Sous le titre Treatise on the Reintegration of Beings in Their First Spiritually Divine Property, Virtue, and Power, cette édition propose une traduction du Traité sur la réintégration des êtres publié par Robert Amadou en 1995 chez Diffusion Rosicrucienne (d’après le manuscrit autographe de Louis-Claude de Saint-Martin). Cette version en langue anglaise a été traduite par Johannes Van Dalen. Ce dernier reprend la division en chapitres et sous-chapitres définie par Robert Amadou en 1995.
Le Treatise est introduit par une courte préface comportant quelques erreurs sur lesquelles nous ne nous attarderons pas, si ce n’est pour souligner celle qui annonce que ce Traité a été publié et écrit par Martinès de Pasqually en 1775. Rappelons que ce dernier est mort en 1774 et qu’il a rédigé le Traité entre 1770 et 1772. Ce texte n’a connu sa première édition qu’en 1899 (éd. Charcornac). A l’origine, il ne s’agissait pas d’un livre mais d’un long texte d’instructions destinées aux Élus coëns du plus haut grade. Le « Tableau universel », qui est reproduit à la fin de la section 216, porte un titre qui ne correspond à la traduction de l’original : « Diagram of the Three Circles described in Moses’ Great Discourse ».
Ce Treatise on the Reintegration of Beings n’est hélas disponible qu’au format Kindel, c’est-à-dire dans un format numérique. Souhaitons qu’il connaisse bientôt une édition papier.
Titre : Treatise on the Reintegration of Beings in Their First Spiritually Divine Property,Virtue, and Power
Auteur : Pasqually Martinès
Éditeur : Kindle – Published by the Traditional Martinist Order
Date de publication : [novembre] © 2017
CA USA www.martinists.org
Présentation de l’éditeur
Treatise on the Reintegration of Beings in Their First Spiritually Divine Property,Virtue, and Power Martinès de Pasqually Introduction The original text of Martinès de Pasqually’s influential work, Treatise on the Reintegration of Beings, was published in 1775.
It was later edited by the noted scholar Robert Amadou, and translated from the French by Johannes Van Dalen through the Grand Heptad in San Jose, California, for inclusion in the monographs of the Traditional Martinist Order. Recently, a team of volunteers reviewed the text and edited the language for readability in English to aid the comprehension of contemporary students. The text’s historical significance is profound, and so too is the message it conveys on the spiritual level for the serious woman or man of desire. Before exploring that, it may be helpful to first know how this text came to us. Around 1754, Martinès de Pasqually founded the Ordre des Élus-Cohen (Order of Elect Priests) so as to have his disciples work toward personal reintegration through the practice of theurgy. This practice relied on complex ceremonial customs aimed at what Pasqually termed the reconciliation of the “minor” man with Divinity. While serving in the French army, Louis-Claude de Saint-Martin met Martinès de Pasqually in 1767. Saint-Martin was accepted into the Ordre des Élus-Cohen in 1768, and later became the personal secretary to Pasqually. In 1772, before the organization of his Order had been completed, Martinès de Pasqually left France for family business in Saint-Domingue (formerly known as Hispaniola and later known as Haiti) – from whence he never returned. He died there in the city of Port-au-Prince in 1774. After the disappearance of Pasqually, several disciples of the master continued to spread his teachings, each from a unique perspective. […] »
- THE NOACHIC WISE MEN
Before Time, the Divine Immensity Before time was, God emanated spiritual beings in His divine immensity, for His own glory. These beings had a devotion to fulfill which Divinity had determined by laws, precepts, and eternal commands. They were therefore free and distinct from the Creator, and one cannot deny them the free will with which they emanated without destroying the spiritual and personal faculty, property, and virtue necessary for them to operate precisely within the limits in which they had to exercise their powers. It was actually within these limits where these first spiritual beings had to practice the devotion for which they had been emanated. These first beings could not deny nor ignore the covenant which the Creator had made with them, in giving them the laws, precepts, and commands, since it was upon these covenants alone that their emanation had been based. 2 God, the Creator of All We may well ask what these first beings were before their divine emanation, whether they existed or not. They did exist within the bosom of Divinity, but without particular distinction of action, thought, and hearing. They could act and feel solely through the will of the superior being who contained them and in whom all was actuated; which is, in fact, a state of non-existence. However, this existence in God is of absolute necessity, since it constitutes the immensity of divine power. God would not be Father and Master of all things if He did not have innate in Him an inexhaustible source of beings that He emanates by His pure will and whenever it pleases Him. It is by this infinite multitude of emanations of spiritual beings outside of Himself that he bears the name of Creator, and that His works are a divine spiritual and temporal animal creation. »