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Rosicrucian
Digest
No. 1
2014
Page ii
No. 1 - 2014 Vol. 92 - No. 1
Martinist Lessons 14
Established in 1915 by the Supreme Julian Johnson, SI
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the Reintegration of Beings 23
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Page 1
The Traditional Martinist
Order - Introduction
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Rosicrucian
Digest
No. 1
2014
Page 2
Martinism: History
of a Traditional Order
Christian Rebisse, SI
In this article Christian Rebisse presents a comprehensive review of the history of the Traditional
Martinist Order, from its beginnings with Louis-Claude de Saint-Martin’s mentors, Jacob
Boehme and Martinès de Pasqually, to today’s worldwide mystical order.
Page 13
Martinist Lessons
Julian Johnson, SI
Julian Johnson has served the Traditional Martinist Order in many capacities. He currently
serves as the Board Treasurer of the English Grand Lodge for the Americas. In this article, he
elucidates some of the most valuable and inspiring lessons of the Martinist teachings.
Page 17
Universal Force Diffused Invisibly is the awareness of the omnipresence of
Throughout the Whole this Immanent Intelligence. It exists apart
The next Martinist Lesson we will from time and space and is ever-present
reflect on is related to the preceding and and universal. In the words of the Apostle
inspired by our teachings’ reference to the Luke, it is that within which we live, move,
“universal force diffused invisibly through- and have our being. As said in Psalm 139:
out the whole.” From every vantage point, Where can I go from Your Spirit?
we live in a sea of energy. The scientist Or where can I flee from Your presence?
will note that the environment we live in If I ascend into heaven, You are there;
is filled with electromagnetic energy from If I make my bed in hell, behold, You
a host of sources. At the most fundamen- are there.
tal level, the universe is filled by a field of If I take the wings of the morning
background energy, speculated as arising And dwell in the uttermost parts of the
from the Big Bang that brought the mate- sea,
rial universe that we know into existence. Even there Your hand shall lead me,
In addition, the space we occupy is also And Your right hand shall hold me.
filled by electromagnetic radio waves at a If I say, “Surely the darkness shall fall on
multitude of frequencies from countless me,”
sources emanating from our planet and be- Even the night shall be light about me;
yond. Up to 65 billion particles, known Indeed, the darkness shall not hide from
as neutrinos, pass through every square You,
centimeter of our bodies every second at But the night shines as the day;
certain times of the day. The darkness and the light are both alike
But in addition to the many known to You.
frequencies of energy we live amidst, we Know Thyself
even more fundamentally live in a sea of
Cosmic Intelligence. While it is invisible We will close with one last Martinist
to our eyes and imperceptible to our physi- Lesson, in many ways it is really the first.
cal senses, our mystical explorations show It is based on the injunction Man [Person],
it to be omnipresent and always available Know Thyself. In our Martinist teachings,
for our engagement. This Cosmic Intel- it is referred to as the study of the Book
ligence, nevertheless, manifests within of Man or Humankind. Saint-Martin
us and all about us. It is the intelligence speaks of the importance of directing our
that governs the myriad activities of the attention inward, to study the object most
estimated 37 trillion individual cells that immediate and at hand, our own nature.
make up our body; it is the consciousness He contrasts this with the outward ap-
that manifests in every living creature, proaches of science and philosophy of his
small or large; it is the force that underlies time, which is still true today. Conscious-
the laws of the universe; it is the intelli- ness and Being remain almost entirely
gence that regulates what we call karma; unexplored domains in the world of sci-
it is the consciousness that manifests as ence, notwithstanding the phenomenal ac-
and through each of us. Like in our bod- complishments that science has achieved.
ies, this Intelligence is not centered in a While humankind continues to extend the
single location, but is everywhere at once, frontier of that which can be known, sci-
Rosicrucian undiluted throughout the creation. One ence has largely ignored the study of the
Digest of the common defining characteristics of Knower, leaving this object of study to the
No. 1 the experience of Cosmic Consciousness mystic and mystical aspirant. I can find no
2014
Page 18
better words than those of Saint-Martin to when the only mirror that can represent it
capture the urgency of this inward path. to our minds, disappears.
“At the first glance which one directs “This is enough to show how carefully
upon oneself, one will perceive without we ought to sound the depths of our be-
difficulty that there must be a science or ing, and affirm the sublimity of our es-
an evident law for one’s own nature, since sence, that we may thereby demonstrate
there is one for all beings, though it is not the Divine Essence, for there is nothing
universally in all, and since even in the else in the world that can do it directly.
midst of our weakness, our ignorance, and “I repeat, that, to attain this end, ev-
humiliation, we are employed only in the ery argument taken from this world and
search after truth and light. Albeit, there- nature, is unsatisfactory, unstable. We sup-
fore, the efforts which a person makes daily pose things for the world, to arrive at a
to attain the end of one’s researches are so fixed Being, in whom everything is true;
rarely successful, it must not be considered we lend to the world abstract and figura-
on this account that the end is imaginary, tive verities, to prove a Being who is al-
but only that we are deceived as to the road together real and positive; we take things
which leads thereto, and are hence in the without intelligence, to prove a Being
greatest of privations, since we do not even who is intelligence itself; things without
know the way in which we should walk. love, to demonstrate the One who is only
The overwhelming misfortune of human- Love; things circumscribed within limits,
ity is not that we are ignorant of the exis- to make known the One who is Free; and
tence of truth, but that we misconstrue its things that die, to explain the One who is
nature. What errors, and suffering would Life.”
have been spared us if, far from seeking
truth in the phenomena of material na- Closing Prayer
ture, we had resolved to descend into our- from Saint-Martin
selves, and had sought to explain material
“Eternal source of all which is, You
things by humanity, and not humanity by
who send spirits of error and of darkness
material things; if fortified by courage and
to the untruthful, which cut them off from
patience, we had preserved in the calm of
Your love, do You send unto one who seeks
our imagination the discovery of this light
You a spirit of truth, uniting him forever
which we desire, all of us, with so much
with You. May the fire of this spirit con-
ardor.
sume in me all the traces of the old person,
“The human understanding, by apply- and, having consumed them, may it pro-
ing itself so exclusively to outward things, duce from those ashes a new person, on
of which it cannot even yet give a satisfac- whom Your sacred hand shall not disdain
tory account, knows less of the nature of to pour a holy Chrism! Be this the end of
one’s own being even than of the visible penitence and its long toils, and may Your
objects around us; yet, the moment we life, which is one everywhere, transform
cease to look at the true character of our my whole being in the unity of Your im-
intimate essence, we become quite blind to age, my heart in the unity of Your love, my
the eternal Divine Source from which we activity in the unity of the works of justice,
descend: for, if Humanity, brought back and my thought in the unity of all lights.”
to our primitive elements, is the only true
witness and positive sign by which this su- ....... ......
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Page 19
Aurora
Jacob Boehme
Translated by Marion S. Owens, SI
Louis-Claude de Saint-Martin was so inspired by the writings of the mystic Jacob Boehme
(1575-1624) that he learned German when he was forty years old so that he could read his
“Second Master’s” original words. In the text below, Provincial Master Marion Owens trans-
lates from Baroque German into English excerpts from Boehme’s description of his Spiritual
Awakening, in his famous first work, Aurora.
s my miserable soul lifted itself do not understand the work and in all re-
When reason speaks of God, what The Divine Spirit (the Holy Ghost)
God is in spirit and will, it would make emerges from the Creator and is the third-
sense to consider God to be something re- fold Being of the godhead. The same as the
mote to this world, and unknown, some- elements of this world emerge from the
thing in a different place than this world,
residing high above the stars, who governs
only through Its Spirit with an omnipres-
ent Power somewhere in this world, this
threefold majesty, whose beauty in all is
evident. Because of our reasoning, our rea-
son descends into the illusion that God is
really a stranger.
God is All. God is Light and Darkness,
Love and Hate and Fire, but the Divine
alone can name Itself God with the Light
of divine Love. It is an eternal contrast be-
tween darkness and light. None seizes the
other, and one is not the other, but is its
own spirit, but different in virtue, and nei-
ther one exists by itself.
God cannot be described specifically
as this or that. The Divine Self has neither
nature nor body. God is not inclined par-
ticularly towards anything because noth-
ing comes before the Deity—not good or
evil. The Divine Itself is the beginning, an
eternal nothingness. God is nothing and
everything and is one will in which lies
the whole world and all of creation. In the Sun and Stars and are the moving spirit
Divine all is eternal and without begin- within all material things of this world.
ning, in equal measurement. God is nei- Likewise, the Divine Spirit is the moving
ther Light nor Darkness, neither Love nor spirit within God and eternally emerges
Hate, but the eternal Oneness…. from God and fulfills God entirely, i.e.
When I contemplate what God is I say, God regenerates. This weaving strength is
God has no motive, no beginning, God within the entire Unity of the Creator.
owns nothing but the Divine Self. God is Therefore, you noble human being, let
eternally created and recreates the Divine not the antichrist and the devil fool you by
Self out of nothing. God is the will of wis- trying to convince you that divinity is far
dom, and wisdom is God’s manifestation. away from you, and lead you to a remote
Page 21
and distant heaven! Nothing is closer to reintegration and to retrieve what was lost,
you than heaven because within you are all so that humanity will see and enjoy the
three Principles of eternity and within you fulfillment and exult in the pure light and
will regenerate the holy Paradise as God knowledge of God.
lives within. That is why now
To describe God will arise an Aurora, the
further, picture a wheel morning red sky, so that
standing before you with the day can be noted and
seven other wheels, one acknowledged. Whoever
wheel is made within wants to sleep can con-
the other one, so it could tinue to sleep. Whoever
stand on all ends on all stays on guard and awake
sides. Now remember and trims one’s lamp, will
this, the seven wheels are always be awake. See,
the Seven Spirits of God, the bridegroom is arriv-
they are reborn, renewed, ing. Whoever is awake
one within the other, and and decorated, will go
Jacob Boehme.
is as if you take one wheel, to the eternal heavenly
and within it are seven wedding. Whoever sleeps
wheels all existing within each other and however, will sleep forever and ever in the
all have spherical rims like a round ball. deep prison of tormented abyss….
Thus God’s spirit permeates all space
in eternity like a wheel wherein the begin-
ning is also the end….
The Being of All Beings is One but di-
vides itself into two principles, light and
darkness, in bliss and suffering, in good
and evil, love and anger, fire and light, and
from this second eternal beginning, a third
beginning arises creating its own eternal
desire to be.
What else is hidden? The philosophia
and the deep meaning of God, the heav-
enly delight, the revelation of the creation
of angels, the revelation of the Fall of the
devil, from which comes all evil, the cre-
ation of this world, the purpose for the cre-
ation of humanity, and all creatures within
this world, and the secrets of regeneration
and eternal life.
This will simply all be revealed in depth.
Why not at the height of this mystic work?
So that any cannot be praised that they did
Rosicrucian it! And all would be destroyed through the
Digest devil’s consorts! Why does the creator do
No. 1 this? To show that the time will come for
2014
Page 22
Treatise on the
Reintegration of Beings
Martinès de Pasqually
In the excerpt below from his Treatise on the Reintegration of Beings, Martinès de Pasqually
provides guidance on how we can use free will to work toward personal reintegration with the
Divine.
vil, I stress again, does not have its is that it is true the Creator condemned
Page 23
Of Errors and Truth
Louis-Claude de Saint-Martin
In this excerpt from his book, Of Errors and of Truth, the Unknown Philosopher, Louis-
Claude de Saint-Martin, explains the ten leaves of the priceless book that Humanity received
at its birth.
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Poor victim of the madness of the great, I salute you. . . . Knowing death
was coming, you bravely prepared your soul for its physical departure, and,
obscure hero, you called on the One who awaits all. May your gesture be
blessed. It is of no consequence that you were an enemy of my country
and an envoy of the blind who sacrificed the flower of their men to the base
satisfaction of their ambition. . . .
Tomorrow you will return to the earth, but you will have drunk from the
waters of forgetfulness . . . I salute you and I pray with you.
Papus
Page 31
Traditional Martinist Order
Discourse
KABBALAH (The Tree of the Sephiroth)
We present below a sample discourse from the teachings of the Traditional Martinist Order,
this one featuring a discussion of the Kabbalistic Tree of Life.
greet you before the luminaries of the Geburah, Tiphereth, Netzach, Hod, Yesod,
I Traditional Martinist Order! and Malkuth. Together they form The Tree
of the Sephiroth, which is, in some man-
ner, the invisible skeleton of Creation. As
In the Sepher Yetzirah, it is said that indicated in the Sepher Bahir, the branches
the benevolent and merciful God created of this tree nourish themselves in the Ain-
the universe through thirty-two wonderful Soph, the hidden transcendence. Rather
paths of Wisdom. These thirty-two paths than discuss the Ain-Soph today, we will
correspond to the twenty-two Hebrew study this concept in the next discourse.
letters and to the ten Sephiroth. After As you will notice on the diagram, the
having studied the twenty-two letters in ten Sephiroth are arranged in three col-
the two previous discourses, the moment umns forming a symbolic structure called
has now come to approach the topic of Binyam.
the ten Sephiroth. The left column is Severity. It extends
The Kabbalists say that when the Pri- from the sephira Binah to the sephira
mordial Light descended from the Ain- Hod. Associated with the letter Mem, and
Soph, or in other words the Infinite, to with water, it symbolizes passivity and has
give the breath of life to all the worlds and a negative polarity.
all creatures, It arrayed itself in the shape of The right column is Mercy, some-
ten lights. These are the Sephiroth, which times called Clemency. It extends from the
the Zohar compares to the “ten forms that sephira Chokhmah to the sephira Netzach.
God produced to direct the unknown and Associated with the letter Shin and with
invisible worlds, and the visible worlds.” In fire, it symbolizes the force of expansion
the first chapter of the Sepher Yetzirah, it is and has a positive polarity.
said that they came out of the nothingness Finally, the central column is Equilib-
and that their appearance “is as a flash of rium. It extends from the sephira Kether
light whose extremities are without limit.” to the sephira Malkuth. Associated with
One can also read in this book that the the letter Aleph, and with air, it symbol-
Word of the Divine “comes and goes with- izes the equilibrium between the two po-
in them and [that] when the Word speaks, larities, as well as the union between the
such as a hurricane, they bow before the Divine World and the Material World.
Divine Throne and they celebrate.” The kabbalistic tradition relates these
The word sephiroth is the plural of three columns with the patriarchs Abra-
sephira, a feminine word that means nu- ham, Isaac, and Jacob. You will also note
meration. As you know, the ten Sephiroth that the columns descend from the infinite
Rosicrucian are arranged in a hierarchical manner and to the finite through the four levels, or four
Digest are linked one to another by channels. They materialized worlds, indicated by the dot-
No. 1
2014
are: Kether, Chokhmah, Binah, Chesed, ted lines in the diagram.
Page 32
The first level is the Olam Atziluth, is Kether, a word that we can translate as
the World of Emanation. Formed by the Crown. It represents Divine Will, the be-
sephiroth Kether, Chokhmah, and Binah, ginning of existence, and the eternal pres-
it represents the Divine Will in a pure state. ent. The Sepher Yetzirah associates it with
The second level is the Olam Briah, the the “Breath of the living Elohim.”
World of Creation. Formed by the sephi- The second sephira is Chokhmah, a
roth Chesed, Geburah, and Tiphereth, it word meaning “Wisdom.” Some Kabbal-
is the world where Divine Will is trans- ists compare it with the Primordial To-
formed into creative energy. rah, the Secret Wisdom. It represents the
The third level is the Olam Yetzirah, masculine and active principle. The Sep-
the World of Formation. Formed by the her Yetzirah associates it with the “Breath
sephiroth Netzach, Hod, and Yesod, it is coming from the Breath.”
the world of movement and generation, The third sephira is Binah, a word
where all forms are elaborated. meaning “Intelligence.” It represents the
feminine and passive principle. The Sepher
Finally, the fourth level is Olam Assiah,
Yetzirah associates it with the “Waters com-
the World of Action. Formed by the sephi-
ing from the Breath.” We should note that
ra Malkuth, it is the world of phenomena,
the Kabbalists call it Ima meaning “Moth-
of matter and human beings.
er,” whereas they refer to Chokhmah by
It can be said that the four worlds sym- the name Abba, meaning “Father.”
bolize the expansion of the Divine through If the first three sephiroth are inti-
the visible and invisible planes of Creation. mately linked to the Divine World, the
It is the reason why they are associated with next seven sephiroth are more particularly
the four letters of the Tetragrammaton, the linked to the Terrestrial World. Some Kab-
Sacred Name of the Divine. As one can see balists associate them with the seven days
in the diagram, Atziluth corresponds to of Creation. Between these two worlds, we
Yod, the first letter of the Tetragrammaton; find Daath, a hidden sephira whose name
Briah to He, the second letter; Yetzirah to means “Knowledge.” It represents the
Vav, the third letter; and Assiah to He, the Knowledge that directly emanates from
fourth letter. the Divine. As such, it is inaccessible to in-
Kabbalists consider that the Tree of the carnate Humanity.
Sephiroth is an expression of the face of The fourth sephira is Chesed, meaning
the Divine and the means by which the In- “Mercy.” Sometimes called Gedolah, it is
visible acquires a certain visibility. They di- the first sephira of the World of Briah, the
vide it into two faces: Arik Anpin (the Long world of Creation. It represents sharing,
Face), and Zeir Anpin (the Small Face). goodness, and love. That is why the Zohar
The long face comprises the three superior relates Chesed to the patriarch Abraham,
sephiroth: Kether, Chokhmah, and Binah. who personifies these qualities. It is also as-
As has previously been said, the Long Face sociated with the Oral Torah, the Esoteric
represents the superior world, the world of Revelation. The Sepher Yetzirah considers
the Divine Will. The Small Face is made Chesed the “Fire coming from the Waters.”
up of the following six sephiroth: Chesed, The fifth sephira is Geburah, mean-
Geburah, Tiphereth, Netzach, Hod, and ing “Rigor” or “Justice.” Sometimes called
Yesod. These are the sephiroth that are said Din, it is associated with the Written To-
to be of Construction, fully manifested in rah, the Exoteric Revelation. The Zohar
Malkuth, the tenth, or last sephira. relates Geburah with the patriarch Isaac,
Let us now examine one by one the because of his absolute obedience to God’s
Sephiroth of the Kabbalistic Tree. The first commands.
Page 33
The sixth sephira is Tiphereth, mean- the merciful and benevolent God created
ing “Beauty.” Placed between Chesed and the universe through thirty-two wonderful
Geburah, in the middle of the central paths of Wisdom, which correspond to the
column, it symbolizes the equilibrium of twenty-two Hebrew letters and to the ten
oppositions. The Zohar relates Tiphereth Sephiroth. Here is what Athanasius Kirch-
with the patriarch Jacob, whose manner is er, an adept of Kabbalah, said concerning
a model of equilibrium between love and these paths:
rigor. Among the six sephiroth of Con- “The thirty-two paths of Wisdom are
struction, it is the only one to be directly the luminous paths by which the holy
linked to Kether. men and women, devoted to God, are
The seventh sephira is Netzach, mean- able to understand hidden things by a
ing “Victory,” in the sense of mastery. This great application of the Divine Laws
sephira is often associated with Joseph. The and a long meditation upon them.”
Bible says that it is after having resisted his
passions, symbolized by Potiphar’s wife, Note that each of these thirty-two
that he became the Pharaoh’s minister and paths has a name and a precise significa-
succeeded in reorganizing the economy of tion that is shown on Table 1. As you can
Egypt. Netzach is at the base of the col- see, each path corresponds to a Hebrew
umn of Mercy and receives its energy from letter or a sephira, with which is associated
Chesed, placed directly above it. a quality of Divine Wisdom. Thus, Kether,
The eighth sephira is Hod, meaning the first path, is Wisdom of Supreme Will;
“Glory” or “Splendor.” Across from Net- Aleph, the second, Wisdom of Celestial
zach, it is placed at the base of the column Unity; Chokhmah, the third, Superior
of Rigor and receives its energy from Ge- Wisdom; etc.
burah, situated just above it. It represents This first approach to the Tree of the
the accomplishment of Divine Will. Sephiroth may seem complex to you. That
The ninth sephira is Yesod, meaning being said, the most important thing is to
“Foundation” or “Transmission.” As the become familiar with the name and the
last sephira of the world of Yetzirah, World position of each of these sephiroth. After
of Formation, it represents the foundation that, it is recommended that you follow
of the created world. It also transmits the the advice given in the Sepher Yetzirah:
breath of life, which comes from the high- “Keep your mouth from speaking of it,
er sephiroth, toward Malkuth. and your heart from thinking of it.”
The tenth and last sephira is Malkuth, Brothers and Sisters, may you ever
meaning “Kingdom.” As the synthesis of dwell in the Eternal Light of Divine Wis-
all the sephiroth, it represents the material dom.
world, the accomplishment of the process
SUMMARY
of Creation. Kabbalists see in it the hid-
den presence of God in exile on the earthly
plane. They designate this presence by the yy The thirty-two paths, to which the Sep-
word Shekhinah, a word meaning, “Di- her Yetzirah refers, correspond to the
vine Presence.” That being said, the notion twenty-two Hebrew letters and to the
of Shekhinah cannot be reduced to Mal- ten Sephiroth.
kuth. In Kabbalah, there is a reference of yy Kether, a word that can be translated
the Shekhinah Below, and the Shekhinah as “Crown,” represents Divine Will, the
Rosicrucian Above, which resides in Binah. beginning of existence and the eternal
Digest
No. 1 As indicated at the beginning of this present. The Sepher Yetzirah associates it
2014 discourse, the Sepher Yetzirah states that with the “Breath of the Living Elohim.”
Page 34
yy Chokhmah, meaning “Wisdom,” rep- Please sit comfortably.
resents the masculine and active prin- Close your eyes and relax for a few mo-
ciple. The Sepher Yetzirah associates ments, as is comfortable for you.
it with the “Breath coming from the Now, we will evoke the ten Sephiroth
Breath.” of the Kabbalistic Tree, one by one. Join
yy Binah, meaning “Intelligence,” repre- mentally in each evocation, and then re-
sents the feminine and passive prin- main receptive to any impressions you
ciple. The Sepher Yetzirah associates may receive.
it with the “Waters coming from the O Kether, Crown, Breath of the living
Breath.” Elohim, reveal Yourself to my con-
yy Chesed, meaning “Mercy,” represents sciousness.
sharing, goodness, and love. The Sepher O Chokhmah, Wisdom, Breath from
Yetzirah describes Chesed as the “Fire the Breath, reveal Yourself to my
coming from the Waters.” consciousness.
yy Geburah, meaning “Rigor” or “Justice,”
is associated with the Written Torah, O Binah, Intelligence, Waters from the
the Exoteric Revelation. The Zohar as- Breath, reveal Yourself to my con-
sociates it with the Patriarch Isaac. sciousness.
yy Tiphereth, meaning “Beauty,” symbol- O Chesed, Mercy, Abraham’s inspira-
izes the equilibrium of oppositions. The tion, reveal Yourself to my con-
Zohar associates it with the patriarch sciousness.
Jacob. O Geburah, Rigor, Isaac’s inspiration,
yy Netzach, meaning “Victory” in the reveal Yourself to my conscious-
sense of mastery, is often associated ness.
with Joseph.
O Tiphereth, Beauty, Jacob’s inspira-
yy Hod, meaning “Glory” or “Splendor,”
tion, reveal Yourself to my con-
represents the accomplishment of the
sciousness.
Divine Will.
yy Yesod, meaning “Foundation” or O Netzach, Victory, Joseph’s inspira-
“Transmission,” represents the founda- tion, reveal Yourself to my con-
tions of the created world. sciousness.
yy Malkuth, meaning “Kingdom,” repre- O Hod, Glory, Agent of Divine Will,
sents the material world, the accom- reveal Yourself to my conscious-
plishment of the process of Creation. ness.
yy Each of the thirty-two paths has a name
O Yesod, Foundation, giver of the
that corresponds to an attribute of Di-
Breath of Life, reveal Yourself to
vine Wisdom.
my consciousness.
EXPERIMENT O Malkuth, Kingdom, where the
Shekhinah Below resides, reveal
Brothers and Sisters, we will now pro- Yourself to my consciousness.
ceed to an experiment whose goal is to har- Brothers and Sisters, as long as we
monize us with the ten Sephiroth of the journey between the two pillars, may we
Kabbalistic Tree, in order to be in com- be receptive to the spiritual influx ema-
munion with their corresponding planes nating from the Sephiroth, so that their
of consciousness, and to receive their spiri- united powers may illumine our body, our
tual influx. soul, and our spirit. Amen!
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יAïN
The Tree of יAïN SOPH the Sephiroth
N S OPH AUR
יAï
Water מ Air א Fire ש
KETHER
כתר
1
(Emanation)
ATZILUTH
1A
ג le
א י
l ph
i me
3G
Cheth ח
BINAH CHOKHMAH
בינה תכמה
3 2 Beth ב 2
4 Daleth ד
6 Vav ו
DAATH
ט
10
h
Knowledge
Yo
et
דעת
9T
d
י
GEBURAH CHESED
(Creation)
גבורה 5 HE ה חסד
BRIAH
ה
5 4
7Z
ayi
ז כ
n
Kaf
20
TIPHERETH
תפארת
60 Samekh ס
40 Mem מ
6
30
ע Lam
יAyi ל
n
Tzadi צ
ed
70
8 80 P ק 7
פ Kof
(Formation)
100
YETZIRAH
YESOD ו
יסוד
9
40
ש
0T
n
hi
av
0S
200 Resh ר
ת
30
(Action)
ASSIAH
MALKUTH
מלכות ה
Rosicrucian 10
Digest
No. 1
2014 Rigor Equilibrium Mercy
Page 36
Traditional Martinist Order Discourse 16
S.I. Degree
Table 1
The Thirty-two Paths of Wisdom
(Ten Sephiroth + Twenty-Two Hebrew letters)
Page 37
Ieschouah, Grand Architect
of the Universe
Christian Rebisse, SI
In this article, Christian Rebisse explores the meaning of the mystical phrase —To the Glory
of Ieschouah, Grand Architect of the Universe — leading us to encounter the Christ spirit
within our hearts.
......
.
.... ..........
...... .........
.. ..
.. ....
in North America also had strong ties to
....
....
....... ......
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The Holy Spirit
Christian Bernard, SI
Christian Bernard serves as the Sovereign Grand Master of the Traditional Martinist Order
and the Imperator of the Rosicrucian Order, AMORC. In this article he inspires us to invoke
the Holy Spirit, that is the Divine Breath that purifies, regenerates, inspires, and illumines
all beings.
ontrary to common belief, the er of the Divine Fire considered the agent
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