Lessons on Martinism: With Tested and Proven Exercises

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Such an evocation or materialization of Christ is the ultimate climax of initiation. Here, Christ restores one to paradise, impressing upon the initiate an ever-lasting fiery spiritual regeneration. As a magical theurgist I have to say this operation is DARING for want of better words. One of the most familiar ways to start discussions among Martinists is to ask the question “What is a Martinist?”. The answer to that can be as elegantly simple or as convoluted and complex as the participants wish. The notion of “Initiation” is common if not central to this question and to those regarding “Martinist Legitimacy”. Let's start with a broad definition for the present, then gradually color in some details. In keeping with the hidden identity concept the M.O succeeds here in manifesting another traditional element from the original founding Rosicrucian declarations. The very idea of being an “Unknown Adept” is completely different from the Golden Dawn’s “Adeptus Major” title, let alone its highest grade Ipsissimus, meaning “His Most Selfness,” which sounds more akin to megalomaniac.

Under the false pretenses of being a Mason himself, Morgan gained access to the local lodge and documented several of the organization’s cryptic ceremonies and induction rituals. Once Morgan had these veiled details down on paper, Miller began teasing their very public release. In August of 1826, Miller hinted at the incendiary nature of the upcoming exposé, saying he had discovered the “strongest evidence of rottenness” in the centuries-old institution. Worldly initiations are a necessary preliminary to Martinists, though we see them as earthly representations of a greater transformation. They only become meaningful when we receive the “central initiation.” Saint-Martin tells us that this initiation is that by which “we can enter into the heart of the Divine, and make the Divine’s heart enter into us, there to form an indissoluble marriage which will make us the spouse of our Divine Redeemer. There is no other mystery in arriving at this holy initiation than to delve further and further into the depths of our being, and not let go until we can bring forth the living, vivifying root, because then, all the fruit which we ought to bear, according to our kind, will be produced within and without ourselves naturally." The Martinist Teachings The book features diagrams with alchemical triangles that overlay the seven virtues and seven vices over the qualities of alchemical gold, silver, and the three principles of sulphur, salt & mercury. Thus Martinism is said to be made up of three branches; the Elu Cohens of Pasqually, the C.B.C.S and the Martinism of Saint Martin and Boehme. Together they are called Martinezism. Rosicrucian New Jerusalem

Louis Claude de Saint-Martin

lead by an inner committee known as the Sovereign Tribunal . The British Grand Lodge represents the main However, the original system has been lost and corrupted for centuries. Presented here for the first time, these original rites of the Élus Coëns instruct the initiate in how to enter into relations with angelic entities, which are sympathetic to Mans fallen state and who can aid him upon the path to reintegration with the Divine. From this point until the end of his life, Saint-Martin made a daily task of translating the texts of Jakob Boehme. "I owe my entry into the higher truths to Martinès de Pasqually, and I owe the most important steps I have made into these truths to Jakob Boehme." The Writings of Louis Claude de Saint-Martin The traditional method of Martinist membership is offered through initiation and learning in a Martinist Heptad. Work in the Heptad is conducted in the strictest traditional manner, and initiations are conferred with the active physical presence of the candidate and an initiator, who is an officer duly initiated and empowered by the directives of the Martinist Tradition to initiate others.

De Pasqually put forth the philosophy underlying the work of the Elus-Cohens in his only book, Treatise on the Reintegration of Beings, [6] which first uses the analogy of the Garden of Eden, and refers to Christ as "The Repairer". The ultimate aim of the Elus-Cohen was to attain– whilst living– the beatific vision through a series of magical invocations and complex theurgic operations. Many meanings have been given to the two letters signifying this degree. S.I is given as Superieur Inconnu (Sovereign Judge, a degree of the Cohens), Societe des Inities (Society of Initiates), Societe Unconneu (Unknown Society), Sage Inconnu (Sage Unknown) etc. Some have revered these letters as being the “Society of Jesus” which is very Rosicrucian. Although the male twin in this case is only affected by reduced fertility, in over ninety percent of the cases, the female twin is completely infertile. Because of a transfer of hormones or a transfer of cells, the heifer's reproductive tract is severely underdeveloped and sometimes even contains some elements of a bull's reproductive tract. A freemartin is genetically female, but has many characteristics of a male. The ovaries of the freemartin do not develop correctly, and they remain very small. Also, the ovaries of a freemartin do not produce the hormones necessary to induce the behavioral signs of heat. The external vulvar region can range from a very normal looking female to a female that appears to be male. Usually, the vulva is normal except that in some animals an enlarged clitoris and large tufts of vulvar hair exist. Freemartinism cannot be prevented; however, it can be diagnosed in a number of ways ranging from simple examination of the placental membranes to chromosomal evaluation. The cattleman can predict the reproductive value of this heifer calf at birth and save the feed and development costs if he is aware of the high probability of freemartinism. In some cases, there are no symptoms of freemartinism because the male twin may have been aborted at an earlier stage of gestation.Jean Baptiste Willermoz'smain focus was masonic and he implemented the teachings of the Elus Cohen within the masonic Rite of Strict Observance. Kremmerz, but it's almost impossible to name them all ( just think of all the so-called "free-Martinists", who Explore the rich tapestry of Masonic work, a testament to diversity and universality. Uncover its evolution through the 18th century, from the stabilization of Symbolic Freemasonry to the advent of Scottish rite and the birth of Great Continental Rites. Dive into this fascinating journey of Masonic systems, a unique blend of tradition and innovation. Antonio Jorge explores the diversity and universality of Masonic Work Jacob Ernst's 1870 treatise on the Philosophy of Freemasonry - The theory of Freemasonry is based upon the practice of virtuous principles, inculcating the highest standard of moral excellence. The rituals contain elements of Martinez de Pasqually's philosophy, and passing references to the Qabalah, in addition to principles derived from Saint-Martin's own teachings.

Pasqually and Boehme were quite clearly both initiates of the Kabbalistic tradition. Saint Martin’s rendition, although simplified, still remains a chain of this Cabalistic teaching. Saint Martin becomes an advanced study is in his own right, when examining his Theosophy, which requires a lifetime of study. In many respects it is its own Qabala. Not to mention that his master Boehme is even more advanced for dedicated seekers. The mystical tenets of both however are simple; LOOK WITHIN, engross yourself in prayer. Clearly Louis Claude de Saint Martin praised Christ. So did his master Boehme. For both, the mystical letters of YHShVH are important for mysticism. LCM refers to Christ as “the Repairer,” a title given as the main catalyst to Reintegration. The Martinist Christ though is not that of religious Christianity. In the realm of Martinism we find an esoteric reinterpreted Christ, just as Pasqually saw the Adam of Eden projected into a super Primordial Deity, which was split apart by a mystical fall from grace. Saint Martin says; “All the impressions which are made on us by Nature are designed to exercise our soul during its term of penitence, to prompt us towards the eternal truths shown.’”This fits nicely, but then Saint Martin shoots himself in the foot. He all too often imposes “Man’s Superiority and Dominion over Nature.” The Rosicrucians though thought nature was God revealing. Sometimes LCM does not disappoint and comes close, saying “Nature and the Scriptures should be compared.” Alas it just isn’t the same as Paracelsus intended. Boehme, like the Rosicrucians, saw that the Word may be received directly from Nature, and that Nature was a living writing of God. We see here echoes of certain figures like Saint Francis of Assisi and Saint Bosco’s and his hound. Saint-Martin published his first work in 1775 under the title Of Errors and Of Truth, or Humanity Recalled to the Universal Principle of Science. The book’s purpose was to combat the atheism of his time. As with all his other writings, this was published under the pseudonym of "The Unknown Philosopher."In alchemy, the Mercury should go through several distillations, rising and condensing again. This is where the New Will for Boehme needs to surrender to the higher, and “die every day” according to his mysticism, thus a mystical alchemical distillation takes place. Boehme teaches a living alchemical magic. Unfortunately, many Martinists settle for Saint Martin and never get to Boehme. However, where the real light of this utopian notion shines in Martinism is not in regular Martinist branches as established by Papus, but instead is to be found in its other branch – the C.B.C.S. Martinism” is the Christian Mystical philosophy based upon the books and letters of Louis-Claude de Saint-Martin. The definition of “Christian Mystical” is itself worthy of a lengthy book such as Mysticism by Evelyn Underhill, a classic in the literature of religious studies. Evelyn Underhill was at one time a member of an authentic Golden Dawn Temple under the author A. E. Waite, in England and supposedly not unfamiliar with the practical application of her subject. The Golden Dawn was, and still is, an organization dedicated to the study of Magic and other Occult practice. In general, a Christian mystic is someone who is deliberately performing the virtues expressed by the life of Jesus Christ to the best of his or her ability. This is a pretty expansive definition. There are many pious Christians who are mystics and don't know it. Generally however, the Christian mystic, indeed the mystic of whatever religion, engages in a spiritual discipline over and above the everyday religious observances. These spiritual disciplines are similar to what monks and nuns would perform, that is, deep prayerful communion with God, in other words, meditation. This gives rise to another suitable definition of a mystic: A mystic is one who seeks to raise his or her consciousness for the purposes of greater attunement with God. Doing this within a Christian environment makes one a Christian mystic. Definitions more specific than these are beyond that suggested by Saint-Martin in his published writings.

Other groups of Martinist point out that Saint Martin not only read the works of Jacob Boehme but had translated Boehme into French for the first time. Furthermore, other groups refer to his first initiator, who had initiated him into an underground Elect Magical Priesthood, thereby placing more emphasis on the very path that brought LCM to his realizations. All these groups have their own spin when describing the “original way.” By such a prudent and well regulated course of discipline as may best conduce to the preservation of your corporal and metal faculties in the fullest energy, thereby enabling you to exercise those talents wherewith god has blessed you to his glory and the welfare of your fellow creatures. The Scottish Rectified Rite or Chevaliers Bienfaisants de la Cité-Sainte (CBCS). This was originally a Masonic rite, a reformed variant of the Rite of Strict Observance which, in its highest degrees, uses Masonic-type rituals to demonstrate the philosophy which underlies both Martinism and the practices of the Elus-Cohens. The CBCS was founded in the late 18th century by Jean-Baptiste Willermoz, who was a pupil of Martinez de Pasqually and a friend of Saint-Martin. The CBCS has managed to survive as a continually practiced rite from its founding until the present day, both as a purely masonic rite, and as a detached rite which is also open to women. It is to Martines de Pasqually that I owe my introduction to higher truths. It is to Jacob Boehme that I owe the most important steps I made in these truths.’ Saint Martin.This is a shame because it automatically links to King Arthur, Camelot and all of this is closely tied to the utopian quest of the Rosicrucians. King Arthur is covered under the Pansophic umbrella. Voie Cardiaque [ edit ] Voie Cardiaque The mysticism of Saint-Martins, as organized by Papus [4] [ edit ] The only initiation which I advocate and which I look for with all the ardor of my Soul, is that by which we are able to enter into the Heart of God within us, and there make an Indissoluble Marriage, which makes us the Friend, the Brother and Spouse of the Repairer … there is no other way to arrive at this Holy Initiation than for us to delve more and more into the depth of our Soul and to not let go of the prize until we have succeeded in liberating its lively and vivifying origin." The MoGR+C strives only to support and open the path of the Martinist Way of the Heart to each and every True Seeker, and firmly underlines the importance of the Fundamental Tenets of Martinism, without desiring to create anything that might create a hierarchical structure beyond what is needed for the Great Work that we are all enjoined to accomplish. Lastly there is an alchemical M.O that blends Martinism with the traditional history of Cagliostro! This branch was supposedly formed by the disciples of Eliphas Levi and named the “Ordine Martinista Napolitano.” One of their members, named De Servis based their teachings upon the famous Arcana Arcanorum, also known as the Scala Di Napoli. This A.A system uses quite a lot of alchemical language. And although it does not stem from Cagliostro in reality, it is a mystical form of internal alchemy.