To my Care Initiator Sar Caritas, this document were given to me for translation during my Free Initiator Degree.
RUSSIAN MARTINIS
FROM THE EIGHTEEN CENTURY TO OUR DAYS
DANIEL FONTAINE
1- INTRODUCTION
The brethren that practices the Scottish Rectified Rite asked themselves frequently which are the root of their inspiration and of their regimen. Jean Baptise Willermoz, the man of the synthesis of the different initiatic currents that form our rite are already known. However, Martinez de Pascually and Louis Claude de Saint Martin are a bit less well known, and that’s the reason for the present work.
I was lucky enough (or the providence will be the most appropriately word) of get to know, towards the end of 1979, a brother that claimed to be the last descendant of the Russian Martinis. We meet in several different occasions and develop a strong relationship. Strong enough so that he told me firstly the history of the Martinis Movement. (Known as Novikof Rite) and then shorts lectures about spirituality and the originality of the Martinis Order. The proximity of Saint Martin and what it means our Rectified Rite, made me passionate about our conversations. Finally this made me asked him permission to publish if the totality of the content but at least an extract of it.
However before anything we will talk about our affiliation and about our transmission.
I. In the first place what is the transmission and what is transmitted? A spiritual influence without any doubt, that allow transformation as long as it’s not “virtually” to our Real Interior Being and that this transmission obey very well determined laws.
II. Human being found themselves in a terrestrial state; the transmission must then utilize means of this same order. We can find this means in the same root of humankind and in all its rites and sacraments. (The word Rite comes from the Sanskrit Rita that means Order).
III. The transmission must be done by an accredit and qualified Order.
IV. The transmission must be uninterrupted because if not will be a laughing parody, being only a simulacrum.
V. The manipulation of this spiritual influences must be reserve to those that are qualified for this function, if not it will be a simple deviation, un trans-touch that produce the “inverse” effect to the one waited for and even going into the anti-initiation or Satanism.
For all this reason of initiatic order, the order does not confer the power to initiate to all and every member but only to those qualified beings capable of transmitted this initiation.
We all have know people that, having found the ritual, in God know what place, they put in into place, even calling themselves Grand Master of something. It is a need to denounce these dangerous practices that Saint Martin called the “initiation by the form, of the external ceremonies” that does not procure, as consequence any spiritual influences but later on, we will comeback to this point.
THE AFFILIATION
According to Franz Von Baader (in his secret teaching of Martinez de Pascually), Saint Martin never had the intention of created a Martinis Order. Personally I believe this to be accurate and so when you read in his book with attention, one can read that in page CLV: Louis Claude de Saint Martin, after the dead of Martinez de Pascually, went to live in the house of Willermoz en Lyon, then he left it abruptly because he was in disagreement with Freemasonry and said: You need to do a lot of thing simple to believe in God! However, since that time on, his main preoccupation was to find the Germans and Russians Mystics.
In the same story Franz V. Baader added that it was during this period that he went to visit his friends to explain to them, what was the true initiation…..! and how to transmitted it! In effect according to Saint Martin- the initiation was symbolized it by the triangle: God the Initiator – and the Initiator, with a simple Rite, of total nakedness, we will call it now: central, having necessity of only a minimum of forms.
in one hand, Saint Martin having obtained initiation from Martinez de Pascually. There are many things that had been written about Martinez de Pascually and many of them continue regarding him with a perplex or sarcastic views. Many had made fun of his system, which he never finished. However his will it was not to refuge an Initiation, a doctrine, and a Rite cover under the anodic system for the Freemasons of the Elected of Cohen of the Universe. However, even though he was Roman Catholic, the origins of this family goes back according to some historians to Italy or to a Spanish Family from Santo Domingo with a probably Jewish lineage origin in Spain; of which his family keep “something” that was transmitted from parents to children. Is it this “something” that he had attempted to transmit to us in his Order?
We can’t forget that the Mystic Current has always being very important in Spain being the cresol for three-monotheist religion of the Western World. Let’s look at Aboulafia de Gerona, for the Cabala and Jewish Mysticism. Lets consider San Juan Crisóstomo y de Santa Teresa de Ávila (de familia Marana) for the Christians. Let’s look at Ibn Arabi, for the Muslims. We can’t make fun of Martinez or even to speculate if what he had left us; is only smoke or is incoherent or is only half done or not properly explained. However this would not stop him to be the source/inheritor of large line of fabulous initiates. On the other hand, nor Willermoz not Saint Martin had never made fun of him. In fact is Saint Martin the first translator into French of the Works of Jacob Böheme, and whom would said in his letter to Kirchberger in the 11th of July of 1796, our first school has a lot of precious things. I will even dare to say that Martinez de Pascually the one that you talked about and since we have to said it i will, he was our Master. He posses the active key*; of everything of what our beloved Boheme talk in his theories; but he didn't believe we were in the necessary or precise state to posses this High Truth.
*(the active key, had the power to put into movement specific spiritual energies that allow the new initiated to understand the things from above and to progress in the Path, if not to serve as rites and liturgies?)
Martinez de Pascually doctrine contains too, the same truth that our Boheme had not known or had not want to telll us, etc. . . that make Louis Claude de Saint Martin said that Martinez de Pascually knew infinetelly more than Boheme. We can not take lightly what Saint Martin knew or could transmite.
And what is what Saint Martin could transmite? That of the Freemason and/or that of the Martinies de Pascually, is it the same of the Willermoz?. However again what was what Martinez de Pascually trasmitted? The Patriarchal Blessing? Practical Cabala Doctrinare? Or an ancient Theurgical doctrine transmited only by the Spanish Jews? Why not? Maybe we can say to that Martinez de Pascually represented the last possesor of the Cabala of Safed from the currents Sabateistas de los Askenazi of Eastern Europe? Willermoz made of all of this a coherent initiatic system, starting from the Stricted Templar Observance, deprive of doctrine and maybe something of the true initiatic trasmition*. Futhermore with the Principles of the Martinis Doctrine and Tradition and an artesanal initiation both included in the three first degrees. A knightly initiation and real from the order of C.B.C.S. and finally and Priestly Initiation with the Profess and the Great Professer**, in the degress created by Willermoz with the Doctrine and transmittion given by Martinez de Pascually. Regarding Saint Martin he follow a more direct aproach and the initiation that confer in only one degree (and seven degrees in the Russian-Martnins) and it was at least equivalent to the Great Professer. However in one hand, they could access it only after a long formation or assimiliaton of his teachings. Saint Martin at the end of his life time ended up for aproaching close to the Masonry and he consider it a good path to reach this term***.
* Look at Cahier No 5 the article of Jean Granger “Identity and richness of the Rectified Scothissh Rite
**there is a fundamental difference between the RoseCross (degrees that Willermoz never received complete) belonging to the Order of the Elected of Kohen of the Universe of Martinez de Pascually, that recieved a Priestly Initiation that finished up in a Theurgy and the Great Professer that received equally a Priestly Initiation, followed by the explanation of the Doctrine contained en the treaty of re-integration of Martinez of Pascually, but that i did not use any theurgic methodology. We could said that the Russian Martnisn are situated between this two conceptions. (look at the corresponde between Willermoz and the Prince Hesse, particulary his letter dated 8th of july of 1781, mention by E. Van Rjinberk.
*** there is maybe a trap from the evil in which Saint Martin feel into” when a man has reached a high level of spirituality, there is no need of “forms” and there is a natural tendency to say that there are not useful. Grave error, cosidering the young brethren that came from Freemansory to ask for light. They have need of this forms and in this structure lies its integrity. Saint Martin conferst the initiation in only one degree, certainly to the people prepare at his school, but he end up coming back to freemansory because of this same reasons. This make us think in the brethren thinking in the diffferent Rites, that surpressed certain symbols, or details of the temple or vestments, as surviving memories of a far and decadent past. We can see if the supression of the hat, the obligation to take the sword, etc so that parallelly we forget about the symbols; they this objects represent. Finally to forget to teach the meaning of this objects. There are fastidious amount of examples of this. Why not surpressed the apron? Its not so an older memory? This genrerous of laxisms can take sooner or later to a situation like the one happening at the Orient of France that supresses everything, including the Supreme Architect of the Universe.
Few are are capable, immerse as they are in the profane world of reciving such a great initiation, without the requiered preparation, from here the Masonic Path and that of the esoteric schools, as the Saint Martin School. (Look at this with his letter with the Baron de Liebestorff, cited by Van Rijnberk in which its mention in several different occasion de school of the unknown philosophers). That will allow him to teach his doctrine and above all, to see if his postulant were true man’s of desire.
It looks like, if had been admitted, now Saint Martin proceed it to individual initiations, and that founded a school in which between other the Count de Gleichen being already an Elected of Cohen became his disciple. An article of Varnhagen von Ense, still mention this school, compose of very few members whose objective was the pure spirituality. Then in Estrasburgo, Paris and Lyon, we know for letters and writtens sent Theology Koster de Göthingue (20-XII-1795) that some friend of Saint Martin form a very selective group, but united between them, for the initiation ritual.
Definetely when we re-read the correspondece of the Mystic of the Period we recognise inmediately that Saint Germain formed his adepts, so that they can be then
Initiated and the sacred depository could be transmitted.
However, what was happening in France after the XVIII Century?
The extinction almost complete of the iniciative of Martinisn Teachings and complete of the Rectificed Scottish Rite. So that in a relative recent time we can find again Papus “the renovator” of the Martinis School and of whom we can are we gonna talk later. On the other hand we have the Second Transmition, Russian in this case, supporting it self in two centuries of uninterrupted work and very well stablished principles: school, teachings, ascessis rites, etc.
However, lets comeback to our goal and lets look now at the historics, of the Unknown Philosopher that we are authorize to publish the following:
II SOME TRACES OF HISTORY
Examining the files of the Unknown Philosophers, i have not been able to avoid to think that Martinisn and the Spirit of Louis Claude of Saint Martin they were very close to the Russian Soul, inclined to the contemplation, spiritual and religious life. From the Second half of the XVIII century till the revolution on 1917, Martinisn constituted one of the favourites branches of the Russian Initiatic Movement. Joined by Members of the Russian Royal Family, the aristocracy, the Wise, Writters, Intellectuals, and members of the High Clergy as Platón[1][8] and Filaleta, towards half of the XIX century congratulated themselves for belonging to Martinisn.
In thier beginnings the Martinis intented, to be able to put in practice their ideas, of educating the masses, relieve the misery and smooth the customs. We mention now the group of Nicolai Nivokof, a very well know writter, consider to be “enlighthen” and consider a man of action too, he lived at the time of Catherine II. The members more well known from his group are Lopoukhine, el Príncipe Nicolás Troubetzkoi, el conde Pedro Tatistchef, Ivan Tourgueniev, el profesor Schwartz, Gamalei, el poeta Kherastow, etc...
The action of all this people in the profane world was very important, due to the fact that they intended to inform the masses, propage the truth, and if they had so a big audience was because those initiates showed the path to the adepts not only by physical example but by spiritual experience.
Novikoff had a direct relationship with the Prince Kourakine, a Russian Diplomatic in France, that knew personaly Saint Martin; established friendly relationship and ending up being initiated by him. Reciving the direct mission to implant Martinisn or better say his “initiation” on Russia. (Other russian have a direct relationship with Saint Martin like príncipe Golitzine, Prínce Simeón Worontzor, Russian ambassador in Londres; the Counts Morkow and Zinoniev that frecuented Saint Martin in Lyon during the years 1783-1784.
Towards 1780, the group of Novikoff display great activity in the Russian Intelectual Circles. General mixed up with the Masonic Movement that during that period was very much on fashion. The Martinis propagate the Esoteric Ideas of Saint Martin, of Boehme, of Swedenborg, of Kunrath, of Paracelso and of Henry Cornelio Agrippa, etc.
The section of Manuscripts of the XVIII and XIX Centuries of the Ancient Musseum of Alexander III in Moscu, contains two entire halls, exclusively reserved to “Martinis Relics of Moscu”. Manuscripts, paints, and mistyc drawings, medals, and published books edited by the Novikoff, seals, cordeliers and ensigns.
After the Revolution this section was completed, by an abundant amounts of files and private library and colections offered by their owners. General descendant of Martinis parents or collected as property or private collections taken for the “preservation” of ancient monuments.
Novikoff publish a spiritual magazine and open in Moscu an Editorial and Libraries. The editorial priority was to translate into the Russian Language, and to publish the most important works of Esoterism.
The Martinisn of Novikoff did not limit themselves only to the purely mystic side of the teachings. Loyals to the Christian Principles, they work towards the charity in the same manner as the French Brothers of the Rectifiec Scottish Rite of the XVIII century, they put into practice the benificent. Soon enough they took the leadership of the Liberal Movement that was leading the social reforms, specially the extention of the teachings toward the mass of the population, looking to, general speaking, to smooth the customs.
Catherine II knew personally Novikoff, because in his youth he had serve as a Royal Imperial Guard and participated in the coup that put her in power. She saw all his activities as real benevolent work, discussing even with the media (newspapers) in favor of Martinisn. Its renound extended through all the russia and does not cease to grow until the revolution.
Then it came the French Revolution in 1789 and in the Courts of all the Kingdom of Europe. The reactionaries forces accused the accusing the secret societies of fomenting the revolutionary torments and of propagating subversive ideas. Advice by her group of counsellors, Catherine II changed her benevolent position. Leading her even to suspect that Novikoff had in foreing countries contacts with Secret Societies of revolutionary tendencies and accused Martinis of propagate and work to weaken the foundations of the Imperial Power.
The Martinsn fell in disgrace; it declining start in 1791. In april of 1792, in Moscu, the printed and the libraries closed and the existence of the books found in the confiscated stores. Novikoff himself was jailed in the fortress of Schlisselburgh. Other members as for example Lopoukhine were confined to their own states, and even some were deported.
After his ascenstion to the Throne, the emperor Alexander I, in other words in the his “liberal phase” the Secret Society were again authorized. However the Martinisn didnt forget the “Novikonoff’s issue” . In 1803, during the Great Masonic Congress, the Great Masonic Leader F. Labzine that being a Freemason and a Martinis he propose the following:
“While the atmosphere in Russia has not been purified of the absolutism, the Secret Societies should not manifest publicly at plain sight but they would continue working in the veil of secret, to the end that our Martinis brethren woud not have fear off persecution again”.
Loyals to the programs worked by F. Labzine, the Martinis group denominated of the “Tradition of Novikoff” didnt enter into the Official Confederation of Russian Freemasons. The brether continue the meetings in complete Secret, in little groups, in the great Castles as well as in rural areas, and privates flats. When at the End of of the Kigdom of Alexander the First, were again prosecuted but the Martinis only noticed very lightly. Since then until the Revolution in 1917, the relationship between the authorities and the Martins were the following: ignoring the existence of the Chapters, the authorities were not officially opposed to their work and didn't do anything to stopped their work. The Martinis dedicated themselves to the study of the Esoteric Sciences and didn't interfere in any way in the political world.
In the first half of the XIX century, the most notoriuous Martinis were: F. Labzine (that had translated into russian the works of Saint Martin), F. Posdeev, Speransky, ministers and author of the “codiced of the laws of the Russian Empire”, the painters Brulof and Ivanof, and the poets Joukovsky and Boratynsky, The Cound Alexis Tolstoi, and finally the celebrated slav philosopher Arsenief.
Moscu was in the XIX century and at the begining of the XX century, the centre of the Martinis Initiation of the filation of Novikoff. The Lodge of Saint John Apostle in Moscu has been able to transmited the “ritual sword of Novikoff” to Gamaliel, from Gamaliel to Posdeev and from Posdeev to Arsenief. Arsenief transmitted to Peter Kasnatcheef, whom became in 1911 the General Delegated from Russia for the Supreme Council of the Martinisn Order in France. (it has to be noted that the Russian Martinis had always kept away from the French Martinis. Some of the leader of the Martinis in the 1917 and 1939, were the closest to the purest mystics and more esoterics of this groups).
Before the re-evolution in 1917, there were in Russia three important Martinis Centres:
1- The Sobereing Chapter of Saint John Apostle in Moscu, with the Unknown Philosopher Peter Kasnatcheef.
2- The Soberieng Chapter Apolonius of Saint Petersburge with the Unknown Philosopher G.O. Von Mebes
3- The Sobereing Chapter of Saint Andrew Apostle No 1 of the Unkonw Philosopher Serge Marcotoune, egyptologist and international lawyer.
The Sobereing Chapter of Saint John Apostle in Moscu, with the Unknown Philosopher Peter Kasnatcheef whom was a remarkable representative of the ancient esoteric rusian tradition and apart from his Hermetic and Alchemical knowledge made of his life an example. Kasnatcheef has inherit from his initiator Arseniev, all the tradition of Novikoff, or in other words the Martinis Initiatic Teachings and the Theoric Degree Rose Cross of Gold of the XVIII Century. As members of the Martinis the poets Andrey Bely (converted after into a fervent antroposofic and friend of the Doctor Steiner, Maximilien Voloschine, Valèrie Brioussov, el crític Serge Kretchetov and his wife, Lydia Ryndina, a very well known actrez of her time. Ouspensky (author of diferent works of esoterism) and Dimitri, son of Pierre Kasnatcheev whom will inherit his father swords of Novokoff and Arseniev.
The Soberieng Chapter Apolonius of Saint Petersburge with the Unknown Philosopher G.O. Von Mebes or Grigory Ottonovich Von Mebes was a mathematician proffesor and wise erudict appasoniated by esoterism. Mebes had published since 1911 diferent works of esoterism cabala and arcanology (numerology).
Mebes in his quality of superior degree that had from the Moscu Chapter. Had a superior degree that allow him to study cabala deeper and the numerology under the name of “Emesch pentagrammaton”. The brethren and sister more advance had access to this kind of knowledge. Von Mebes had written for this degrees two works: the Cabalistic Course (explanation of the first 10 chapters of the genesis) and the traslation of the Song of the Songs.
The most advance brother and sister in this Chapter were: Profesors of the University of Saint Petersburge, Boris Touraef, inminent egiptologyst and author of “the book on Thoth” (God the Initiatior) and Zelinsky, that published a whole series of works about the ancient initiation in Greece. Etimov linguitic and notable erudict on the Esoteric Tradition of West and of the East. Viatcheslav Ivanov poet and historian of his time. The Senator Zakharov that was during some time representant of the Zar Nicholas II before the Dalai Lama in Lahsa. Leon Von Goer and Madame Voiekov that published diferent works under the name of Persephones.
After the revolution the Group of Von Mebes continued working in complete defiance of the circunstances, until in the year 1927 and 1928, Von Mebes was arrested and later deported to Solovsky, in the extreme North, after this his group was all dispersed.
the Sovereing Chapter of Saint Andre Apóstle nº 1 of which, the Unknown Philosopher was Serge Marcotoune, egyptólogist and International Lawyer. Serge Marcotoune, received the associated degree in Russia, and then Initiated in Italy, the 3rd of November of 1912 and the degree of S. I. When he came back to Russia. Jean Bricaud wrote him a letter naming him Supreme Delegetated of the Supreme Council of Ucrania. That letter signed by Bricaud, Magnet, Victor Blanchard y Teder. The 25th of December of 1912 received the Chapter of Saint John Apostle of Moscu, a letter authorising him the foundation of the Chapter of Saint Andrew No 1 and a letter to the Supreme Russian Council, naming him especial delegated before the Goverment of Kiev - Tchernigov – Poltava. The 5th of January of 1915, is made member of honour of Saint John Apostle of Moscu. Member of the Ucrania Goverment in 1917, and he intended for all his means to maintain Ucrania out of the revolution and continue working until 1920.
After his coming to France, regroup the Ucraines, and the Russians for the foundation of a New Chapter, firstly under the name of Renacensence and with the authorization with the Great French Master Jean Bricaud (patent letter of the 22th of December of 1920). Later on, under the name of Saint Andrew Apostle Number 2. We have been able to find in their files the following names: the Prínce Repnine, the Doctor Camille Savoire, Keranz, Artemio Galip, Golenitchek Koutouzov (convertied later on in oficer general of the Soviet Unión), Kadin, Romachkof, the Grand Comodore of the Supreme Counsel of Francia Raymond, Djemil Martin, Ivanof, Dorojinsky, Ivraemof, Desquier, Malkowski, Toussaint (Unknow Philosopher. of Bruselas), the Cuont Cheremeteff, de Tombay, Pierre de Ribaucourt, Charles Riandey, Gran Comodore of the Supreme Council of Francia, etc
Serge Marcotoune came to reach a great resuming of the Martinis doctrine teached in Russia, under two titles: “the secret science of the initiates” (Paris 1928) and “the Initiatic Path” (Paris in 1956).
During the German occupation in 1939 to 1944. The Chapter of Saint Andrew Apostle meet regulary. Praying unceasingly for all the brethren and all people in disgrace.
From 1945 to 1953 the Chapter function normally but during this period the Unknow Philosopher retired to Spain without leaving a succesor. Only a few years later, in 1969, was authorized one of the brethren of the Chapter to built up a new martinisn group in Paris, direct injeriitor of the line of Saint Andrew Apostle nº 2 and of Saint John Apóstle dof Moscú (letter patent of july of 1969).*
· We had been uterly surprise to find the names of the Brothers Savoir and Ribaucourt, very well know from the Great Priorate of the Galias. Once informed it looks like, if they were going initiated by the end of their lives.
(it happen the same with the Great Comodore Charles Riandey) and who they want to come back to the original roots and foundations. Moreover they even lookat the roots of the docitrine of the Rectifice Scottish Rite in this Martinis Chapter.
We have to clarified to our readers that we had had accessed to the files of this Chapter, even though have been reduced due to the storm caused by the revolution that transformed rusia in 1917. However we have been able to see the diplomas and patents of the Unkonw Philosopher Serge Marcotoune. Documents dated from the beginning of the Century coming from Moscú – San Petersburgo – Kiev; we have been able to see too the addition Material provided by The Doctor Philippe Encause, the son of the Doctor Papus. Doctor Papus material specially in his book “The Maestre Philippe de Lyon” that tell the history of the relationships between the French Martinis, and particulary Doctor Papus and the Maestre Phillippe with the Imperial Royal Russian Family. Papus cited multitude of documents and testimony of a lot of people. For that we have been able to know from our brethren that were in contact with the entourage of Kiev, and Moscu, that the tale of Doctor Encause conform with the truth. A especial Lodge was founded in the Court “the Cross and the Start”. The one that was a member Saint Valdimir and the one that the Unknown Philosopher was the Gran Duque Nicolás Nicolaevitch. It is said in the martinis circle that the day in which the Unknown Philosopher announced to the Assembly that “from then on, the Sister and the Brother Romanoff will not be attending more to the meetings”. Everybody knew that it was because of the pressure of Gregory Rasputín.
We have never been able to know if that Lodge continue the work after the dimision of the Roimanoffs because it was not consider by the Russian Martinis to be regular lodge.
III THE SPIRIT AND THE DOCTRINE
My interest was to know the historic aspects and the direct filations of this groups with L.C.de Saint Martin. It was because they want it to know the way he works. To show its two one from the part of Saint Martin from the Order Rose Cross of Gold founded in Germany in 1777.
Its therefore situated in a mystical tradition and had rejected always the occultis aspect that we find in the Frech groups. It look like it has been a transmition from Saint Martin to Papus, (look at the taumaturge of the XVIII century, second volume, pages 30-31 where Van Rijnberk give all the filation). On the other hand, concerning to the doctrine, Papus hismself write, (Martinezismo, Willermozismo, Martinismo and Fraee masonery, 1899, pagess. 44-45): “i had only recieved de Delaage a poor deposit made from two letters and some instructions. Papus added and the “first personal initiation, without any other ritual that this Oral transmition front the two letters and the instructions, that had taken place between 1884 to 1885”. We can ask ourselves with plenty of motive like Van Rijnberk did, if Papus didnt receive more than two letters and six points From where had come from the books of the French Initiation? Paul Vuillaud complete deny its transmition on his work “the rose cross of Lyon of the XVIII” Century.
In opposition this Rusian Martinis Groups posseses a doctrine explained by an ancient oral tradition of more that two centuries.
What is that characterises this order? In the first instances it form by men of desire. At the same time like Martines de Pascually had had the wisdom to reject the initiation to those that consider “undesirebles”. Its has an arden faith in a Initiatic Christian Path. This is what they called “its point of Link” in other words its point of union with the spiritual worlds. Attemp to maintain its members in a continues state of vigilance, looking always to reach higher planes. Within them there are not occcultist but men who are looking for the TRUTH that doesnt trust the falsified interest and looking for being authentics.
All of them learn about the essential laws of the tradition, laws of the numbers, simbolism, etc. Must resound in the behaviour and daily efforts, (through his deed you will recognise them) (that nobody pretend to be a disciple of Christ if he does not have the manner of living of the Lord). Therefore beyond the abstract and metaphisical teachings, there are practical considerations, and a line of behaviour to follow. Its indispensable the profane personality give its way to the Interior Being; whom is the one that keep the step of the Divine Monad. The true initiated doesn't act for his/her own will but it's willing subject to the Supreme Divine Will to participate of the Great Universal Work. It is not this the sense of the sacrifice of the son of God and of Messianism?
Lets look what its done in your group to advance towards the light:
Firstly, each aspirant must be consecrated each day to certain number of prayers and to two different forms of meditations. The first form is the passive concentration that take you to a contemplative state and an abandonment to all your being to your spiritual vibrations. The second form, is the active concentration with a program over the ideas and simbols given by the Master, in fuction of the state of “realization” of each disciple. Adding to this techniques for the control of breath and in interior prayer to finalise. Many freemason and profanes move away from christianity looking for a path of realisation of similar characteristics as describe in other traditions. This happen continually, we can see it everyday, but it should be extremely rare and exceptional. If we had been born in a traditon, the logic is to stay in it and to live it complete in it's plenty. Is then, when we found Orders that take us and techniques of spiritual realizations equivalent to others, that we found in other traditons but more addapted maybe to our Western Temperament.
Finnaly the base of this Order, is one of destiling the equilibrated teachings, in fuction of spiritual advancement of the brethren. To this end to destroy the bad structures, and in later times rebuild intil it adquiere a beautiful shape that allow them to be able to be the columns of God. Demolition-Rebuild Solve et Coagula. Then, the techniques of meditation active and passive. Ascessed or control of the breath and interior prayer. This is what the Martinis Russian Order can contribute, from the Rite of Novikoff, to our days. A Hope maybe to those who are looking outside what they posses in their own tradition. Let's say to that this order attemp to bring down those spiritual influx that make them free in relationship with the world and anchor them in a spiritual world. To paraphrase Nietzsche –told me my interlocutor- we dont want to make “short side librarians that only make comments about those whom are free and inspired” . After this the Unknown Philosopher had put to work the Advice of Saint Martin: Pray, Adore, Predicate with the example and keep quite”.
Conclusion
Make no mistake Pasqually, Willermoz and Saint Martin were closely link. In the Order of Elus Cohen firstly.
What they have transmitted us, through the Rectified Scottish Rite and Martinis is the High Initiation that Pascually was a depositary of. We can very safely said that such initiation had different degrees.
If its true that the Rectified Scottish Rite doesn't seem to have a true “theurgy” nor at precise spiritual technique. (Even though all is really indicated to the one that really knows how to read and understand). However, to comprehend all the premises of the Doctrine, unfortunately forgotten to many times for our contemporaneous; that only see in the masonic practices a fraternal meeting and don't look to understand not even the minimum the christian-jewish esoterism. Even looking for in other tradtion, the margen that is there and that had only to their reach.
The richness of the Russian Martinisn, as well as our Rectified Freemansonry, is inmense. However it's precise open yourselve to the Spirit, due that in the same manner that knowing deeply the history of the Church and the Liturgy of Saint Pio V it is not the enough to make a christian. In the same manner, to know deeply the history of Freemasonry, content to make ritualistic gestures over the floor of the lodge, its not enough to make a good mason, not to make those spiritual influences flow down, the day we call the door to our lodge. I will finish qouting Franz Von Baader, page 16, “ the rejection gross and ordinary that a man or a population experiment regarding an political institution that those not understand (with more reason speaking about an Initiatic Institution) it is easy because take force of his inner vacuity of ideas and of this absolute impotency to raise again to it (force of the fall – Falstaff) for the liberation that will take you further.
That all of those who deny freemasonry of spirituality and esotericism meditate on this words.
Eques ab Oriente Lucis
