Martinisme - Les Maîtres Passés : Le portail des Martinismes et des Martinistes.

Thursday, September 29, 2005

MARTINES DE PASQUALLY

Swedenborg initiated him; did he also initiate Martines'father in a Mason lodge of London?

Papus asserts it. Le Forestier denies.

The point of view of a consultant from the astral against the point of view of an historian?

Did he give contacts with the true Rose-Croix? The culture of Martines is poor; he pretends that his knowledge has an oriental origin. Which part of the Orient? Arabia, a journey in China that he pretends to have undertaken in his youth.

1764 is the foundation year of the Order of "Elus Coëns", and its mystical pantheism appealed to many a freemason.

He founded the mason lodge of "the Scottish Judges" in Montpellier and then propagated its rite, especially in Bordeaux, Paris. He died in Saint Domingue in 1774. Nothing seems to survive him. (However, some people believe that Caignet de Lester carried on initiations in the context of a Scottish rite.)

The Jacobite legend asserts that Scottish Masonry is the work of the deposed Stuarts; Martines could owe his title of squire to one of the Stuarts.

In 1770, he lived in Bordeaux next to the "Porte de la Monnaie"; in 1771, he lived in "L'Hôtel des Trois Rois", rue Montorgueil.

The records of the Order of "élus-coens" which was prosperous from 1760 to 1775 were left in the archives of the Philalèthes.

Martines could have influenced Don Perneti.

Does Joseph de Maistre owe him some elements through the masonic system of Willermoz?

The first secretary of Martines was abbey Fournier; the second one, Louis-Claude de Saint Martin, helped him finish the writing of the Treatise of Reintegration. There is some more: Grainville…

HIS TEACHING

There are three sources: a book - the Treatise of Reintegration - rituals and catechisms of the Mason rites of Elus-Coens - the letters to Willermoz.

According to the legend, the files of Martines were acquired by one of his ancestors, a member of an Inquisition Tribunal, who took them from heretics.

That is not true.

The Treatise

It contains the secret doctrine: the Fall, the history of cosmos and earth, the esoteric role of Evil and the fiendish powers;

the possibility of a Return of humanity to its original state of glory (Reintegration).

Few cabbalists consider the treatise as a cabbalistic treatise. It reveals new data even in the rabbinic commentaries of Cadiz, Seville... It is an exegesis of the Torah: "My dear Disciples, I transmit to you what I was transmitted by my masters as it was given to .me".

The treatise takes the divine trinity, the divine persons, and the emanation for granted.

It sets equality and the necessity of faith and knowledge as a principle.

To fulfil its vocation, Grace must be completed by an intelligent, comprehensive, free action of man.

The nature of the doctrine is obviously Christian:

God, the Primordial Unity, endowed beings with a proper will, which emanated from Him.

Lucifer, desirous of exerting the powers of the Creator, of taking the place of God, fell, a victim of his pride, dragging spirits down in his fall.

The rebels were thrown down into a material, delimited space; this space of matter was going to be their prison;

God sent man, the Primordial Adam, an androgynous being with a glorious body, with the mission to keep the rebels and put them back on the straight way;

Perverse angels seduced man; he fell in his turn and carried nature along in his fall.

Man must free matter and himself from the state in which the catabole (double fall) plunged them; man will manage to do it, with the help of Christ, by working to his inner perfecting and by theurgical operations that Martines brought to his disciples;

theurgy makes angels appear through "luminous passes"; the presences confirm that the theurgist correctly follows the way of Reintegration; they are a tangible sign of the presence of the invisible world.

Intermediary beings between 'man and God are said to exist; the appearances should testify to the existence of an invisible world of which our world has been a deformed reflection since the Fall.

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Our material world still testifies to the existence of the divine in some of its aspects despite the chaos following the two falls: hieroglyphs, signatures exist; the inner eye can detect them after initiation.

The disciple will endeavour to know God, or rather to establish links between God, man and the Universe.

The World is not God's work as an absolute; the material domain is related to our senses, the spiritual regions depend on the "beyond".

The "creator" is the Verb, or Logos, named Adam-Kadmon by the cabbala. He created inferior beings by his words, naming them: Genesis, 11:20.

Our archetypal man is semi-divine; he was born from the original matter -Chaos- and composed of Earth and Water.

Adam and the Creative Verb are alike but the Creative Verb and the Redemptive Verb are different.

Martines calls the Christ Redeemer, he asserts that he is God by his origin, man by his incarnation.

Parallel to Adam-Kadmon, man-archetype or cosmic man, there are other beings born from a previous creation, different both in nature and plane, the angels.

The sky, residence of the angels, is parted into faithful angels and rebellious angels.

God not tempt the angels after their emanation; nor did he reject them after their involution. The angels, endowed with freedom, refused to reintegrate the Absolute, the Divine Plane, and a source of the Sovereign Good. Some angels preferred the limited perishable, illusory ego to the eternal, real, imperishable self. They preferred to live "outside" God, rather than be absorbed by Him and beneficiate from his infinite perfections. They went away from God by a free, deliberate, although erroneous act. It is not God who unjustly rejected them; nor is cause of exile. Redemption is possible as soon as the entity accepts to set off on the way of the divine again. In the wait of their return to the immanent Light and truth, the angels remain rebellious to the permanent offer of God, lost because outside their legitimate destiny, perverse because living outside God.

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Anything corrupted tends to corrupt all that it touches: envy, pride and intelligence therefore incited Adam-Kadmon to overstep the bonds of his natural possibilities.

Adam-Kadmon was predisposed to the role of Architect of the Universe, of a kingdom that is not in this world. Impelled by the rebels, he turned into a demiurge. He repeated the fault of the rebels; he modified and disturbed the laws that he had to respect. He tried to become a creator and only succeeded in modifying the data of his destiny. The man-archetype only succeeded in objectifying his own conceptions and sinking into chaos, as God exists, no preceding nothingness can exist; to create, He took a part of His perfection from a part of His essence.

Adam objectivized Eve out of him: he penetrated her to create life. The new domain of Adam is our material universe: the Fall. At every level, universal matter is alive; demiurgic intelligence manifests itself through the mineral, vegetable and animal kingdoms.

This universe becomes the refuge for the rebellions angels; it is in their interest that man dissipated in matter, maintains the domain he created and which his become theirs. Death and reincarnations are the ways by which the rebels show their domination on the individual man.

The man-archetype will take possession of his primitive splendour and freedom again by separating from the matter, in which he is stuck. In this purpose, it is necessary that the cells of Adam-Kadmon, the individuals that we are, after their natural death become able to reconstitute the man-archetype by reintegrating him for ever; they must escape the cycles of reincarnation.

The Great Architect of the Universe must not be worshipped, it is possible to “invoque” Him, never to adore Him.

The individual man must free himself from the bondage that he is kept in or in which he stands. He must rise morally. The rebels fight against our tendencies to perfect ourselves, they propose to us entries into invisible worlds to keep their domination on us.

We can fight by unmasking them, by rejecting them outside our domain.

The initiation allows us to get related to the chain of those who are freed and continue to act so as to help us; knowledge

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and faith teaches us the means of hasting the final enfranchisement of the rest of the blinded humanity, through individual work.

From individual liberation will stem the collective liberation that will make the reconstitution of the man-archetype possible, as well as his reintegration into the divine he emanated from. The material world will know disintegration. Beings, worlds will go back to God.

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