Each issue of the Rosicrucian Digest provides members and all interested readers with a compendium of materials regarding the ongoing flow of the Rosicrucian Timeline. The articles, historical excerpts, art, and literature included in this Digest span the ages, and are not only interesting in themselves, but also seek to provide a lasting reference shelf to stimulate continuing study of all of those factors which make up Rosicrucian history and thought. Therefore, we present classical background, historical development, and modern reflections on each of our subjects, using the many forms of primary sources, reflective commentaries, the arts, creative fiction, and poetry.

This magazine is dedicated• to all the women and men throughout the ages who have contributed to and perpetuated the wisdom of the Rosicrucian, Western esoteric, Tradition.

May we ever be •worthy of the light with which we have been entrusted.

In this issue of the Rosicrucian• Digest we are initiated into the sagacity and inspiration of the Men and Women of the Traditional Martinist Order.

Rosicrucian Digest No. 1 2014 Page ii No. 1 - 2014 Vol. 92 - No. 1 Peter Kingsley, Ph.D. “Paths of the Ancient Sages: A Pythagorean History” The Traditional Martinist Order - Introduction 2 Giulia Minicuci and Mary Jones, S.R.C. “Pythagoras the Teacher: From Samos to Metapontum” Martinism: History of a Traditional Order 3 Official Magazine of the Christian Rebisse, SI Worldwide Take Back My Will 13 Rosicrucian Order Louis-Claude de Saint-Martin

Martinist Lessons 14 Established in 1915 by the Supreme Julian Johnson, SI RuthGrand Phelps, Lodge S.R.C. of the English“The SchoolLanguage of Pythagoras” Jurisdiction, AMORC, Rosicrucian AnonymousPark, San Jose, “The CA Golden95191. Verses of Pythagoras”Aurora 20 Jacob Boehme AntoineCopyright Fabre 2014 d’Olivet, by the Supreme “ExGrandcerpt from Examination of the Golden Verses” Lodge of AMORC, Inc. All rights Translated by Marion S. Owens, SI Hughreserved. McCague, Republication Ph.D., of F.R.C.any portion “Pythagoreans and Sculptors: The Canon of Polykleitos Melanieof Rosicrucian Richards, Digest M.Mus., is prohibited S.R.C. “PythagorasTreatise on and the ReintegrationMusic” of Beings 23 without prior written permission of the Lisa publisher.Spencer, M.A.O.M., S.R.C. “TheMar tinèsNeo-Pythagoreans de Pasqually at the Porta Maggiore in Rome” ROSICRUCIAN DIGEST (ISSN Of Errors and Truth 24 #0035–8339) is published bi-annually Jeanfor Guesdon, $12.00 per S.R.Cyear, single copies $6.00,“Silence ” Louis-Claude de Saint-Martin by the Grand Lodge of the English FraterLanguage X, Jurisdiction,“Music AMORC, of the SpheresWhat and Becomes Pythagorean of the Numerology”Dead 28 Inc., at 1342 Naglee Ave., San Jose, Ben CAFinger, 95191. POSTMASTER:“Apollonius: Send Man orPapus, Myth?” SI (Gérard Encausse, MD) Ralphaddress M. Lewis,changes F.R.C.to ROSICRUCIAN “Revie wing our Acts” DIGEST at 1342 Naglee Ave., San Traditional Martinist Order Discourse 32 StaffJose, of theCA 95191–0001.Rosicrucian Research LibraryKABBALAH “A Pythagorean (The Tree Bookshelf” of the Sephiroth)

Ieschouah, Grand Architect of the Universe 38 Martinisme Christian Rebisse, SI The Cloak 44 Julie Scott, SI

Martinism: The Way of the Heart 49 Steven Armstrong, SI

The Holy Spirit 54 Christian Bernard, SI

Page 1 The Traditional Martinist Order - Introduction

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he Traditional Martinist Order is an was formed into an Order by Gérard En- initiatic Order and a school of moral causse, MD (known as Papus) and Augus- Tchivalry based on Judeo-Christian tin Chaboseau in the late 1800s, and is mysticism. Although based on the eso- now conducted under the auspices of the teric teachings of Christianity and Judaism Rosicrucian Order, AMORC. (Kabbalah), it is not a religion and Mar- In this issue of the Rosicrucian Digest, tinist members come from many different we present excerpts from some of the core traditions and all walks of life. In addition, texts of Martinism and a sample Martinist the Martinist teachings include lessons and lesson. We also share inspiring perspectives experiments on understanding our dreams, and meditations from some modern Mar- the relationships of numbers, attuning with tinists. the celestial bodies, symbolism, and more. The name Martinism is derived from As Martinist members sometimes ex- that of Louis-Claude de Saint-Martin press to one another, we hope that this (1743-1803), the French mystic and au- issue of the Rosicrucian Digest featuring thor who wrote under the pseudonym of Martinism may assist you in ever dwelling “the Unknown Philosopher.” Martinism in the Eternal Light of Divine Wisdom!

Rosicrucian Digest No. 1 2014 Page 2 Martinism: History of a Traditional Order Christian Rebisse, SI

In this article Christian Rebisse presents a comprehensive review of the history of the Traditional Martinist Order, from its beginnings with Louis-Claude de Saint-Martin’s mentors, Jacob Boehme and Martinès de Pasqually, to today’s worldwide mystical order.

n 1889, the Fourth World’s Fair, complished through human communica- celebrating the centenary of France’s tion with the so-called angelic hierarchies. I1789 Revolution, opened in Paris. It was According to Pasqually, the angels were a splendid fair where the marvel of electricity humankind’s only support in his efforts to triumphed. The fair’s main attraction was the become reconciled with the Divine after inauguration of the Eiffel Tower, a gigantic “The Fall.” metallic monument that was soon to become Thus, contrary to what is generally the symbol of triumphant materialism, thought, Martinism is not a mere exten- technology, and industry. Was it not the very sion of the Ordre des Élus-Cohen, and Mar- incarnation of a new Tower of Babel? tinès de Pasqually should not be consid- Meanwhile, Martinism was in the pro- ered the founder of the Martinist Order. cess of being reorganized and had just be- In 1772, before the organization of gun publishing its magazine L’Initiation. his Order was completed, Martinès de Upon what foundations did the Martinists Pasqually left France on family business for of that time rely to erect their Temple, and Haiti—from whence he never returned. who were the craftsmen of its reconstruc- He died in Santo Domingo in 1774. After tion? the disappearance of Pasqually, several dis- In answer, one may date the birth of ciples of the master continued to spread his the Martinist Order to the meeting of teachings, each from a unique perspective. two custodians of an “initiation” that had Two disciples particularly distinguished been passed down from the time of Lou- themselves—namely, Jean-Baptiste Will- is-Claude de Saint-Martin (1743-1803). ermoz and Louis-Claude de Saint-Martin. Their names were Gérard Encausse (better known as Papus) and Augustin Chaboseau. An ardent adept of Freemasonry and theurgy, Jean-Baptiste Willermoz (1730- The Élus-Cohen 1824) was in contact with the German Louis-Claude de Saint-Martin was the Stricte Observance Templière (Strict Tem- disciple of Martinès de Pasqually. Around plar Observance). In 1782, at a Conven- 1754, Pasqually founded the Ordre des ticle of the Order in Wilhelmsbad, Will- Élus-Cohen (Order of Elect Priests) so as ermoz incorporated Pasqually’s teachings to have his disciples work toward per- into the higher degrees of that order—the sonal reintegration through the practice degrees of Profès and Grand Profès—but of theurgy, which relied on complex cer- did not pass along the theurgic practices emonial practices aimed at what Pasqually of the Élus-Cohen. During the Conven- termed the reconciliation of the “minor” ticle, the Stricte Observance Templière was person with Divinity. This was to be ac- reformed under a new name, the Cheva- Page 3 liers Bienfaisants de la Cité Sainte (Knights development. However, we do know that Benefactor of the Holy City). a group formed around him, alluded to Meanwhile, Louis-Claude de Saint- in the letters of some of his friends (circa Martin had renounced Freemasonry. He 1795) under the name Cercle Intime (Inti- forsook theurgy—“the exterior way”—in mate Circle) or Société des Intimes (Associa- favor of the benefits of “the interior way.” tion of Intimates). In Le Lys dans la Vallée In fact, he considered theurgy to be dan- (The Lily in the Valley) the great novelist gerous, and angelic evocation far from Honoré de Balzac refers to the existence of infallible when conducted through “ex- groups of Saint-Martin’s disciples: “An in- terior” methods. We might even put into timate friend of the Duchess of Bourbon, Saint-Martin’s mouth the following ex- Mme. de Verneuil, belonged to a holy soci- cerpt from a poem by Angelus Silesius, en- ety whose soul was Mr. Saint-Martin, born titled Chérubinique: in Touraine and nicknamed the Unknown Philosopher. This philosopher’s disciples Go away Seraphims, you cannot com- practiced the virtues recommended by the fort me! high speculations of mystical Illuminism.”2 Go away angels and all that may be The Initiation originally transmitted by seen close to you; Saint-Martin was passed I jump all alone into down to modern times the uncreated sea of through various so-called pure Deity. filiations. By the end of the nineteenth century, According to Saint- two men in particular Martin, the implement were the custodians of and crucible of this mys- the Initiation, Dr. Gérard terious communion is Encausse and Augustin the heart of humankind. Chaboseau, each through He sought “to enter into a different filiation. Let the heart of the Divine us briefly examine these and make the Divine filiations. enter his heart.” It is in Jacob Boehme. this sense that we call the Martinist Filiation path advocated by Saint- Martin “The Way of the Heart.” The evo- Louis-Claude de Saint-Martin died on lution of Saint-Martin’s interior perspec- October 13, 1803. He had initiated Jean tive can be traced to his discovery of the Antoine Chaptal, a chemist to whom we works of Jacob Boehme. In his personal owe the discovery of certain manufactur- diary, Saint-Martin wrote, “It is to my ing processes for alum and the dyeing of first master [Pasqually] that I owe my first cotton, as well as the vinification process steps upon the spiritual path, but it is to called chaptalization (the process of add- my second master [Boehme] that I owe the ing sugar to the must). Chaptal had sev- most significant steps.” He enlarged upon eral children, among them a daughter the ideas of his two masters and incorpo- who married to become Mme. Delaage. rated them into a personal system passed She had a son, Henri Delaage, who wrote on through an “initiation” to a few chosen many books on the history of ancient initi- 1 Rosicrucian disciples. ation. He in turn was initiated by someone Digest Saint-Martin was not the founder of whose name we do not know—probably No. 1 2014 the Martinist Order, which was a later his father or mother, for when his grandfa- Page 4 ther (Chaptal) died, the young Henri De- and made plans to pass this on to a few laage was only seven and too young to re- seekers of truth. To achieve their goal, they ceive the Initiation. Henri Delaage passed founded what we call the Martinist Or- on the Initiation to Gérard Encausse (Pa- der, and it is only after this time that the pus) in 1882. Martinist Order can be said to have existed The second filiation proceeded as fol- as such. (We will see later how the name lows. About the middle of 1803, Saint- of the Order was altered by adding such Martin was staying at Aulnay with his qualifications as “Traditional” or “Synar- friend, the Abbot de la Noue, whom he chical.”) had long since initiated. This clergyman, Although the Order had no struc- an independent priest possessing an ency- ture at that time, the number of initiates clopedic knowledge, initiated the lawyer increased rapidly. It was then that Papus Antoine-Louis Marie Hennequin. The lat- created the magazine L’Initiation. As Pa- ter initiated Hyacinthe Joseph-Alexandre pus had not yet finished his education, af- Thabaud de Latouche, better known under ter which he was to complete his military the pen name of Henri de Latouche, who service, it was not until July 7, 1892, that in turn initiated Honoré he successfully defended de Balzac and Adolphe his medical thesis. Still, Desbarolles, the Count what activity! He had of Authencourt, to whom already organized the we owe a famous disser- Ordre Martiniste, estab- tation on palmistry. The lished l’École Hermétique latter initiated Henri de (the Hermetic School), Latouche’s niece, Amélie created the magazines Nouël de Latouche, the L’Initiation and Le Voile Marchioness of Boisse- d’Isis, and written, at age Mortemart who, in 1886, twenty-three, Le Traité initiated her nephew, Au- Élémentaire de Sciences gustin Chaboseau.3 Occultes (The Elemen- tary Treatise on Occult The Creation of Sciences) and, at age the Martinist Order Papus. twenty-four, Le Tarot des It was from the meeting of these two Bohémiens (Tarot of the Bohemians). His spiritual descendants of Louis-Claude de associates were not much older than he, Saint-Martin—Augustin Chaboseau and except for F.C.H. Barlet. Papus—that an initiatory Order called In 1887, Papus’s esoteric interests had Ordre Martiniste (Martinist Order) was been aroused by the writings of Louis Lu- born. Papus and Augustin Chaboseau were cas, a chemist, alchemist, and Hermeti- both studying medicine. A mutual friend, cist. A student of occultism, he studied Gaëtan Leymarie, Director of La Revue the works of Eliphas Levi and made the Spirite, knowing of their deep interest in acquaintance of Barlet (Albert Faucheux), esotericism, arranged for them to get to- a learned occultist, and Félix Gaboriau, gether. The two medical students soon be- director of the Theosophical magazine Le came friends and discovered their mutual Lotus Rouge (The Red Lotus). In 1887, Pa- participation in initiatic filiations going pus also joined the Theosophical Society, back to Louis-Claude de Saint-Martin. In founded earlier in 1875 by Helena Bla- 1888, they pooled what they had received vatsky and Colonel Olcott. Page 5 The 1891 Supreme Council headed by Victor-Emile Michelet, devoted to the study of symbolism; and Sphinge, Papus soon adopted a detached at- intended to promote the arts. Martinist titude toward the Theosophical Society. groups formed in several other French cit- It promoted an Eastern, Buddhistic con- ies as well. The Order also spread to Bel- cept of esotericism which went so far as to gium, Germany, England, Spain, Italy, trivialize, even suppress, the perspectives of Egypt, Tunisia, the United States, Argen- Western esotericism. This attitude—pro- tina, Guatemala, and Colombia. The April claiming the superiority of Eastern over 1898 issue of L’Initiation claimed as many Western tradition—alarmed Papus. At the as forty lodges throughout the world, and same time a more serious danger appeared later that year it could boast one hundred on the horizon which made it impossible thirteen. to perpetuate the Western tradition in its customary silence and obscurity. Accord- The Faculty of Hermetic Sciences ing to Papus and Stanislas de Guaita, some occultists were trying to shift the hub of Martinists wanted to revive Western esotericism away from Paris—its tradition- esotericism; however, there was no place in al center—to places more favored by the France where Hermetic sciences could be Eastern enthusiasts. studied. Papus reflected, “Since there ex- ist faculties where we can learn material- “Thus it was decided in high places,” istic sciences, why shouldn’t there be one Papus wrote, “that a campaign of exten- where we can learn esoteric sciences!” To sion should be undertaken to select true meet that need, Martinists organized a initiates capable of adapting the Eastern school that would create courses and lec- tradition to the century which was about tures intended to communicate Western to open.” The purpose was to preserve the esoteric values to seekers drawn from the perenniality of the Eastern tradition while public. This school became the breeding at the same time opposing a trend which ground from which prospective Martinists would have led sincere seekers toward an were selected for initiation. In fact, it was impasse between Eastern and Western eso- to become the outer circle of the Martinist tericism. Martinism was to be the instru- Order, and was called the École Supérieure ment of this plan. Libre des Sciences Hermétiques (the Inde- In 1890, Papus resigned from the pendent High School of Hermetic Sci- Theosophical Society. From that date, ences). It later changed its name to Groupe Martinism became better organized. Mar- Indépendant d’Études Ésotériques, then to tinist initiations became more frequent, École Hermétique, and finally to Faculté des and in the following year, July 1891, the Sciences Hermétiques (Faculty of Hermetic Martinist Order created a Supreme Coun- Sciences). cil composed of twenty-one members.4 It offered a multitude of courses (about Papus was elected Grand Master. Through twelve monthly), with subjects ranging Papus’s many talents and the material sup- from Kabbalah to Alchemy, Victor-Emile port of Lucien Mauchel (Chamuel), the Michelet to the Tarot, covering the history Order grew rapidly. The first Martinist of Hermetic philosophy. The more diligent Lodges were established, and four soon teachers were Papus, Sédir, Victor-Emile appeared in Paris—Le Sphinx, headed by Michelet, Barlet, Augustin Chaboseau, Papus, which offered general studies;Her - and Sisera. A special group under Augustin Rosicrucian Digest manubis, headed by Sédir, which taught Chaboseau studied the Eastern sciences. No. 1 mysticism and eastern tradition; Velleda, Another under F. Jollivet Castelot studied 2014 Page 6 Alchemy and took the name Société Alchi- huge undertaking was Victor Blanchard, a mique de France (Alchemical Society of Martinist who later made use of this tech- France). nique to organize the F.U.D.O.S.I. Ordre Kabbalistique de la Rose-Croix Sometimes, in his many alliances, Papus would allow himself to be over- Having organized the outer circle— whelmed by the emotional zeal of his col- then called the Groupe Indépendant leagues. So it was with the Église Gnostique d’Études Ésotériques—the Martinists also (Gnostic Church), founded around 1889 created an inner circle, the Ordre Kabbal- by Jules Doisnel after a spiritual experi- istique de la Rose-Croix (Kabbalistic Or- ence. It is often claimed that the Gnostic der of the Rose Cross). On July 5, 1892, Church became the official church of the the Martinist Order and the Ordre Kab- Martinists. In fact, the importance of the balistique de la Rose-Croix were linked by alliance has been exaggerated by some of an agreement. According to Stanislas de the pseudo-successors of Papus. Although Guaita, “Martinism and the Rose-Croix the Martinist Order merged with many constituted two complementary forces in organizations—Les Illuminés (The Illumi- the full scientific meaning of the term.”5 nati), Les Babistes (The Babists), Le Rite The Kabbalistic Order of the Rose Cross Écossais (The Scottish Rite), orMemphis had been revived in 1889 by Stanislas de Misraïm—it always maintained its in- Guaita and Josephin Péladan. Admission dependence. It was common practice in was reserved strictly for Martinist S.I.’s those days to belong to several initiatory who had attained that Degree at least three organizations at once. Some, unfortunate- years before and under special circum- ly, abused the privilege, becoming afflicted stances. The number of members was to with a terrible disease that often appears be limited to one hundred forty-four, but among the superficially initiated: the ten- apparently this number was never reached. dency to collect titles as a substitute for The purpose of the Ordre Kabbalistique true esoteric study. de la Rose-Croix was to complete the spiri- Papus and most of the Martinist lead- tual formation of those in the S.I. Degree. ers had assumed important responsibilities It was divided into three Degrees, leading in the Egyptian Freemasonry of the Rite of to the following diplomas: Bachelor in Memphis-Misraïm, for example. But com- Kabbalah, Kabbalah Graduate, and Doc- pared to its ninety-seven degrees, the few tor of Kabbalah. When Stanislas de Guaita Martinist degrees seemed infinitesimal! died in 1897, eight years after the Order’s A number of Martinists, dazzled by the founding, Barlet was appointed head, but prodigious titles of the Memphis-Misraïm never fulfilled his duties; the Ordre Kab- Degrees, no longer took time to study the balistique de la Rose-Croix became more teachings. Thus, many plunged into a kind or less dormant. As late as World War I in of initiatory promiscuity and lost the un- 1914, Papus was still trying to revive the derlying purpose and essence of initiation. Order, without success. World War I (1914-1918) To spread Illuminism, the Martinists did not hesitate to merge with other ini- With the onset of World War I the tiatory organizations. Thus, in 1908 Papus Order became dormant. Everyone was in- organized a great international spiritualis- volved in defending France. Papus volun- tic convention in Paris—an event which teered for the front and was assigned the brought together no fewer than thirty ini- post of chief physician, with the rank of tiatory organizations. The secretary of this Captain. He viewed as sacred his obliga- Page 7 tions to his country. Augustin Chaboseau, unable to serve in a physical capacity, joined the departmental staff of Aristide Briand’s ministry, first as a magistrate, then as Chairman of the Board. Papus died before the end of the war on October 25, 1916. By the time the war was over, members of the Supreme Board were scat- tered; no new Grand Master was elected. “With Papus gone, Martinism is dead,” Jollivet Castelot lamented.6 Several Mar- tinists tried to assume leadership of the Order, but they altered the essence of Mar- tinism so drastically that many Martinists preferred not to participate and remained independent. Short-Lived Successions

Several Martinist groups came into ex- istence at that time, but most were short- Augustin Chaboseau. lived, and followed no single leader. When which Robert Ambelain has shown to be a Russian Martinist asked Barlet who was without foundation.9 Bricaud’s movement the Order’s leader in France, Barlet an- remained essentially centered in Lyon.10 swered, half-smiling: “Martinism is a circle A second group was established un- whose circumference is everywhere with its der the leadership of Victor Blanchard. 7 center nowhere.” Let us take a quick look Blanchard had been Master of the Parisian at the organizations of this period, which Lodge Melchissedec and was recognized are often confused, and some of the issues by a number of Parisian Martinists. On that historians have enjoyed clouding. November 11, 1920, the Journal Officiel The first of these organizations was announced the establishment of Victor formed under the leadership of Jean Bri- Blanchard’s Order under the name Union caud, who claimed that Papus had desig- Générale des Martinistes et des Synarchistes nated Teder to be his successor, and Teder (General Association of Martinists and in turn, on his deathbed, had named Bri- Synarchists), or Ordre Martiniste Syn- caud as his successor. He showed the Pa- archique (Synarchical Martinist Order). risian Martinists a document purporting In1934, Victor Blanchard initiated H. to certify his appointment as the head of Spencer Lewis into that Order. Later, Lew- the Order, but no one took it seriously, is would receive from Blanchard a charter believing that Bricaud had probably writ- to be Grand Inspector for the Americas, ten it himself, and he was not recognized.8 another to be Sovereign Grand Master Jean Bricaud formed a small group in Lyon Legate for the United States, and autho- which “masonized” the Order by admit- rization to establish the Louis-Claude de ting only eighteenth-degree Masons. The Saint-Martin Temple in San Jose. (Ralph result was a version of Martinism which Maxwell Lewis would also be initiated into Rosicrucian had little to do with that of Papus and the Ordre Martiniste Synarchique in Sep- Digest Augustin Chaboseau. In addition, Jean tember 1936.) We will return to the Ordre No. 1 2014 Bricaud claimed an Élus-Cohen filiation Martiniste Synarchique later. Page 8 In Paris, several independent groups Martinism was regaining some of its were created, but there was no Supreme strength. A Grand Master was appointed. Council acknowledged by Martinists as a As tradition dictated, it was the oldest whole. In fact, most Martinists preferred member, Augustin Chaboseau. As early to continue working independently in the as April 1932, he chose to relinquish the background instead of rushing into quar- office to Victor-Emile Michelet. Although rels over succession. active, the Order remained relatively secret under his leadership. When Michelet died Birth of the Traditional Martinist Order on January 12, 1938, Augustin Chaboseau There seemed to be no solution to the resumed the office of Grand Master of the problem. In 1931, Jean Chaboseau sug- Traditional Martinist Order. gested to his father that the survivors of the 1891 Supreme Council meet to reestablish Martinism and F.U.D.O.S.I. the Martinist Order on its pristine founda- In August 1934, the first meetings of tions. Apart from A. Chaboseau, the only the F.U.D.O.S.I. were held in Brussels.13 survivors were Victor-Emile Michelet and Various initiatory Orders were brought to- Chamuel. gether to unite their efforts. Through the We must not forget that Augustin F.U.D.O.S.I., Victor Blanchard hoped to Chaboseau was the co-founder of Mar- restore the worldwide unity of Martinism tinism in 1889 and had received his ini- under his leadership. However, many Mar- tiation through the direct filiation of his tinists were absent. The Traditional Mar- aunt Amélie de Boisse-Mortemart. Victor- tinist Order was not represented and does Emile Michelet had been an important not seem to have been invited. Jean Bri- member of the Hermetic University and caud, probably fearing that his title would Master of the Velleda Lodge. Chamuel be challenged, preferred to abstain. On had been the material organizer of the Or- August 9, during a Martinist meeting, Vic- der, using the back room of his bookstore tor Blanchard was recognized as Sovereign to shelter the first activities of the Order. Grand Master by attending Martinists, Other Martinists joined them: Dr. Octave and Georges Lagrèze as Deputy Grand Béliard, Dr. Robert Chapelain, Pierre Lévy, Master.14 Ihamar Strouvea, Gustave Tautain, as well Victor Blanchard authorized Dr. H. as Papus’s son, Philippe Encausse. Philippe Spencer Lewis to establish Lodges of the associated with the Martinist Order for a Synarchical Martinist Order in the United time, then parted from it. His concerns States, but was unable to deliver the re- seem to have been elsewhere, as confirmed quired documents to either Lewis, Émile by a book he devoted to the memory of his Dantinne, Edouard Bertholet, or others. father the following year.11 As a precaution, Dr. Lewis preferred to On July 24, 1931, the Martinists, wait for formal general rules before ven- meeting again with Augustin Chaboseau, turing further. Martinists from other ju- decided to revive Martinism under its au- risdictions adopted the same attitude. It thentic and traditional aspect. To distin- turned out that the activities of the Syn- guish it from numerous pseudo-Martinist archical Martinist Order were limited to organizations, they added the qualification the transmission of the various Martinist Traditional to the name of the Order. In Degree Initiations, and the Order other- doing so, the survivors of the 1891 Su- wise had no actual existence. There was no preme Council laid claim to “the perpe- Martinist Lodge in Paris at the time, and tuity of the Order founded by them with Victor Blanchard gave his initiations in the Papus.”12 temple of the Fraternité des Polaires. Page 9 Five years later, not much had im- proved. In 1939 the F.U.D.O.S.I. re- solved to remove the trust that had been bestowed on Victor Blanchard. Georges Lagrèze took the opportunity to point out to members of the F.U.D.O.S.I. that there was indeed a Martinist fully quali- fied to lead the Order, whose existence Blanchard, intentionally or not, had never mentioned. This Martinist, Augustin Cha- boseau, past collaborator of Papus and last survivor of the 1891 Supreme Council, was also the only one entitled to direct the destiny of Martinism. Consequently, a delegation was sent to meet with Au- gustin Chaboseau. After considering the situation, he agreed to head the Martinist Order. At a special F.U.D.O.S.I. meeting, all the attending Martinists rallied before Ralph Maxwell Lewis. the authority of the Grand Master of the Traditional Martinist Order. Thus, in July have dire consequences for the Martinist 1939, the Traditional Martinist Order was Order. Many Martinists lost their lives on admitted into the F.U.D.O.S.I., resulting battlefields and in concentration camps. in a drop in the membership of the Synar- On August 14, 1940, shortly after the chical Martinist Order. outbreak of hostilities, the French official Augustin Chaboseau, who had just newspaper published a decree from the Vi- assumed the leadership of Martinism, re- chy Government banning all secret societ- placed Victor Blanchard as Imperator of ies in France. Most of the leaders of these the F.U.D.O.S.I., becoming one of a triad organizations were arrested. The Tradi- of Imperators running that organization, tional Martinist Order became dormant in the two others being Sâr Hieronymus France in an official sense, but underneath (Émile Dantinne) and Ralph M. Lewis the true work never stopped as Athanor (his father having passed through transi- and Brocéliande Lodges remained secretly tion on August 2, 1939). A few days later, active. Taking refuge in Brittany, Augustin a letter from the International Supreme Chaboseau was not overtly harassed, but Council of the Traditional Martinist Or- Dr. Béliard had some difficulties with the der confirmed Ralph M. Lewis’s appoint- Gestapo. Georges Lagrèze was forced to 15 ment as Regional Grand Master for the hide in Normandy, then in Angers, but United States of America and member of despite constant searches of his residence, the International Supreme Council. he continued to communicate with Ralph M. Lewis through Jeanne Guesdon. World War II (1939-1945) By the end of the war in 1945, there Just as Martinist tradition was being were only a few survivors left. The Tradi- reestablished across the Atlantic Ocean tional Martinist Order was officially -re Rosicrucian (and none too soon), European Martinists, vived under Augustin Chaboseau, but un- Digest a few months later, were subjected to a new fortunately he passed through transition No. 1 and terrible ordeal. World War II was to on January 2, 1946. Georges Lagrèze died 2014 Page 10 in Angers on April 16 of that year. The Or- States and was working quietly, waiting der in France had, with their passing, lost for affairs to calm down in Europe. Ralph essential elements. Jean Chaboseau was Lewis kept his title of Regional Grand appointed to succeed his father. Though a Master, and ten years later, when the Tra- worthy Martinist, he was a poor organizer ditional Martinist Order was reestablished and failed to revive the Order in France. in France and other countries, he assumed The members of the Supreme Council the title of Sovereign Grand Master. For gradually lost confidence in him and re- forty-eight years Ralph M. Lewis led the signed. It should be stated, however, that Traditional Martinist Order. After his some Martinists did much to complicate transition on January 12, 1987, he was his work; tired of quarreling, Jean Cha- succeeded by Gary Stewart. In April 1990, boseau decided to declare the Order dor- Christian Bernard was appointed Sover- mant. Belgian Martinists, under the lead- eign Grand Master of the Traditional Mar- ership of Sâr Renatus (René Rosart), tried tinist Order. to continue the work of the Order under Today’s Traditional Martinist Order the name Ordre Martiniste Universel, and Victor Blanchard approved the decision. As you can see, the Martinist Order, But René Rosart’s transition in October despite adversity, has always succeeded 1948 effectively checked any further devel- in transmitting its Light through time. opment of the Universal Martinist Order. Though there exist several Martinist “obe- Brother Heb Aïlghim Sî (Dr. E. Bertholet) diences” today, it is the Traditional Mar- succeeded René Rosart, but chose to al- tinist Order which has the largest mem- low an Order that had never been active to bership. In the last few years, Sovereign die out. On May 13, 1965, Dr. Bertholet Grand Master Christian Bernard, has been passed away without appointing a succes- patiently reorganizing the Order. One 16 sor. hundred years after the establishment of Meanwhile, the Traditional Martinist the Supreme Council in 1891, and sixty Order had suffered no harm in the United years after the founding of the Traditional Page 11 Martinist Order, he announced plans both 3. Regarding the circumstances of this Initiation, see the article, “Pierre-Augustin Chaboseau—An Unknown to re-center the Order on its traditional Servant,” by Christian Rebisse, published in the values and practices and to adapt it to the Rosicrucian Digest, Spring 1993 issue, p. 14. modern world. Under his leadership, the 4. This creation was announced in the following issues Order appears to be experiencing a new of L’Initiation: No. 10, July 1891, pp. 83-84; No. 11, August 1891, p. 182; and No. 12, September 1891, birth. p. 277. 5. Carré, G. Essais de Sciences Maudites, 1, Au Seuil du One hundred years after the French Mystère (Paris: 1890) p. 158. Revolution, Martinists under the leader- 6. Castelot, F. Jollivet Essai de Synthèse des Sciences ship of Papus sought in their own way to Occultes (Paris: E. Nourry, 1928) p. 189. contribute to the spiritualization of their 7. Ventura, Gaston Tuttigli Uomini del Martinismo (Rome: Atanor Publisher, 1978) p. 59. time. In their desire to execute this mission, 8. Ibid. they scattered Serviteurs Inconnus (Un- 9. Ambelain, Robert Le Martinisme (Paris: Niclaus, known Servants) throughout the world in 1946) pp. 151-155. 10. JeanBricaud had successors we cannot mention here furtherance of the Great Work. The stakes for lack of space. at the time were considerable—the threats 11. Encausse, Philippe Papus, sa Vie son Oeuvre (Papus— hovering over Eastern esotericism, the as- His Life, His Work) (Paris: Pythagore Publisher, cent of an industrial civilization, the ad- 1932). In the December 1932 Voile d’Isis, pp. 793- 794, Jean Reyor was the first to mention this aspect vent of the “reign of quantity”—all posed of Papus’s son: “It seems we systematically lay aside all real dangers to the interior life of human- that could be truly interesting in the extremely active ity. The present bears similarities to that career of this astonishing Papus . . . not a word about the constitution and the life of this Martinist Order period, and all could see, in the bicenten- of which Papus was the promoter.” Philippe Encausse nial celebration of the French Revolution corrected this flaw in successive editions of his work. in 1989, that much remains to be done. 12. Ambelain, Robert Le Martinisme (Paris: Niclaus, 1946) p. 174. Victor Hugo said: “Revolution changes ev- 13. F.U.D.O.S.I. is the abbreviation of Fédération erything, except the human heart.” Universelle des Ordres et Sociétés Initiatiques. 14. This event was announced in the August-September Humanity now, as in the period of 1934 issue of Adonhiram magazine, p. 6. the Martinist resurgence, is imperiled by 15. In 1942, Georges Lagrèze “revived” an Order of progress. It is not by chance that initiatory Élus-Cohen. This Order had no direct filiation with that of Martinès de Pasqually, but an indirect organizations such as the Traditional Mar- filiation through the C.B.C.S., since Georges Lagrèze tinist Order have been so active as of late, had the grade of Grand-Profès in that Order. After for they teach that it is not outside that a G. Lagrèze’s transition in 1946, Robert Ambelain claimed the succession to G. Lagrèze. Yet, a few days revolution must take place, but inside of before his transition, Georges Lagrèze had written a us, within the heart of each. Martinists call letter to Ralph M. Lewis in which he announced his this The Way of the Heart. decision to make this Order dormant as it had no solid foundation. In 1967, Ivan Mosca (Hermete) succeeded Robert Ambelain as the head of the Ordre des Élus-Cohen. In 1968, concerned about the legitimacy of the 1942 resurgence, he decided, in agreement with Robert Ambelain, to make the Order dormant (see Proclamation in the October 1968 L’Initiation magazine, pp. 230-231). ENDNOTES 16. Contrary to certain legends, Dr. Bertholet was never 1. Not all Martinist historians agree on this point. Some Sovereign Grand Master of the Ordre Martiniste believe that Saint-Martin did not pass on initiation Synarchique and consequently never passed this in the usual sense of the term. According to them, title down to an eventual successor. A recent visit to Papus should be looked upon as the founder of the Mrs. A.R., the present successor to Mr. Genillard— Martinist Initiation. See Le Martinisme by Robert himself successor to Dr. Bertholet in other initiatory Amadou, Ascèse publishers, 1979, chapter IV. Up till functions—has confirmed it to us. Moreover, Dr. Rosicrucian now, nothing warrants a definite judgment one way Bertholet’s initiatory name in the Martinist Order Digest or the other. was not “Sâr Alkmaïon,” this name being his in the No. 1 2. de Balzac, H. Le Lys dans la Vallée (Nelson: 1957) O.H.T.M. In Martinism, his name was Heb Aïlghim 2014 p. 64. Sî. Page 12 Take Back My Will

ake back my will, O Source of all, take back my will; for if I can suspend it one instant before TYou, the torrents of Your life and light, having nothing to resist them, shall pour impetuously within me. Help me to break down the woeful barriers that divide me from you; arm me against myself; triumph within me over all Your enemies and mine by subduing my will. O Eternal Principle of all joy and of all truth! When shall I be so renewed as no longer to be conscious of self, save in the permanent affection of Your exclusive and vivifying will? When shall every kind of privation appear to me a profit and advantage, by preserving me from all bondage, and leaving me ample means to bind myself to the freedom of Your spirit and wisdom?

— Adapted from the prayers of Louis-Claude de Saint-Martin

Page 13 Martinist Lessons Julian Johnson, SI

Julian Johnson has served the Traditional Martinist Order in many capacities. He currently serves as the Board Treasurer of the English Grand Lodge for the Americas. In this article, he elucidates some of the most valuable and inspiring lessons of the Martinist teachings.

he Martinist studies, drawn from the Divine in the Garden, humankind is the spiritual insights of Louis- seemingly separated from the Divine and TClaude de Saint-Martin, offer a enters the world of perceived duality, ex- unique window into the nature of human- periencing the duality of Divinity and Self. kind, the Cosmos, and the Divine as well Martinism teaches invaluable lessons as their interrelationship. The unintel- about the world of duality. One of the first ligible, becomes intelligible, the obscure is the relativity of the pairs of opposites. becomes clear. We also begin to glimpse In the words of the Kabbalists, the “pillars the meaning of the references to the cre- dance.” There are no absolute qualities, ative powers that humankind possessed only the perceived value of a quality in re- in its so-called First Estate, powers and lation to its imagined opposite. This same capacities that become available to the idea is presented to us in our Rosicrucian mystical aspirant. The road to returning studies, with the illustration of a flashlight. to this First Estate is lengthy, but offers In a darkened room, the light of a flash- rewards at every point along the way. light appears as positive in comparison to Martinism provides innumerable insights the otherwise darkness. However, the same and tools to aid the mystical student in light taken outside into the noonday sun making this journey. From this profound becomes almost imperceptible in compari- source, each student draws his or her own son to the brilliance of the Sun. It now rep- Martinist Lessons according to her or his resents relative darkness in comparison to needs on the mystical path. The intent of the Sun. The pillars dance. this article is to reflect on a few Martinist Lessons gleaned by the author, exploring Of course, we see essentially the same their embedded wisdom and, hopefully, truth in the reports of travelers from high- stimulating further personal realization on er income countries to the lowest income the part of the author and the reader. countries. Even the most disadvantaged individual traveling from the United States One of the profound ideas conveyed in to rural areas of underdeveloped countries the Martinist teachings is the principle of recognizes his or her relative affluence in the Equilibration of Opposites. This takes comparison to the many people who lack us back to the Biblical story of the Garden access to clean water and even the most ba- of Eden, where humankind is introduced sic shelter. Poverty becomes wealth in an- to the Pillars of Opposition. After eating other setting. The scientific wisdom of one the proverbial forbidden fruit, humankind era is ignorance in another. What is waste comes to know Good and Evil, the most to one creature is food to another. The Rosicrucian fundamental of the multitudinous pairs Martinist teachings encourage us to reflect Digest No. 1 of opposites that our perceptions give rise on the many pairs of opposites that our 2014 to. From “walking” and being one with minds identify and their relativity, helping Page 14 us to realize that the qualities we perceive have no absolute values in themselves, but are assigned them by our minds based on time, place, and personal experience. Equilibration

However, Martinism goes even fur- ther, by offering insight into the Kabalis- tistic concept of the Middle Pillar and how we may apply it to our personal work of reintegration. Going beyond the pairs of opposites that we perceive, Martinism re- minds us that our goal is to discover the equilibrating third or middle pillar which restores the duality back to Unity. This state, which resolves the two pillars back to their original unity, is a unique condi- tion that transports us beyond the subjec- tive and ever-changing experience of dual- ity, opening the window to simply perceive What Is, without judgment, like the im- mediate experience of a new food on one’s harmony or inharmony. According to the palate. dictionary, harmony is the orderly arrange- Unlike the instruction that one re- ment of things, in other words, everything ceives through religious education, our in its place. What is good or harmonious Martinist teachings advise us to cling to for one creature may be bad or inharmoni- neither pillar, but instead to equilibrate ous for another. The carbon dioxide we this pair of opposites in our consciousness. exhale is a waste product of human respira- This does not mean teetering on an imag- tion and potentially toxic to humans, but ined midpoint between opposites. This carbon dioxide at the same time serves as can be seen through the pair of opposites, an important nutrient for plant life. pride and humility. The objective of the Yet, the Martinist understanding of mystical student is not to eschew pride for this pair of opposites goes further. Like its opposite, humility, but instead to move Rosicrucianism, Martinism embraces the beyond the concern of how he or she is foundational concept that all of Creation, seen by others, whether as important or and notably humankind, is in a state of unimportant. When this is achieved, the continuing evolution. Citing the words mystical student simply goes about her or of Martinès de Pasqually, “In the end, his activities without concern for the esti- all will return to the Beginning.” So for mation of herself or himself in the eyes of the Martinist, humankind is evolving on others. The duality is restored to unity and a path of return to the Divinity referred no longer manifests in our consciousness. to as Reintegration. On her or his path In line with its unique view of the Pil- of evolution, the seeming perpetual lars of Opposition, Martinism also trans- movement or dance of good and evil serves forms our thinking about the nature of as a source of guidance for the Martinist. good and evil. These are not static charac- In Martinist terms, evil is that which is teristics to the Martinist, but indicators of opposed to our spiritual evolution. How- Page 15 ever, the Martinist student comes to real- it is not made of metal or stone, it quali- ize that no static list of that which is evil fies as a form of idolatry. For much of our can be composed. At each point in her lives, our concept or image of the Divine or his journey, the Martinist aspirant must may have helped to personalize the Divine examine his or her desires, thoughts, and and to foster our awareness of the presence actions to evaluate whether they continue of the Divine in our everyday existence. to aid or instead impede his or her spiritual Up until that point it aided our spiritual progress. When they aid the student’s spir- growth, and by a Martinist understanding, itual advancement, they are good; when was good. they impede, they have become opposed However, in our development as mys- to the student’s spiritual progress and evil. tical students, we must be prepared to al- This can also be illustrated through the low the concept and image of the Divine simple analogy of a pair of shoes. A pair which we have created to be broken down of shoes purchased for a child of ten will and destroyed; otherwise it will ultimately shield the child’s feet from injury and cold limit our development. If we steadfastly and provide physical support. In this way, hold onto the image or concept of the Di- the shoes are good. However, if five years vine that we have created, it will interfere later the child’s feet were forced into the with our ability to come to a greater real- same pair of shoes, they would eventually ization of the actual nature of the Divine harm the child’s feet, leading to injury and or the First Cause. The formerly good will deformity. The shoes would now be evil in become evil in that it limits our spiritual relation to that child’s development. progress. For reference, the Buddhist as- Using a mystical example, we can see pirant is admonished that he or she must this same realization through another pair first empty his or her cup in order for it to of opposites, idolatry and putrefaction. be filled. Similarly, the Master Jesus ad- Idolatry refers to building up the value of vised that one cannot put new wine into something in our mind; putrefaction refers old wine cloth without tearing it apart. to something in the process of breaking New wine requires new wine cloth. Jesus’s down. When we first embark on the Path, parable of the vine and the branches em- we usually have brought along with us an bodies this same principle when it refers to anthropomorphic concept of the Divine the pruning of the branch that brings forth that we have built up, heavily influenced fruit, so that it may bring forth more fruit. by our childhood experiences and religious The Alchemy of Illumined Thought upbringing. Similar concepts are shared by much of humanity. In the extreme One of the most profound ideas that form, the Divine takes on the full range Martinism emphasizes can be summarized of human characteristics, ranging from in the phrase, the Alchemy of Illumined love to anger. Such concepts are usually Thought. This phrase points to the creative accompanied by a Divine-sanctioned code power of the Divine Mind that we are part of conduct that helps regulate the behavior of. Most of us are first introduced to this of individuals toward others, which is of idea as Rosicrucians, when we learn the obvious value to society. In creating our practice of visualization, an introductory concept or image of the Divine, we have step into the creative power of the Divine taken something unknowable and ineffa- Mind resident within us. We may sense a Rosicrucian ble and given it form in our minds as a way more profound meaning when we are told Digest to more personally relate to it. We have that a Rosicrucian temple is made sacred No. 1 created an image of the Divine, and while by our thought and conduct. Nonethe- 2014 Page 16 less, these just hint at the power of Mind ing. In addition to providing a temporary or consciousness at the core of our Being. upliftment of our consciousness, over time But what is Illumined Thought? One way such experiences yield their transformative of describing it is: Thought that is ener- effects, helping us to progressively trans- gized by awareness of one’s spiritual na- form our consciousness into a fuller aware- ture and connection to the Divine. Such ness of our true nature. thought moves us above mere awareness of Many of the techniques that we learn the physical and emotional worlds of our in our Martinist and Rosicrucian stud- consciousness, attuning us with the world ies serve as tools to remind us or bring us that lies behind ordinarily perceived real- back to awareness of the higher aspects of ity. our Being. In a time of distress, when we Well-prepared officers, in perform- consciously make the Rosicrucian sign or ing our Martinist and Rosicrucian rituals mentally enfold ourselves in the Martinist and initiations, attune with the higher as- cloak, we are attuning our consciousness pect of their Being in order to create the with the higher aspect of our Being. This conditions that will be most beneficial to shift opens a channel for the higher orga- themselves and those participating in the nizing and constructive principles of the rituals and initiations. For the observers, Divine Consciousness to manifest imme- the design and content of the rituals are diately in our material reality, bringing or- aimed at bringing their consciousness into der and harmony. awareness of the higher aspects of their Be-

Page 17 Universal Force Diffused Invisibly is the awareness of the omnipresence of Throughout the Whole this Immanent Intelligence. It exists apart The next Martinist Lesson we will from time and space and is ever-present reflect on is related to the preceding and and universal. In the words of the Apostle inspired by our teachings’ reference to the Luke, it is that within which we live, move, “universal force diffused invisibly through- and have our being. As said in Psalm 139: out the whole.” From every vantage point, Where can I go from Your Spirit? we live in a sea of energy. The scientist Or where can I flee from Your presence? will note that the environment we live in If I ascend into heaven, You are there; is filled with electromagnetic energy from If I make my bed in hell, behold, You a host of sources. At the most fundamen- are there. tal level, the universe is filled by a field of If I take the wings of the morning background energy, speculated as arising And dwell in the uttermost parts of the from the Big Bang that brought the mate- sea, rial universe that we know into existence. Even there Your hand shall lead me, In addition, the space we occupy is also And Your right hand shall hold me. filled by electromagnetic radio waves at a If I say, “Surely the darkness shall fall on multitude of frequencies from countless me,” sources emanating from our planet and be- Even the night shall be light about me; yond. Up to 65 billion particles, known Indeed, the darkness shall not hide from as neutrinos, pass through every square You, centimeter of our bodies every second at But the night shines as the day; certain times of the day. The darkness and the light are both alike But in addition to the many known to You. frequencies of energy we live amidst, we Know Thyself even more fundamentally live in a sea of Cosmic Intelligence. While it is invisible We will close with one last Martinist to our eyes and imperceptible to our physi- Lesson, in many ways it is really the first. cal senses, our mystical explorations show It is based on the injunction Man [Person], it to be omnipresent and always available Know Thyself. In our Martinist teachings, for our engagement. This Cosmic Intel- it is referred to as the study of the Book ligence, nevertheless, manifests within of Man or Humankind. Saint-Martin us and all about us. It is the intelligence speaks of the importance of directing our that governs the myriad activities of the attention inward, to study the object most estimated 37 trillion individual cells that immediate and at hand, our own nature. make up our body; it is the consciousness He contrasts this with the outward ap- that manifests in every living creature, proaches of science and philosophy of his small or large; it is the force that underlies time, which is still true today. Conscious- the laws of the universe; it is the intelli- ness and Being remain almost entirely gence that regulates what we call karma; unexplored domains in the world of sci- it is the consciousness that manifests as ence, notwithstanding the phenomenal ac- and through each of us. Like in our bod- complishments that science has achieved. ies, this Intelligence is not centered in a While humankind continues to extend the single location, but is everywhere at once, frontier of that which can be known, sci- Rosicrucian undiluted throughout the creation. One ence has largely ignored the study of the Digest of the common defining characteristics of Knower, leaving this object of study to the No. 1 the experience of Cosmic Consciousness mystic and mystical aspirant. I can find no 2014 Page 18 better words than those of Saint-Martin to when the only mirror that can represent it capture the urgency of this inward path. to our minds, disappears. “At the first glance which one directs “This is enough to show how carefully upon oneself, one will perceive without we ought to sound the depths of our be- difficulty that there must be a science or ing, and affirm the sublimity of our -es an evident law for one’s own nature, since sence, that we may thereby demonstrate there is one for all beings, though it is not the Divine Essence, for there is nothing universally in all, and since even in the else in the world that can do it directly. midst of our weakness, our ignorance, and “I repeat, that, to attain this end, ev- humiliation, we are employed only in the ery argument taken from this world and search after truth and light. Albeit, there- nature, is unsatisfactory, unstable. We sup- fore, the efforts which a person makes daily pose things for the world, to arrive at a to attain the end of one’s researches are so fixed Being, in whom everything is true; rarely successful, it must not be considered we lend to the world abstract and figura- on this account that the end is imaginary, tive verities, to prove a Being who is al- but only that we are deceived as to the road together real and positive; we take things which leads thereto, and are hence in the without intelligence, to prove a Being greatest of privations, since we do not even who is intelligence itself; things without know the way in which we should walk. love, to demonstrate the One who is only The overwhelming misfortune of human- Love; things circumscribed within limits, ity is not that we are ignorant of the exis- to make known the One who is Free; and tence of truth, but that we misconstrue its things that die, to explain the One who is nature. What errors, and suffering would Life.” have been spared us if, far from seeking truth in the phenomena of material na- Closing Prayer ture, we had resolved to descend into our- from Saint-Martin selves, and had sought to explain material “Eternal source of all which is, You things by humanity, and not humanity by who send spirits of error and of darkness material things; if fortified by courage and to the untruthful, which cut them off from patience, we had preserved in the calm of Your love, do You send unto one who seeks our imagination the discovery of this light You a spirit of truth, uniting him forever which we desire, all of us, with so much with You. May the fire of this spirit con- ardor. sume in me all the traces of the old person, “The human understanding, by apply- and, having consumed them, may it pro- ing itself so exclusively to outward things, duce from those ashes a new person, on of which it cannot even yet give a satisfac- whom Your sacred hand shall not disdain tory account, knows less of the nature of to pour a holy Chrism! Be this the end of one’s own being even than of the visible penitence and its long toils, and may Your objects around us; yet, the moment we life, which is one everywhere, transform cease to look at the true character of our my whole being in the unity of Your im- intimate essence, we become quite blind to age, my heart in the unity of Your love, my the eternal Divine Source from which we activity in the unity of the works of justice, descend: for, if Humanity, brought back and my thought in the unity of all lights.” to our primitive elements, is the only true witness and positive sign by which this su- ......

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preme Universal Source may be known, ...... that source must necessarily be effaced, ...... Page 19 Aurora Jacob Boehme Translated by Marion S. Owens, SI

Louis-Claude de Saint-Martin was so inspired by the writings of the mystic Jacob Boehme (1575-1624) that he learned German when he was forty years old so that he could read his “Second Master’s” original words. In the text below, Provincial Master Marion Owens trans- lates from Baroque German into English excerpts from Boehme’s description of his Spiritual Awakening, in his famous first work,Aurora .

s my miserable soul lifted itself do not understand the work and in all re- seriously up to God as in a thunder spects have to beat and scratch the devil Astorm, with my heart and mind, and am, as are all human beings, subject to including all thoughts and desires locked sadness and temptation…. therein, and without stopping to wrestle, God has given me this understanding, receiving God’s love and mercy, and not it is not me who knows this but the I that giving up, God then illuminated me with I am. the Holy Spirit. Thus, the Holy Spirit The correct observations are these: If broke through within me. It was like a the human will rests within God’s Will, thunderstorm! the Soul will see with God’s eye its eter- You will find no book in which you nal depth because it remains within God’s will discover divine wisdom. If you go Word. Thus the spoken Word and the Soul out into a blooming meadow, where you become a magical image of the constella- can perceive (smell and taste, etc.) God’s tion. The astral Soul cannot become form wondrous powers, even though this is only simply out of fantasy, but becomes form an example of the Divine Power because according to the image within Mind. Thus in Third Principle material matter is made the Soul can see what the Highest of High visible. But to seekers, it’s a dear teacher. has planned and what should happen. They will find much there. Accordingly, the Word of God, as the And when I write, giving testimony to Source of the soul, speaks to the soul in the heavenly God, the Divine Itself has im- images and impressions which only the pressed these things into my mind so that Soul understands…. I believe it without any doubt, understand If I had no other book but mine, that I and experience all, not through my physi- myself am, then I have enough books. The cal body, but through my spiritual being, whole Bible lies within me. As I have God’s within my soul, with the Will and Power Soul, what more books do I need? Should of God.... I fight for what is outside of me before I This is not to construe that my under- learn what is within me? Thus I read my standing is more evolved than others’, but Self, thus I read God’s book and all you, I am only like a small twig, only a small my dear Brothers and Sisters, are also my spark from God. The Divine can place me alphabet that I read within me. Because Rosicrucian where God wills, I cannot resist. This is my mind and will finds you within me, I Digest No. 1 not my Natural Will, bequeathed with all wish with all my heart that you would find 2014 my strength, but as my soul withdraws, I me, too. Page 20 The name of God is YHVH. If you wish to write about God, or see Although we cannot say of God that God, observe nature. One cannot write the pure Godhead is Nature, but a three- about God. The Soul sees the Creator but fold majesty, we must say, however, that cannot speak about it because the divine God is within Nature even though Nature spirit is a power which cannot be spoken does not know it. or written about in human language. When reason speaks of God, what The Divine Spirit (the Holy Ghost) God is in spirit and will, it would make emerges from the Creator and is the third- sense to consider God to be something re- fold Being of the godhead. The same as the mote to this world, and unknown, some- elements of this world emerge from the thing in a different place than this world, residing high above the stars, who governs only through Its Spirit with an omnipres- ent Power somewhere in this world, this threefold majesty, whose beauty in all is evident. Because of our reasoning, our rea- son descends into the illusion that God is really a stranger. God is All. God is Light and Darkness, Love and Hate and Fire, but the Divine alone can name Itself God with the Light of divine Love. It is an eternal contrast be- tween darkness and light. None seizes the other, and one is not the other, but is its own spirit, but different in virtue, and nei- ther one exists by itself. God cannot be described specifically as this or that. The Divine Self has neither nature nor body. God is not inclined par- ticularly towards anything because noth- ing comes before the Deity—not good or evil. The Divine Itself is the beginning, an eternal nothingness. God is nothing and everything and is one will in which lies the whole world and all of creation. In the Sun and Stars and are the moving spirit Divine all is eternal and without begin- within all material things of this world. ning, in equal measurement. God is nei- Likewise, the Divine Spirit is the moving ther Light nor Darkness, neither Love nor spirit within God and eternally emerges Hate, but the eternal Oneness…. from God and fulfills God entirely, i.e. When I contemplate what God is I say, God regenerates. This weaving strength is God has no motive, no beginning, God within the entire Unity of the Creator. owns nothing but the Divine Self. God is Therefore, you noble human being, let eternally created and recreates the Divine not the antichrist and the devil fool you by Self out of nothing. God is the will of wis- trying to convince you that divinity is far dom, and wisdom is God’s manifestation. away from you, and lead you to a remote Page 21 and distant heaven! Nothing is closer to reintegration and to retrieve what was lost, you than heaven because within you are all so that humanity will see and enjoy the three Principles of eternity and within you fulfillment and exult in the pure light and will regenerate the holy Paradise as God knowledge of God. lives within. That is why now To describe God will arise an Aurora, the further, picture a wheel morning red sky, so that standing before you with the day can be noted and seven other wheels, one acknowledged. Whoever wheel is made within wants to sleep can con- the other one, so it could tinue to sleep. Whoever stand on all ends on all stays on guard and awake sides. Now remember and trims one’s lamp, will this, the seven wheels are always be awake. See, the Seven Spirits of God, the bridegroom is arriv- they are reborn, renewed, ing. Whoever is awake one within the other, and and decorated, will go Jacob Boehme. is as if you take one wheel, to the eternal heavenly and within it are seven wedding. Whoever sleeps wheels all existing within each other and however, will sleep forever and ever in the all have spherical rims like a round ball. deep prison of tormented abyss…. Thus God’s spirit permeates all space in eternity like a wheel wherein the begin- ning is also the end…. The Being of All Beings is One but di- vides itself into two principles, light and darkness, in bliss and suffering, in good and evil, love and anger, fire and light, and from this second eternal beginning, a third beginning arises creating its own eternal desire to be. What else is hidden? The philosophia and the deep meaning of God, the heav- enly delight, the revelation of the creation of angels, the revelation of the Fall of the devil, from which comes all evil, the cre- ation of this world, the purpose for the cre- ation of humanity, and all creatures within this world, and the secrets of regeneration and eternal life. This will simply all be revealed in depth. Why not at the height of this mystic work? So that any cannot be praised that they did Rosicrucian it! And all would be destroyed through the Digest devil’s consorts! Why does the creator do No. 1 this? To show that the time will come for 2014 Page 22 Treatise on the Reintegration of Beings Martinès de Pasqually

In the excerpt below from his Treatise on the Reintegration of Beings, Martinès de Pasqually provides guidance on how we can use free will to work toward personal reintegration with the Divine.

vil, I stress again, does not have its is that it is true the Creator condemned origins in the Creator or in any of its to privation and endless suffering those Eparticular creatures. It comes only who profess evil. But I would also point from the thought of the spirit opposed to the out that when the Creator manifested jus- laws, precepts, and commands of the Eternal, tice upon His creature, He called Himself thought which the Eternal cannot change Father of boundless mercy. I shall speak in the spirit without destroying its freedom more fully of this divine mercy elsewhere. and particular existence, as I have explained I come back again, however, to the genera- before. However, this does not mean that the tion of evil caused by the evil will of the spirit which generated evil is evil itself, for if spirit, and say that the evil generation of the bad spirits changed their will, their action the spirit, being evil thought in effect, is would also change, and from that moment, called spiritually bad intellect, in the same there would no longer be a question of evil way that good thought is good intellect. It throughout the expanse of the universe. is by these kinds of intellects that good and Are you going to say that this could not bad spirits communicate to humanity and happen because God, being immutable in leave upon their consciousness all kinds of His decrees, condemned those who gener- impressions, and it is up to them to use ated evil to eternal privation? My answer their free-will to accept or reject them.

Page 23 Of Errors and Truth Louis-Claude de Saint-Martin

In this excerpt from his book, Of Errors and of Truth, the Unknown Philosopher, Louis- Claude de Saint-Martin, explains the ten leaves of the priceless book that Humanity received at its birth.

umanity’s inexpressible advan- how advantageous it is for us to avoid mak- tages in their original state were ing any errors in its study. Hconnected with the possession Yet humanity’s negligence concerning and comprehension of a priceless book this matter has been carried to an extreme. that was counted among the gifts which Very few among us have noticed the essen- they received at birth. Although this book tial union of the book’s ten leaves which consisted of only ten leaves, it contained all renders them absolutely inseparable. Some the lights and knowledge of what was, is, and have stopped in the middle of the book, will be. The power of humankind was then others at the third leaf, others at the first—a so extensive that they possessed the faculty of situation which has produced atheists, ma- reading through the ten leaves of the book at terialists, and deists, respectively. It is true once and taking it in at a glance. that a few have perceived such ties, but At the time of humanity’s degradation they have not understood the important this book was indeed still in their possession, distinction that needs to be made between but they were deprived of the faculty of each of these leaves, and, finding them comprehending it as easily as before, and bound together, they have believed them we can no longer understand all the leaves to be equal and of the same nature. except by reading one after the other. How- What has been the result? By limiting ever, we will never be entirely reestablished themselves to that part of the book they in our rights until we have studied them all. did not have the courage to go beyond, and Although each of these ten leaves contains by depending upon the fact that they were a special knowledge, they are, nonethe- nevertheless expressing themselves accord- less, so intertwined that it is impossible to ing to the book, they have pretended that understand one perfectly without attain- they possess an understanding of the entire ing an understanding of them all. Even book. Thereby believing themselves infal- though I have said that humanity can no lible in their doctrine, they have exerted all longer read them except in succession, their efforts to prove it. But such isolated none of their steps will be assured if we do truths, receiving no sustenance, have soon not examine them in their entirety—and deteriorated in the hands of those who had the fourth leaf particularly, which serves as thus separated them, and there remained a rallying point for all the others. nothing for these imprudent people but a This is a truth to which humanity has vain phantom of knowledge, which they paid little attention. It is however one could not offer as a solid body, nor as a true which is infinitely necessary for us to observe being, without having recourse to impos- and understand as we are all born with the ture. Rosicrucian book in our hand. If studying and under- This is precisely where all the errors Digest No. 1 standing this book are precisely the tasks we shall examine eventually in this treatise 2014 we need to accomplish, we can then judge originated, as have all those we have already Page 24 disclosed, such as the two opposing prin- The SEVENTH dealt with the cause of ciples, the nature and laws of corporeal be- winds and tides; of the geographical scale of ings, the different faculties of humankind, humankind; of its true knowledge and the and the principles and origin of religion source of its intellectual or sensate produc- and rites. tions. The part of the book in which these er- The EIGHTH dealt with the temporal rors have primarily occurred will be shown number of that which is the sole support, afterwards, but before considering this mat- force, and hope of humanity—in other ter we will round out the understanding words, of that real and physical being that one must have of this incomparable which has two names and four numbers book by presenting in detail the different due to its being active and intelligent at learning and properties, the knowledge of the same time. And since its action extends which is contained in these leaves. over the four worlds, it also dealt with jus- tice and all legislative powers, which in- clude the rights of sovereigns and the au- The FIRST dealt with the universal thority of generals and judges. principle or center from which all centers continu- The NINTH dealt ally emanate. with the formation of the corporeal human in The SECOND dealt the womb of woman and with the creative cause of with the decomposition the universe, of the dual of the universal and par- corporeal law supporting ticular triangle. it; of the dual intellectual law manifesting in time; of Finally, the TENTH the dual nature of human- was the channel and com- ity; and generally of every- plement of the preceding thing that is composed of nine. It was undoubtedly and formed by two actions. the most essential and that without which all the oth- The THIRD dealt ers would not be known, with the foundation of because, by placing all ten bodies; of all the results in a circumference accord- and productions of all ing to their numerical order, it will be found genders. This where is found the number to have the closest affinity with the first, of immaterial beings who do not think. from which all emanate. And if one desires The FOURTH dealt with all that is ac- to judge its importance, let it be known tive; of the principle of all languages, wheth- that the Author of all things is invincible er temporal or beyond time; of the religion because of it, as it is a barrier which protects and rites of humankind. This is where is the Deity from all sides and which no being found the number of immaterial beings can pass. who think. Thus, we perceive in this enumeration The FIFTH dealt with idolatry and all the knowledge to which humankind putrefaction. can aspire and the laws that are imposed The SIXTH dealt with the laws govern- upon us. It is clear that we will never pos- ing the formation of the temporal world sess any knowledge, nor will we ever be and the natural division of the circle by able to fulfill any of our true duties, with- the radius. out going to and drawing from this source. Page 25 We also actually know the hand that must region of corruption to which we are rele- lead us to it, and although we cannot take gated by condemnation; and recover traces a single step toward this fertile source on of this ancient authority by virtue of which our own, we will certainly advance towards we determined, in the past, the latitudes it by forgetting our own will and allowing and longitudes necessary for the mainte- [the source] to act for us. nance of universal order. But, since such Therefore, let us congratulate human- powerful resources were attached to this kind for still being able to find such a sup- fourth leaf, it is also, as we have stated, in port in our misery. Let our hearts be filled this part of the book that humankind’s er- with hope when we perceive that even to- rors were the most considerable. And, truly, day we can discover without error in this if humans had not neglected such advan- precious book the essence and properties tages, all would still be peaceful and happy of being, the reason for things, and certain upon earth. and invariable laws of human religion and The first of these errors was to trans- rites which we must necessarily render to pose this fourth leaf and substitute in its the Primary Being. In other words, due to place the fifth, or that which deals with humans being at once intellectual and sen- idolatry. In so doing, humanity distorted sate—and nothing in existence is not one their religious laws and thus could not de- or the other—we must recognize our own rive the same benefits from them nor the relationship with everything which exists. same assistance as they would have had As this book contains only ten leaves they preserved the true rites. On the con- and yet contains All, nothing can exist trary, receiving only darkness as their re- without belonging, by its very nature, to ward, they engulfed themselves in it to the one of these ten leaves. Thus, there is not point of no longer even desiring the light. a single being which does not indicate in As we said at the beginning of this itself the nature of its class and to which book, the course of this principle was such of the ten leaves it belongs. Every being that it made itself evil by its own will. Such offers us thereby the means necessary for was the error of the first being, and such instructing us in everything concerning has been that of many of its descendants, it. But, to direct ourselves in such under- chiefly among the peoples who seek their standing, we must distinguish the true and Orient [East] in the South of Earth. simple laws constituting the nature of be- This is what constitutes this error ings from those which humans think up or crime which cannot be forgiven and and substitute for them every day. which, on the contrary, is inevitably subject Let us now consider that part of the to the most rigorous punishment. But the book which I have declared as having been majority of beings are protected from these the most abused. It is the fourth leaf which errors, because it is only by walking that has been recognized as having the closest af- one falls, and the greater number of beings finity to humanity, as this is where our duties do not walk. However, how is it possible to and the true laws of our thinking being have advance without walking? been written, as well as the precepts of hu- The second error consists of having man religion and rites. taken a rough idea of the properties con- If, indeed, we followed with exacti- nected with this fourth leaf and to believe tude, constancy, and pure intention all the that they could be applied to all, because Rosicrucian points clearly expressed therein, we could attributing them to objects for which they Digest No. 1 obtain the help of the very hand that had are unsuitable makes it impossible to dis- 2014 punished us; elevate ourselves above that cover anything. Page 26 Moreover, who does not know how Therefore, by adding the enormous slight has been the degree of success at- abuses that have been made in the knowl- tained by those who base matter upon the edge contained in the fourth leaf of this four elements, who dare not refuse thought book, of which we are all guardians at to animals, who attempt to square the so- birth, and by adding the confusion that lar calculus with the lunar calculus, who has proceeded therefrom to all that we have search for longitude upon Earth and for observed regarding humankind’s ignorance, the quadrature of the circle—in a word, fears, and weaknesses, as well as our depar- who attempt every day to find an infin- ture from the symbols, we will have the ex- ity of discoveries of this sort and in which planation and origin for this multitude of they never gain satisfactory results (as we religions and rites prevalent among people. shall continue to show later in this treatise). Without a doubt, we can only despise Yet this error is not directly aimed against them when we perceive this variety which the universal principle. Those who follow distorts them and this mutual opposition it are not punished except by ignorance, which unveils their falsities. But if we do and it does not demand any expiation. not lose sight of the fact that these differ- There is a third error by which, and ences and peculiarities have never affected through the same superficial ignorance, any but the sensate, and if we recall that humanity has believed itself in possession humankind, being by our thinking the im- of the sacred advantages that this fourth age and likeness of the Primary and High- leaf could, indeed, communicate to them. est of thinking beings, brings with us all Pursuing this idea they have spread among our own laws, then we shall recognize that their fellow beings the uncertain notions when they are born our religion is also born of truth which they themselves have cre- within us. Far from having come to us as ated. They have directed the eyes of the a result of the entreaties, caprice, ignorance, people, who should only have directed and terror which nature’s catastrophes may them towards the Primary Being, upon have inspired within, all of these causes, themselves, as well as the physical, active, on the contrary, constitute what has of- and intelligent cause—and upon those ten distorted humankind’s religion and who, by their accomplishments and vir- brought people to the point where some tues, have obtained the right to represent even distrust the only remedy available to the Primary Being upon earth. us for the alleviation of our misfortunes. This error, without being as disastrous We shall recognize to even a much great- as the first, is however infinitely more dan- er extent that beings alone suffer from gerous than the second, because it gives be- these variations and weaknesses, and that ings a false and childish idea of the Author the source of their existence and the way of all things and of the paths leading to the granted them for attaining it will never be Author. To summarize, those who have had less pure. We shall also recognize that we the impudence and audacity to announce will always be certain to discover a point themselves thusly have, so to speak, estab- of reunion that will be common to us and lished an infinity of systems, dogmas, and our fellow beings whenever we direct our religions. These establishments, already eyes towards this source and towards the so lacking in substance in themselves and only light that must lead us to it. their institutions, could not avoid experi- encing further alterations so that, being ob- ......

..

......

scure and shadowy at the moment of their ...... origin, they have completely disclosed their ...... deformities through the passing of time. Page 27 What Becomes of the Dead Papus, SI (Gérard Encausse, MD) Papus, the co-founder of the Traditional Martinist Order, joined the French Army Med- ical Corp in 1914 at the outbreak of World War I. He served as a medical officer in the trenches on the Western Front. Reflecting on his experience there he wrote What Becomes of the Dead. Following are two excerpts from that text. Papus died while in service to his country in 1916, at the age of fifty-one.

yet been submerged by terrestrial forces is also a dweller on two planes. That child is able to perceive a dead soldier-father who is the object of the secret tears of his or her mother. Hallucinations, nervousness, men- tal illness, says the scientist! Nevertheless, women feel definitely that those are reali- ties that transcend terrestrial ones. The sick dog that is released by her master among the plants of the fields soon discovers the herb that will generate her re- covery. Yet she has never received instruc- tions from any school. However, there is a force circulating in that animal that is less fallible than the science of many human beings. This force is the intelligence of Na- ture that the profane call instinct. Chapter 1 Section of the Eagle Now, you women from every class of Feminine Intuition: The Ideal society are the sacred guardians of that formative intelligence of Nature. Listen to The reasoning and skeptical brain of the whisper of that mysterious voice which man appreciates concise and precise argu- vibrates in the depth of your heart and ments corroborated by facts. But for you, which is perceptible only to you. It was mothers, spouses, sisters who mourn a be- that same voice that enchanted your heart loved one who passed through transition, formerly when, as a young woman, your no arguments are necessary. Your intuition fiancé conversed with you during those alone is sufficient. long and unforgettable promenades. Then, when the infant was born, even before he Guardians of the most subtle forces of had learned to speak, the soft and mysteri- Nature, there is something dwelling with- ous voice became audible anew. in you that speaks louder and more clearly than all the complicated reasoning of men! Today, you are at the lowest point of You feel and know that the dear ones who your sorrow. The voice cries out again: No, Rosicrucian passed away are near you. They appear in mother, your son has not departed without Digest No. 1 an occasional dream to embrace a mother recourse. The Creator is the Divine Parent 2014 or beloved spouse. The child that has not and a Parent is never an executioner. Page 28 Your son has died for his country and Be calm, overcome your anguish, be thus has become one of the lights of the confident and strong. Nature has selected invisible planes. A curtain separates him you to conserve its most precious forms from you, but your love will suffice to lift and its most sacred seeds. Dry your tears, it. for the one whom you mourn is not far Be courageous though you are over- from you. They are like travelers who, ex- whelmed by sorrow. Hope, pray, and do ploring a new country, are unable to com- not reveal to anyone the words spoken by municate easily with those left at home. the voice. May your heart remain sealed Strive to perceive the radiance of the so that the profane and the defilers may love that exists within the serene mind of have no access to it. Send the scholars and the departed one. Feel how this being sur- the skeptics back to their studies; call upon rounds by their presence their little chil- the departed one; pray for enlightenment dren and all those that remained here after from those that live in the higher world. their transition. Ask the Higher Beings for Then, the Virgin of Light will shed upon help. Pray according to the ritual of your you her golden celestial veil and behind religion and then you will perhaps be given this veil will appear your beloved ones, permission to see the departed one once blessing you and smiling at you. again, for Death has terror no longer for Women of Earth, glorious or crucified, one who is acquainted with the Myster- may the Divine bless you, for you are wor- ies. To this soul, it is a mere change where thy! Earth takes back the body which it lent to It is to you that I am appealing, women the soul for one existence and where that who have lost a cherished one; either a son, soul, liberated and clothed with a more husband, or close relative. I am speaking subtle body, evolves on a new plane. to you because your intuition has not been Pray and the veil will be lifted for you. distorted by the incomplete science of the At this time, we shall try to explain the century. Is it not a fact that you know the terms: spirit, subtle body, and plane. beloved one has not disappeared forever? Is it not a fact that you feel the truth con- Later, we shall resume that explanation cerning the affirmation of all the religions for the narrow minds of the skeptics and of Earth and especially of your own, when lovers of reason. Consider these pages to they declare that death is but a momentary be a sweet musing; they are not written for transformation? them. Chapter II In the depth of your heart, you have Section of Man the certainty that you will see again the Constitution of the Human Being dear one who passed away, especially since he or she has sacrificed themselves volun- tarily for their country. This mysterious in- In order to comprehend our asser- tuition enhances truth itself. The state of tions regarding the transformations un- consciousness of the dead one has changed. dergone by the human being after death, Their sacrifice has propelled them to a level it is necessary that we explain at this time higher than the one they had occupied pre- the human constitution while still in in- viously. They are united at all times with carnation. Since a great number of books those left on Earth through love, which have been written already on this subject is imperishable. A mere curtain separates by diverse schools of thought, we shall not that being from those left behind, but that be too explicit while we demonstrate those curtain may be lifted sometimes. assertions. Page 29 For the sake of clarity, which is our ob- Let us disregard the different analyses jective, we wish to remind you that the hu- of those principles that are said to com- man being was considered by the ancient prise seven, nine, or twenty-one elements. initiates to possess three principles or ele- Nothing is lost in the discussion by ignor- ments while incarnated: ing them. Rather, to consider them would 1. The Physical Body, lent by Earth for complicate simple matters unnecessarily. one lifetime, is linked to this planet What happens to the three principles by the food it provides for growth and at the hour of death? The vital spark is substance. extinguished and Life, the Vital Force, is 2. Life, which is like a spark that emanates separated into two poles: between the two poles that constitute 1. The more luminous part remains humanity—the body below, the soul around the soul and becomes the astral above. Life is linked to the terrestrial vehicle, the vehicle of the soul, or ac- atmosphere by the breath, and that at- cording to Pythagoras, the subtle body mosphere is, in turn, joined to the light which surrounds the soul on the astral of the Sun that energizes it. Thus, the plane. breath connects humanity to the forces 2. The second part, the denser one, re- emanated from the stars whose direct- mains in the physical body that has be- ing center is the Sun. Life has been giv- come a cadaver. en many names which rather confuses the poor neophyte. Paul names it soul The cadaver returns to Earth as a used (Corpus, Anima et Spiritus); the schools garment returns to the used clothes dealer. of spiritism call it perispirit; the occult- Since Earth can take back at will anything ists term it the astral body. We shall not that belongs to it, worms may destroy the enumerate the Hebrew, Egyptian, Chi- garment which is joined to the soul by nese, and Sanskrit appellations given to only a very tenuous link. It is not to the this principle called Life that has always disintegrating body that devotion should excited the interest of all researchers. be rendered, but rather to the love and the ideas that the departed one left. 3. The Immortal Soul is linked to the forces of the invisible plane by intu- The soul retains its complete personal- ition, feeling, and will. ity. The impact of passing from one plane to the other dims the faculties momen- During terrestrial life those three prin- tarily, but the soul finds itself surrounded ciples are united intimately with one an- by friends and relatives who had earlier other. The soul liberates itself during sleep departed. If the person died for the col- and permits Life to clean the body and lective, he or she is, moreover, helped by operate the organs which depend directly spiritual beings who alleviate any suffering upon organic life. that he or she may be enduring. Thus, if Let us summarize: Incarnated humans one wishes to mourn, the tears should be are constituted by three principles: shed undoubtedly on behalf of the poor The Physical Body— Life— The Soul. blind human beings of Earth and not the • The Physical Body is linked to liberated soul who, by the sacrifice of their Earth. terrestrial life, endeavored to save the col- • Life is connected to the Stars, to lective of their country. Rosicrucian Universal Life. Such has been the teaching of the Digest No. 1 • The Soul is tied to the Higher Sanctuaries for more than 7,000 years. All 2014 Forces and to the Divine Plane. initiates have always been convinced about Page 30 this personal existence that succeeds terres- tion, certain minds have come to believe trial life, for they have lived it experimen- in good faith that after death a person tally. The initiation into the Isis Mysteries becomes either cabbage, carrots, or wild had no other aim in its elementary aspect flowers. and the initiations into all Mysteries in all Nature is the most meticulous of all countries have always had the same objec- misers. She would never spend centuries tive. In the Sanskrit language, the individ- to evolve a human brain for the purpose ual who knows these truths in a practical of annihilating in one minute the slow and way is called Dwidia which means “dweller progressive effort of so many years. The on two planes.” human soul survives after physical death, Because scientific studies have either and our knowledge concerning this fact reached a plateau or undergone a deforma- compels us to verify this affirmation.

At Chaumont-sur-Argonne, near Pierrefitte, in a trench a young German was dead, holding near his head and at eye level his prayer book. . . .

Poor victim of the madness of the great, I salute you. . . . Knowing death was coming, you bravely prepared your soul for its physical departure, and, obscure hero, you called on the One who awaits all. May your gesture be blessed. It is of no consequence that you were an enemy of my country and an envoy of the blind who sacrificed the flower of their men to the base satisfaction of their ambition. . . .

Tomorrow you will return to the earth, but you will have drunk from the waters of forgetfulness . . . I salute you and I pray with you.

Papus

Page 31 Traditional Martinist Order Discourse KABBALAH (The Tree of the Sephiroth)

We present below a sample discourse from the teachings of the Traditional Martinist Order, this one featuring a discussion of the Kabbalistic Tree of Life.

greet you before the luminaries of the Geburah, Tiphereth, Netzach, Hod, Yesod, Traditional Martinist Order! and Malkuth. Together they form The Tree I of the Sephiroth, which is, in some man- ner, the invisible skeleton of Creation. As In the Sepher Yetzirah, it is said that indicated in the Sepher Bahir, the branches the benevolent and merciful God created of this tree nourish themselves in the Ain- the universe through thirty-two wonderful Soph, the hidden transcendence. Rather paths of Wisdom. These thirty-two paths than discuss the Ain-Soph today, we will correspond to the twenty-two Hebrew study this concept in the next discourse. letters and to the ten Sephiroth. After As you will notice on the diagram, the having studied the twenty-two letters in ten Sephiroth are arranged in three col- the two previous discourses, the moment umns forming a symbolic structure called has now come to approach the topic of Binyam. the ten Sephiroth. The left column is Severity. It extends The Kabbalists say that when the Pri- from the sephira Binah to the sephira mordial Light descended from the Ain- Hod. Associated with the letter Mem, and Soph, or in other words the Infinite, to with water, it symbolizes passivity and has give the breath of life to all the worlds and a negative polarity. all creatures, It arrayed itself in the shape of The right column is Mercy, some- ten lights. These are the Sephiroth, which times called Clemency. It extends from the the Zohar compares to the “ten forms that sephira Chokhmah to the sephira Netzach. God produced to direct the unknown and Associated with the letter Shin and with invisible worlds, and the visible worlds.” In fire, it symbolizes the force of expansion the first chapter of theSepher Yetzirah, it is and has a positive polarity. said that they came out of the nothingness Finally, the central column is Equilib- and that their appearance “is as a flash of rium. It extends from the sephira Kether light whose extremities are without limit.” to the sephira Malkuth. Associated with One can also read in this book that the the letter Aleph, and with air, it symbol- Word of the Divine “comes and goes with- izes the equilibrium between the two po- in them and [that] when the Word speaks, larities, as well as the union between the such as a hurricane, they bow before the Divine World and the Material World. Divine Throne and they celebrate.” The kabbalistic tradition relates these The word sephiroth is the plural of three columns with the patriarchs Abra- sephira, a feminine word that means nu- ham, Isaac, and Jacob. You will also note meration. As you know, the ten Sephiroth that the columns descend from the infinite Rosicrucian are arranged in a hierarchical manner and to the finite through the four levels, or four Digest are linked one to another by channels. They materialized worlds, indicated by the dot- No. 1 2014 are: Kether, Chokhmah, Binah, Chesed, ted lines in the diagram. Page 32 The first level is theOlam Atziluth, is Kether, a word that we can translate as the World of Emanation. Formed by the Crown. It represents Divine Will, the be- sephiroth Kether, Chokhmah, and Binah, ginning of existence, and the eternal pres- it represents the Divine Will in a pure state. ent. The Sepher Yetzirah associates it with The second level is the Olam Briah, the the “Breath of the living Elohim.” World of Creation. Formed by the sephi- The second sephira is Chokhmah, a roth Chesed, Geburah, and Tiphereth, it word meaning “Wisdom.” Some Kabbal- is the world where Divine Will is trans- ists compare it with the Primordial To- formed into creative energy. rah, the Secret Wisdom. It represents the The third level is the Olam Yetzirah, masculine and active principle. The Sep- the World of Formation. Formed by the her Yetzirah associates it with the “Breath sephiroth Netzach, Hod, and Yesod, it is coming from the Breath.” the world of movement and generation, The third sephira is Binah, a word where all forms are elaborated. meaning “Intelligence.” It represents the feminine and passive principle. The Sepher Finally, the fourth level is Olam Assiah, Yetzirah associates it with the “Waters com- the World of Action. Formed by the sephi- ing from the Breath.” We should note that ra Malkuth, it is the world of phenomena, the Kabbalists call it Ima meaning “Moth- of matter and human beings. er,” whereas they refer to Chokhmah by It can be said that the four worlds sym- the name Abba, meaning “Father.” bolize the expansion of the Divine through If the first three sephiroth are inti- the visible and invisible planes of Creation. mately linked to the Divine World, the It is the reason why they are associated with next seven sephiroth are more particularly the four letters of the Tetragrammaton, the linked to the Terrestrial World. Some Kab- Sacred Name of the Divine. As one can see balists associate them with the seven days in the diagram, Atziluth corresponds to of Creation. Between these two worlds, we Yod, the first letter of the Tetragrammaton; find Daath, a hidden sephira whose name Briah to He, the second letter; Yetzirah to means “Knowledge.” It represents the Vav, the third letter; and Assiah to He, the Knowledge that directly emanates from fourth letter. the Divine. As such, it is inaccessible to in- Kabbalists consider that the Tree of the carnate Humanity. Sephiroth is an expression of the face of The fourth sephira is Chesed, meaning the Divine and the means by which the In- “Mercy.” Sometimes called Gedolah, it is visible acquires a certain visibility. They di- the first sephira of the World of Briah, the vide it into two faces: Arik Anpin (the Long world of Creation. It represents sharing, Face), and Zeir Anpin (the Small Face). goodness, and love. That is why the Zohar The long face comprises the three superior relates Chesed to the patriarch Abraham, sephiroth: Kether, Chokhmah, and Binah. who personifies these qualities. It is also as- As has previously been said, the Long Face sociated with the Oral Torah, the Esoteric represents the superior world, the world of Revelation. The Sepher Yetzirah considers the Divine Will. The Small Face is made Chesed the “Fire coming from the Waters.” up of the following six sephiroth: Chesed, The fifth sephira is Geburah, mean- Geburah, Tiphereth, Netzach, Hod, and ing “Rigor” or “Justice.” Sometimes called Yesod. These are the sephiroth that are said Din, it is associated with the Written To- to be of Construction, fully manifested in rah, the Exoteric Revelation. The Zohar Malkuth, the tenth, or last sephira. relates Geburah with the patriarch Isaac, Let us now examine one by one the because of his absolute obedience to God’s Sephiroth of the Kabbalistic Tree. The first commands. Page 33 The sixth sephira is Tiphereth, mean- the merciful and benevolent God created ing “Beauty.” Placed between Chesed and the universe through thirty-two wonderful Geburah, in the middle of the central paths of Wisdom, which correspond to the column, it symbolizes the equilibrium of twenty-two Hebrew letters and to the ten oppositions. The Zohar relates Tiphereth Sephiroth. Here is what Athanasius Kirch- with the patriarch Jacob, whose manner is er, an adept of Kabbalah, said concerning a model of equilibrium between love and these paths: rigor. Among the six sephiroth of Con- “The thirty-two paths of Wisdom are struction, it is the only one to be directly the luminous paths by which the holy linked to Kether. men and women, devoted to God, are The seventh sephira is Netzach, mean- able to understand hidden things by a ing “Victory,” in the sense of mastery. This great application of the Divine Laws sephira is often associated with Joseph. The and a long meditation upon them.” Bible says that it is after having resisted his passions, symbolized by Potiphar’s wife, Note that each of these thirty-two that he became the Pharaoh’s minister and paths has a name and a precise significa- succeeded in reorganizing the economy of tion that is shown on Table 1. As you can Egypt. Netzach is at the base of the col- see, each path corresponds to a Hebrew umn of Mercy and receives its energy from letter or a sephira, with which is associated Chesed, placed directly above it. a quality of Divine Wisdom. Thus, Kether, The eighth sephira is Hod, meaning the first path, is Wisdom of Supreme Will; “Glory” or “Splendor.” Across from Net- Aleph, the second, Wisdom of Celestial zach, it is placed at the base of the column Unity; Chokhmah, the third, Superior of Rigor and receives its energy from Ge- Wisdom; etc. burah, situated just above it. It represents This first approach to the Tree of the the accomplishment of Divine Will. Sephiroth may seem complex to you. That The ninth sephira is Yesod, meaning being said, the most important thing is to “Foundation” or “Transmission.” As the become familiar with the name and the last sephira of the world of Yetzirah, World position of each of these sephiroth. After of Formation, it represents the foundation that, it is recommended that you follow of the created world. It also transmits the the advice given in the Sepher Yetzirah: breath of life, which comes from the high- “Keep your mouth from speaking of it, er sephiroth, toward Malkuth. and your heart from thinking of it.” The tenth and last sephira is Malkuth, Brothers and Sisters, may you ever meaning “Kingdom.” As the synthesis of dwell in the Eternal Light of Divine Wis- all the sephiroth, it represents the material dom. world, the accomplishment of the process SUMMARY of Creation. Kabbalists see in it the hid- den presence of God in exile on the earthly plane. They designate this presence by the yy The thirty-two paths, to which theSep - word Shekhinah, a word meaning, “Di- her Yetzirah refers, correspond to the vine Presence.” That being said, the notion twenty-two Hebrew letters and to the of Shekhinah cannot be reduced to Mal- ten Sephiroth. kuth. In Kabbalah, there is a reference of yy Kether, a word that can be translated the Shekhinah Below, and the Shekhinah as “Crown,” represents Divine Will, the Rosicrucian Above, which resides in Binah. beginning of existence and the eternal Digest No. 1 As indicated at the beginning of this present. The Sepher Yetzirah associates it 2014 discourse, the Sepher Yetzirah states that with the “Breath of the Living Elohim.” Page 34 yy Chokhmah, meaning “Wisdom,” rep- Please sit comfortably. resents the masculine and active prin- Close your eyes and relax for a few mo- ciple. The Sepher Yetzirah associates ments, as is comfortable for you. it with the “Breath coming from the Now, we will evoke the ten Sephiroth Breath.” of the Kabbalistic Tree, one by one. Join yy Binah, meaning “Intelligence,” repre- mentally in each evocation, and then re- sents the feminine and passive prin- main receptive to any impressions you ciple. The Sepher Yetzirah associates may receive. it with the “Waters coming from the O Kether, Crown, Breath of the living Breath.” Elohim, reveal Yourself to my con- yy Chesed, meaning “Mercy,” represents sciousness. sharing, goodness, and love. TheSepher O Chokhmah, Wisdom, Breath from Yetzirah describes Chesed as the “Fire the Breath, reveal Yourself to my coming from the Waters.” consciousness. yy Geburah, meaning “Rigor” or “Justice,” is associated with the Written Torah, O Binah, Intelligence, Waters from the the Exoteric Revelation. The Zohar as- Breath, reveal Yourself to my con- sociates it with the Patriarch Isaac. sciousness. yy Tiphereth, meaning “Beauty,” symbol- O Chesed, Mercy, Abraham’s inspira- izes the equilibrium of oppositions. The tion, reveal Yourself to my con- Zohar associates it with the patriarch sciousness. Jacob. O Geburah, Rigor, Isaac’s inspiration, yy Netzach, meaning “Victory” in the reveal Yourself to my conscious- sense of mastery, is often associated ness. with Joseph. O Tiphereth, Beauty, Jacob’s inspira- yy Hod, meaning “Glory” or “Splendor,” tion, reveal Yourself to my con- represents the accomplishment of the sciousness. Divine Will. yy Yesod, meaning “Foundation” or O Netzach, Victory, Joseph’s inspira- “Transmission,” represents the founda- tion, reveal Yourself to my con- tions of the created world. sciousness. yy Malkuth, meaning “Kingdom,” repre- O Hod, Glory, Agent of Divine Will, sents the material world, the accom- reveal Yourself to my conscious- plishment of the process of Creation. ness. yy Each of the thirty-two paths has a name O Yesod, Foundation, giver of the that corresponds to an attribute of Di- Breath of Life, reveal Yourself to vine Wisdom. my consciousness. EXPERIMENT O Malkuth, Kingdom, where the Shekhinah Below resides, reveal Brothers and Sisters, we will now pro- Yourself to my consciousness. ceed to an experiment whose goal is to har- Brothers and Sisters, as long as we monize us with the ten Sephiroth of the journey between the two pillars, may we Kabbalistic Tree, in order to be in com- be receptive to the spiritual influx ema- munion with their corresponding planes nating from the Sephiroth, so that their of consciousness, and to receive their spiri- united powers may illumine our body, our tual influx. soul, and our spirit. Amen!

Page 35 AïNי AïN SOPH the Sephirothי The Tree of SOPH AU AïN Rי ש Fire א Air מ Water

KETHER כתר 1 1 A lep ג א imel h י G 3 ח

ATZILUTH BINAH CHOKHMAH (Emanation) he t h תכמה C בינה 2 ב Beth 2 3 8

ד

ו 10

ט av Y DAATH ale t h V od

6 eth Knowledge D 4 י T 9 דעת

GEBURAH CHESED ה חסד ה HE 5 גבורה 5 4 BRIAH (Creation) 7 Z כ ayin af K 20 ז

TIPHERETH ס

מ

em תפארת

amekh 6

30 L 40 M amed ע S 60 צ Ayin ל י 70 zadi T

NETZACH נ HOD 50 Nun

נצח 90 הוד 8 7 ק P of 80 K 100 פ E ו YESOD YETZIRAH

(Formation) יסוד 400 T 9 ש

av hin

ר ת

300 S esh 200 R

ה MALKUTH ASSIAH

(Action) מלכות Rosicrucian 10 Digest No. 1 2014 Rigor Equilibrium Mercy Page 36 Traditional Martinist Order Discourse 16 S.I. Degree Table 1 The Thirty-two Paths of Wisdom (Ten Sephiroth + Twenty-Two Hebrew letters)

NUMBER PATH NAME MEANING

1 Kether Chokhmah Ratson Elyon Supreme Will Wisdom 2 Aleph Chokhmah Yihoude Elyon Wisdom of Celestial Unity 3 Chokhmah Chokhmah Ilaah Superior Wisdom 4 Beth Chokhmah Qabalah Received Wisdom 5 Gimel Chokhmah Maqor Wisdom of the Source 6 Binah Chokhmah Hashmal Wisdom of Introduction 7 Daleth Chokhmah Teseniah Wisdom of Humility 8 Chesed Chokhmah Bahir Wisdom of Clarity 9 He Chokhmah Birour Infiltrating Wisdom 10 Vav Chokhmah Mishmaath Disciplined Wisdom 11 Geburah Chokhmah Garayin Wisdom of the Nucleus 12 Zayin Chokhmah Hazon Wisdom of Vision 13 Cheth Chokhmah Aur Luminous Wisdom 14 Teth Chokhmah Nevouat-Haley Intuitive Wisdom 15 Yod Chokhmah Shoqal Reflecting Wisdom 16 Kaf Chokhmah Makhnaah Submissive Wisdom 17 Tiphereth Chokhmah Shaiphae Plentiful Wisdom 18 Lamed Chokhmah Laimaid Wisdom of Study 19 Mem Chokhmah Kawanah Wisdom of Intention 20 Netzach Chokhmah Maashith Practical Wisdom 21 Nun Chokhmah Shiwoui Wisdom of Equilibrium 22 Samekh Chokhmah Hirhoraith Contemplative Wisdom 23 Ayin Chokhmah Sod Secret Wisdom 24 Hod Chokhmah Ayiouni Speculative Wisdom 25 Pe Chokhmah Nissayon Wisdom of Trial and Testing 26 Tzadi Chokhmah Datioth Devoted Wisdom 27 Kof Chokhmah Mishqal Wisdom of the Rhythm 28 Yesod Chokhmah Talmud Wisdom of Study 29 Resh Chokhmah Hithaorroth Wisdom of Awakening 30 Shin Chokhmah Hamah Warm Wisdom 31 Tav Chokhmah Qarah Cold Wisdom 32 Malkuth Chokhmah Makif Enveloping Wisdom

Page 37

© 2005 Supreme Heptad of the Traditional Martinist Order – Page 9 1205 Ieschouah, Grand Architect of the Universe Christian Rebisse, SI

In this article, Christian Rebisse explores the meaning of the mystical phrase —To the Glory of Ieschouah, Grand Architect of the Universe — leading us to encounter the Christ spirit within our hearts.

apus took great care to inscribe means of demonstrating the truth of each document of the Traditional Christianity. They reasoned that if, before PMartinist Order with the expres- Christianity, the name of God had been sive formula: A la Gloire d’Ieschouah, presented as a Tetragram, it was because Grand Architecte de l’Univers (“To the God had not yet completely manifested Glory of Ieschouah, Grand Architect of to the world. With Jesus Christ, God truly the Universe”). In doing so, he gave Mar- revealed Himself and they proved this by tinism a special complexion. “The Order using the Hebrew name of Jesus—Iesch- is indebted to Saint-Martin himself, not ouah—which they wrote by adding the only for its seal but also for the mysti- letter Shin in the center of the Tetragram- cal name of the Christ . . . which adorns maton. 1 all official Martinist documents.” Lou- Pico de la Mirandola promoted this is-Claude de Saint-Martin never used theory in the fifteenth century, popular- this expression in his writings, however. ized by Johann Reuchlin’s book, De Verbo It seemed interesting to me, therefore, to Mirifico. Papus, fascinated by the Kabbal- try to analyze briefly this formula used by ah, introduced the custom of calling the Papus and examine the various aspects it Christ “Ieschouah” into twentieth century raises in the Tradition, and more particu- Martinism. Was he aware of the Renais- larly in Martinism. sance theories regarding this name? This is not clear because his book, The Kabala, The Christian Kabbalah Secret Tradition of the West, does not deal According to Jewish tradition, the with this aspect of the Kabbalah. name of the Almighty God is written with The Grand Architect four letters or Tetragrammaton composed of the letters Yod He Vau He. In fifteenth In 1567, Philibert Delorme, speak- Rosicrucian century Italy, the “Christian Kabbalah” ing of God in his treatise on architecture, Digest emerged as a particular branch of the Kab- used the expression “that grand architect No. 1 balah which Christians saw as a handy of the universe, God Almighty,” and it ap- 2014 Page 38 it should be stressed that for the author of the Treatise of the Reintegration of Beings, the Christ is not God in the specific sense as is attributed to Him in Christian the- ology. In fact, Martinès de Pasqually had a unique conception of the nature of the Christ. Christos-Angelos

He describes the Christ as “the dou- bly powerful Spirit” and classifies Him among one of four categories of emanated beings: those called the “octonary spirits,” although, reading Pasqually, one wonders if the Christ is not the sole spirit in this category. This placement, which makes the Christ a sort of superior angel, is not something new. Its origins lie in early Christianity. In fact, the history of Chris- tianity—and more particularly that of peared to be the first use of the concept. Christology—soon reveals that the first This idea of a God having given order to Christians did not see the Christ as God the universe as an architect probably origi- incarnate in the world. It is more a case nates with the Christian Kabbalists such as of the concept of Angel-Messiah, that is, George of Venice (De Harmonia Mundi), Christos­Angelos, dominating Christian even though the notion existed with the thought until the second half of the second Evangelists.2 Others took up the theme century. In early Christian literature, the after Philibert Delorme, notably Kepler Christ is sometimes described as an angel, in his Astronomia Nova. Freemasonry ad- and the Church Fathers gave Him the title opted the expression during the eighteenth of “Angel of Grand Counsel,” a concept century as a key point in its symbolism, taken from Isaiah. It is important to note and since Martinism was born within the that the early Christians had divergent Masonic movement during that time, it opinions regarding the nature of the Christ was therefore normal for it to make refer- and this gave rise to a number of contro- ence to the “Grand Architect of the Uni- versies. It is only in the fourth century, verse.” However, the expression in Mar- with the Council of Nicaea, that the dog- tinism has a special complexion that needs ma of Christ’s divinity was imposed upon clarification. all Christians. (The reader who would like Contrary to certain traditions that more precise details on this subject should liken the “Grand Architect of the Uni- consult an encyclopedia or dictionary and verse” to God, in Martinism—or more look up the terms Arian, Docetist, Nesto- particularly the philosophy of Martinès rian, Monophysite, Monothelite, etc.) de Pasqually and his followers— the ex- The Names of the Christ pression refers to the Christ. It is not an expression that appears in Pasqually’s well- ln speaking of the Christ, Pasqually known treatise but is found in the rituals used a variety of names and each one em- and catechisms of the Élus-Cohens. And phasized an aspect of the Divine Mys-

Page 39 tery. Sometimes, he calls him the “Mes- sias,” a name that Ronsard had used some centuries before. Sometimes, like Bossuet, Pascal, or Corneille, he is called “The Re- pairer.” He also uses such terms as “Wis- dom” or “The Thing.” These terms are also used by Pasqually’s followers, whether Louis Claude de Saint-Martin, Jean Bap- tiste Willermoz, or others. The most enigmatic word Pasqually uses for the Christ is Hely (written with an “H” and not Ely with an “E” as in the prophet). He says this name means “the force of God” and “receptacle of Divin- ity.” What Pasqually intends to point out here is that the Christ is not only the per- sonality born around two thousand years ago but is above all the “Universally Elect,” that is, a being who was chosen to fulfill a number of missions. This Universally Elect had incarnated at various times in his- tory to guide humanity, and the concept of considering the Christ as a prophet or emissary sent by God was a common one the Messiah. In fact, the early Christians in Judeo-Christianity. It can be found for were more preoccupied with the Christ’s example in the Clementine Homilies, which message rather than with constructing in- speak of the Christ as Verus Propheta, an tellectual theories concerning the myster- emissary sent several times from the time ies of God’s nature. He was considered an of Adam, through Moses, to Jesus.3 emissary of the Father but generally not likened to God. That Pasqually linked The Recurring Messiah himself with minimal Christianity and the According to Pasqually, Hely, or the concept of an emissary who has appeared Christ, manifested through the line of under different names on several occa- prophets, the guides of humanity, and sions is particularly interesting. If we ex- those called the Elect. Among these, he tend this concept to include all religions, cites Abel, Enoch, Noah, Melchizedek, Jo- then we could say that it is the same God seph, Moses, David, Solomon, Zorobabel, who manifested in those guides who are and Jesus Christ, who were all channels for the originators of these religions, and that, the manifestation of Hely. However, he therefore, the same light radiates under ap- considers that Hely manifested his greatest parently different guises. glory in Jesus Christ.4 The Organizer of Chaos This particular aspect of Pasqually’s teachings corresponds to that of Judeo- According to Pasqually, the first inter- Christianity. During early Christianity, the vention of the Christ in history goes back Rosicrucian nature of the Christ had not yet been made to the origins of the world, to the moment Digest into dogma. Some considered Him to be when Creation was still in a state of Chaos. No. 1 2014 an angel, others a prophet, and yet others As the Treatise explains, ternary spirits act- Page 40 ing on God’s command created the mate- + 4000). Pasqually went along with this rial world. From their work, a world, still opinion and taught that the Christ had in the state of chaos, was born and the first descended to Earth in the year 4000. The mission of the Christ, of Hely, was to put coming of Jesus Christ into the world now order into this initial Chaos. And so the brings us to the two aspects of the Christ: Christ’s descent into the very bosom of firstly that of “Repairer” and secondly of Chaos organized Creation and the physi- “Reconciler.” cal world. In this way, it could be said that The Repairer the Christ was the Architect of Creation, the organizing Word; and Martinès de A number of Elect have guided hu- Pasqually, as well as Louis-Claude de Saint- manity since the time of Adam and each Martin and Jean-Baptiste Willermoz, saw has brought a message suited to the ad- the Christ’s function as “Grand Architect vancement of humanity. However, accord- of the Universe” in just such a way. ing to the Martinist Tradition, humanity The Instructor had not been able to attain a certain stage of spiritual evolution until the advent of In the Treatise, Pasqually points out the Christ. In effect, the Christ’s mission that, after the Fall, Adam became aware of was not to save people, but to open a cos- his error and begged for divine forgiveness. mic channel allowing humanity to cross Given the sincerity of his plea, God sent certain spiritual spheres, inaccessible until Hely to “reconcile” him. However, because then. Although He had opened the way, Adam was now incarnated into the world it was up to humanity to ascend along the of matter, he had to receive instructions path. The Christ did not save humanity on how to conduct his life henceforth in by doing the work it alone has to do, but accord with his mission. His place in the opened a way and showed the world how material world prevented him from using to travel along this path. the spiritual faculties with which he was originally endowed. Hely was therefore To open this way, the mission of the given the task of passing on a new teaching Christ and His incarnation was that of the to the world and Seth, Adam’s third son, Repairer. In effect, he fulfilled the task of was chosen to receive these secret teachings “reparation,” of recreating order and puri- which were, after him, handed down from fying Creation. He carried this out on two generation to generation to all of human- levels. On the earthly plane, He regener- ity. ated the three bases constituting the ma- The Year 4000 terial world: sulfur, salt, and mercury by washing them of their dross. In the celes- In the seventeenth century, Archbish- tial world, He regenerated the seven pil- op James Ussher (1581-1656), an Irish lars of the Universal Temple, which are the theologian, composed a biblical chronol- seven planets of the celestial world from ogy based on the New Testament, estab- whence the divine virtues flow into the lishing that the Earth had existed for four temporal world. The regeneration of the thousand years at the time of Christ’s birth. seven sources of life was made effective This chronology was generally accepted by during Pentecost, that is, seven weeks or various English churches during the eigh- forty-nine days after Easter. Saint-Martin teenth century and was also adopted by writes that then “a fiftieth portal opened Masonry in the Anderson Constitution. from which all slaves awaited their deliver- And so, for Freemasons, the year 1796 ance, and which will reopen again in the was considered as the year 5796 (1796 final days.”5 Page 41 The Reconciler by incorporating within us the mystical body of the Christ. According to the Un- What characterizes the function of the known Philosopher, the outcome of this “Reconcile”? “Reconciliation” is the pre- regeneration will take humanity further liminary stage each person must cross in than the Christ because it is called upon to his or her evolution towards reintegration, carry out a mission greater than His. humanity’s final stage of collective evolu- tion. In this process, the person lives an Jesus Christ important inner experience in which the Christ is met, according to Saint-Martin. As you will have noticed from the be- The Christ is, in effect, the cosmic inter- ginning of this article, on no occasion have mediary indispensable to the regenerative we spoken of Jesus, but of the Christ. This process. For this reason, the Martinist Tra- warrants some explanation. For Martinists, dition speaks of Him as the “Reconciler.” the Christ is above all a timeless figure who has incarnated on several occasions. Jean- Saint-Martin expressed this idea in a Baptiste Willermoz saw in Jesus Christ a veiled manner in a number of his works. dual being: a man, Jesus, whose corpore- For example, in Of Errors and Truth, when al vehicle had sheltered the Christ. Jesus he points out that the eighth page of the Christ was for him not an ordinary be- “Book of Mankind” [Humankind] deals ing, but a man chosen to raise humanity with the temporal number of those who from its exile by showing people the way. are the “sole support, the sole force, and This “man” is not God, but a man, a sec- the sole hope of humankind.” ond Adam who was specially linked to the The Imitation of Christ Christ in His incarnation. For this reason, his name is dual: “Jesus Christ.” The Christ Through His mission, the Christ did (Hely), who was his guide and often acted not simply accomplish purification or through him, assisted the man Jesus in his open a pathway. He also showed the world special mission. Jesus had made Hely’s will the road to follow for attaining mystical his own and his acts were the reflection of regeneration. Through His incarnation, divine thought. While people are ternary He wanted to describe to the world its real beings, Jesus Christ is quaternary. To his situation, to trace out the complete history three human elements, a fourth is added, of its being and the way back to the Di- the Divine presence of the Christ or Hely. vine. For Saint-Martin, the process of mys- Jesus Christ, the New Adam, had succeed- tical regeneration is accomplished through ed in His mission where Adam had failed. an inner imitation of the life of the Christ. He strove to unite his Will with God’s In his book The New Man [Person], he through the Christ as an intermediary. sets out the steps of this process from the Henceforth, the second Adam was com- Annunciation to the Resurrection, that pletely dissolved in the Christ and made is, from the visit of the angel, the faithful One with Him. friend who reveals the coming birth of a This aspect which Willermoz devel- new inner person, to the recovery of glo- oped in his Treatise on the Two Natures is rious body that marks our ascent towards not formulated explicitly by Martinès de the superior spheres where our regenera- Pasqually, but it is possible to think that tion finds its crowning achievement. Willermoz derived it from his Master. No- Rosicrucian The various events of the Christ’s life ticeably, both do not identify the Christ Digest are the archetypes symbolizing the various with Jesus. Perhaps Pasqually would have No. 1 spiritual stages we can experience inwardly developed this point had he finished his 2014 Page 42 Treatise because this JudeoChristian­ mi- most reasonable. In the fourth century, drash should have extended up to the As- one of the Church Fathers, St. Ephraim, cension of the Christ, but stopped at Saul. had already maintained that it was human- For Willermoz, it was not the Christ who ly impossible and unreasonable to want to suffered the Passion but Jesus, because the define God. He became more devoted to Spirit of Hely was insensitive to pain. At developing a theology based on poetry the time of the Passion, humanity was rather than dogma.6 alone in its suffering and for this reason, And for us modern Martinists, as was as Pasqually teaches, he said on the cross: the case for Saint-Martin, isn’t it more im- “Hely [and not Lord] why hast thou for- portant to dedicate ourselves to meet the saken me?” Christ, Ieschouah, Grand Architect of the Saint-Martin Universe, within our hearts rather than seek to understand him with our heads? The various points raised in this ar- ticle explain how we can understand the concept of “Ieschouah, Grand Architect of ENDNOTES the Universe.” We cannot enter into all as- 1. Papus, Martinesism, Willermozism, Martinism, and pects of it here and shall have to be content Freemasonry, Initiation. March 1899, p. 221. 2. Negrier, Patrick, Le Temple et sa symbofique (Paris: with the essential elements. Besides, to at- Albin Michel, I997) p. 71. tempt to define the Christ from an onto- 3. Robert Amadou has developed this interesting logical point of view is really a foolhardy aspect of Martinès de Pasqually’s theosophy in his introduction to the Treatise on the Reintegration of exercise. On this subject, Louis Claude de Beings (Le Tremblay: Diffusion Rosicrucienne, 1995) Saint-Martin was more reserved than his pp. 28-32. friend Willermoz. When, one day, a dis- 4. Pasqually, Treatise on the Reintegration of Beings, sections 33 and 89. ciple asked him questions on this point, 5. These points are explained in detail by Louis he replied: “Confine your teachings to the Claude de Saint-Martin in his Natural Table of divinity of Jesus Christ, His all powerful- Correspondences, edited by R. Dumas, pp. 290- 294. ness, and direct, as much as possible, your 6. In his book The Eye of Light: the Spiritual Vision of disciples away from an investigation into St. Ephraim, Sebastien Brock offers a presentation the make-up of Jesus Christ who has been of key themes, as well as an anthology of the most beautiful texts from this little-known Syrian theo- a stumbling block for so many.” Saint- logian-poet (edited by Abbaye de Bellefontaine. Martin’s reserve on this point seems to us 1991, p. 368). Page 43 The Cloak Julie Scott, SI

Julie Scott serves as the Grand Master of the Traditional Martinist Order for the English Grand Lodge for the Americas. In this article she presents some of the history and symbolism of the cloak — a powerful tool for personal transformation.

he cloak is a sublime and power- royal cloaks, in many cases jewel-studded ful tool for the Martinist student, and fur-trimmed, representing their au- Tproviding protection from the thority and wealth, and thereby the power mundane, creating a purified environ- of their kingdoms. ment for our inner transformation, and symbolizing our extraordinary inheritance Popes and cardinals of various tradi- and duty to the highest good. tions wear cloaks signifying their rank in their orders and the particular branch they Before we discuss these lessons of the represent. This practice exists in Catholi- cloak, I would first like to share a little of cism, Buddhism, and Eastern Christianity its history. to name a few. The cloak has represented In the Greek Orthodox various archetypal motifs in dif- Church today, on Easter Sunday ferent cultures throughout time. in Jerusalem, the high priest dons In our earliest history our a special cloak and, at a certain most ancient ancestors wore ani- time, with no matches or other mal skins to camouflage them- lighting tools in his hand, reaches selves during a hunt or battle, and forth to reignite the sacred flame in order to embody the character- of the church. It is believed that it istics of the animal itself, for ex- is the spiritual power of the cloak ample, the strength or fierceness that allows him to do this, as this of a lion or the cleverness of a wolf. It also is reportedly the same cloak that was worn represented the ability of the person wear- by the high priest of the Eleusinian mys- ing it, for to master a bear (by taking its tery school. skin) requires strength, courage, and skill. In more recent history, the cloak has Eventually the skin represented the wealth been used by Hollywood to represent in- and power of the group, especially if it was trigue or magic. An entire genre of film has adorned with ornamental items significant centered on the cloak and dagger. to the local tribe and its enemies, such as bear or lion claws, or feathers. Several fictional characters’ cloaks or capes empower them with magical abilities Eventually cloaks were made of fab- such as super strength or the ability to fly. ric, including the finest linens, wools, and In Harry Potter, the cloak allows the char- silks—again representing the wealth of acters to travel amidst others invisibly. In the wearer and in some cases the purity or the Lord of the Rings film,The Two Towers, Rosicrucian power of the material. Frodo hides himself and his faithful friend, Digest Kings and queens, and emperors and Sam, by throwing his cloak over them so No. 1 2014 empresses around the world have worn they blend in with the environment. Page 44 In some of the examples above, the ... as we ascend (the holy Mount) we cloak was used to represent deeds, for ex- put on Elijah’s mantle, which we may ample, to symbolize what a person may inherit during this life, and by means have done, or to signify their position or of which we may bring down fire from what they possess. heaven; divide the waters of the river; In the Martinist tradition, the symbol- cure diseases; raise the dead; for noth- ism of the cloak is quite different. ing but Elijah’s mantle, or our pure and primitive garment, can preserve the In our work as Martinists, we are in- Word in us, as an earthly garment pre- troduced to two teachers for whom the serves our bodily warmth. Our animal symbolism of the cloak was important— being cannot contain this living Word; Elijah, who reportedly bequeathed his our virginal bodies only can hold it. cloak to Elisha, and Apollonius of Tyana. Apollonius of Tyana was another sig- In the second Book of Kings in the nificant teacher of the meaning of the Bible, the story of Elijah and Elisha is told. cloak. Apollonius was born in Cappado- Elijah was already a great prophet cia, in what is now Turkey, and lived in the when he came upon Elisha plowing his earliest years of this era. He was a Greek fields. Elijah placed his cloak upon Elisha of noble birth, well-educated, and wealthy. and Elisha instantly comprehended the Apollonius traveled extensively through- significance of this act—he was to carry out the world, studying various cultures on Elijah’s work when he was including Jainism, Buddhism, gone. Elisha immediately put the ancient Egyptian religion, down his plow, prepared a great and Indian cultures. In fact, he feast for his community, and left spent over thirteen years study- with Elijah, to follow the great ing in India and brought back prophet. much of what he learned there Elisha remained loyal to Eli- to Greece. His journey in lndia jah, and to the Divine, follow- is said by some to be symbolic of ing Elijah through the desert the trials of the neophyte. as he traveled to eventually be He was familiar with the carried up to heaven by fiery chariots and Eleusinian mysteries and studied at Del- horses in a whirlwind. phi. He was a prolific writer and often re- Elisha, humble and quiet of spirit, ferred to the inscription above the door of asked Elijah for a double portion of the the temple at Delphi, attributed to the Or- spirit that was upon Elijah, and the Divine acle of that place: “Know thyself, and thou granted it to him. Elisha went on to per- shalt know the Universe and the Gods.” form exactly twice as many miracles as Eli- Apollonius was most dedicated to the jah. Following Elijah’s ascension to heaven, school of Pythagoras. He was a strict veg- Elisha picked up Elijah’s cloak and used it etarian and observed silence for five years. shortly thereafter to perform the miracle During his lifetime, Apollonius was re- of dividing the River Jordan. Later, the nowned for performing miracles, which he Divine performed many miracles through called “natural laws.” Elisha, who became the successor to Eli- After raising a young girl from her own jah’s ministry. funeral procession, Apollonius said, In Man, His True Nature and Ministry, There is no death of anything save in Louis-Claude de Saint-Martin wrote, appearance. That which passes over

Page 45 from essence to nature seems to be er person who may not have all the facts, birth, and what passes over from nature who may be deceived by prejudice or in- to essence seems to be death. Nothing sufficient education, or may be unable to really is originated, and nothing ever see the bigger picture, we can choose not perishes; but only now comes into sight to react, to instead act in a confident, and now vanishes. It appears by reason unwavering manner. The cloak makes us of the density of matter, and disappears strong—strong enough to withstand at- by reason of the tenuity of essence. But tacks without taking it personally. it is always the same, differing only in When donning the cloak, we resemble motion and condition. the knight of old who places a powerful Apollonius, the miracle worker of and pure vestment upon his shoulders be- noble birth, always wore a simple cloak of fore going about his most important, and white linen. possibly dangerous, duties. It is a protec- tion and the symbol of the ideal, of the Message of the Cloak impersonal good for which we personally The message of the cloak represents the strive. humble seeker. It also symbolizes a person’s The cloak also serves as a hermetic seal; intention and preparation for inner trans- it creates a metaphorical womb, for the formation. place of transformation is truly within us. As we learn in our earliest Martinist What creates the seal is our intention, and initiation, the cloak renders us invulner- the cloak symbolizes our inner purifica- able to attacks of ignorance and it symbol- tion, a willingness to let go of the material, izes the hermetic seal, which creates a place and a commitment to focus on our true for inner transformation to take place. nature and communion with the Divine. The cloak renders us invulnerable to Enfolded in the hermetic seal of the attacks of ignorance. I still remember the cloak, we do the work on our individual first time I heard this explanation of the selves, on our own transformation that cloak. I felt great comfort and strength cannot be done by or shared with others. in it. But how would the cloak make us Augustin Chaboseau, former Grand invulnerable? Just like the mask, making Master of the Traditional Martinist Order us undifferentiated, the cloak veils our in- and Imperator of the F.U.D.O.S.I., wrote, dividuality. It gives us the power of being withdrawn from the world rather than in The cloak is like the walls of a deserted it, where we are in the midst of reaction room where a lamp has been lit. I was and even pro-action. alone in this room with a light. I left Through the cloak, we learn that we the room without touching the flame, can choose whether or not to be vulnerable and on my departure, I carefully locked to attack. Think of an example for your- the door. No one can receive this light self. If you are a parent, or have been in the but it continues to shine. I just have to presence of a young person going through re-open the door, enter the room, and I a difficult time, you may have been verbal- would find what was illuminating me, ly attacked by that young person, yet you with all that this Light illuminated for know, through your maturity and stability, me. Further, as long as I am enfolded that they are simply misguided, misdirect- in the cloak, and every time I wear the Rosicrucian ed, or going through “one of their phases.” Digest cloak, I am the companion of light, and No. 1 In the same way, when we are attacked light is my companion. 2014 unfairly, through the ignorance of anoth- Page 46 The cloak encloses us in a metamor- I found great strength in my silence. phic field that facilitates transformation. Perhaps I missed the opportunity to make a Perhaps this is where the image of a magi- salient point or two (and perhaps I didn’t); cal cloak comes from. We enfold our- however, this was insignificant in compari- selves in the cloak with the expectation son to the inner power I felt from keep- of something different taking place. It is ing silent, from keeping my own counsel, not a magical piece of cloth that causes the and reflecting on what was happening in transformation to occur; it is our intention the moment rather than blurting out every to transform and the symbolic hermetically thought that crossed my mind, irrespective sealed space in which this transformation of its significance. can take place. When donning the cloak, On several occasions I have had the op- we anticipate the best of ourselves and are portunity to participate in silent retreats. open to communion with the Divine. In each case not only did I feel greater Of course, great evolution of the soul peace, but I also experienced greater vital- takes place through our interaction with ity, as if every word withheld was rewarded others and the lessons we learn in the with an increased life force. mundane world as well. In my experience, The cloak symbolizes the entrance into however, this is significantly different from silence, and the place of silence is where the transformation that takes place when the Divine and our inner selves meet. we touch the inner depths of our soul, Pythagoras required his students to re- when we speak with the mystical voice main silent for five years before he allowed within, when we enter the divine stillness them into his school of study. Besides the that the cloak engenders. discipline this requires, it slowly opened up When we enter our meditation with the students’ other senses and sensibilities. this intention, we truly purify our inner Recently I had the privilege (and chal- selves and create an atmosphere where lenge) of climbing to the top of Mt. Sinai great transformation can take place. in Egypt. Typically one leaves with a guide I have spoken about Elijah bequeath- at 2 a.m., completing the ascent in time ing his cloak to Elisha, the life of Apol- for the impressive sunrise at the top of the lonius of Tyana, of being invulnerable to great mountain. I took my time coming attacks of ignorance, and the hermetic seal. down and at several moments I was all All of these lead to the most important sig- by myself. There was no wind blowing nificance of the cloak, which is that of si- through this rough terrain, and there were lence. no animals or even insects buzzing around. I stood in the midst of absolute silence. The Silence Even my own body slowed its breath- In my final degree of study in the ing until I heard nothing but absolute still- Martinist Heptad, I chose to remain si- ness. It was clear at that moment why so lent during all the classes. This was a very many people, including Moses and Elijah, interesting exercise for me as our class, have been inspired by this place. This calm which had journeyed together for several brought the present moment into focus. years, frequently engaged in lively discus- Trying to hear something, my senses be- sions. Often there was something I wanted came keenly aware and then the stillness to say, however my commitment to being washed over me a great peace, a calm, and silent and unknown during these classes a quietness of the soul. was more important to me, being an ideal Perhaps you have had an experience I wanted to live up to during this period. similar to this. Free from the chains of Page 47 chatter and a darting mind, silence brings You are now safely enfolded within the us back within where we find our peaceful cloak, protected from all possible attacks. core. You stand tall and confident, knowing that you are utterly safe. Close the clasp of the cloak around your neck. Now the seal has been created that fully envelops you for the transforma- tion that you most deeply desire. Know that you are worthy of this ideal, of this transformation, that you are worthy of your very best – of right and good and justice. Moreover, in having been allowed to incarnate on Earth you have a responsi- bility to fulfill your part in the plan of the Grand Architect of the Universe. Now, safely enfolded in the possibil- ity and duty of the white cloak, enter into silence. You will be in this place for some Entering the Silence time. And now we shall enter the silence, Listen very carefully for the call from each of us individually, going inward, within, the sirens drawing you to the mys- deeper and deeper until we reach that Place teries of the deep, to the ancient stillness that is no place, where peace profound re- that has existed forever and will continue sides; until we reach the Time, which is no beyond eternity, in its radiant splendor time, that has always and never existed. and glory. Please sit in whatever position is most comfortable for you. Take a deep breath and exhale completely. Focus on your breathing, gradually bringing it to a pace slower and slower, quieter and quieter. Choose a place where you can feel your breath—in your chest—or feel it entering and exiting your nostrils. Now, in your mind’s eye, see yourself in a room filled with light. Everywhere around you it is bright and filled with energy. Walk toward a place in this room where there hangs a white cloak, vibrating in its purity. Take that cloak and begin to slowly place it around your shoulders, every mo- Rosicrucian ment keeping in mind the transformation Digest you want to take place when the cloak is No. 1 2014 in place. Page 48 Martinism: The Way of the Heart Steven Armstrong, SI

In this article RCUI Instructor and long time Martinist member Steven Armstrong presents the Way of the Heart as it has been practiced in various traditions throughout history including in the Traditional Martinist Order.

entral and foundational to Mar- II, Chokhmah was translated as Sophia. tinism and the Traditional This translation is known as the Septuagint. CMartinist Order is La Voie Car- Perhaps her most famous appearance is diaque, The Way of the Heart. Far from in Proverbs 8:22-36; 9:1-6: being emotional or sentimental, this is one of the most widespread spiritual paths Adonai [the Lord] made me as the be- on the planet, embraced by countless spir- ginning of his way, itualities. And it is effective. the first of his ancient works. The Way of the Heart is part of what I was appointed before the world, some scholars call the Sophia Tradition. before the start, before the earth’s be- Sophia, or Wisdom, has many meanings. ginnings. One of these is the Gnostic Myth of So- phia, in which she is an Aeon, emanated When I was brought forth, there were from the One, who falls from grace and is no ocean depths, one of the ways that the material world is no springs brimming with water. created. But that is not the Sophia that we I was brought forth before the hills, will be dealing with in this study, although before the mountains had settled in there are connections to our Sophia.1 place; Sophia he had not yet made the earth, the fields, The Sophia of the Way of the Heart is a or even the earth’s first grains of dust. feminine image of the Divine. One of her When he established the heavens, I was earliest appearances is in Plato’s Protagoras, there. where Wisdom is one of the four cardinal When he drew the horizon’s circle on virtues. Of course, her name is part of the the deep, whole field of philosophy, which means love of Wisdom. when he set the skies above in place, when the fountains of the deep poured Even more strikingly, Wisdom is wide- forth, ly present in the Hebrew Scriptures. The Hebrew word for Wisdom is Chokhmah, when he prescribed boundaries for the familiar to students of Kabbalah as the sea, second of the Sephirot. When the Jewish so that its water would not transgress community of Alexandria translated the his command, Hebrew Scriptures into Greek in the late when he marked out the foundations of second century BCE by order of Ptolemy the earth, Page 49 I was with him as someone he could icrucian Digest in 2007,2 praise Wisdom trust. and her followers. As an Essene document, For me, every day was pure delight, this would have been well known to John as I played in his presence all the time, the Baptist and the Master Yeshua. playing everywhere on his earth, Judaism has enshrined this concept and delighting to be with humankind. of the feminine Divine manifestation as Shekhinah, both in Eternity and here be- low. That is why each Rosicrucian Temple Therefore, children, listen to me: has a Shekhinah at its center, the Divine happy are those who keep my ways. presence within the Temple. Hear instruction, and grow wise; Christianity continued this Wisdom do not refuse it. Tradition. Eastern Orthodox, Byzantine How happy the person who listens to and Roman Catholics, and the Reformed me, Churches (Anglicans and Protestants) all who watches daily at my gates consider Sophia as a feminine manifesta- and waits outside my doors. tion of the Divine. In Orthodoxy, Icons of Holy Sophia have all of the earmarks of For he who finds me finds life the Icons of Christ. Indeed, as in Neopla- and obtains the favor of Adonai. tonism, especially in Philo, Sophia and the But he who misses me harms himself; Logos are linked, perhaps even the same. all who hate me love death. Holy Wisdom is Sophia/Logos incarnate in the Christ. She is seen as Divine. In the Wisdom has built herself a house; nineteenth century, some Russian mystical theologians (Sophiologists) even attempted she has carved her seven pillars. to find a way of integrating Sophia as one She has prepared her food, spiced her wine, and she has set her table. She has sent out her young girls [with invitations]: she calls from the heights of the city, “Whoever is unsure of himself, turn in here!” To someone weak-willed she says, “Come and eat my food! Drink the wine I have mixed! Don’t stay unsure of yourself, but live! Walk in the way of understanding!” In addition to this passage, Wisdom is a major theme in the Psalms, the Song of Songs, Ecclesiastes, the Book of Wisdom, the Wisdom of Sirach, and Baruch in the Septuagint. In the Dead Sea Scrolls, Balev Rosicrucian Digest Tahor (The Blessings of the Wise), pub- No. 1 lished in an original translation in the Ros- 2014 Page 50 of the Persons of the Trinity. Of course, the Certainly the Egyptians understood central Church of the Roman Empire was the vital role of the brain during life. We Hagia Sophia in Constantinople. know they practiced trepanning, a surgi- cal procedure to drill through the skull to The Spiritual Marriage relieve pressure on the brain. We have an- Among mystics of all these Christian cient remains where the hole had grown groups, the ultimate goal is the spiritual shut, evidence of the success of this proce- marriage of the soul with Sophia. Chris- dure. Furthermore, they knew that certain tian Mystics as diverse as Jacob Boehme kinds of head injuries could cause loss of (Lutheran), Hildegard von Bingen (Cath- speech and other disorders. olic), and Vladimir Solovyev and Sergius They also knew, however, that the Bulgakov (Orthodox) all worked toward brain was only needed on this plane of ex- this goal. istence as a kind of interface between the Nor is this Wisdom tradition confined soul and the body. Both here and in the to Judaism and Christianity. Through afterlife, it is the Heart that is the true cen- Neoplatonism, Sophia has a central role in ter of Wisdom, of the human person. The Islam, especially Sufism. TheBezels of Wis- Heart (or more properly, the Heart Center, dom, often attributed to Ibn Arabi, speaks one of the seven major psychic centers), is of the “transcendent divine wisdom.”3 the true seat of consciousness, and is the Broadly speaking, the Sophia Tradition Center which can most directly commune in the West is known as Theosophy (Divine with the Divine rhythm of all that is, man- 5 Wisdom).4 (This is not to be confused ifest and unmanifest. with the Theosophical Society, which is a The tool used to awaken the Heart to spiritual organization which began in the this rhythm, and to attune the whole per- late nineteenth century in India.) It has son with it, is known in Martinism, and parallels in practically all world spiritual in the West in general, as The Prayer of traditions as we will soon see. the Heart. Its most basic manifestation is Louis-Claude de Saint-Martin, whose deep rhythmic breathing, while mentally teachings and approaches are transmitted repeating a name or a mantra which repre- in the Traditional Martinist Order, was a sents the deepest mysticism of the practi- major theosophist in eighteenth century tioner, breathing in and breathing out. France. He held Jacob Boehme as his “sec- At the beginning, an aspirant will do ond teacher,” and learned German so that this for periods of time, consciously. For he could translate his works into French. those who practice this ancient art as- One of the treasures carried on in the Mar- siduously, it becomes second nature, and tinist Order is the primary practice of the becomes part of the fabric of their lives, Divine Wisdom Tradition: The Prayer of following the injunction to “pray cease- the Heart. lessly.” Let us take a moment to review the The Prayer of the Heart manifestation of The Prayer of the Heart in several world traditions. The Prayer of the Heart is as old as humanity itself. Students visiting the Heart-Centered Prayer in the Rosicrucian Egyptian Museum in San Jose Abrahamic Traditions often ask why the ancient Egyptians dis- posed of the brain but kept the heart and In Judaism, this heart-centered prayer replaced it during the mummification pro- consists of using these methods while cess. mentally reciting the Divine Names while Page 51 slowly mentally reading a prayer, or a pas- sage from Scripture, sometimes repeating one word or phrase for many iterations. Originally a Monastic practice, Ignatius of Loyola, the founder of the Jesuits, refers to something very similar in “The Three Methods of Praying” in the Spiritual Ex- ercises. Through the work of the Society of Jesus, this has become better known today. meditating. In Kabbalah, this is usually the Islam’s heart practice is known as Dhi- meditative recitation of the 72 Names of kr or Zikr, meaning invocation. It is the God from the Sepher Yezirah. repeated and rhythmic recitation, usually Christian heart-centered prayer is mentally, of phrases with which one “Re- most commonly practiced by Eastern members Allah.” Many sections of the Orthodox and Byzantine Catholics, who Qur’an recommend this practice highly. use the phrase, “Lord Jesus Christ, Son Most typically citations from the Qur’an of God, have mercy on me, the sinner,” or exclamations such as “God is Greatest!” or simply the Name “Jesus.” This ancient or “There is no God but God!”7 are used. practice, part of the mystical discipline known as Hesychasm (Being Quiet), was Practices in the East and Beyond made popular in the West with the pub- Japa is the form that the heart prayer lication of a translation of The Way of a takes in Hinduism and Tibetan Bud- 6 Pilgrim in 1931 from the Russian original dhism. Usually accompanied by the use of dating from at least 1884. The simple nar- a 108-bead chain, the practitioner repeats rative is the story of a Russian pilgrim and a mantra or Divine name mentally. Com- his use of the Prayer of the Heart (known mon mantras are Aum, Hare Krishna, and in Christianity more commonly as “The Om Mani Padme Hum. Japa means “to Jesus Prayer”). It is often practiced using utter with a low voice, repeat internally.” a knotted bead rope known as Chotkis or Komboskini. The Roman Catholic Rosary In Pure Land Buddhism, Nianfo is a slightly different variation of this. or Nembutsu is the repetitive prayer for “mindfulness of the Buddha.” It consists In Western literature, J.D. Salinger most commonly of the rhythmic repetition used The Way of a Pilgrim and this prayer of the name of Amitabha Buddha: Namo as the central theme in his 1961 short Amitabhaya, “Homage to Infinite Light.” story collection, Franny and Zooey, further The practice dates from at least the first popularizing this form of meditation. He century BCE. It is also translated into the compares it to usages in Hinduism and languages of the culture of the practitioner. Buddhism. Today, not only Eastern Or- thodox and Byzantine Catholics, but also Sikhs also practice repetition of the all Catholics, Anglicans, and many main- Divine Name with 108-bead chains, and stream Protestants use this ancient heart­ members of the Baha’i tradition follow a centered prayer. similar practice. Shamanism often uses re- petitive formulas in its many meditative In addition to this, the Western Me- practices as well. diaeval practice of Lectio Divina (Divine Esoteric Traditions Rosicrucian Reading) is still widely practiced today. Digest In this approach, the practitioner rhyth- While Rosicrucians do not have a di- No. 1 2014 mically breathes in and out while very rect analogue with the Prayer of the Heart, Page 52 the use of Vowel Sounds and the Lost It should be no surprise that with the Word are quite similar.8 In addition, the central place that the concepts of “Wis- Mystics of the Essene/Carmelite/Rosicru- dom” and “Word” have in the Primordial cian Vizcaino expedition to Carmel/Mon- Tradition, and as many traditions consider terey in 1602 were well initiated into this that the universe was created by the utter- form of deep mental meditation. The first ance of a word or sound, that the Prayer of Rosicrucian Expedition to North Ameri- the Heart would hold the central place in ca certainly had heart-centered Mystical Martinism, and indeed, in so many mysti- prayer as its center. cal paths......

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...... in North America also had strong ties to ...... this type of Meditation. The Ephrata Clois- ter and Johannes Kelpius were steeped in ENDNOTES the traditions of Pietism, which is allied 1. For other conceptions of Sophia, see Caitlin Mat- thews, Sophia: Goddess of Wisdom, Bride of God. to deep mystical heart prayer. Shakers and (Wheaton: Quest, 2001). modern-day Quakers often practice this 2. Dead Sea Scrolls. “Balev Tahor: The Blessings of the kind of mental prayer. Wise” (4Q525:1.1-2, 2.1-12). Translated by Sean Eyer. Rosicrucian Digest 86:2 (2007): 32. http:// Martinists practice the Prayer of the rosicrucian.org/publications/digest/digest2_2007/ Heart in its direct and most basic form, us- online%20digest/articles/05_balev_tahor.pdf 3. Ibn Arabi, The Pearls of Wisdom. Translated by ing the name of the Grand Architect of the Mukhtar Hussain Ali. http://www.universaltheoso- Universe in the mental repetition. This is phy.com/sacred-texts/the-pearls-of-wisdom/ commemorated each year near the Winter 4. The best introduction to Western Theosophy (Di- vine Wisdom Tradition) is three books by Arthur Solstice. Versluis: Theosophia: Hidden Dimensions of Christi- In fact, this practice is one of the most anity (Hudson: Lindisfarne, 1994); Wisdom’s Chil- powerful ways to bring about the goal de- dren: A Christian Esoteric Tradition. Suny Series in Western Esoteric Traditions (Albany NY: State Uni- voutly sought by Louis-Claude de Saint- versity of New York Press: 1999); Wisdom’s Book: Martin and all Martinists: The Sophia Anthology (St Paul: Paragon House, 2000). With the references in these works, the stu- ... the only initiation I advocate and dent will also be able to connect with Islamic and search for with all the ardor of my soul Jewish theosophy. is the one through which we can enter 5. See the excellent discussion of this in Cynthia Bourgeault, The Wisdom Way of Knowing: Reclaim- into the heart of God and make God’s ing An Ancient Tradition to Awaken the Heart (San heart enter our own, there to make an Francisco: John Wiley & Sons, 2003). indissoluble marriage which makes us 6. The Way of a Pilgrim and A Pilgrim Continues His Way (1991) Olga Savin (translator), Thomas Hop- friend, brother, and spouse of our Di- ko (foreword) (Boston: Shambhala 2001). vine Repairer. 7. Perhaps the greatest Western scholar of Islamic Mysticism was Henry Corbin (1903-1978). A fine There is no other mystery to arrive introduction to his work may be found in Tom at this holy initiation than to go more Cheetham, The World Turned Inside Out: Henry and more down into the depths of our Corbin and Islamic Mysticisms (New Orleans: Spring Journal, 2003). being, and not let go till we can bring 8. Two fine Rosicrucian studies on the Way of the forth the living vivifying root, because Heart and related topics are by the Quebecois then all the fruit which we ought to Rose+Croix University International instructor Aline Charest: La Priere du coeur (Paris: Diffusion bear, according to our kind, will be pro- Rosicrucienne, 2008); Les grandes voies de l’amour duced within and without us naturally, (Paris: Diffusion Rosicrucienne, 2003). as we see occurs with our earthly trees, 9. Louis-Claude de Saint-Martin, “The Way of the Heart,” letter of June 19, 1797 to Kirchberger, Bar- because they are attached to their par- on of Liebistorf. Published in Pantacle 2 (2002): ticular root, and do not cease to draw 24-25 (San Jose, English Grand Lodge for the up its sap.9 Americas, 2002). Page 53 The Holy Spirit Christian Bernard, SI

Christian Bernard serves as the Sovereign Grand Master of the Traditional Martinist Order and the Imperator of the Rosicrucian Order, AMORC. In this article he inspires us to invoke the Holy Spirit, that is the Divine Breath that purifies, regenerates, inspires, and illumines all beings.

ontrary to common belief, the er of the Divine Fire considered the agent concept of the Holy Spirit is of transmutation by means of which, ac- Cnot specific to Christianity. The cording to Louis-Claude de Saint-Martin, Holy Spirit constitutes, of course, the third the Person of Desire can attain the state aspect in the Christian Trinity, but this is just of a New Person. Furthermore, the letters a particular application of its esoteric mean- INRI, carved on the cross of the Master Je- ing. To fully understand the origin of this sus, have to be interpreted in this allegori- expression, we should remember that the cal sense, these letters being the abbrevia- word “Spirit” is as common in the Old Tes- tion of the Latin phrase, Igne Natura Reno- tament as in the New Testament. However, vatur Integra, meaning “By fire, nature is the meaning given to it differs between the wholly regenerated.” Applied to humanity, two, this difference probably being due to this esoteric phrase means: “By the Divine the translators or to an intentional wish to Fire, human nature is wholly regenerated.” alter its meaning. In its Christian context, it indicates that Jesus, as the Purifier and Regenerator of In Genesis in the Old Testament, it the world, came to Earth to consume the is written: The Spirit of God moved upon sins of the whole of humanity and purify it the face of the waters. As is confirmed by a of its collective karma. comparative study of the Latin, Hebrew, and Greek translations of the Bible, the As well as the properties inherent in term “Spirit” (Spiritus in latin) corresponds its heat, fire is also a source of light, for in this phrase to the Hebrew word Ruah, the smallest flame throws out light. It was and to the Greek word Pneuma, which are thus natural that fire should become the used to designate both the Breath of God symbol of good and of truth, in contrast to and the Soul. While in the Kabbalah, the the shadows which represent evil and er- Divine Breath is represented by the expres- ror. Fire also symbolizes the Divine Light sion Ain Soph Aur, which means “Ineffable and the state of consciousness attained Light.” Thus the connections end up form- by the person who receives Illumination. ing a link between the Divine Light and This is precisely why messiahs, prophets, the Holy Spirit. This is in fact the sense in and avatars are always described as beings which this term is used by Martinists. who have gazed on the Divine Fire or have been consumed by it. One of the most The link thus formed between the Di- significant examples of this is given to us vine Light and the Holy Spirit allows us in the Biblical account of how the Divine to understand why the latter is associated appeared to Moses in the form of a burn- Rosicrucian with the symbolism of fire in the Judeo- ing bush. In addition, in Christian iconog- Digest Christian tradition. Earthly fire in fact tra- raphy, the apostles are often represented No. 1 2014 ditionally represents the regenerative pow- with a flame above their heads, this flame Page 54 symbolizing the fact that they have been that had been given to it in the Old Tes- illuminated by the Holy Spirit. tament, meaning, once again, that of the Originally, the Holy Spirit therefore Divine Breath. related to the Divine, and represented Having just referred to the Divine both the Light that the Divine spreads in Breath, it seems of interest to add that the regenerated person and the Breath by mystics have always attributed two fur- means of which the Divine transmits this ther functions to the breath. The first is of Light. This is the reason why initiates such a purely physiological nature and consists as Willermoz, Boehme, Swedenborg, and in expelling the maximum carbon diox- Saint-Martin also see the Holy Spirit as the ide from the lungs, to purify and regener- Word. Proceeding from this principle, the ate them. This is the objective of certain Gospel of John takes on another dimen- breathing exercises. The second function sion, for we can then write it as follows: of the breath has a spiritual dimension, “In the beginning was the Spirit, and the and enables concentration on the cosmic Spirit was with God, and the Spirit was essence contained in air, or its focalization God.” Writing it in this way permits a bet- to a particular point, most often as part of ter understanding of why the Divinity was a specific mystical exercise. Thus, in cer- then divided into a Tri-Unity symbolized tain religious ceremonies and different ini- in Christianity by God the Father, God the tiation rituals, the breath is used to pass on Son, and God the Holy Spirit. This divi- to candidates a special influx and confer on sion into three was instituted by the early them a quality, authority, sacrament, pow- writers of the Christian Church at the er, or some other attribute, making them Councils of Nicaea and Constantinople, a distinctive agent of the Divinity and an held respectively in 325 and 381 CE. Be- instrument of its Omnipresence, Omnipo- fore this, Spirit had the traditional sense tence, and Omniscience. It is then up to Page 55 the initiate to make good use of what has of all planes of spiritual creation and been thus passed on, and to use it for his or emanation conceived in the Thought her mystic quest and own inner evolution. of the Father, taken on and determined It is clear that the Christian Tri-Unity by the Will of the Son. We call it Holy possesses an esoteric meaning which tran- Spirit, for it is truly the Spirit of the Di- scends the anthropomorphic notion of vine Unity and of all the powers con- Father, Son, and Holy Spirit, considered joined. as the third person of this Trinity. From In his work entitled The Man [Person] an esoteric point of view, the Father cor- of Desire, Louis-Claude de SaintMar­ tin responds to Divine Thought, the Son to also refers to the symbolism of the Father, the Divine Word, and the Holy Spirit to Son, and Holy Spirit. Here is what he Divine Action. According to this princi- writes: ple, the whole of Creation, visible and in- The Eternal, all-powerful Creator, visible, was conceived, set in motion, and whose infinite power extends through maintained in action by the Grand Archi- the universe of spirits and bodies, con- tect of the Universe. Moreover, this triple tains within Its immensity countless work is found in humans, for people are numbers of beings which It emanates endowed with thought, word, and action. from Its bosom as It pleases. It gives to This is the reason that all sacred writings each of these beings laws, precepts, and expound, in more or less the same form, commandments, which serve as points that “humans were made in the image of of connection between these different the Divine.” The aim of humanity’s spiri- beings and this great Divinity. tual evolution is to realize this, and express this image in our daily conduct, thus rein- The connection between all these tegrating with our original state of Adam beings with the Being is so absolute, Kadmon. that no effort by these beings can pre- vent it. Whatever they do, they can In one of his writings, Willermoz per- never come out of the circle they have fectly summarizes this viewpoint. He says: been placed in, and each point of the The first of the powers operating in circle that they travel over could never God is the Divine Thought or Inten- for a moment cease being connected tion, which creates, conceives, and de- to its center. Even more so, the center picts within itself all planes of emana- could never cease being in bond, com- tion and creation. It is the first agent munication, and connection with the of manifestation of the Unity. We call center of centers. it Father of All Things and specifically The connection of individual cen- attribute to it All-Powerfulness. ters with the universal center is the The next power is Divine Will, the Holy Spirit; the connection of the uni- second agent of the manifestations of versal center with the center of center the Unity. It is the Word and the ex- of centers is the Son; and the center of pression of the Divine Intention. This centers is the all-powerful Creator. In is why we call it the Only Son of God this way, God the Father creates beings, and specifically attribute to it the All- His Son gives them life, and this life is Knowing Infinite Wisdom. the Holy Spirit.

Rosicrucian The third power is Divine Action These explanations mean that the Fa- Digest itself, the great Fiat, which governs and ther, Son, and Holy Spirit correspond to No. 1 carries out the perfect accomplishment spheres of activity belonging to the Divine, 2014 Page 56 which consequently transcend Creation. it is often said that Jesus is “the Spirit This is why these spheres do not appear in incarnate,” or “the one by whom the Spirit the Tree of the Sephiroth. When we look was made flesh.” Along the same lines, Jesus at this Tree, we notice in fact that the three is described as “Pure Spirit” and “Radiant higher emanations, coming directly from Spirit.” This is so, I believe, because Jesus is Divine Thought, Word, and Action, cor- considered as having been the most perfect respond to Kether, Chokmah, and Binah. Avatar humanity has known through its These three sephiroth though, although successive ages of evolution. To put this they constitute the higher world, are still another way, the Master Jesus is probably part of the world of manifestation. They the only one to have achieved the highest designate attributes of the Divine, or more state of consciousness that a person can precisely the main laws by which the Di- attain at the end of one’s incarnations. vine manifests in the invisible world. Thus As such, he was the living expression of Kether designates the first of the Divine’s the Divine Word, in other words, the emanations, considered as the androgy- expression of the very Spirit of the Divine. nous principle of Creation. Chokmah During periods of meditation, we can represents the second emanation and des- invoke the Holy Spirit that is the Divine ignates the masculine principle. And Bi- Breath which purifies, regenerates, inspires, nah, the third emanation, symbolizes the and illumines all beings. Each time we do feminine principle. We find these three this sincerely and with the hope that this principles at the origin of all that exists, on Breath will enter our body and soul, we both the material and the spiritual planes. will receive a spiritual influx that will raise The question we may ask is why, in the us inwardly, even if we are not aware of it. Christian tradition, is Jesus likened to the Holy Spirit. In fact, in the New Testament

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