Giuliano Kremmerz - 11 numeri Commentarium per le Accademie Ermetiche - 1911-1984

11 numbers in the anastatic reprint (Phoenix Genova 1984) of the important magazine Commentarium for the Hermetic Academies directed by Giuliano Kremmerz.
Year I (1910): No.1 - 2 - 3 - 4 -5 - 6/7 -8/9/10
Year II (1911): No. 1 - 2/3 - 4/5/6/7 - 8/9/10/11.
Magazines in excellent condition. Auction without reserve!!!!

The Commentarium is the official journal founded by Giuliano Kremmerz (pseudonym of Ciro Formisano) in 1910 for the Neapolitan Hermetic Philosophical School and the S.P.H.C.I. (Schola Philosophorum Hermeticorum Classicorum Italica). Giuliano Kremmerz, master of hermeticism and initiatory therapy. It originally appeared between 1910 and 1911 in a series of fascicles and volumes. It collects doctrinal teachings, practices of Hermetic medicine, alchemy, natural magic, sapiential traditions and internal communications reserved to the members of the Kremmerzian academies. Giuliano Kremmerz, registered as Ciro Formisano (Portici, April 8, 1861 – Beausoleil, May 7, 1930), was an Italian esoterist and hermetist.

Biography
Giuliano Kremmerz, simplification of the hermetic name J.M. KREMM-ERZ, pseudonym of Ciro Formisano, was a student of hermeticism who around the 19th and 20th centuries popularized its theories to the broad public of esotericism scholars and, to encourage practice and experimentation, founded the Schola Philosophica Hermetica Classica Italica - Fraternity Therapeutic-Magical of MIRIAM (or MYRIAM),[1] modeled on the ancient Isiacian and Rosicrucian fraternities.[2]

The period 1861–1895
Son of Michele Formisano, a modest road works assistant, and Gaetana Argano from a well-to-do family, the young Ciro benefited from financial help from his maternal family to study, so that at only 17 he obtained qualification to teach Italian, history and geography[3]. After earning a degree in Letters at the University of Naples, Ciro Formisano began, between 1883 and 1885, to work as a teacher at the Ginnasio di Alvito (FR), later as a proofreader in a Portici print shop. Subsequently, thanks to his founder Eduardo Scarfoglio’s acquaintance, he became a journalist for the daily Il Mattino. Married in 1887 to Anna Beato,[4] between 1888 and 1893, perhaps due to financial problems for some[3], or for his thirst for knowledge for others,[5], he undertook a journey abroad, according to some sources to Latin America, boarding a ship bound for Montevideo, from which he returned in 1893 by sea.[6] Some believe that at that time he came into contact with South American shamanism.[7] According to others he traveled in Europe, staying in France[8] and receiving initiation into Martinism among other things. In the Roma Nova Lux magazine, Kremmerz was described as an Anonymous Superior Martinist, while in the O' Thanatos magazine, then the bulletin of the Martinist Order directed by Banti, he appeared on the editorial board. From Papus’ fonds in Lyon it appears that Kremmerz was the “Special Delegate” of the Martinist Order for Campania.[9]

Anyway, upon returning home he was awaited by his wife Anna Beato (or Petriccione) and his little daughters Gaetana and Adele born after his departure.[4] From 1895 he moved with his family to Naples, launching his activity as writer and experimentalist of Hermetic doctrines.

Cultural background and esoteric activities
The historical period in which the figure Ciro Formisano appears on the esoteric-occult stage is characterized by ferment following Italian unification and its descendants, which culminated in those intellectual and spiritual movements that converged particularly in the Egyptian-rite Masonic lodges,[8][10] in Kardecian spiritism and in the revival of animal magnetism[11] mesmerism.[12]

As early as 1864 nine volumes were published called Il Mondo Secreto, by G. De Castro, in which topics related to ancient initiations were widely treated.[13] And it is precisely on these traditions that Formisano formed and, according to the consensus of contemporary researchers, was guided toward philosophical hermeticism by Izar Bne Escur, alias Pasquale De Servis, who lived in the same building in via della Parrocchia in Portici, where he resided with his family.[8]

Initiated perhaps by him,[8] the young Ciro drew his principles and his philosophical theories from that hermetic tradition which, deriving its distant origins from the Egyptian Hermes Thot, spread in Magna Graecia with the Pythagorean School and in the Neapolitan lands, so that even today in Naples, in the Nilense district[14], where colonists from Alexandria of Egypt settled in the 3rd century B.C., monuments exist that prove the import of Egyptian cults[15] during Hellenism, such as the statue dedicated to the Nile God,[16] erected by the Alexandrians near Piazzetta Nilo.[17]

In the same area of esoteric Naples,[18] to which Formisano will refer several times in his works,[19] stands the Sansevero Chapel, of more recent construction, where Prince Raimondo di Sangro placed some sculptures with a deliberately mysterious connotation.[20]

It was therefore after the death of Pasquale De Servis (Izar), considered by many his “master,”[8] and coinciding with his return to his homeland in 1893, that Formisano, under the pseudonym Giuliano Kremmerz, perhaps inspired by the title of the aforementioned 1864 publication, pursued the aim of awakening in the culture of the time the memory of ancient Mediterranean wisdom of Isidean origin,[21] inaugurating from 1897 on his magazine Il Mondo Secreto the dissemination of the theoretical bases of a “natural and divine magic.”

Parallel, while facing on the magazine with the writings of some well-known esotericists, such as Papus[8], Eliphas Levi, Stanislas De Guaita, and with the emerging ideas of Madame Blavatskij and Annie Besant, he laid the foundations for the later realization of his project, which began when, almost abruptly closing the magazine, he drew a good number of readers and supporters toward a first experiment of a Therapeutic Fraternity, ideally linked to the ancient Isiacian and Rosicrucian fraternities.

"Il Mondo Secreto does not disappear - he writes in December 1899[22] - but it transforms into the realization of nebulous theories and begins the exposition of the science of Hermetic Medicine, revelation of the therapeutic synthesis of the Rosy Cross (Rosa Mistica)."

Constitution of the Fraternity of Miriam
The same topic in detail: Fraternity of Miriam.
In the first small book of the next work La Medicina Ermetica - bulletin of instructions to practitioners,[23] the fundamental pact for the constitution of his Schola is summarized in seven articles, stipulated with a certain Great Egyptian Order or Egyptian[21] of controversial identification, since for some it would have been constituted by the heads of Neapolitan Masonic lodges of Egyptian origin,[8] and for others it should be considered as an initiatic organism detached from any socio-political mix, sectarian, and in particular Masonic.[24] By now delineated both in form and substance, the Fraternity constituted by the Kremmerz was placed by him in 1909 under the protection of this initiatic Order, whose statute was enacted in 60 clauses under the title Pragmatic Fundamental of the S.P.H.C.I. Fr+ Tm+ of Miriam.[25] He established operational headquarters named Miriamic Academies in Naples, Bari, Rome, Taranto, La Spezia, entrusting them, on the basis of the statute or Pragmatic Fundamental, with the meetings of adherents and to represent the school outwardly.

According to his writings, and in particular the Lunations fascicles, printed "pro Schola" and off the market until the end of his days,[26] Kremmerz can be regarded as among the precursors of the modern holistic interpretation of vital phenomena and close to Samuel Hahnemann’s Homeopathy.[27].

Difficulties and resistances to his project
But this project met organizational difficulties from the start and explicit resistances from contemporaries among hermetists including "N.R. Ottaviano", identified by some as the Islamist Leone Caetani[8] and by others as such engineer Koch,[28][29] who signed with that pseudonym some pagan articles in the magazine Commentarium for the Hermetic Academies, showing disagreement on the vulgarization of so-called "Hermetic secrets" considered the exclusive patrimony of secret societies and initiates.[8][30].

Moreover the dissemination carried out by Kremmerz, although mediated by adaptation to the historical-cultural context of the time, proved difficult to be fully understood, and in a Circular of 1914 addressed to the directors of the Academies[31] he sought to bring his own disciples back to the primitive intentions about the purposes of the Schola.

Transfer to Beausoleil
In the meantime he had moved with his wife and their third son Michele first to Camogli in 1907, then to Ventimiglia to finally settle in Beausoleil, Principality of Monaco in 1912, thus distancing himself "for momentary reasons"[31] from the leadership of the Schola. But in addition to continuing the Schola-pro, Lunations branch and maintaining frequent contacts with the secretariat and the responsible leaders of the Northern and Southern Circles of the Fraternity (Luciano Galleani and Giacomo Borracci), he made frequent trips to Italy where, among other things, his daughter Gaetanina resided in Bari.

In 1920 and 1921 he stayed in Rome and Bari to hold Conversations or lectures at the respective Academies’ venues: Vergiliana and Pitagora[32] with the aim of again guiding the joint efforts of the Schola members toward the practice of Hermetic medicine. But the advance of the fascist regime (a fascist raid on the Pitagora Academy had caused its closure and the Vergiliana of Rome had followed the same fate) forced him to reduce his travels in Italy. Therefore, he continued to receive disciples at his Monaco residence and to maintain contacts with the General Secretariat of the Schola entrusted to Domenico Lombardi, until his death in Beausoleil on May 7, 1930.

The literary production
From 1897 to 1900, Kremmerz published, by Dekten and Rocholl of Naples: the magazine Il Mondo Secreto, Angels and Demons of Love, La Medicina Ermetica (Bulletin of instructions to practitioners of the Fr+Tm+di Miriam). He also oversaw for the Rocco publishing house in Naples the publication of the Italian Esoteric Library series, signing prefaces, comments, annotations, to volumes such as The History of Alchemy by P. Bornia, The Mystic Medicine of S. Catalano, Christ, Magic and the Devil from Eliphas Levi’s Dogma of the High Magic, The Gatekeeper of the Threshold by P. Bornia. Also with Rocco, he republished Il Mondo Secreto gathered in two volumes.

In the early years of the century he wrote articles for Mondo Occulto, O' Thanatos, Luce e Ombra. In the latter, around 1909, appeared "The Tarot from a Philosophical Viewpoint: The Prologue of the Fool and The Lovers"; the Arcana "Death" was added later in a posthumous edition by Bocca. Between 1910 and 1911 the magazine Luce e Ombra published "The Hermetic Door" written, it seems, between 1904 and 1905, dedicated to Mary, and Bari published the magazine "Commentarium" for the Hermetic Academies (S.P.H.C.I.), to which contributed, using also pseudonyms, various collaborators, friends and supporters including: L. Jesboama, G. Catinella, P. Bornia, M. G. Paolucci, P. Clemente, N. R. Ottaviano, Alfredo Carreras, G. Borracci.[33]

In 1913 he began, within the Schola, the dissemination in fascicles of the "Lunations: Annotations on the Sidereal and Lunar Influences on plants, medicines, ailments of the human body and prognoses of healing and death - 1st 2nd 3rd Cycle", continuing it uninterruptedly until the end of his days. The Kremmerz never claimed total authorship of this work, often citing the Neapolitan Anonimo and other sources of ancient wisdom from which he drew the information contained therein. The "Dialogues on Hermeticism" published by certain disciples, in seven numbers, in 1929 by Arti Grafiche Panetto e Petrelli of Spoleto, and completed by the eighth and ninth dialogues printed posthumously, constitute the last work published by Kremmerz.

The Hermetic therapy
The practices described are not accepted by medicine, have not been tested with scientific methods, or have not passed them. They could therefore be ineffective or harmful to health. The information is for illustrative purposes only. Wikipedia does not give medical advice: read the warnings.
In a circular of 1898 Kremmerz declares that his aim is to create a "spiritualist magical fraternity [...] that deals with Hermetic medicine, magical therapeutics, to heal or alleviate suffering and diseases"[8] through study and experimentation applied to the therapuetic of all known and unknown potentials of the human organism.[8]. According to the founder the members of this school should attempt distance healing of the sick who spontaneously turn to them for free help.[35] All this without declaring itself in conflict with the medical science of the universities of the time, nor preventing the patient from consulting a licensed doctor and drugs registered in the official pharmacopoeia[36].

The school and the Kremmerzian associations
After Kremmerz’s death several associations drew inspiration from the original Kremmerz school often in conflict with each other regarding orthodoxy and compliance with the original teachings. In 2002 a ruling stated that the denomination S.P.H.C.I. FRATELLANZA TERAPEUTICO MAGICA DI MYRIAM FR+ TM+ DI MYRIAM and the seals and/or sigils and/or abbreviations referring to that denomination belong exclusively to the association S.P.H.C.I. Fr+ Tm+ di Myriam based in Naples and represented by Anna Maria Piscitelli[37].
The memory of Kremmerz is honored by the album Numen Lumen by Hautville[38].