Lessons on Martinism: With Tested and Proven Exercises

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To become a Martinist is to undertake the reconstruction of the Inner Temple. The Martinist relies on two pillars to build this everlasting Temple—that of initiation and that of the Martinist teachings. Initiation denotes the beginning of this great work, for it is at this moment that we receive the seed of light that constitutes the foundation of our work. It is then up to us to work to bring into being this light and make it shine. In a nutshell, the Martinism as we know it today consists of the theurgic tradition of Martinez de Pasqually ( Martinezism), the Masonic Templarism of Jean-Baptiste Willermoz ( Willermozism) and the Christian Theosophy of Louis-Claude de Saint-Martin. [4] This heritage was reorganized into the 'Ordre Martiniste' in 1886 by Augustin Chaboseau and Gerard Encausse (also known as Papus). [ citation needed]. The regular transmission of the Martinist heritage to Chaboseau and Papus has not been proven as of today. The occult teachings of Pasqually were transmitted by the continuation of Elus-Cohen and some Freemasons of the Scottish Rectified Rite. Thus Martinism is said to be made up of three branches; the Elu Cohens of Pasqually, the C.B.C.S and the Martinism of Saint Martin and Boehme. Together they are called Martinezism. Rosicrucian New Jerusalem

Far from the everyday festivities of mainstream Freemasonry, the Élus Coëns were spiritual warriors engaged in magical combat with angelic and demonic entities. Saint Martin says; “All the impressions which are made on us by Nature are designed to exercise our soul during its term of penitence, to prompt us towards the eternal truths shown.’”This fits nicely, but then Saint Martin shoots himself in the foot. He all too often imposes “Man’s Superiority and Dominion over Nature.” The Rosicrucians though thought nature was God revealing. Sometimes LCM does not disappoint and comes close, saying “Nature and the Scriptures should be compared.” Alas it just isn’t the same as Paracelsus intended. Boehme, like the Rosicrucians, saw that the Word may be received directly from Nature, and that Nature was a living writing of God. We see here echoes of certain figures like Saint Francis of Assisi and Saint Bosco’s and his hound.According to the Treatise, the name Jesus is the true word that is lost among the Freemasons. Also, it is the Pentagrammaton—a holy name—or a formula that is used by the Rosicrucians. If the name ‘Jesus’ is written according to the Kabbalistic method, which is common in the Renaissance mysticism, we get five letters ‘ יהשוה‎’. The idea is to get the name of Jesus by adding the Hebrew letter shin ( ש‎) to the middle of the Tetragrammaton ‘ יהוה‎’. Pasqually taught that, in time, the name Jeshua (Jesus) corresponds to the timeless unpronounceable name of Yahweh ( יהוה‎).

Following this is an exploration of the ideas of Louis-Claude de Saint-Martin’s “second Master,” Jacob Boehme, with special focus on how Boehme shaped Saint-Martin’s notion of the “Way of the Heart.” During the many years of his literary activity, Louis Claude de Saint-Martin wrote numerous works, including The Natural View of the Connections Existing Between the Divine , Humanity, and the Universe; The Person of Desire; The New Person; The Spirit of Things; and The Ministry of the Human-Spirit. He also left to posterity a revealing and inspiring personal correspondence, as well as a few posthumous works. In addition, he published translations of the writings of the one he called his "most dear B" (Jakob Boehme): The Birth of Dawn; The Three Principles of the Divine Essence; Forty Questions on the Soul; The Triple Life of Humanity; and Six Points and Nine Texts. Society of Intimates If you are thinking of joining TMO or are a new member, please know that thearticulate and detailed study offered in thediscoursesand at the heptads and ateliers is sothorough and unique, I am sure you will discover many valuable pieces of the puzzle of your mystical journey, just as I did.” Kremmerz, but it's almost impossible to name them all ( just think of all the so-called "free-Martinists", whoAccording to the Treatise, the doctrine of Martinès de Pasqually holds an eschatological cosmology close to the Judeo- Christian view: God, as the original unity, wished to emanate beings from his own essence. But Lucifer, who sought to fulfill his creative power, became victim to his own misdeed, being confined to a place along with other major fallen spirits that God has prepared for them as a prison. Synarchy implies Government by an Enlightened Elite. The Elite themselves of course decide on what Enlightened means. There is some risk for several issues here, however. De Pasqually put forth the philosophy underlying the work of the Elus-Cohens in his only book, Treatise on the Reintegration of Beings, [6] which first uses the analogy of the Garden of Eden, and refers to Christ as "The Repairer". The ultimate aim of the Elus-Cohen was to attain– whilst living– the beatific vision through a series of magical invocations and complex theurgic operations. The men accused of Morgan’s disappearance were put on trial, but in January of 1827, they were handed relatively lenient sentences. Although they had been involved in a potential murder, the four defendants—Loton Lawson, Eli Bruce, Col. Edward Sawyer and Nicholas G. Chesebro—received prison terms ranging from one month to two years in jail, convicted, as Burt put it, of “forcibly moving Morgan from one place to another against his will.” The all-powerful Masons had, in the eyes of those who opposed them, gotten away with murder. I’ve already covered a full Martinism history and its influences in another post. I’ll briefly review that here and most importantly we’ll ask, “what is the Rosicrucian connection of Martinism?”