Santa Maria del Fiore, Firenze. Also known as the Cathedral of Florence in Italy. The first time I laid eyes on this building (right, front of the Cathedral on the left), was while watching Under The Tuscan Sun, approx 15 minutes in the movie. As soon as that magnificent building popped up I got all teary with goosebumps all over. I decided to search with the keywords Cathedral-Church-Tuscany but that didn’t get me far. Strange as it may seem I forgot about it, only today not even thinking about the cathedral I chose to watch the movie again … 15 minutes later I had tears in my eyes and goosebumps all over, and remembered I experienced this before a couple of years earlier. This time I decided to find that spot and found it. Consecrated in 1436 and it took them 150 years to complete it. That said … Then all of a sudden Rákóczi (Transylvanian/Hungarian Noble Family) came to mind and the memories of him linked me in a weird way to that place. I already wrote before, that I in fact knew Rákóczi in person, ONLY I thought I had only known him under his disguised name Le Compte de Saint Germain, in France. (Now the well known Ascended Master Saint Germain who to me will remain Lord R. or Master-lord Rákóczi). Only now I have a slight feeling I must have known him before BECAUSE I know for a fact that Rákóczi spend a significant part of his life with the Medici Family (Noble Bankers Family of Florence) in the first half of the 18th Century … so … now I am even more puzzled … © Cormael 2016 03/11
Well 2018 08/08 today I am after days of research out-puzzled so to speak. I will give you in short what happened. As you, who actually visit my website, can see I redecorated my web-space to black, white and grey. Something I always wanted but others advised me not to because color is energy and frequency. I could agree with that to some point, because you don’t go visit websites for your daily colour vibe plus black white and grey is neutral and I love black and white pictures in general. So I got the spirit last week and decided to go with my own flow, my space so I say : – )
This also meant I had to go through all my 270 blog posts and then some, to check if I needed to change anything, doing so I got to the post about the Santa Maria Del Fiore, dated November 3rd 2016. While watching the photo of the front of the cathedral again it suddenly hit me. The emotions that waved through me years earlier and 2 years before didn’t have anything to do with anyone, else, it was about me and my feelings for this magnificent city. I have been, and a part of me still is, in love with Florence. Nonetheless I still felt that enormous pull and connection with the cathedral. So I knew there was still some soul-searching to do and I did, it all led to the inner call to search for the last member of the Medici’s that ever lived. That moment it all unraveled in front of my eyes and it all started with Anna Maria Luisa de’ Medici who lived between August 11, 1667 and February 18, 1743. Whom I proudly present because she is a soul-part of mine and she was one awesome lady! Plus she did lead me to the Master-lord Rákóczi connection with the Medici’s and Florence. I knew it would be given to me in due time and see …
Despite her mother’s efforts to induce a miscarriage by means of riding, Anna Maria Luisa de’ Medici, the only daughter and second child of Cosimo III de’ Medici, Grand Duke of Tuscany, and his consort, Marguerite Louise d’Orléans, was born in Florence on 11 August 1667. She was named after her maternal aunt Anne Marie Louise d’Orléans, Duchess of Montpensier. Her parents’ relationship was quarrelsome; Marguerite Louise took every chance to humiliate Cosimo. On one documented occasion, she branded him “a poor groom” in the presence of the Papal nuncio. The enmity between them continued until 26 December 1674; after all attempts at conciliation failed, a stressed Cosimo consented to his wife’s departure for the Convent of Montmartre, France. The contract created that day revoked her privileges as a petite fille de France, and declared that upon her death all her assets were to be inherited by her children. Cosimo granted her a pension of 80,000 livres in compensation. She abandoned Tuscany in June 1675; Anna Maria Luisa never saw her again. Although Cosimo doted on his daughter, she was raised by her paternal grandmother, Vittoria della Rovere.
In 1669, Anna Maria Luisa was considered as a potential bride to Louis, le Grand Dauphin, the heir-apparent of Louis XIV of France. Cosimo III did not like the idea of a French marriage, and never devoted himself fully to the cause (she was later rejected). Instead, Cosimo offered her to his first choice, Peter II of Portugal. Peter’s ministers, fearing that Princess Anna Maria Luisa would dominate Peter II and fearing she might have inherited Marguerite Louise’s manner, declined. In fact, contemporaries thought her traits to be a combination of those of her father and paternal grandmother, Vittoria della Rovere.
Following refusals from Spain, Portugal, France and Savoy, Leopold I, Holy Roman Emperor, suggested Johann Wilhelm, Elector Palatine. James II of England put forward his brother-in-law, Francesco II d’Este, Duke of Modena, but the Princess deemed a duke too lowly in terms of protocol for the daughter of a grand duke. The Elector Palatine obtained the style Royal Highness from the Holy Roman Emperor for Cosimo III in February 1691.
Consequently, Johann Wilhelm was ultimately chosen. He and Anna Maria Luisa were married by proxy on 29 April 1691. At the accompanying festivities, a contemporary describes the Electress’s physical attributes: “In her person, she is tall, her complexion was fair, her eyes large and expressive, both those and her hair were black; her mouth was small, with a fullness of the lips; her teeth were as white as ivory….”
The Electress became pregnant in 1692; however, she miscarried. It is thought that soon after arrival she contracted syphilis from the Elector, which explains why Anna Maria Luisa and Johann Wilhelm failed to produce any children. Anna Maria Luisa and Johann Wilhelm, notwithstanding, shared a harmonious marriage. The Electress spent her time enjoying balls, musical performances and other festivities. He commissioned a theater for her where the comedies of French playwright Molière were performed. Because Anna Maria Luisa patronized many musicians, the contemporary Palatine court enjoyed regard as an international centre of music. (Note: When ALM’s remains were exhumed and researched there was no sign of any syphilis in her bones.)
Following the death of his heir apparent, Ferdinando, in 1713, Cosimo deposited a bill in the Senate, Tuscany’s titular legislature, promulgating that if Cosimo and his new heir apparent, Gian Gastone, were to predecease the Electress, she would ascend the throne
The Elector Palatine’, Johan Wilhelm von der Pfalz died in June 1716. His widow, Anna Maria Luisa, returned to Florence in October 1717.
On 25 October 1723, six days before his death, Cosimo III distributed a final proclamation commanding that Tuscany shall stay independent; Anna Maria Luisa shall succeed uninhibited after Gian Gastone; the Grand Duke reserves the right to choose his successor
Gian Gastone died from ‘an accumulation of diseases on 9 July 1737, surrounded by prelates and his sister. Anna Maria Luisa was offered a nominal regency by the Prince de Craon, the Grand Duke’s envoy, until Francis III could arrive in Florence, but declined. At Gian Gastone’s demise, all the House of Medici’s allodial possessions, including £2,000,000 liquid cash, a vast art collection, robes of state and lands in the former Duchy of Urbino, were conferred on Anna Maria Luisa. In regards to this, her most notable act was the Patto di Famiglia (‘Family Pact’), signed on 31 October 1737. In collaboration with the Holy Roman Emperor and Francis of Lorraine, she willed all the personal property of the Medici’s to the Tuscan state, provided that nothing was ever removed from Florence.
On 18 February 1743, Anna Maria Luisa de’ Medici, Dowager Electress Palatine, died of an “oppression on the breast”. Sir Horace Mann, 1st Baronet, a British resident in Florence, recalled in a letter that “The common people are convinced she went off in a hurricane of wind; a most violent one began this morning and lasted for about two hours, and now the sun shines as bright as ever…” The royal line of the House of Medici became extinct with her death. Her will, having been completed just months before, according to Sir Horace Mann, left £500,000 worth of jewelry to the Grand Duke Francis and her lands in the former Duchy of Urbino to the Marquis Rinuccini, her main executor and a minister under her father, Cosimo III. She was interred in the crypt that she helped to complete in San Lorenzo; although not entirely finished at the time of her death, her testament stipulated that part of the revenue of her estate should “be used to continue, finish and perfect the chapel of San Lorenzo.”
Anna Maria Luisa, she loved Florence. She loved the hallmarks of her beloved city the Cattedrale di Santa Maria del Fiore, the Cappelle Medicee, the birth-house of her fore-fathers Palazzo Medici-Ricardi and the for the time being incomplete Basilica di San Lorenzo, which is already finished a long time ago and where she is buried herself. She simply loved the city; the people, the colours, the arts and the architecture. Presumable a lot of people with me think that your life isn’t still complete if you didn’t visit Tuscany in general or Florence in particular.
Well to take this all a step further, where does this mysterious amiable Rákóczi fit in this setting? Does he have anything to do with this time-frame and this setting of people? Yes he does! It wasn’t easy, it took me days of researching every possible angle and read a lot of ‘opinions,’ but I am not particularly fond of opinions in the long hall. I need facts! Historical paper facts, who was married to whom and what kids did they bring in the world. Who lived where and what were they doing there.
As stated before I already knew that Rákóczi spent a particular part of his life with the Medici’s in Florence, but I couldn’t for the life of it figure out how this all exactly fit. What connections made this fit possible, who made this happen and why did Louis XIV of France have anything to do with this, why should he care for the kids of a Transylvanian nobleman and why was one of them put in the care of Gian Gastone de’ Medici? I researched from above to below and the other way around and I can put it here in one way or another but I decided to start in France.
The French Branch
Let’s start with a general informative introduction by Dr. Joanna Milstein and follow the family tree to see how The Medici’s connect with the Bourbon and d’Orleans for this part of history.
Since the times of Cosimo Pater Patriae de’ Medici (died in 1464), the relationship between France and Florence has been marked by a special cultural affinity, privileged commercial partnerships, and, at times, political alignment. The Lyons and Avignon branches of the Medici bank were more than financial outposts; they also functioned as bases for southern European diplomacy as well as crossroads for Florentine expatriates. Despite the eventual folding of the Medici banking branches in France in the second half of the fifteenth century, the course traced by their channels, now taken up by other Florentine banking families, continued to be employed by merchants, humanists, and artists, all seeking their fortunes in France. From the return of the Medici to Florence in 1512 (and the election of Lorenzo the Magnificent’s son, Leo X, to the papal throne the following year) and throughout the history of the grand ducal dynasty, French-Medici political ties were cemented by means of strategic marital alliances. Pope Leo X and King Francis I negotiated the marriage between Madeleine de La Tour d’Auvergne (the king’s distant relative) and Lorenzo de’ Medici, Duke of Urbino and Signore di Firenze (ruler of Florence). Their daughter, Catherine de’ Medici, was wed in 1533 to Henry of Valois, who became king of France in 1547, and Marie de’ Medici married King Henry IV of France in 1600.
Like stated above in 1600 Henri de France married Marie de’ Medici, they were the parents and of Louis XIII and grandparents of Louis XIV. Louis XIII had 5 siblings (see this graphic) and one of them was Gaston Jean Baptiste and this man is the one who set the genetic wheels in motion by marrying (Marie de Bourbon first) Marguerite de Lorraine. This second marriage gave him 5 children and one of these was a daughter named Marguerite Louise d’Orleans. This very unpleasant woman married Cosimo III de’ Medici and gave him 3 children, one of these was Anna Maria Luisa de’ Medici and two sons among which was Gian Gastone de’ Medici. This Gian Gastone is a key figure in the part of history when ‘Saint Germain’ a.k.a. ‘The Wonderman of Europe’ was wandering the streets of our continent far and wide, because he was the one who gave him shelter, only to Gian Gastone this young man was simply a Rákózsi Prince who needed shelter to forecome him being captured and held hostage by the Austrian Habsburgs.
The Transylvanian Branch
The whole life of Rákóczi seems to have been more or less shadowed by the political troubles and struggles of his father. In order to understand this we must take a brief survey of his family history, a survey which will moreover give some clues, helping to unravel the tangled web of mysterious elements which surrounded the life and work of the great occultist. Few pages of history are more deeply scored with sorrow, suffering and impotent struggle than those which tell the life story of the efforts of one Rákóczi after another to preserve the freedom of their principality, and to save it from being swallowed by the rapidly growing Austrian Empire under the influence of the Roman Church. In an old German book, Genealogische Archivarius aus dem Jahr 1734, pp. 409, 410, 438, Leipzig, a sketch is given, on the death of Prince Rákóczi, of his family, his antecedents and descendants, from which we will quote some leading facts: Francis Leopold Rákóczi, the father of the famous mystic–made ineffectual efforts to regain his throne, the principality of Siebenbürgen.
The Rákóczi property was wealthy and valuable, and Prince Francis I, grandfather of the mystic of whom we are writing, had lost his life in a hopeless struggle to retain his freedom; on his death, his widow and children were seized by the Austrian Emperor, and hence the son, Francis Leopold II, was brought up at the Court of Vienna. The widowed Princess (remarried Graf Tékéli) was forced to hand over her children with their properties to the Emperor, who said he would become their guardian and be responsible for their education. This arrangement was made in March, 1688. When, however, Prince Francis II came of age, his properties, with many restrictions and limitations, were given back to him by the Emperor of Austria. In 1694 this Prince Rákóczi married at Köln-am-Rhein, Charlotte Amalia, daughter of the Landgraf Karl von Hesse-Wahnfried (of the line of Rhein-fels). Of this marriage were four children, Lipót, József, György and Sarolta. Almost immediately after this period, Prince Rákóczi began to lead the conspiracies of his noblemen against the Austrian Empire, with the object of regaining his independent power. The history of the struggle is most interesting in every way, and singularly pathetic. The Prince was defeated and all his properties were confiscated. The sons had to give up the name of Rákóczi, and to take the titles of St. Carlo and St. Elizabeth.’ On which later the Master R. came just for fun up with, his renowned name, St, Germain – from Sanctus Germanus, meaning Holy Brother.
Let us notice what historian and author Hezekiel has to say on this point, for he has made some very careful investigations on the subject: We are, in fact, inclined to think the ‘Comte de St. Germain’ was the younger son of Prince Franz-Leopold Rákóczi II and the Princess Charlotte Amalia of Hesse-Wahnfried. The couple married in 1694, and by this marriage he had two renowned sons, who were taken prisoners by the Austrians and brought up as Roman Catholics; they were also forced to give up the dreaded name of Rákóczi. The eldest hostaged son Jozsef, calling himself the Marquis of San Carlo, escaped from Vienna in 1734. In this year, after fruitless struggles, his father died at Rodosto in Turkey, and was buried in Smyrna. Jozsef then received his father’s Turkish pension, and was acknowledged Prince of Siebenbürgen (Transylvania). The younger brother, György, took no part in the enterprises of his elder brother, and appears, therefore, to have been always on good terms with the Austrian Government.
Adverse writers have made much mystery over the fact that the ‘Comte de St. Germain was rich and always had money at his disposal; indeed, those writers who enjoyed calling him a ‘charlatan and a swindler’ did not refrain also from hinting that his money must have been ill-gotten; many even go so far as to say that he made it by deceiving people and exercising an undue influence over them. If we turn to the old Archivarius, we find some very definite information that not only shows whence the large fortune possessed by this mystic was derived, but also why he was so warmly welcomed by the King of France, and was so well known at all the courts of Europe. No obscure adventurer is this with whom we are dealing, but a man of princely blood, and of almost royal descent. (see graphic) (Archivarius 1736)
The up part of the Archivarius is the disclosed information of course, the down-part is that it confuses irritably. A lot of what is in the Archivarius is simply not true, wrong interpreted or written by someone who doesn’t understand the French language well enough. I had to search on until I finally found the REAL Testament of Ferenc Rákóczi II and concluded that my feeling was right all along. In the PDF I created you can read the correct translations and some extra notes PLUS the link to the testament so you can download the file for keeps if you wish to do so.
Ferenc II Rákóczi befriended the French King Louis XIV on several occasions and for political reasons. As Prince of the Holy Empire and being friends with Sultan Ahmed of the Ottoman Empire, he was a safeguard in Italy and Hungary preventing the Ottomans to cross friendly land to plunder Corsica (which is French) and cross the Mediterranean Sea and make land in France. Although there was a peace treaty it was always better to be safe than sorry. The decision is made to not go into the deep political games that were played, but if you are interested you can read a short version in this PDF file: The Prince Who Never Had A Home.
Everything that happened and went down had to do with the position of Hungary between Austria and Transylvania, (Transylvania was an immense part of central Romania back in the days). The Austrian Habsburgs were mean and double standard fighters and the Rákóczi’s and later the Tékéli’s/Thököly’s fought with everything they had to keep their freedom. Eventually they lost their freedom and went into exile. First Ferenc II’s mother and his stepdad Emeric Tékéli/Thököly went into exile and later Ferrenc II as well. Ferenc lost his mother to exile when he was only 12 and he was put in ‘foster care’ by the Habsburgs, his sister Julianna was put in a convent for the time being. As they were given amnesty to stay in the Rákóczi home-castle, the mother of the two was able to find a nice young man to marry her daughter, in which she succeeded in 1691, smart enough he was a Franco-friendly Belgian.
As this was already well calculated and in the line of expectation; Rákóczi Crown Prince Lipót (Leopold) ‘was declared death’ in 1699 at the age of 3 and moved from the homestead to be safely deported to another country. Ferenc II as Prince of The Holy Empire had a free passage into and through Italy, in that way he could safeguard his eldest in Florence in the midst of The Medici Family who were directly related to the French Royals, whom he befriended a long time ago, besides he didn’t have a choice either because he knew his eldest was in grave danger.
Before he was transported to Italy the little boy was held safe by his aunt Julianna who lived with her husband Ferdinand Gobert d’Aspremont-Lynden in Chateau Reckheim, Belgium. He lived with them for approximately 11 to 12 years, this all came to an end when first his uncle died in 1708 leaving his aunt a widow in a political turbulent time in a country overrun by Austrians, plus his father had to go into exile because he had a death warrant dangling over his head. That’s when Lipót started living with de’ Medici’s in Florence in the household of Gian Gastone. Where eventually in 1717 before going to the university in Siena, he met Anna Maria Luisa de’ Medici. (a soul-part of mine.) Lipót had the time of his life, first living with his aunt and uncle being spoiled rotten because they didn’t have any children, and now in the Medici household where he was ‘an only child’ again. And something tells me that this was signed and sealed in a couple of soul-contracts.
During the time of his stay with the Medici’s and the years at the University of Siena he had access to manuscripts a genuine librarian couldn’t even dream about PLUS he also had access to the Vatican Library. He spent several years reading, studying and researching all he could lay his hands on, specific Ancient Old Manuscripts. thereafter he appeared here there and everywhere around the Globe, always for a good reason and never to just show up. He seemed on a mission and key figures in history were hinted by him or were given a clear message to help humanity a bit further in specific ways, it was just always to assist or help humanity.
In France ‘St. Germain’ appears to have been under the personal care, and enjoying the affection of Louis XV, who repeatedly declared that he would not tolerate any mockery of the Count, who was of high birth. It was this affection and protection that caused the Prime Minister, the Duc de Choiseul, to become a bitter enemy of the mystic, although he was at one time friendly to him, since the Baron de Gleichen in his memoirs says: “St. Germain frequented the house of M. de Choiseul, and was well received there.” The same writer, who later became one of his devoted students, testifies to the fact that St. Germain ate no meat, drank no wine, and lived according to a strict régime. Louis XV gave him a suite of rooms in the royal Château de Chambord, and he constantly spent whole evenings at Versailles with the King and the royal family.
After a life well spend he announces in 1783 that it is time for him to go: “I shall not be seen here again until after three consecutive generations have gone down to the grave.” St. Germain then gradually passed Into a solemn mood. For a few seconds he became rigid as a statue, his eyes, which were always expressive beyond words, became dull and colourless. Presently, however, his whole being became reanimated. He made a movement with his hand as if in signal of his departure, then said: “I am leaving (ich scheide) do not visit me. Once again will you see me. Tomorrow night I am off; I am much needed in Constantinople; then in England, there to prepare two inventions which you will have in the next century–trains and steamboats. These will be needed in Germany. The seasons will gradually change–first the spring, then the summer. It is the gradual cessation of time itself, as the announcement of the end of the cycle. I see it all; astrologers and meteorologists know nothing, believe me; one needs to have studied in the Pyramids as I have studied. Towards the end of this century I shall disappear out of Europe, and betake myself to the region of the Himalayas. I will rest; I must rest. Exactly in eighty-five years will people again set eyes on me. Farewell, I love you.” After these solemnly uttered words, the Count repeated the sign with his hand. The two adepts, overpowered by the force of such unprecedented impressions, left the room in a condition of complete stupefaction. In the same moment there fell a sudden heavy shower, accompanied by a peal of thunder. Instinctively they return to the laboratory for shelter. They open the door, St. Germain is no more there … (Kleine Wiener Memoiren – Franz Gräffer)
The most comprehensive attempt at a biography concerning ‘the Comte de St. Germain’ has been made by Isabel Cooper-Oakley (1853/1914), a prominent Theosophist and author. In her book The Comte de St. Germain: The Secret of Kings, she makes extensive use of references concerning ‘the Comte de St. Germain’ as they have been recorded by a wide variety of people who knew him. The most eminent among these people were connected to the French court and various European principalities. In rarer cases reference is also made to ‘St. Germain’ from a Rosicrucian and Freemasonic context. There have been various suggestions concerning ‘the Comte de St. Germain’s’ parentage. Among the people claimed to be his parents are the widow of Charles II, King of Spain, a Madrid banker; a Portuguese Jew; an Alsatian Jew; a tax-gatherer in Rotondo; the King of Portugal (natural son); and Francis Rakóczi II, Prince of Transylvania. The Hungarian website, ‘Saint Germain gróf,’ claims that any legitimate biography of Francis Rákóczi II attests that he was married to Princess Sarolta Amália, daughter of the Landgrave of Hesse-Wanfried when they were respectively 18 and 15 years old. They had 4 children, 3 sons, Lipót, József and György, and a daughter Sarolta, who was born and deceased in 1706.
The book of Mrs Cooper-Oakley gives also proof of people telling Rákóczi was allegedly ambidextrous to such a degree that he could write the same letter with both his right and left hands on two separate pieces of paper, and when these were placed on top of each other and held up against the light, their scripts overlapped with such precision that not the slightest difference between them could be detected. He also painted with great mastery, depicting the precious stones in his paintings in such a way that they had a highly realistic brilliance which he apparently achieved by mixing powdered mother-of-pearl in his pigments. He was also known to have possessed the power to correct the flaws in diamonds which would greatly increase their value and he was a very gifted multi-instrumentalist but the violin-play was his trademark. (see PDF for his compositions and below to listen to the actual music)
It was on the estate of Prince Charles that ‘St. Germain’ finally ‘died’ at a date given out as 1784. The strange circumstances connected with his passing lead people to suspect that it was a mock funeral. It has been noted that, “Great uncertainty and vagueness surround his latter days, for no confidence can be reposed in the announcement of the death of one illuminate by another, for, as is well known, all means to secure the end were in their code justifiable, and it may have been to the interest of the society that ‘St. Germain’ should have been thought dead.
H. P. Blavatsky remarks: Is it not absurd to suppose that if he really died at the time and place mentioned, he would have been laid in the ground without the pomp and ceremony, the official supervision, the police registration which attend the funerals of men of his rank and notoriety? Where are these data? He passed out of public sight more than a century ago, yet no memoirs contain them. A man who so lived in the full blaze of publicity could not have vanished, if he really died then and there, and left no trace behind. Moreover, to this negative we have the alleged positive proof that he was living several years after 1784. He is said to have had a most important private conference with the Empress of Russia in 1785 or 1786 and to have appeared to the Princess de Lambelle when she stood before the tribunal, a few minutes before she was struck down with a billet, and a butcher-boy cut off her head; and to Jeanne Dubarry, the mistress of Louis XV as she waited on her scaffold at Paris the stroke of the guillotine in the Days of Terror of 1793.
As promised he did return 85 years later in 1875 and started playing a very significant role in the founding of the Theosophical Society.
Between 1880 and 1900, Saint Germain’s name suddenly appeared in America when members of the Theosophical Society, including famed mystic Helena Blavatsky, claimed that he was still alive and working toward the “spiritual development of the West.” Helena Blavatsky claimed that Saint Germain was one of her Masters of Wisdom and implied that he had given her certain secret documents. Some occult researchers credit him with inspiring the Founding Fathers to draft the United States Declaration of Independence and the Constitution, as well as providing the design of the Great Seal of the United States. In 1897, the famous French singer Emma Calve dedicated an autographed portrait of herself to Saint-Germain during a visit to America.
The Counts Appearance
One of the latest descriptions of the Count is written by H.S. Olcott. Adyar in 1918. We have various descriptions of the personal appearance of Count St-Germain, and although they differ somewhat in details, yet all describe him as a man in radiant health, and of unflagging courtesy and good humour. His manners were the perfection of refinement and grace. He seems to have been a remarkable linguist, speaking fluently and usually without foreign accent the current languages of Europe. One writer, signing himself Jean Léclaireur, says in an interesting article on “Le Secret du Comte de Saint- Germain,” in the Lotus Bleu, Vol VI, 314-319, that he was familiar with French, English, Italian, Spanish, Portuguese, German, Russian, Danish, Swedish and many oriental dialects. – H.S. Olcott. Adyar Pamphlet No 90, June 1918 – C. W. Leadbeater, famous member of the Theosophical Society and author on occult subjects claimed to have met Saint Germain in Rome in 1926. Guy Ballard, founder of the I AM Activity, claimed that he met Saint Germain on Mount Shasta in California in August 1930, and that this initiated his “training” and experiences with other Ascended Masters in various parts of the world.
The Comte de St. Germain: A friend of princes and kings.
As far as the Rákóczi – St. Germain identity is concerned, the Theosophist and writer E. Francis Udny says the following: “There are two kinds of mysterious deaths – one which is merely feigned, the man changing his name (and perhaps his personal appearance as far as may be) and going to live among strangers; the other a true death though not quite an ordinary one.” This latter death can only be assumed by someone who is a member of the Great Brotherhood, the Order of Philosophers. Such a person apparently has power to choose the time of his own death, then leave his physical body deliberately, and then enter immediately another body which has previously been prepared for him. The death of Saint Germain (Lipót György Rákóczi) must have been of this kind. He seems to have left the Saint Germain body only to immediately enter another.
The Rákóczi – St. Germain connection which, no doubt, will raise some eyebrows among more skeptically inclined readers, but one which is nevertheless in accord with esoterically feasible possibilities. Rather than trying to find a physical parentage for the Comte de St. Germain, or even attribute a flesh and blood existence to his person, it is suggested that Lipót György’s life was the final incarnation and that he ‘lived on’ in what we know to be a mayavi rupa, or body of illusion, whereby he achieved such tasks on the physical plane that were necessary to his objectives and aims. The mayavi rupa should not be mistaken for what is commonly understood by the ethereal phenomenon known as a ghost, but rather as the deliberate and chosen vehicle of a Master whereby he intends to interact with disciples and co-workers on the physical plane. Thus, for all appearances, it would most likely possess all those lifelike qualities that we would ascribe to a real person, with whom we could converse and interact as if the Master were present in a physical vehicle. As a deliberately created vehicle of energy and power, would it be any wonder that it could perform such extraordinary feats like correcting the flaws of diamonds, exhibit perfect ambidextrousness, or be capable of those sudden and inexplicable appearances and disappearances for which the Comte de St. Germain was so famous? It would also account for the fact of why St. Germain has never been seen eating, even when he was an invited dinner guest, and rather chose to entertain his fellow guests with interesting anecdotes and stories, which diverted their attention from the fact of his abstinence.
A higher form of subtle body, belonging to Manas, is that known as the Mâyâvi Rûpa, or “body of illusion.” The Mâyâvi Rûpa is a subtle body formed by the consciously directed will of the Adept or disciple; it may, or may not, resemble the physical body, the form given to it being suitable to the purpose for which it is projected. In this body the full consciousness dwells, for it is merely the mental body rearranged. The Adept or disciple can thus travel at will, without the burden of the physical body, in the full exercise of every faculty, in perfect self-consciousness. He makes the Mâyâvi Rûpa visible of invisible at will – on the physical plane – and the phrase often used by chelâs and others as to seeing an Adept “in his astral”, means that he was visited by them in his Mâyâvi Rûpa. If he so chose, he can make it, indistinguishable from a physical body, warm and firm to the touch as well as visible, able to carry on a conversation, at all points like a physical human being. But the power thus to form the true Mâyâvi Rûpa is confined to Adepts and chelâs; it cannot be done by the untrained student, however psychic he may naturally be, for it is a manasic and not a psychic creation, and it is only under the instruction of his Guru that the chelâ learns to form and use the “body of illusion”
Annie Besant, The Seven Principles of Man (London, England: The Theosophical Publishing Society, 1909), p. 50-51
Master Rákóczi and the Spiritual Hierarchy
It is common knowledge that the first definitive mention of the Masters of Wisdom and the existence of the Spiritual Hierarchy dates back to the beginnings of Theosophy and its major exponent, H. P. Blavatsky. The existence of the Masters and the Hierarchy was reaffirmed and elaborated upon by Alice Bailey when she started writing her books for the Tibetan Master, Djwhal Khul. All such information had always been free of any sensationalism, and always carefully worded and on a need-to-know basis. This was done to protect the Masters’ privacy, and to help people not to form unrealistic or idealized conceptions about them. The most practicable manner in which one can assess Master Rákóczi’s office and function as a senior member of the Spiritual Hierarchy is to examine those passages in Alice Bailey’s books that make direct reference to him, and then reflect on them in the context of our times. In Alice Bailey’s The Externalization of the Hierarchy, page 667, Master Rákóczi’s office and function are defined as follows:
He is the Lord of Civilization and His is the task of bringing in the new civilization for which all men wait. It is a third ray Ashram, and therefore enfolds within its ring-pass-not all the Ashrams to be found upon the third Ray of Active Intelligence, upon the fifth Ray of Concrete Science and upon the seventh Ray of Ceremonial Order. All these Ashrams are working under the general direction of the Master R. He works primarily through the Masters of these three types of ray energy. He Himself at this time is occupied with seventh ray energy, which is the order-producing energy upon the planet. In this brief passage alone there is a wealth of information which, provided that one takes the needed effort, will yield not only material for serious reflection, but also provide several signposts by which one’s insights may be increased.
The Maha Chohan, or Lord of Civilization, is a Distributor of the Hierarchy’s Intelligence Aspect, thus a focus point of the Third Ray, and as such, in a ruling position in relation to the Heads of the Ashrams governed by the Fifth Ray and the Seventh Ray. As one of the three Department Heads, Master Rákóczi is known to work in close collaboration with the Christ, also known as the World Teacher, and Distributor of the Love- Wisdom Aspect, and the Manu, the Distributor of the Will Aspect, and thus occupied with the science of divine government, and with politics and law.
Master Rákóczi’s involvement with the Seventh Ray is elaborated by Alice Bailey in The Externalization of the Hierarchy, pages 667-668, as follows:
This is the ray of Ceremonial Order, and through the activity of this energy, when correctly directed and used, a right rhythm is being imposed upon all aspects of human living. All effort is being constantly made to arrest the ugly chaos of the present and to produce the ordered beauty of the future. The major weapon now being used by the combined Forces of Evil is chaos, disruption, lack of established security, and consequent fear. The potency of these evil forces is exceedingly great because they belong to no one group of people and to all the ideologies. The chaos produced by indifference, the chaos produced by uncertainty, the chaos produced by fear, by starvation, by insecurity, by watching others suffer innocently, and the chaos produced by the warring and conflicting ambitious elements in every nation (without exception) – these are the factors with which the Master R. is attempting to deal; the task is one of supreme difficulty. The entire rhythm of international thinking has to be altered, and that constitutes a slow and arduous task.
Saint-Germain was a ‘fifth rounder,’ a rare case of abnormally precocious individual evolution.
. . . the gradual development of man’s seven principles and physical senses has to be coincident and on parallel lines with Rounds and Root-races. Our fifth race has so far developed but its five senses. Now, if the Kama or Will-principle of the “Fourth-rounders” has already reached that stage of its evolution when the automatic acts, the unmotivated instincts and impulses of its childhood and youth, instead of follow-ing external stimuli, will have become acts of will framed constantly in conjunction with the mind (Manas), thus making of every man on earth of that race a free agent, a fully responsible being — the Kama of our hardly adult fifth race is only slowly ap-proaching it. As to the 6th sense of this, our race, it has hardly sprouted above the soil of its materiality. It is highly unreasonable, therefore, to expect for the men of the 5th to sense the nature and essence of that which will be fully sensed and perceived but by the 6th — let alone the 7th race — i.e., to enjoy the legitimate outgrowth of the evolution and endowments of the future races with only the help of our present lim-ited senses. The exceptions to this quasi universal rule have been hitherto found on-ly in some rare cases of constitutional, abnormally precocious individual evolutions; or, in such, where by early training and special methods, reaching the stage of the 5th rounders, some men in addition to the natural gift of the latter have fully devel-oped (by certain occult methods) their sixth, and in still rarer cases their seventh, sense. As an instance of the former class may be cited the Seeress of Prévorst; a creature born out of time, a rare precocious growth, ill adapted to the uncongenial atmosphere that surrounded her, hence a martyr ever ailing and sickly. As an exam-ple of the other, the Count Saint-Germain may be mentioned.
Blavatsky Collected Writings, (REPLIES TO AN ENGLISH F.T.S.) V pp. 144-45
The Most Holy Trinosophia
There is a persistent rumor that ‘St.Germain’ possessed a magnificent library, and that he prepared a number of manuscripts on the secret sciences for the use of his disciples. At the time of his death … or disappearance … these books and papers vanished, probably into the archives of his society, and no trustworthy information is now available as to their whereabouts.
One book of an esoteric nature survived which is attributed to ‘St. Germain.’ It is titled The Most Holy Trinosophia, and consists of an obscure text and a series of puzzling illustrations. In 1933 Manly P. Hall published a parallel French and English edition of The Trinosophia, together with his introductory chapters – The Man Who Does Not Die – and – The Rarest of Occult Manuscripts – and a concluding chapter of – Notes and Commentaries – which follow the text of The Trinosophia. A first reading of this obscure text will most likely leave all but the very few baffled and frustrated, but in his Notes and Commentaries Manly P. Hall manages convincingly to make the text intelligible, and to identify it as having been written in three different keys, namely Alchemy, Essenian Cabbalism, and Alexandrian Hermetism. As he applies these keys to the text it reveals a story of rituals and trials of a high initiation which, once they are successfully passed, welcome the initiate as an equal into the company of Masters.
La Très Sainte Trinosophie is not a manuscript for the tyro. Only deep study and consideration will unravel the complicated skein of its symbolism. Although the text matter is treated with the utmost simplicity, every line is a profound enigma. Careful perusal of the book, and meditation upon its contents, will convince the scholar that it has been well designated “the most precious known manuscript of occultism.”
Who was he? — the son of a Portuguese king, or of a Portuguese Jew? Or did he, in his old age, tell the truth to his protector and enthusiastic admirer, Prince Charles of Hesse-Cassel? According to the story told his last friend, he was the son of a Prince Rakoczy, of Transylvania, and his first wife a Tékély. He was placed, when an infant, under the protection of the last of the Medici. When he grew up, and heard that his two brothers, sons of the Princess Hesse-Rheinfels, or Rothenburg, had received the names of Saint-Charles and Saint-Elizabeth, he determined to take the name of their holy brother, Sanctus Ger-manus. What was the truth? One thing alone is certain, that he was a protégé of the last Medici.
Ferenc Rákóczi II was in fact only married once. The Tékéli name is the name of his grandmother, and all her children from that second marriage died young, so if there was ever someone who wanted to check his family-tree, he or she would walk into a dead end street. That was on purpose, because he wasn’t here to make a name but to fulfill a purpose, a destiny.
© Cormael 2018 08/08
Saint G’s Music
Book Summary: The Music Of The Comte De St. Germain: The Favorite Songs From The Opera Called L’Incostanza Delusa
Composer of Popular Music, an associate of Händel and also the composer Jean-Philippe Rameau, ‘Saint Germain’ was praised for his ability to compose and perform exquisite musical pieces. At Versailles he gave concerts on the violin (it was said that he played the violin “like an orchestra”) and on one occasion he conducted a symphony without use of a score. ‘Saint Germain’s’ compositions were quite popular in London as well. The newspaper of London said of ‘Saint Germain,’ “With regard to music, he not only played but composed; and both in high taste. Nay, his very ideas were accommodated to the art; and in those occurrences which had no relation to music, he found means to express himself in figurative terms deduced from this science.”
Charles Burney (1726-1814), the composer of God Save the King, writes in his ‘A General History of Music‘ about a time when one of the several songs ‘Saint Germain’ had composed was used every night of the Opera season as the encore performance of the first woman of the opera—Farsi, Händel’s Prima-Donna and the one who sang all of his oratorios for him including his Messiah. So popular was ‘Saint Germain’s’ song—“Per pieta bel idol mio” (For pity’s sake, beautiful idol of mine) that the manager of the opera house had the first few lines of the song, including both staves and words, painted as a huge mural on the wall of his home in London.
Another beloved piece by the adept was “That Maid That’s Made for Love and Me.” Another called simply “A New Song,” was also known by its first line, “O wouldst thou know what sacred charms.” This song was sung by a famous tenor of the time who performed only the best musical compositions. The piece was printed in New Grove’s Dictionary of Music and Musicians as well as The London Magazine in 1747 and The Gentleman’s Magazine in that same year. The music is in 3/4-waltz time, which is the rhythm ‘Saint Germain’ has always promoted as being healing for the heart, as it is its natural rhythm. Some of ‘Saint Germain’s’ compositions were meant for the amateur singer to perform in local salons. Others were formal works intended for the large orchestras of the day. He also provided new arrangements for several popular songs.
Most of ‘Saint Germain’s’ musical compositions were published by John Walsh, a well-known music publisher in London, who was given exclusive rights to publish a set of Italian Arias by ‘Saint Germain through a note signed by the Secretary of State on November 27, 1749. This publication consisted of 42 arias and was 135 pages long! Saint Germain also wrote art songs in English, which Walsh published around 1747. Many of Saint Germain’s most well liked songs were reprinted in popular magazines of the day. At one time Peter Tchaikovsky held one of Saint Germain’s compositions in his private collection. Today most of these collections are in the British Museum or in private collections.
Theosophist Jean Overton-Fuller concluded: “Clearly Saint Germain was a composer of considerable competence and merit.”
He composed a series of works that were published in London between 1745 and 1758 by Walsh, a well-known music publisher in London, who was given exclusive rights to publish a set of Italian Arias by ‘Saint Germain’ through a note signed by the Secretary of State on November 27, 1749. This publication consisted of 42 arias and was 135 pages long! ‘Saint Germain’ also wrote art songs in English, which Walsh published around 1747. Many of ‘Saint Germain’s’ most well liked songs were reprinted in popular magazines of the day. At one time Peter Tchaikovsky held one of ‘Saint Germain’s’ compositions in his private collection. Today most of these collections are in the British Museum or in private collections. He also composed a set of three songs for the opera L’Incostanza delusa (1750), a set of almost 40 Italian arias titled Musique raisoneé selon le bon sens aux Dames Angloise qui aiment le vrai gout en cet art (1758), six sonatas for two violins and basso (1750), a set of solos for violin (1758) and several songs in English between 1747 and 1750. His style is similar to that of the late Francesco Geminiani, known for its fluid melody and competent harmonies.
- Blavatsky on The Count Saint Germain
- Genealogischer Archivarius. Historische Nachrichten aus dem Jahr by Ed. M. Ranft – 1734/1736
- Abenteuerliche Gesellen by Georg Hezekiel – 1862
- A Pallas Nagy Lexicona (Universal Hunagrian Encyclopedia) edited by Józef Bokor, 1893-1897
- The Comte de St. Germain, by Isabel Cooper-Oakley – 1912
- Most Holy Trinosophia, by Count St.Germain – 1933
- Mahgyar Katolikus Lexikon (Hungarian Catholic Lexicon) edited by Dr. István Diós and Dr. János Viczián – 1993-2014
- The Count of Saint-Germain by David Pratt – 2012
- The Master Rákóczi by Iván Kovács – 2012