Treatise on the Reintegration of Beings: In Their First Spiritual Divine Property, Virtue, and Power

By Martines de Pasqually

Martines de Pasqually was born in Grenoble, around 1710, from a father of Spanish origin and a French mother. He was military in France for a few years with the rank of lieutenant. In 1747, he was in the service of Spain and fought in Italy at its service. In his book The Life of Louis-Claude de Saint-Martin, on page 9, the historian Jacques Matter writes about him: "He (Louis-Claude de Saint-Martin) met Martines de Pasqually, one of these extraordinary men, great hierophant of secret initiations which, to communicate their mysteries, seek less the great reputation than a confidential setting." He considers the masonry of his time being apocryphal, that is, diverted from his goal. In Foix, he founded a chapter, the Temple of the Élus Cohëns. However, it is in Bordeaux that the activities of the Order of the Élus Cohëns begin. Martines moved there in April 1762 to establish the general center of his activities.

• Language: English
• Publisher: Christian Faith Publishing, Inc.
• Release date: Oct 30, 2019
• ISBN: 9781645155096

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ISBN 978-1-64515-508-9 (paperback)

ISBN 978-1-64515-509-6 (digital)

Copyright © 2019 by Felix M. Lonji

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This translation, by Felix Mupidia Lonji, is based on the Traité sur la Réintégration des êtres dans leur première propriété, vertu et puissance spirituelle divine published in French at Diffusion Rosicrucienne, Martinist collection, 2000, France.

Printed in the United States of America

This work is dedicated to all those who are getting ready

to cross the Spiritual Desert.

Translator: Felix Lonji, F.R.C.

Preface 1

Reading the Treatise on the Reintegration of Beings

Fear, therefore, under death penalty, to look

at the minor as a weak being.

—Treatise, chap. 249

This universal power of man is announced by the

word of the Creator, who said to him: "I have

created everything for you; you just have to

command to be obeyed."

—Treatise, chap. 16

The Treatise is the story of an infinitely merciful Father, the Creator, and his son Adam who is like a child with unacceptable behavior.

Martinez immediately starts his book, the Treatise on the reintegration of beings in their first property, virtue, and divine spiritual power, with the breakup (Treatise chap. 5), which occurred at a timeless moment in the divine immensity following the rebellion of some angels. This breakup led to the creation of a marginal universe, a universe outside the divine immensity. According to Martinez, this universe was to be the fixed place where these perverted spirits would have to act and exercise in deprivation all their malice (Treatise chap. 6).

To run this marginal universe, the Creator emanates from himself and emancipates the quaternary spirit Adam, which he placed at its head. He entrusted to this spirit the means to the level of his responsibilities (Treatise chap. 8, 9, 10), i.e., He invested him with immense powers, which had never been entrusted to any other spirit before him. God graved in this spirit his image and likeness, hence his name of man-God of the created universe. Apart from God, Adam, therefore, has the power of command over everything that exists in the Divine immensity as well as in the manifested universe. His headquarters is located in the Garden of Eden; it is in this high plan that the throne of Adam is established. Louis-Claude de Saint-Martin clarifies Adam’s mission in these terms: It is from this sacred throne where I have placed you as a second God, that I will see spread over all that has come out of my hands the various attributes of my being. In addition, you shall be dear to me above all my productions since if I chose you to be my universal organ, there would be nothing of me that is unknown (Le temple du Coeur p. 81). Unfortunately, without regard for the power and divine love of which he was covered, Adam perpetrated a horrific crime (Treatise chap. 18), obliging his Father, the Almighty God Creator, to send him into exile. He will be imprisoned like the first prevaricator spirits. He will be jailed in three dreadful prisons: the prison of time, the prison of the space and the prison of the body! The prison of time should create him the illusion of the past, the present, and the future, thus it will prevent him from being aware of the eternity. That of space should create the illusion of distances and horizons, refusing his body to be present anywhere in the universe as he pleases, and that of the body obliges him, as Martinez reveals to come to dwell on the earth as the rest of the animals, while before his crime, he reigned on that same earth as man-God, and without being confused with it or with its inhabitants (Treatise chap. 24). He had to come into this world whose "raw matter was conceived by the good spirit only to contain and subjugate the evil spirits in a state of deprivation. And truly, this coarse matter, conceived and borne by the spirit and not emanated from Him, had been begotten only to be at the sole disposal of the demons" (Treatise chap. 274). He will have to share with the animals and with the prevaricator spirits his daily life, he who was the man-God, commander of the entire universe in which he is since then the most fragile of creatures!

But God, Adam’s father, loved his son so much that He took, despite his abominable crime that Martinez describes in detail (Treatise chap. 13 and 14), the exceptional arrangements that must accompany him in his exile. First, he made two categories of spirits escort Adam in his exile: the first category should serve him as advisors, good intellects (guardian angels, good companion spirits). The second category is a team of preceptor spirits (the Seven Pillars), responsible for his education, a euphemism for his rehabilitation in this confined center where he would be held. God took all these precautions because he knew that the chief Jailer of this famous prison, the Sovereign Judge of the living and the dead (according to J. B. Willermoz) also referred to him as the Prince of the Earth, was so malicious. His son should need assistants capable of coming to his aid in his struggle to defeat at his home the one who defeated him in his kingdom and provoked his downfall. Even in his state of decay, Adam is still a divine Prince, for even with these mentioned assistants, Adam will resort to them only and only according to his will, as he would freely choose thoughts, words and actions leading his life. He should never be subjected to any coercion on the part of anyone (Treatise chap. 11), included God his father. Adam reigns over his will for eternity, and of course this for his happiness as well as his misfortune.

The Divine Father does not stop at these two escorts of angelic spirits to protect his son. He goes further to give him more chance to come back to his throne. Indeed, he will send him a series of messengers charged with reminding him of his status and his obligations to help him reintegrate into the lost Kingdom. It is then that comes down a parade of patriarchs. They are corporeal persons like Adam and his posterity, whose mission is to manifest the glory and justice of Adam’s Father. Among these are Abraham, Noah, Moses, and finally the one that Louis-Claude de Saint-Martin describes in his works as "the only support, the only strength and the only hope of man," without, most of the time, revealing his name. These patriarchs have the responsibility to teach, rather, to remind Adam and his posterity of the true cult, the divine sciences including the science of the numbers, which is to be among the most prestigious. One can read in Martinez’s work: "It is this virtue of the numbers, that has made the wise men of all the times say that without the knowledge of the numbers, no man can be a scholar, either in the divine spiritual or the celestial, terrestrial, general and particular" (Treatise chap. 65).

With the Patriarch Moses, Martinez De Pasqually takes the opportunity to lift the veil that covers the invisible world. For the first time, he displays, he reveals to his reader, thanks to his universal picture (chap. 215 and 218), the composition of the universe in its four components: the divine, supercelestial, celestial immensity, and the earth. He goes into details and describes the inhabitants of these different components and their functions. He does not stop there. After covering the macrocosm and presenting the symbolic Tabernacle contained in the Ark, Moses arrives at the Living Tabernacle, the body of the man, which he considers infinitely superior to the tabernacle contained in the Ark of the Covenant (chap. 257 and 258). He flaunts the parade, the comings and goings of the good and bad spirits in these two tabernacles and their modus operandi. He explains how both open the doors of the living Tabernacle to enter it, and how, motivated by their good or evil intention, they embark upon the conquest of the minor by doing everything in their power to establish a relationship with him and lead him either to the sunny spring or the dark North. This generates an intense communication between the minor and the good or bad spirits. Pasqually writes "You see, by then, what is the infinite multitude of spiritual communications either good or bad that the minor can receive through the Oriental door of his body tabernacle" (Treatise chap. 258). The reading of the two mentioned chapters, devoted to the Tabernacle, makes the reader discover the basis, the source, of the doctrine of the way of the heart of Louis-Claude de Saint-Martin. The reader also learns, through Moses, the traps that the prevaricators lay for man, to help him stand on his guard, to be alert and to derail their ambushes, to thwart their traps on time thanks to the sacred free will which allows him to say no to each one. Through Moses, Martinez de Pasqually announces to the reader the event of the end of space-time and the spiritual universe and the reintegration of beings into the divine immensity. He does not forget to mention the rewards reserved for prisoners who will have improved their conduct and the fate reserved for the recalcitrant.

Let us consider the assumption of those who claim that the content of Martinez’s work is just a sequence of legends. A trial of the interpretation of this work is even more interesting. In fact, this book teaches the disciple that at the time he was living in iniquity whatever his society, he was at that moment a resident of Egypt, the symbol of any society where evil is rife. He was worshipping the false gods of this world. Once he becomes a disciple of truth, he would be considered being Israel. In other words, he has become part of the chosen people of God (not necessarily the Jews) where, in the case of the Exodus, he could play the role (the type) either of Moses himself or of one of his assistants, or simply of a man of the common people. So he would, sooner or later, have to venture into the desert. On the way to the desert, he would have to deal first with the Pharaoh’s army which is the world (friends, relatives, any relationship) that opposes his spiritual approach. Then in the desert, he would have to use his strength, request the assistance of his good spirit companion to crucify his old man to deserve to receive the tablets on which are engraved the divine laws. Otherwise, he would force his spiritual leader to break them. For indeed, the desert is a field where good and evil, light and darkness, co-exist.

The desert is a long bridge connecting the Kingdom of bliss to that of the misery which Jacob Boehme calls a demon larva (Aurore Naissante, chap. 8 and 105). Its crossing is littered with seemingly insurmountable obstacles. The disciple has a vested interest, before facing it, to take on weapons that will make him a dreaded warrior of the enemies of light who are on the lookout to strike him, discourage him from pursuing his pilgrimage, capturing him and locking him in their camp. He can acquire these weapons by reading and meditate the writings of Martinez de Pasqually, Louis-Claude de Saint-Martin, Jacob Boehme, and all the other Knights of light. That is why the acquisition of the knowledge contained in the works of these spiritual instructors, by audio or written sources, is of paramount importance for the journey in the desert. Is it not vital for this pilgrim to know the origin of evil (chap. 15, 27, 28), the doors used by the friends of darkness to penetrate into his living tabernacle (chap. 257), their art of making an impression on their prey which are explained in detail in this Treatise (chap. 258)? Is it not necessary, for the one who prepares to take the road to the desert to know that the temple the Lord built in the heart of man receives millions of good and evil spirits who embark upon his conquest (chap. 258)? Is it not capital for the one who must cross the desert to know that "all our needs are a way open to the enemy; he appears immediately to compromise with us, by exempting us from the law which condemns our front to sweat" (Man of Desire chap. 82)? It was in this famous desert that the one that Jacob Boehme names "the Heart of God" defeated the Prince of this world. The disciple should, like Him, following his example, perform the same feat. If playing the role of Moses, the disciple will be able to climb on the sacred mountain toward its top, to reach not the earthly, but the celestial Jerusalem.

What does going to the desert mean? When will the disciple venture to the desert? Answers to these questions will be found in the readings of the Martinist masters who are Martinez de Pasqually, Louis-Claude de Saint-Martin, Jacob Boehme, Jean-Baptiste Willermoz and others. The writings of these Moses of the Modern time seem hard to read, but the disciple should show determination. If he does not read them, someone will tell him:

"You can never pretend to cross the desert if you had not read and meditated the only writing of Martinez de Pasqually, the Treatise on the reintegration, the writings of Louis-Claude de Saint-Martin, Jacob Bohme and other similar."

Three documents are added to facilitate the assimilation and the understanding of this work. First the appendix III in which is a glossary which will help to understand terms and expressions in the meaning, which was theirs in the eighteenth century as well as some specific terms appropriate to the terminology of the Martinism. The second foreword written by J. B. Willermoz helps you to assimilate, thanks to the intelligence of your heart the initiatory contents of this book. The prayer of the Man-Spirit (Appendix II) will give you a proof that Martinez de Pasqually is present in all the works of the unknown philosopher, his true follower. This is contrary to the assertions of those who read the writings of Louis-Claude de Saint superficially or have a little knowledge about him but dare to assert that he was the destroyer of his first Master.

Preface 2

Method for Reading, Living the Treatise on the Reintegration of Beings

In its Introduction of the Treatise on Reintegration, Dumas edition 1974, Robert Amadou warns and gives people the method to read, live the Treatise. He cites a letter from Jean-Baptiste Willermoz to Jean de Türkheim, on March 25, 1822.

As a significant work of the Martinist tradition, the Treatise on reintegration is challenging to comprehend. Looking for advice on how to approach its study, Jean de Türkheim addressed Jean-Baptiste Willermoz. These are the tips that the Martinist from Lyon gave him on March 24, 1822.

The Treatise of the reintegration of beings is a stumbling block for the multitude of superficial and frivolous readers that have flourished everywhere for a while. Especially in Germany, where people are used, more anywhere, to consider things important by their appearance. The author, Martines de Pasqually, intended his work only to his Réaux" or to those who were truly ready to become so. The death of those who had copies of this work changed its destination. These copies fell into inappropriate hands and produced many unwanted effects. If never one of those copies came to you, God wanted it or allowed it; you should know how to enjoy it. Don’t start reading it if you can’t follow its daily reading and make it a rigorous duty to respect in this way without interruption. If you cannot do it, then defer for ten years, if necessary, to start it. When you would have made the first reading, start right away a second, even without too much deepening the difficulties or the obscurities that you will not yet have pierced. After this second reading, make a third one, and you will recognize to the third that you have well advanced your work and that what you would have thus acquired by yourself will remain more firmly fixed than if you had received it by verbal explanations, which always fade more or less. First of all, it is still necessary to question and scrutinize in what intentions you indulge in this desire and the painful work that will follow it. You will soon recognize in you a double motive: first and the most natural of all, that of acquiring and increasing your own instruction. But will there not sneak a little of this worrying curious of the human spirit, which wants to know everything, to compare everything, to judge everything from his own light and so it poisons all the fruit of his research? And the second motive, that of being able to make you the most useful to your fellows, which is apparently the most laudable of all since it comes into the practice of Christian charity highly recommended to all. But if you have put in your plan to apply it to such person, society, locality, stay on guard because often self-love slips insidiously behind such laudable motives, alters its purity, corrupts all fruits. I have recognized, for the surest, to concentrate without personal choice on the multitude of men prepared by Providence, who will thus put them in connection with you when their time is ready.

It is in the multitude so prepared that the practice of this so recommended Christian charity will be found in its fullness and without danger. Before you begin your first reading, impose to yourself a regular plan, determined for each day and well meditated. Predict the unexpected or daily obstacles that may arise. Put in your firm plan, clear rules that you will not be given a chance to revoke during its duration so that every day has its time devoted to this reading until the end of the Treatise. Then, repelling any distraction, engage in the reading of the Treatise with all your heart and with all the attention that your mind will be able. I distinguish here the brain and the heart because they are two powers or intellectual faculties that must not be confused. The brain sees, conceives, reasons, composes, discusses and judges everything that is submitted to it. The heart feels, adopts or rejects and does not discuss. That is why I was never far from thinking that the pure primitive man, who did not need reproductive sex of his nature since he was not yet condemned, neither he nor all his posterity, to the incarnation which is now making his torment and his punishment, had two intellectual faculties inherent in his being. These two faculties, mentioned in Genesis, were really the two figurative sexes brought together in his person. Translators and interpreters have so completely materialized the expressions in the following chapters that it is almost impossible to recognize any fundamental truth. For by the intelligence whose seat necessarily lies in the head, he could, as he may still be, know and worship his Creator. And by the sensibility which is in him the organ of love and whose main seat is in the heart, he could love and serve him, which would complete the cult of worship, love, and gratitude which he owed Him in spirit and truth.

Jean-Baptiste Willermoz

I

Adam

1

Before Time: the Divine Immensity

Before time, God emanated spiritual beings, for his own glory, in his divine immensity. These beings had to exercise a cult that the divinity had fixed them with eternal laws, precepts, and commandments. So they were free and distinct from the Creator; and they cannot be denied the free will with whom they were emanated without destroying in them the faculty, the property, the spiritual and personal virtue which were necessary for them to operate precisely in the limits where they had to exercise their powers.

It was positively in these limits that these first spiritual beings had to render the cult for which they had been emanated. These first beings cannot deny or ignore the covenant that the Creator had made with them by giving them laws, precepts, commandments since it was upon these engagements alone that their emanation was based.

2

God, Creator of All

One will ask what were these first beings before their divine emanation, if they existed or not? They were existing within the bosom of the Divinity, but without distinction of action, thought and particular understanding. They could act or feel only through the will of the superior Being that contained them and in whom everything was given movement. Which, truly, cannot be said existing. However, this existence in God is of absolute necessity; it is it that constitutes the immensity of the divine power.

God would not at all be the father and master of all things if he had not innated in him an inexhaustible source of beings that he emanates from his pure will and when it pleases to him. It is through this infinite multitude of emanations of spiritual beings out of Him that He bears the name of Creator and His works that of the divine spiritual and animal temporal, spiritual creation.

3

To Quadruple Divine Essence, Four Classes of First Emanated Spirits

The first spirits emanated from the bosom of the Divinity were distinguished by their virtues, powers, and names. They occupied the immense divine circumference called Domination commonly, and which bears its denary number according to the following figure, ①, and That is where any superior spirit 10, major 8, inferior 7 and minor 3, had to act and operate for the greatest glory of the Creator. Their denomination or their number proves that their emanation comes, actually from the quadruple divine essence. The names of these four classes of spirits were stronger than those that we commonly give to the Cherubim, Seraphim, Archangels, and Angels, who have only been emancipated ever since. Moreover, these first four principles of spiritual beings had in them, as we said, part of the Divine domination: a superior, major, inferior and minor power, by which they knew all that could exist, or be contained in the spiritual beings that had not yet come out of the bosom of the Divinity. How, one can say, could they have knowledge of things that did not yet exist distinctly and outside the Creator’s bosom? Because these first chiefs emanated from the first circle, mysteriously named a denary circle, were reading clearly and with certainty what was going on in the Divinity, as well as all that was contained in it. There should be no doubt as to what I am saying here, being well convinced that it is only up to the spirit to read, see and conceive the spirit. These first chiefs had a perfect knowledge of every divine action since they had only been emanated from the bosom of the Creator only to be witnesses face to face with all the divine operations of the manifestation of his glory.

4

Necessary Consequences of the Prevarication of the Divine Spiritual Leaders

Have these divine spiritual leaders preserved their first state of virtue and power after their prevarication? Yes, they have preserved it by the immutability of the decrees of the Eternal, for if the Creator had withdrawn all the virtues and powers which he put reversible on the first spirits, there would have been neither more good or bad life action, nor any manifestation of glory, justice and divine power over these prevaricators spirits. I will be told that the Creator must have foreseen that these first spirits emanated would prevaricate against the laws, precepts, and commandments which he had given them, and that then it was up to Him to contain them in the justice. I will answer that even if the Creator would have foreseen the proud ambition of these spirits, he could not, in any way, contain and stop their criminal thoughts without depriving them of their particular and innate action in them, having been emanated to act according to their will, and as a spiritual second cause according to the plan which the Creator had drawn for them. The Creator takes no part in spiritual secondary causes, good and evil, having himself supported and founded all spiritual being on immutable laws. By this mean, every spiritual being is free to act according to his will and his particular determination, as the Creator himself has told his creature; and we see every day the confirmation of it before our eyes.

5

Kind of the Prevarication of the First Spirits and Their Punishment

If one asks what is the kind of prevarication of these spirits, so that the Creator had to use the divine force of law against them? I would reply that these spirits were only emanated to act as secondary causes, and in not in any way to exert their power over the root causes or the very action of divinity. Since they were only secondary agents, they were only to be jealous of their power, virtue and second operations, and not at all keep themselves busy with preventing the thought of the Creator in all his divine operations, both past present, and future. Their crime was first to condemn the divine eternity in its creative operations. Second, to have wished to confine the divine omnipotence in his operations of creation; third, to have carried their spiritual thought up to want to be Creators of the third and fourth causes, that they knew to be innate in the omnipotence of the Creator, that we call Quadruple divine essence. How could they condemn the divine eternity? It is by wanting to give the Lord an emanation equal to theirs, only looking at the Creator as a being similar to them; and therefore, it was to be born of them spiritual creatures which would depend immediately on themselves, as they depended on the One who had emanated them. This is what we call the principle of spiritual evil, being certain that any ill will conceived by the spirit is always criminal before the Creator, even if the spirit does not accomplish it in effective action. It is as a punishment for this simple criminal will that the spirits were precipitated by the sole power of the Creator into places of hardship, deprivation and impure misery and contrary to their spiritual beings, which were pure and simple by their emanation, which will be explained.

6

The Material Creation

These first spirits having conceived their criminal thought, the Creator used the force of Law on his immutability by creating this physical universe, in the appearance of material form, to be the fixed place where these wicked spirits would have to act, to exert in deprivation all their malice. You should not include in this material creation the man or the minor who is in the center of the earth’s surface today because the man had not to use any form of this matter in appearance, having been emanated and emancipated by the Creator only to dominate over all the beings emanated and emancipated before him. The minor was only emanated after this universe was formed by the divine Omnipotence to be the asylum of the first perverse spirits and the boundaries of their bad operations, which will never prevail against the laws of order which the Creator gave to his universal creation. He had the same virtues and the powers as the first spirits, although he was emanated only after them. He became their superior and elder by his state of glory and the strength of the command which he received from the Creator. He was more aware of the usefulness and sanctity of his own spiritual emanation, as well as the glorious form of which he was clothed to act according to his will on active and passive bodily forms. It was in this state that he had to manifest all his power for the greatest glory of the Creator in the face of universal, general and particular creation.

7

The Tripartition of the Universe

Here, we distinguish the universe in three parts, to make our followers conceive it with all its faculties of spiritual actions:

The universe, which is a circumference in which the general and the particular are contained.

The Earth, or the general part of which emanates all the food necessary to supply the individual.

The particular, which is composed of all the inhabitants of the celestial and terrestrial bodies. This is the division we will make of the universal creation so that our followers can know and operate with distinction and knowledge of cause in each of these three parts.

8

Adam Operates on the Particular

Adam, in his first state of glory, was the true copycat of the Creator. As pure spirit, he read out the Divine thoughts and operations. The Creator made him conceive the three principles that made up the universe; and, for this purpose, he said to him: Give command to all active and passive animals, and they will obey you. Adam executed what the Creator had told him. He saw that his power was great, and he learned to know with certainty a part of the whole universe. This part is what we call the particular, composed of all being active and passive living from the Earth’s surface and its center to the Celestial center called mysteriously heaven of Saturn.

9

Adam Operates on the General and on

the Particular

After this operation, the Creator told his creature: Command to the general or to the Earth; It will obey you. Adam did what he was told. He saw that his power was great and he knew for sure the second part composing the universe. After these two operations, the Creator said to his creature: Give command to the whole created universe, and all its spiritual inhabitants will obey you. Adam still executed the word of the Lord; and it was by this third operation that he learned to know the universal creation.

10

Adam: Man-God of the Earth

Adam having thus operated and manifested his will at the will of the Creator, received from Him the august name of Man-God of the universal Earth, because a posterity of God had to come out of him and not a carnal posterity. It must be observed that in the first operation Adam received the law; in the second, he received the precept, and in the third, the commandment. By these