Lessons on Martinism: With Tested and Proven Exercises

Product Information

It is a commentary to the Pentateuch of Moses, made precisely from the standpoint of mysticism and theurgy, including operating instructions. Pasqually wrote these commentaries using gematria, Kabbalistic methods, Rosicrucian symbolism, Pythagorean- numerical mysticism, and elements of Neoplatonic philosophy. Léonard Joseph Prunelle de Lière [ fr]’s Élus Coëns notebook with the seals of spirits of both good angels and evil demons. The Rosicrucians did not only draw upon the City of the Sun models. They also created ideas that would help implement the utopian movement throughout society, bringing us towards the goal.

There is of course some connection to Memphis Misraim here (Egyptian Masonry) and some similarity to AMORC’s connection to it. This is why Martinism features the Shekinah altar. What Papus did was take out the Masonic elements of Memphis Misraim and instilled the mystical Way of the Heart of LCM along with some aspects of mystical chivalry. This is the form of widespread Martinism today.

Louis Claude de Saint-Martin

This book of christian prayers based upon the Roman Catholic Liturgy, contains an introduction which formulates the “Rose+Croix de L'Orient” theory by Robert Ambelain, founder and Grand Master of L'Ordre Martiniste des Élus-Cohens about the year 1946. In Martinism, the cross is a major symbol, as is the entire passion of Christ. In every sense, Martinism is Christian and some M.O’s only allow entry to its degrees of you are confessing Christian or of a particular Christ-faith. The rituals contain elements of Martinez de Pasqually's philosophy, and passing references to the Qabalah, in addition to principles derived from Saint-Martin's own teachings.

Christian Rebisse (2009). "Prayer in the Practice of Martinès de Pasqually" (PDF). Pantacle. 9: 1 . Retrieved 14 April 2018. Marcionite, any member of a gnostic sect that flourished in the 2nd century ce. The name derives from Marcion of Pontus (an ancient district in northeastern Anatolia), who, sometime after his arrival in Rome, fell under the influence of Cerdo, a gnostic Christian, and went on to expand upon his theology. Cerdo’s stormy relations with the church of Rome were the consequence of his belief that the God of the Old Testament could be distinguished from the God of the New Testament—the one embodying justice, the other goodness. For accepting, developing, and propagating such ideas, Marcion was expelled from the church in 144 as a heretic, but the movement he headed became both widespread and powerful.The book features diagrams with alchemical triangles that overlay the seven virtues and seven vices over the qualities of alchemical gold, silver, and the three principles of sulphur, salt & mercury. As some have pointed out, while rejecting the theurgy of Pasqually our Saint Martin instead used a different term, being “Magism of God.” Just look at his letter to his friend, Baron Kirschberger: Every Mason's experiences are unique - here writer and artist Draško Miletić shares insights from his First Degree Work. Jacob Ernst's 1870 treatise on the Philosophy of Freemasonry - The theory of Freemasonry is based upon the practice of virtuous principles, inculcating the highest standard of moral excellence.

members ( from whom I received the information ) became aware of this fact after they became a member of I.C.E.S., Victor Blanchard (died in 1953. Grand Master Ordre Martiniste et Synarchique (OMS), founded in 1918)Both before and after his death, circles of admirers of Saint-Martin's works spontaneously formed for the purpose of discussing and perhaps practising his philosophy. These were generically called “Friends of Saint-Martin”. Let us now abruptly enter the main issue of this essay, that of Initiation. The most detailed chain of succession or apostolic succession, as it were, is given by the Ordre Martiniste of Paris, France: Martinism is a path that balances the knowledge of the heart with philosophical enquiry. It uses the language and symbolism of alchemy, Kabbalah and Christian mysticism. Pasqually and Boehme were quite clearly both initiates of the Kabbalistic tradition. Saint Martin’s rendition, although simplified, still remains a chain of this Cabalistic teaching. Saint Martin becomes an advanced study is in his own right, when examining his Theosophy, which requires a lifetime of study. In many respects it is its own Qabala. Not to mention that his master Boehme is even more advanced for dedicated seekers. The mystical tenets of both however are simple; LOOK WITHIN, engross yourself in prayer. The approach of the Lucis Trust to initiation may differ slightly to other Western Esoteric systems and Freemasonry, but the foundation of training for the neophyte to build good moral character and act in useful service to humanity is universal.

KABBALAH & THE HERMETIC TRADITION, Mark Stavish http://www.hermetic.com/stavish/essays/kabbalah-hermetic.html Arthur Edward Waite on Saint-Martin and a possible English transl. of the 'protocol of the union…" at http://www.pathcom.com/~mtronics/rcmo/protocol.htm The fall of Adam led man to the loss of the original shining (glorious) body, and to its transformation into the present material body. In this regard, a person has lost the ability to think independently, and all the thoughts are the result of suggestions by good or fallen spirits. Therefore, the man doesn’t have the right of choice—the freedom of will—through which he can reject bad suggestions and choose the good, or on the contrary, thereby bringing himself into a state of even greater enslavement and dependence on the ‘spoiled creatures’. The most important thing that man lost, according to Pasqually, is the direct communication with God. The traditional method of Martinist membership is offered through initiation and learning in a Martinist Heptad. Work in the Heptad is conducted in the strictest traditional manner, and initiations are conferred with the active physical presence of the candidate and an initiator, who is an officer duly initiated and empowered by the directives of the Martinist Tradition to initiate others. Louis Claude de Saint-Martin The writings of Louis Claude de Saint-Martin and Martinès de Pasqually form the foundations of the Martinist Teachings. The story of these two great mystics begins in the early eighteenth century. In the midst of the great political and economic unrest leading to the French Revolution, France paused to listen to a debonair, inspiring, mysterious man who awed both the nobility and the people with the high level of mysticism contained in his published writings. This author signed his books "The Unknown Philosopher." Where did his great understanding come from? He could have been easily mistaken for a Sophist, yet he possessed the gentleness and profound understanding of a philanthropist.

The Martinist Order

intricate system (and pompous) including Higher Degrees " of an infinitely more Occult character than Saint-Martin’s first book “Of Errors and of Truth” was published in 1775 under the pseudonym 'The Unknown Philosopher', under which all his works were published. He was strongly influenced by the works of Jacob Boehme and translated many of his works from German into French. a b Nefontaine, Luc (1994). "Chapitre 2: Une fraternité éclairée". La Franc-Maçonnerie: Une fraternité révélée. Collection « Découvertes Gallimard / Traditions» (nº 211) (in French). Paris: Éditions Gallimard. p.40. ISBN 978-2-07-034917-3. OCLC 32212386.