some characteristics of the interior church,
ed. A.E. Waite, London 1912; and Russian edition, St. Petersburg
1801
The
theosophy of the mason and Rosicrucian Ivan Lopuchin was inspired
by the thought of Johann Arndt, Böhme, Eckartshausen, and
Saint-Martin. Lopuchin in his turn also influenced Eckartshausen
(especially in Die Wolke über dem Heiligthum), who read
this most well-known work by the Russian theosopher in French
translation (1793) and afterwards also corresponded with him about
it (Eckartshausen had also meant to translate the work into German).
The first Russian edition appeared in 1798. Eckartshausen's Inner Church referred to
the divine in man and also to the Christian theosophy that is
manifest in the world, especially outside the churches. Lopuchin
saw the Inner Church as a means also to give a place to his masonic
insights within the Outer Church. Both Lopuchin and Eckartshausen
remained members of the established churches, respectively the
Russian-Orthodox and the Catholic Church. For Franz von Baader
(nr. 7) the inner and outer churches were inextricably bound up
with each other (see 'über die sichtbare und unsichtbare Kirche',
in Sämtliche Werke VII, 211-222).
7
1851-1860 Franz von Baader, Sämtliche Werke, vol. 2, pp.
194-5, Leipzig
Franz
von Baader (1765-1841) is regarded as one of the most important
Christian theosophers of the beginning of the nineteenth century.
His work in the tradition of the Christian theosophy of Jacob
Böhme en Louis-Claude Saint-Martin touches on all disciplines
of science, religion and philosophy. Many points of agreement
can be found in Eckartshausen's Naturphilosophie. In 1798 appeared Baader's über das Pythagoräische
Quadrat in der Natur, oder die vier Weltgegenden. In the same year Eckartshausen, equally interested in the workings of nature,
published Die neuesten Entdeckungen über Licht, Wärme und Feuer.
Baader's idea of the holy "UrtetraktysÓ can be compared to
the symbolism of the Tetragrammaton in Jewish and Christian Kabbalah.
Eckartshausen also used the kabbalist symbol of the holy number
4 as a unifying principle.
B.
A selection of works by Karl von Eckartshausen
8
1785
Über Religion, Freydenkerey und Aufklärung, Munich
On
5 April 1785 Eckartshausen gave an important lecture ('Über die
litterarische Intoleranz unsers Jahrhunderts') to the Bayerische
Akademie in Munich about the intolerance of exactly those movements
that appealed to the defence of tolerance. This work incorporates
the lecture and is directed against the order of the Illuminaten
and the work of Friedrich Nicolai, which, according to Eckartshausen,
supported the wrong sort of enlightenment, a philosophy without
religion. For Eckartshausen, freethinking presented a danger to
the people, the state and the church. He pleaded instead for a
kind of romantic middle way based on what he saw as the true religious
philosophy, a way between the rationalism, liberalism, and materialism
of his time and religious restoration through universal love,
themes he also worked out in Die Wolke über dem Heiligtum.
9
a-b
1788-1792
Aufschlüsse zur Magie aus geprüften Erfahrungen über verborgene
philosophische Wissenschaften und verdeckte Geheimnisse der Natur,
4 vols., Munich
In
this first wide-ranging esoteric study, Eckartshausen shows his
elaborate knowledge of the Hermetica, Naturphilosophie,
Kabbalah and magic. Though, generally, few references to sources
can be found in this work, the first volume does contain a bibliographical
part (pp. 389-409) and the second volume presents a chronology
beginning with Hermes Trismegistus, 'König von Aegypten'
(king of Egypt), placed before Moses under the year 1996 B.C.;
many names from the Hermetic tradition are included in this chronological
survey. In this volume Eckartshausen again writes against the
Illuminaten. The text 'Entdeckte Ruinen von Salomons Haus als
ein Beytrag zur Geschichte der mystischen Gesellschaften' is critical
about secret masonic societies (pp. 196-228). Eckartshausen is
especially concerned here about those societies that lead away
from the true and the good. 'Die
Geheimnisse Mosis, der in aller Weisheit der Aegyptier unterrichtet
war, kamen nur auf wenige von Israel; von jenen zu den Essäern,
von selben zu den Christen; da blühten sie einsweilen unter dem
Schatten einer Rose, die aber der Sturm entblätterte. Sie sind daher nur das Antheil weniger mehr, die im Wahren und Guten leben'
(Of the secrets of Moses, who was raised in the wisdom of the
Egyptians, only few were passed on to Israel; from them to the
Essenes, from the same to the Christians; there they once bloomed
in the shade of a rose, which the storm un-leaved. Therefore only
few share in them, who live in the true and the good.) (p. 227).
Cf. Saint-Martin, Irrthümer und Wahrheit (nr. 3)
10
a-b
1791
Gott ist die reinste Liebe, Munich; 1791
Mistische Nächte, oder der Schlüssel zu den Geheimnissen
des Wunderbaren, Munich
This
popular Catholic prayer-book was reprinted often and appeared
in several languages (an early Dutch translation Ð God is de
reinste liefde Ð appeared in Groningen in 1808). Around this
time, Eckartshausen got to know the theosopher Niklaus Anton Kirchberger
(a friend of Saint-Martin) with whom he conducted a correspondence
in subsequent years (1793-1797) and who, like Eckartshausen, published
polemical tracts against the revolutionary, anti-monarchist and
anti-religious movements of his time. They also held similar views
on Christian and Böhmist theosophy. Mistische Nächte
was valued less in Russia because Eckartshausen criticized some
gnostic and neoplatonic ideas in the chapter called Neunte
Nacht.
11
1794
Zahlenlehre der Natur, oder: Die Natur zählt und spricht;
Was sind ihre Zahlen? Was sind ihre Worte? Ein Schlüssel zu
den Hieroglyphen der Natur, Leipzig
Eckartshausen
(already in Aufschlüsse zur Magie, vol. IV) and his contemporaries, including his
friends Kirchberger, Baader and Saint-Martin, were interested
in what they termed arithmology or arithmosophy, a symbolic metaphysics
of numbers that originated in the Jewish Kabbalah and in the thought
of Pythagoras but was developed further (perhaps also via Böhme
and Welling) in the Christian Kabbalah and Naturphilosophie
(Eckartshausen identified the 10 numbers of nature with the 10
sephirot) to arrive at new harmonizing insights about the relations
(analogies) between God, nature and man. With the principle of
the tetraktys (tetra = four; the Pythagorean symbol of harmony
and order in the cosmos) natural phenomena and the life of man
could be explained. The
principle was also used by Baader.
12
1795
Kostis Reise von Morgen gegen Mittag. Eine Reisebeschreibung
aus den Zeiten der Mysterien, mit wichtigen Bruchstücken der
Wahrheit belegt, und anwendbar für die Gegenwart und die Zukunft,
Donauwörth
Eckartshausen's
theosophically orientated initiation story of Kosti's journey
shows similarities with his friend Johann Heinrich Jung-Stilling's
(1740-1817) roman à clef: Das Heimweh (1794). The parable can be compared to an earlier
fictional work by Eckartshausen, which appeared in the year of
the French Revolution: Der Tiger von Bengalen. Ein Buch mit
vielen Wahrheiten, Munich 1789. The context of this fable
is the social and political crisis of the time. Kostis Reise,
a kind of purifying journey between white and black magic, also
defends old values against the unrest of the times and anticipates
a religious and political crisis.
13
1796
Die wichtigsten Hieroglyphen fürs Menschen-Herz, Leipzig
This
work already prepared Die Wolke über dem Heiligthum because
here we find the characterization of the Outer and the Inner Church,
the main theme of the later work. Language and presentation of
both works are also similar. A.E. Waite discussed the close thematic
relations of three of Eckartshausen's works, Die wichtigsten
Hieroglyphen, Die Wolke, and the Katechismus der höheren Chemie,
which appeared in Zauberkräfte der Natur (see nrs. 15,
16). In the latter work Eckartshausen tried to relate the language
of nature (alchemy) with the language of Christian faith, an experiment
which Waite thought less successful. Yet at the beginning of the
nineteenth century, alchemical symbols, even if generally difficult
to interpret in practice, were still being used next to other
symbols, allegories and correspondences.
14
1797
Einige Worte aus dem Innersten für die, die noch im Tempel
und in den Vorhöfen sind, en: über die Perfektibilität
des Menschengeschlechts und die nahe Vollendung der Erwählten.
Eine Trostschrift für die Wartenden, Munich
The
Dutch Lectorium Rosicrucianum published a number of Eckartshausen's
works in Dutch translation, among them also such very rare works
as the 1797 Einige Worte aus dem Innersten für die, die noch
im Tempel und in den Vorhöfen sind, together with über
die Perfektibilität des Menschengeschlechts und die nahe Vollendung
der Erwählten. Eine Trostschrift für Wartenden, Haarlem 1993, 1994; also published were translations of über die Zauberkräfte
der Natur (nr. 16); Die Wolke über dem Heiligthum (nr.
15, first ed. 1940; revised ed. 1948); and of über die wichtigsten
Mysterien der Religion (nr. 17), which made the spiritual thought of Eckartshausen available
to Dutch readers.
15
1802
Die Wolke über dem Heiligthum, oder Etwas, wovon sich die
stolze Philosophie unsers Jahrhunderts nichts träumen lässt,
Munich
Die
Wolke über dem Heiligthum appeared the year before his death
and it remains the work by which we still know Eckartshausen today.
Arthur Edward Waite wrote an introduction for a new edition of
the English translation by Isabel de Steiger (first ed. 1896;
edition Waite 1909). Waite tries to grasp the essential meaning
of the Inner Church, the theme of this work, through his own mystical
way of reading Eckartshausen: 'We must take the key which Eckartshausen
himself offers, namely, that there is within all of us a dormant
faculty, the awakening of which gives entrance, as it develops,
into a new world of consciousness, and this is one of the initial
stages of that state which he, in common with all other mystics,
terms union with the Divine.' (A.E. Waite, 'Introduction', in:
The cloud upon the sanctuary, pp. xiv-xv).
16
1819
Über die Zauberkräfte der Natur. Eine freie Übersetzung eines
egyptischen Manuscripts in coptischer Sprache. Mit einem Anhange
eines aus magischen Characteren entzifferten Manuscripts. Ein
nachgelassenes Werk, Munich
Published
posthumously, this work regards man as microcosm in body, soul
and spirit through Hermetic-gnostic, alchemical and kabbalistic
insights. According to Faivre this work, also related to Paracelsus'
theory of imagination (imaginatio), formed a tribute to Jacob Böhme and his dynamic view of the godhead
(Faivre, Introduction to Dutch edition, pp. xii-xiii; and nrs.
2, 14). Themes such as creation, the fall of the first Adam, the
possible perfectibility of nature and of man (microcosm-macrocosm)
are expounded in a series of reflections. At the same time Christian
religion and the figure of Christ remained central in Eckartshausen's
thought. Added to this work was the alchemical Katechismus
der höheren Chemie zum Beweis der Analogie der Wahrheiten
der Natur mit den Wahrheiten des Glaubens (see nr. 13)
17
1823
Über die wichtigsten Mysterien der Religion, Munich
In
the chapter entitled 'Mysterium Crucis in Natura rerum' Eckartshausen
through his arithmosophical way of thinking relates the figure
15 to the sign of the cross. In this work more kabbalistic motives
have been applied, a practice possibly influenced by the Christian
and magical kabbalah of Georg von Welling (see nr. 4), and beyond
Welling of Jacob Böhme. The work contains shorter texts on
themes developed in Eckartshausen's published works.
Theodor
Harmsen
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