OMS - Threshold of Initiation 2020.1

THRESHOLD OF INITIATION
INFORMATION FOR THE ASPIRANT

Ordre Martinistes Souverains
Threshold of Initiation
Copyright © 2013-2020 by OMS
Version 2.1, Spring Equinox, 2020
All rights reserved. This book or any portion thereof may not be reproduced or used in any manner
whatsoever without the express written permission of the OMS except for the use of brief
quotations in a book review or scholarly journal.
AUTHORISED BY THE G.·.C.·.S.·.I·.·

GRAND MASTER SAR CŒUR DE LA CROIX
VICE GRAND MASTER SAR ROBORIS DE LA CROIX
GRAND CHANCELLOR SAR THEOPHOROS DE LA CROIX
S x I x G x I x, S:::G::R, GP, a, EASIE-EASIA
OMS
P.O. BOX 7092
AUSTIN, TX 78713-7092
WWW.MARTINISM.NET
2
GRAND MASTER’S FOREWARD
The Ordre Martinistes Souverains (O.·.M.·.S.·.) is open to all sincere seekers of the Divine Light who
knock with a pure intention and the will to persevere the initiatory process. To assist in understanding
the purpose, aims, means and processes of the O.·.M.·.S.·., we have compiled preliminary public
documents into The Threshold of Initiation: Information for the Aspirant. This document
contains:
• The O.·.M.·.S.·. Public Manifesto which briefly describes the purpose and history of the
Ordre, and introduces the Three Pillars of the Martinist Tradition upon which the Ordre is
built. Here, we overview the curricula of the Outer Ordre, the essential processes that will lead
the candidate from the darkness of ignorance to the light of Truth. We also briefly introduce
Rosicrucian and Gnostic currents of the Inner Ordre. Instructions on applications and contact
information for the Grand Council and individual Temples provide the candidate with their
first point of contact with the Unknown Agents of the Ordre.
• The Pre-Associate Operation which is required of all new applicants to the Ordre. This
three-month operation serves multiple purposes including testing the abilities and dedication
of the aspirant, and allowing them to pilot preliminary Martinist exercises, meditations, and
ritual operations. The basic techniques of meditation and contemplation presented here are
deceptively simple, but in reality, form essential and foundational skills upon which all future
work will be based. Neglect not the morning meditation, and learn to approach the work with
regularity, discipline and long-term goals. The required journals of this operation allow the
Ordre to evaluate if the aspirant is a proper candidate for the Ordre, and for the candidate to
evaluate if the Ordre is a proper fit for them.
• The Rule of the Ordre in 9 Points comes from the 1782 Masonic Convent of Wilhelmsbad.
Authored by Jean Baptiste Willermoz, it presents a beautiful, mystical approach to viewing the
initiatory process, the organizational structure of an esoteric order, and the relationship
between God, Man, and the Universe.
• The Application for Initiation is a standard application that allows the Ordre to begin to
understand the aspirant’s history, values and goals, and challenges the aspirant to reflect upon
the same. It is strictly confidential.
Questions and further inquiries can be made to the Grand Council or the Temple closest to you. Be
sure to also view the wealth of public documents we have made available online, our video lecture
content on the O.·.M.·.S.·. YouTube, our public books, and our regular updates on Facebook.
May the Light of the Path be clear and open to all sincere seekers of Truth,
Sâr Cœur de la Croix
Grand Master
G.·.C.·.S·.·.I.·.
Spring 2020
3
4
CONTENTS
PUBLIC MANIFESTO ........................................................................................................................................ 7

INTRODUCTION ............................................................................................................................................ 9
PURPOSE .......................................................................................................................................................10
STRUCTURE AND CURRICULUM OF THE O.·.M.·.S.·. OUTER ORDRE ..........................................13
LE COLLÈGE S.·.I·.· (C.·.S.·.I·.·) ...........................................................................................................32

ON APPLICATIONS, INITIATIONS AND ADOPTIONS ...........................................................................35
ON INITIATION FEES & DUES ................................................................................................................36
O.·.M.·.S.·. TEMPLES AND CIRCLES......................................................................................................37
PRE-ASSOCIATE OPERATION ......................................................................................................................39

INTRODUCTION ..........................................................................................................................................43
PRE-ASSOCIATE OPERATION...............................................................................................................44
MAGICAL WORK & NECESSARY REGALIA .........................................................................................44
INTELLECTUAL STUDY ..........................................................................................................................45
REGARDING DOCUMENTATION..........................................................................................................46
I. THEORY ....................................................................................................................................................47
MEDITATION ...............................................................................................................................................48
BACKGROUND ..........................................................................................................................................48
PURPOSE ...................................................................................................................................................48
TECHNIQUE & METHOD .....................................................................................................................50
BODILY POSTURE ...................................................................................................................................50
BREATHING TECHNIQUES ...................................................................................................................51
MEDITATION – NON-BEING ...................................................................................................................52
CONCENTRATION ......................................................................................................................................55
INDIVIDUAL APPLICATION .......................................................................................................................56
CONTEMPLATION.......................................................................................................................................57
COMMUNION ...............................................................................................................................................58
MAXIMS & PRAYERS FOR CONTEMPLATION .......................................................................................59
II. PRACTICE ..................................................................................................................................................61
THE FOURFOLD BREATH .........................................................................................................................62
5
NOTES ON MEDITATION NO. 1 ..............................................................................................................63
MEDITATION NO. 1 – THE POINT .....................................................................................................64
EXERCISES IN AWARENESS ......................................................................................................................65
EXERCISE 1 – SIMPLE OBSERVATION ................................................................................................65
EXERCISE 2A – SUPPRESSION OF EXTRANEOUS THOUGHTS .......................................................66
EXERCISE 2B – SINGLE-POINTED THOUGHT .................................................................................66
EXERCISE 3 – CONSCIOUS IN THE MOMENT ...................................................................................67
EXERCISE 4 – THOUGHT-EMPTINESS ...............................................................................................68
EXERCISE 5 – SIMPLICITY OF BEING .................................................................................................68
THE CHAIN OF LIGHT ..............................................................................................................................69
INSTRUCTIONS ........................................................................................................................................69
The Purpose of the Daily Operations ..............................................................................................69
Preliminary Instructions ......................................................................................................................69
The Course of the Ritual .....................................................................................................................70
THE RITUAL ................................................................................................................................................71
THE DAILY PURIFICATIONS.................................................................................................................71
THE CHAIN OF LIGHT...........................................................................................................................75
PRAYER OF THE ÉLUS COËNS .............................................................................................................75
LORD’S PRAYER.......................................................................................................................................76
PSALMS 91 .................................................................................................................................................76
A PRAYER FOR PEACE............................................................................................................................77
GLORIA PATRI .........................................................................................................................................78
ON REGALIA ....................................................................................................................................................79
MASONIC RULE FOR USE OF THE REUNITED AND RECTIFIED LODGES, OR “THE RULE OF THE
ORDRE IN 9 POINTS” ....................................................................................................................................81
APPLICATION FOR INITIATION ...................................................................................................................97

INTRODUCTION ..........................................................................................................................................98
GENERAL INFORMATION .................................................................................................................. 100
PERSONAL BACKGROUND .................................................................................................................. 101
ESOTERIC BACKGROUND................................................................................................................... 102
6
PUBLIC MANIFESTO
7
Public Manifesto, © OMS, 2015-2020, version 2.0
Authorised by le Grand Conseil des Supérieurs Inconnus, Spring Equinox, 2020

OMS
P.O. BOX 7092
AUSTIN, TX 78713-7092
WWW.MARTINISM.NET
8
INTRODUCTION
Dear Worthy Aspirant,

Thank you for your interest in the Ordre Martinistes Souverains (the Order of
Sovereign Martinists or the O.·.M.·.S.·.). We hope the following introduction to our
order will provide some insight into our history, goals, and organization.
Our Work is exemplified by the intentions of the founding members of the O.·.M.·.S.·.:
1. Martinism exists for the sole purpose of the transmission of the Light and is a
vehicle for the gift of the Royal Secret, the Stone of the Philosophers, which
dissolves and unites all mysteries of Heaven and Earth;
2. This gift carries within it the rights and burden of self-sovereignty;
3. The O.·.M.·.S.·. will make sovereignty and truth the core of its initiations, rituals,
doctrine and the Ordre, while staying true to the historical landmarks of
Martinism;
4. The Grand Council of S.·.I·.· will develop and perpetuate Martinism in line with
the principles above for its transmission in a new era; and
5. If the Ordre should ever cease to operate by the above principles, it shall be
dissolved.
The attached public manifesto briefly describes the purpose, structure and initiatory
curriculum of the O.·.M.·.S.·. After thorough review, interested parties that are serious
about their pursuit of the Great Work of Reintegration should contact the Grand
Chancellor directly with any questions or to submit completed applications for
Initiation or Affiliation.
Before the Flambeaux,
Grand Master
Le Grand Conseil des Supérieurs Inconnus
Fall Equinox 2016
9
PURPOSE
The Ordre Martinistes Souverains (O.·.M.·.S.·.) was founded on Friday, October the
13th, 2013 by several S.·.I·.·I.·.L·.· of various lineages, with the blessing of our Initiators
in the Chain, as in independent Martinist order, for the sole purpose of transmitting the
Light of Martinism in a pure and unadulterated form, devoid of all interests in political
and financial gain. O.·.M.·.S.·. is a sovereign order helping to raise and elevate other
sovereigns and is a return to free Martinism, welcoming any all and all Martinists of
good repute and upright conduct.
Through the Light of our predecessors, the Living and Deceased Masters of our Initiatic
Chain, we seek to unify, coalesce, and clarify the Martinist Tradition, both in Theory
and Practice, for the benefit of future Light-bearers and to provide a context wherein
certain highly qualified individuals may find assistance in unfolding and further
developing their innate mystical and spiritual talent in the company of like-minded
individuals.
Martinism is a Christian School of the Western Esoteric Mystery Tradition that seeks
to re-awaken in its initiates the knowledge and experience of their own divine origins
and powers so that we may, once again, exist in the fullness of the Divine Immensity.
This pursuit is undertaken not solely for the benefit of the individual but for all of
humanity and every spirit that suffers outside the pale of Divine Grace. Our Ordre
draws from numerous Martinist lineages, both active and inactive, to provide a
comprehensive initiatic experience – one which is both educational and spiritually
invigorating. Within our initiatory curriculum, our initiates are exposed to the fount of
the Tradition with the Work as espoused by that learned Theurgist Martinez de
Pasqually as well as to those same teachings as perpetuated in differing ways by his
protégées, Louis Claude de Saint-Martin and Jean-Baptiste Willermoz. These three
primary transmissions are known as:
The Élus Coëns: “L’Ordre de Chevaliers Maçons Élus Coëns de

l’Univers” as established and developed by Jacques de Livron
Joachim de la Tour de la Casa Martinez de Pasqually, or simply
Martinez de Pasqually, which is a Theurgical system of
ceremonial, magical initiation and the original system of
Martinism or Martinezism;
10
The C.·.B.·.C.·.S.·.: “Les Chevaliers Bienfaisants de la Cité
Sainte”, or The Beneficent Knights of the Holy City, as
formulated and passed down by Jean-Baptiste Willermoz, thence
into the Strict Observance and Rectified Scottish Rite of
Freemasonry, which expresses the Tradition in a Chivalric
Philosophy and Moral Art; and
Société des Intimés or Initiés: The “Voie Cardiaque”, or Way of

the Heart, descended from Louis Claude de Saint-Martin and
codified into a three-degree system by Dr. Gérard Encausee
(Papus). This branch comprises the majority of modern Martinist
Orders and is the central foundation of the first three degrees of
the O.·.M.·.S.·.
Each of these manifestations, or branches, of Martinism are presented and worked in

an approach that is unique to the O.·.M.·.S.·. Our philosophies and rituals are derived
from over a dozen lineages and from original source texts translated by the O.·.M.·.S.·.
Grand Council. The continuous improvement of our educational materials and ritual
work is an ongoing effort in order to provide a comprehensive initiatic experience.
11
12
STRUCTURE AND CURRICULUM
OF THE O.·.M.·.S.·. OUTER ORDRE
Upon surveying the prevalent Martinist orders currently in operation, the O.·.M.·.S.·. has sought to
rectify the Martinist Tradition in order to reignite its Light and pass on the complete degrees and
workings to the next generation. To do this, we have utilized the archives of our various lineages that
converge in our Ordre to present the most complete and, more importantly, effective initiatory system
of Martinism for the modern day. This is accomplished through the three primary grades of the
O.·.M.·.S.·. Outer Ordre, their initiations, curriculum books, supplemental books, each grade’s digital
archives, private video lectures, and our tightly bonded online community and forums which each
member gains access to after successfully passing each initiation.
Each O.·.M.·.S.·. book has been copiously researched and professionally presented in archival quality
hardcover books with dustjackets. Some books are full-color when necessary, while others are printed
in black & white to reduce cost. The degree handbooks are mandatory for all members, while others
may be optional. All books are distributed to members for educational purposes, at cost with no
financial gain or profit.
I° Associate Élu Curriculum

The I° Associate Élu Grade comprises the traditional formulas of Papus and St. Martin, enriched with
the current of the Élus Coëns and Martinez de Pasqually. It comprises an initiatory experience that
combines the traditional Martinist Associate with the of the I-IV° of the Élus Coëns. A minimum of
one to two years active study and spiritual practice is required before passing on to the next grade.
The grade curriculum is divided into multiple books, as well as numerous digital materials and videos:
13
I° Associate Élu Handbook
The I° Associate Élu Handbook, the foundation and most essential book for the 1st degree consists
of Theory and Practice. The Theory is a distillation of the most refined Associate level texts on
Martinism, while the Practice provides the traditional Martinist Work of the Way of the Heart, infused
with E.C. Theory & Operations up to IV° Maître Élu. This handbook contains more practical and
operational Martinist and Coën work than most Martinist orders’ entire system.
The Élus Coëns Theory Handbook, now integrated into the I° A.E. Handbook, provides key documents
from the Past Masters regarding Pasqually’s myth, his unique number system and Kabballah, and
lectures from Saint-Martin on the Élus Coëns
This handbook is currently available in English and Portuguese.
14
I° Associate Élu Prayer Book
The I° Associate Élu Prayer Book is a pocket-sized edition of the practical work of the 1st degree.
Answering the requests of our members, we created a full-color pocket edition to easily carry and
utilize the prayers, meditations and spiritual operations throughout day-to-day life and thus integrate
the I° symbols, myth and process in their lives.
This handbook is currently available in English and Greek. A Portuguese edition is underway.
15
10 Instructions to Men of Desire: Instructions for the Temples of the Élus Coëns,
Elevated to the Greatest Glory of the Eternal, by Louis Claude de Saint-Martin
Saint-Martin’s 10 Instructions to Men of Desire: Instructions for the Temples of the Élus Coëns,
Elevated to the Greatest Glory of the Eternal (Dix Instructions aux Hommes de Désir) provides 10
engaging lessons on the Martinezist/Martinist mythos and cosmology. It can be seen as a primer or
commentary on Martinez de Pasqually’s Treatise on the Reintegration of Beings into their Original Spiritual and
Divine Properties, Virtues and Powers, and can also stand on its own as a philosophical text on the
Theosophy of Saint-Martin. It is also a clear commentary on the initiations and process of the Élus
Coëns initiations.
As Amadou wrote in his introduction to his french transcription of the original manuscript:
“As for the substance of these instructions, let us observe that they are, like the rest, perfectly
faithful to the Martinezist system of Reintegration: cosmosophy, anthroposophy, and
theosophy, where numbers, the object of arithmosophy, are used for human investigation of
divine action... these sciences and virtues cannot be separated in Coën theory.”
Together, these 10 lessons comprise what Amadou called a “metaphysical moralism.” At first glance,
they provide a solid foundation in the Theosophy and Christian Mysticism of Saint-Martin, which
later inspired Papus in the creation of the Martinist Order.
Our new translation and publication of these key and widely unknown lectures of Saint-Martin
contains a new commentary in the form of copious in-line annotations. We correlate and explain Saint-
Martin’s lectures with Élus Coëns initiations, catechisms, grade work, the commentaries of Rijnberk,
Amadou and other E.C. manuscripts we have translated for our members.
16
This book also contains our groundbreaking Complete Explanation of the Universal Table, a new
exegesis and commentary on the key diagram of Martinezist/Martinist cosmology. Our rectified
Universal Table has been corrected and expanded by comparing several original manuscript versions
of the U.T. by Saint-Martin, Willermoz, Prunelle de Lière and others. New keys within the 10
Instructions help unfold the mysteries and inner workings of the Table in order to explain spiritual
processes within the Élus Coëns initiations and grade work.
This book is printed in full-color and available in English. A Portuguese publication is underway.
17
The Essential Writings of Louis Claude de Saint-Martin
The Essential Writings of Saint-Martin provides key documents of the Unknown Philosopher in
350 pages.
Of Errors and of Truth, by Louis Claude de Saint-Martin

Saint-Martin’s Of Errors and of Truth, or Mankind Recalled to the Universal Principle of
Knowledge (Des Erreurs et da la Verité) is the Unknown Philosopher’s first book and is one of the
primary sources of the Martinist myth as utilized by Papus in his Ordre Martiniste.
18
The Spiritual Ministry of Man, by Louis Claude de Saint-Martin
Saint-Martin’s The Spiritual Ministry of Man, or Man: His True Nature and Spiritual Ministry
is the Unknown Philosopher’s final and most revealing book on his unique approach to Christian
mysticism and 1700s Theosophy. It consists of three parts: On Nature, On Man, and On the Word.
19
II° Initiate Chevalier Curriculum
II° Initiate Chevalier Handbook

Continuing the work of the I° Associate Élu Grade, the II° Initiate Chevalier Grade comprises the
traditional formulas of Papus and St. Martin, with the addition of the current of the C.B.C.S. and Jean-
Baptiste Willermoz. In addition to an innovative Way of the Heart 2nd degree, it comprises an initiatory
experience of the C.B.C.S. distilled from the Scottish Master of St. Andrew, Squire Novice and Chevaliers
Bienfaisants de la Cité Sainte grades of Willermoz.
The Initiate Chevalier Handbook consists of the traditional Work of the Way of the Heart, infused with
C.B.C.S. lectures up to the Chevaliers Bienfaisants de la Cité-Sainte grade of the C.B.C.S. These
lectures and the mythology of the Temple of Jerusalem are utilized to provide an innovative
operational curriculum, consisting of work with the classical virtues, chivalry, and spiritual knighthood.
An extension of the Élus Coëns operations begun in the Associate Élu grade provides a 9 month
mystical and magical working for the Initiate Chevalier which requires successful “passes” or visions
in order to advance to the third grade of S.·.I·.·
A minimum of two years active study is required before passing on to the next grade.
This book is printed in full-color and available in English. Portuguese and Greek publications of the
same are underway.
20
II° Initiate Chevalier Prayer Book
Like the I° Associate Élu Prayer Book, this is a pocket-sized edition of the practical work of the 2nd
degree. Answering the requests of our members, we created a full-color pocket edition to easily carry
and utilize the prayers, meditations and spiritual operations throughout day-to-day life and thus
integrate the II° theurgical operations and alchemical processes.
This handbook is currently available in English and will soon be available in Greek and Portuguese.
21
III° Supérieur Inconnu Curriculum
III° Supérieur Inconnu Handbook

The III° Supérieur Inconnu (S.·.I·.·) Grade comprises the traditional formulas of Papus and St.
Martin, infused with additional components to provide the Initiate with a holistic O.·.M.·.S.·.
perspective. It forms the cornerstone of the O.·.M.·.S.·. and is the chamber in which the Royal Secret
is revealed, the gift and burden which confers sovereignty and Truth.
The Supérieur Inconnu Handbook focuses on deepening the newly raised S.·.I·.·’s understanding of the
Royal Secret through the alchemical Wet Path with practical work including the Abramelin and other
Rosicrucian Operations to assist in the unfolding of the Rose of Mystery. The third degree of S.·.I·.·
culminates in the unveiling of the Royal Secret or Stone of the Philosophers, that elusive yet ever
present Mystery which forms the foundation of all true initiation and illumination.
22
Supplemental E.C. Manuscripts – Élus Coëns Source Series
The OMS has translated the bulk of the original E.C. manuscripts and provides them in the form of
a Facsimilé, (French) Transcription and (English) Translation. These original Mss. are available as
supplemental material for those who wish to dig deeper into the Coën roots of the Martinist Tradition.
Most of these publications are available to all members of the OMS, however some that deal with
higher grades and teachings may be restricted to the appropriate grade levels.
MS. Cote 190 D 39 Bibliothèque Grand-Orient des Pays-Bas – Translation &

Transcription
Manuscript Cote 190 D 39 of the Bibliothèque de Grand-Orient des Pays-Bas (Fonds Kloss) corresponds exactly
with the La Haye MS. published in french by Antoine Faivre. It contains the following:
• A list of the Élus Coëns grades,
• An Extract from the Apprentice Catechism,
• Companion Catechism,
• Master Catechism,
• Particular Master E.C. de l’Universe Catechism,
• Master Coën Catechism,
• Grand Architect Catechism.
These so-called extracts are unique in that they do not utilise the typical Questions and Answer format,
similar to that of BMG MS. 4123 – Extrait de ce qui est contenu dans les grades de l’Ordre des E.C., or BMG
MS 4125, both of which are available in in the OMS Élus Coën Source Series as a Translation, Transcription
& Facsimilé of the original Mss. These extracts are also unique as some grades have major variations
from information given in other sources.
23
B.M.G. MS. 4125: Catechisms of the Philosophers Élus Coëns de l’Universe 1770
– Translations, Transcriptions & Facsimilés
This publication contains for the first time in English, the totality of l’Ordre des Chevaliers Macons Élus
Coëns de l’Univers, or simply, the Élus Coëns of Martinez de Pasqually’s B.M.G. MS. 4125 (Bibliothèque
Municipal de Grenoble) which appears to date from 1770. This MS. consists of four notebooks
partially sewn together, forming seventy-seven pages. Included in this MS. are complete Catechisms
for the grades of:
• Master Coën (pgs. 1 – 21 of the MS.)
• Grand Master Coën also known as Grand Archictect (pgs. 21 – 27)
• Grand Élu of Zorobabel, also called Knights of the East (pgs. 27 – 33)
• Catechism of the Commanders of the Orient Apprentice R (pgs. 34 – 52)
• A second MS. facsimilé of this last Catechism is reproduced, which according to Robert
Amadou is in the handwriting of the Unknown Philosopher himself.
Included in B.M.G. Ms. 4125 is also the Catechism of the Philosophers Élus Coëns of the Universe 1770 (pgs.
53 – 77 of the MS.). This last text specifically concerns the rank of Apprentice, but differs from the
Apprentice Catechisms found in other collections, namely that of BNF FM 4 15 (aka the Baylot MS.,
the source for Roger Dachez’ Apprentice & Companion Catechisms) as well as Papus’. This text does
not merely address the 1st degree of Apprentice, but presents a panorama of the contents of the
following degrees. This text states regarding the quality or state of the “Philosopher Élu Coën” that
they are “To be free, virtuous and free from all vice, equal to Kings, a friend of the Princes and the
Poor when they are spiritually clothed in the character of Élus Coëns.” It is the spirit of this virtue,
the Election of Spiritual Nobility that we hope to confer and re-enliven in our works and our heritage.
This text is only available to SI and above.
24
25
BNF FM 4 15 Baylot MS.: Élus Coëns Extracts – Translation & Transcription
Also known as the Santo Domingo Manuscript, the OMS is the first to translate and publish the Élus
Coëns portions of this monumentally important manuscript. This is probably the earliest known
document on the degrees of the Ordre du Royal Secret or Rite of Perfection, the precursor of the modern
day Scottish Rite of Freemasonry. The BnF says that this manuscript probably comes from the
entourage of its founder, Étienne Morin. The image of the encampment of the Princes of the Royal
Secret probably dates from the very beginning of the practice of the degree, around 1764. This
manuscript is one of the first manifestations of the haute-grades in the New World and predates the
Franken Manuscript, an essential document of the Ancient and Accepted Scottish Rite (AASR) by at least 20
years.
As Martinezists, our primary interest in the Baylot MS. is in the final pages which consist of Élus Coën
material. Included is:
• An introductory speech on the Élus Coëns titled Au nom du Grand Architecte de l’Univers,
• Apprentice Catechism, appended by an overview of the Classes of the E.C. described through the 5
colored Bands or Sashes of Election,
• Companion Catechism, appended by Fumigations (instructions on required magical tools including an
incense formula, holy water, a Pantacle of goat skin, and magical names for the Circle – these
instructions are appended to the Companion Catechism in the MS.),
• Addresses & Names of the Principal Officers for Addressing them in Letters or Packets for the Tribunal,
• An example of a Magical Circle,
• The earliest known drawing of the Camp of the Princes of the Royal Secret of the Ancient and
Accepted Rite.
The two Catechisms in this manuscript provide information similar to that of the Extract of the
Apprentice Catechism and the Companion Catechism from MS. Cote 190 D 39 / La Haye MS. also published
by Antoine Faivre, however both provide additional information not presented in the other.
26
From the Bibliothèque nationale de France.
27
B.M.G. MS. 4129: Of the Circle and the Composition Thereof – Translation,
Transcription & Facsimilé
This manuscript catalogued in the Bibliothèque municipale de Grenoble (BMG) as MS. 4129 is part
of the Prunelle de Lière collection of Élus Coëns manuscripts. Its 15 handwritten pages comprise a
unique piece of Élus Coëns history and show a bridge from medieval grimoiric traditions to the
initiatory system of Pasqually’s ordre. It is comprised of excerpts and adaptions from two important
historical grimoires, that of The Heptameron and the Ars Notoria, both with intentional omissions. It
should be noted that this manuscript and its extracts exist nowhere else in currently known Élus Coëns
archives. They are not included or mentioned in le fonds Z, le fonds Willermoz, le fonds Hermete or le
Manuscrit d’Alger.
The primary purpose of this translation, transcription and facsimilé presentation is to compare the
Coëns treatment of these grimoires, and see by the omissions where Pasqually’s tradition was
innovative and unique. By presenting this MS. in English, together with an annotated latin
transcription and facsimilé, we intend to provide the entire resource for future English speaking
Martinezists/Martinists, thereby passing on the tradition intact and fully referenced.
Overall, this MS. can be seen as an introduction to the classical methods of creating magical circles,
using hierarchies, preliminary blessings, consecrations, and basic invocations. The Coën would
however have their own specific Operations given by their Master, according to their grade, that would
utilise Pasqually’s own hierarchical system.
28
Version 1.0 was finalized in 2018. The current v.1.1 added and ISBN and fixed image quality issues.
52 pages, B&W, hardcover, letter size.
29
B.M.G. MS. 4123: Extract of what is contained in the Grades of the Élus Coëns
of the Universe – Translation, Transcription & Facsimilé
This MS kept at the Bibliothèque Municipal de Grenoble as Extrait de ce qui est contenu dans les
Grades de l’Ordre des E.C. and dates from 1770. It contains an overview of the initiations, batteries,
signs and key points of Ordination for the I° - VIII° of the E.C. Our publication correlates all of our
previous manuscript translations, initiations and curriculum with the material presented herein.
Because our notes in this publication may contain information relevant to degree work after the I°
Associate Élu and II° Initiate Chevalier, it is restricted to higher grade members.
30
Élus Coëns 1st Class: Election of the Blue Band Curriculum
Members who have been initiated into the full E.C. degrees of the 1st Class or Blue Band have access
to this text. The 1st Class consists of the following degrees:
I° Symbolic Apprentice
II° Symbolic Companion
III° Symbolic & Particular Master of the 1st Degree of the Ordre
This handbook contains a full analysis of the history and structure of Pasqually’s original order,
summaries, diagrams, lessons and catechisms for each degree drawn from our reconstructed initiations
and our previously published E.C. manuscripts, as well as new teachings and lectures given to Coën
in the 1760s and 1770s. Never before has such a compendium been presented of the original system,
neither in French nor in English.
31
LE COLLÈGE S.·.I·.· (C.·.S.·.I·.·)
At the Grade of S.·.I·.·, le Collège des Supèrieurs Inconnus
(C.·.S.·.I·.·) is now open, and initiation can be sought into the
traditional E.C. and C.B.C.S. grades, as well as other Rosicrucian
and initiatic currents which shall at this time remain undisclosed
to the uninitiated. Through studying these traditional Martinist
systems, the member can deepen their understanding of
historical Martinism and the aims of its founders.
The Élus Coëns Grades that are conferred within the C.·.S.·.I·.· are:
Porch: I°- IV° Symbolic Apprentice, Symbolic Companion, Symbolic
Master, Maître Élu
Temple: V-VII° Apprentice Coën, Companion Coën, Maître Élu Coën
Temple: VIII° Grand Master Coën (Grand Architect)
Sanctuary: IX° Grand Elect of Zorobabel (Knight of the Orient)
X° Commander of the Orient (Apprentice R)
Sanctuary: XI° Réaux  Croix
The C.·.B.·.C.·.S.·. Grades that are conferred within the C.·.S.·.I·.· are:
IV° Scottish Master of St. Andrew
V° Squire Novice
VI° Chevalier Bienfaisant de la Cité-Sainte
VII° Professed Knight
VIII° Grand  Professed Knight
32
Rosicrucian Currents
Several Rosicrucian currents are conferred and worked within the

(C.·.S.·.I·.·). The RoseCroix d’Orient is conferred as a token of
good faith upon Adopted S.·.I·.· who join the O.·.M.·.S.·. and
begin to work through the Outer Ordre. It is also the first RC
current transmitted when a member reaches the III° S.·.I·.· The
RCO has a fantastic and complex history that is explored in our
compilation The History of the RCO which is given to the II°
Initiate Chevalier to set the historical and intellectual background for this Rosicrucian
etheric link. The O.·.M.·.S.·. utilises several historical versions of the Transmission
from French and Greek sources, and provides the complete tradition in our English
books.
Demetrius Sémélas’ Frères d’Orient is also conferred and worked

within the (C.·.S.·.I·.·). The entire FDO tradition and material is
given through a series of books including The Secret Tarot of the
FDO, FDO – Rosicrucian Grades of Mastery, FDO – Knights & Dames
of the Holy Grail (secret teachings on Gnostic Christianity and
sexual alchemy), Lectures of Démétrius Plato Sémélas, and The
Martinist Rituals of Démétrius Plato Sémélas.
EASIE-EASIA stands for Eques A Sancti Ioannes Evangelistae

– Eques A Sancti Ioannes Apostolica, the “Knights of Saint John
the Evangelist – the Knights of Saint John the Apostle”. They
form the modern secret Theurgical Consecrations of the Ordre des
Grand Profès and have often been as the used as the final capstone
in Martinist and Rosicrucian organizations in connection with the
RoseCroix d’Orient. Here, the Master unveils the Revelation
and inner truth of the Apocalypse of St. John.
Gnostic Currents
Martinism played an important role in the French Gnostic
Revival, and most of today’s Gnostic currents come from this
era. Some Martinist orders still publically, or privately, Ordain
into various Gnostic Churches. In order to re-enliven this
historical aspect of Martinism, the Gnostic branch of the
O.·.M.·.S.·. is brought together from dozens of Gnostic and
Orthodox Apostolic lineages.
33
Governance
The Ordre is governed by the Grand Council, Le Grand Counseil
des Supérieurs Inconnus (G.·.C.·.S.·.I·.·), which forms the
organizational and sovereign tribunal of the O.·.M.·.S.·. Local
Temple Masters and Councils are appointed by the
G.·.C.·.S.·.I·.· Local Temples and Masters have a certain
autonomy in day-to-day operations such as the Admittance and
Elevation of Candidates through the first two grades, with the
G.·.C.·.S.·.I·.· authorizing all S.·.I·.· Initiations, and likewise
appointing and consecrating all S.·.I·.·I.·.
34
ON APPLICATIONS, INITIATIONS AND ADOPTIONS
APPLICATIONS
Interested parties may contact the Grand Chancellor to request the O.·.M.·.S.·.
Application for Initiation. Once completed, the applications should be sent, digitally, to
the Grand Chancellor. A complete application and Pre-Associate Operation is required
for all new Candidates and prospective Adoptees/Affiliates of other Martinist orders in
order to be considered for review.
Upon receipt of a completed application, it will be distributed to the local Temple
administration and/or the Grand Council who will assign two investigators to interview
the Candidate or Adoptee. Upon receiving the reports of these investigators, the Local
Temple administration and/or the Grand Council will make the final vote regarding the
Candidate’s acceptance. Candidates will be notified, and arrangements made to schedule
the Initiation or Adoption.
ADOPTION & AFFILIATION FROM OTHER MARTINIST ORDERS
The O.·.M.·.S.·. seeks to maintain friendly relations with most active Martinist Orders
and will recognize the legitimate grades of any Martinist of good repute and upright
character. This being said, the O.·.M.·.S.·. may at times allow an active Martinist of
another order the ability to Affiliate with the O.·.M.·.S.·., though we prefer to keep
dual-memberships to a minimum. This is because the obligations to both orders may
naturally clash in regards to the sharing or secrecy of documents, curriculum, initiations,
etc.
Furthermore, when a Martinist is adopted from another order, their grade will be
recognized, but they will be required to perform the O.·.M.·.S.·. grade work up to their
grade, in order to ensure that they are in sync with our egregore and our teachings as a
full member. Our Adoptees must therefore be re-initiated through the grades of
Associate Élu, Initiate Chevalier, and S.·.I·.· for the simple fact that our Initiations and
Curriculum provide what their previous order(s) were lacking. This also serves to ensure
that the adoptee comes to the full realization of the Royal Secret. For example, just
because one was given the S.·.I·.· grade in a Martinist order, does not mean that they
have attained the Philosopher’s Stone – this is not a judgment of superiority, just a
simple fact. In special cases, an S.·.I·.· member who is able to clearly illustrate his or
her understanding of the Royal Secret can be adopted as an the S.·.I·.· and receive the
consecration and charter necessary to found and operate an O.·.M.·.S.·. Temple in their
region.
35
ON INITIATION FEES & DUES
As with all well-regulated institutions, the investment of time, energy and financial
capital is necessary for its continued success and prosperity. Guidelines for dues and
International Fund contributions are laid out in the O.·.M.·.S.·. By-Laws Ch 4, Article II.
INITIATION FEES
The O.·.M.·.S.·. does not charge for transmission of the Light, however Temples are
authorized to charge initiation fees in order to cover direct expenses related to
initiations. Each Temple has unique conditions based upon their Temple space, rental
expenses, etc. and therefore variance will occur between Temples. For the Mother
Temple in Austin, TX, initiation fees are set at $200 per each Outer Ordre grade (I°
Associate Élu, II° Initiate Chevalier, and III° Supérieur Inconnu). These fees cover
expenses such as rent of our Temple building, accoutrements such as candles, charcoal,
incense, etc., the several curriculum books and other regalia besides the Candidate’s alb
and cloak which they are to procure on their own before initiation.
LOCAL DUES
Each Temple is authorized to decide as a group if the local membership requires
monthly dues. Some groups do not have expenses such as Temple rent, and therefore
do not require monthly dues. The Mother Temple in Austin, TX has always maintained
a free-standing Temple building and therefore members pay a monthly or lump-annual
fee to cover direct expenses.
INTERNATIONAL DUES
The O.·.M.·.S.·. requests an annual donation from its members to help fund major
projects of the Ordre such as funding translations, purchasing new source materials or
accoutrements, travel expenses for founding new Temples of the Ordre, website and
hosting fees, and other direct expenses. The suggested yearly donation to the
International Fund is $65/year.
In this way, we can ensure the continued development and health of the Ordre as we
expand our Temples and the scope of our offerings
36
O.·.M.·.S.·. TEMPLES AND CIRCLES
The O.·.M.·.S.·. currently has Temples operating in:
No. 1 – Austin, TX, USA – Mother Temple and home of the G.·.C.·.S.·.I·.·
No. 2 – Stockholm, Sweden
No. 3 – Peterborough, Ontario, Canada
No. 4 – Cincinnati, Ohio, USA
No. 5 – Norway
No. 6 – Colorado Springs, Colorado, USA
No. 7 – Houston, TX, USA
No. 8 – London, UK
No. 9 – Athens, Greece
No. 10 – Porto Alegre, Brazil
No. 11 – Sacramento, CA, USA
Close proximity to a fully operating Temple is preferred for new Candidates but certain
exceptions can be made by the G.·.C.·.S.·.I·.· for highly-qualified Candidates.
Prospective Candidates may email the closest Temple via the email addresses above or
contact the G.·.C.·.S.·.I·.· below for any general inquiries.
CONTACT INFORMATION:
Grand Master
[email protected]
Grand Chancellor Vice Grand Master
Sâr Theophoros de la Croix Sâr Roboris de la Croix
[email protected] [email protected]
www.martinism.net
37
www.Martinism.net
Serious Inquiries Only
38
PRE-ASSOCIATE OPERATION
39
Pre-Associate Operation, © 2018-2020, version 2.0
Authorised by the Grand Conseil des Supérieurs Inconnus, Winter Solstice 2019
THE G.·.C.·.S.·.I·.·
VICE GRAND MASTER SAR ANASTASIUS DE LA CROIX
GRAND CHANCELLOR SAR ROBORIS DE LA CROIX
S x I x G x I x, S:::G::R, GP, , EASIE-EASIA
THIS DOCUMENT IS THE PROPERTY OF ORDRE MARTINISTES SOUVERAINS

The proprietor is committed to return it to the Ordre, should he or she, leave, be expelled or die.
Furthermore he or she shall notify their next of kin of this agreement, so that the Ordre can collect
the document, if it be necessary.
40
CONTENTS
PRE-ASSOCIATE OPERATION ......................................................................................................................39

INTRODUCTION ..........................................................................................................................................43
PRE-ASSOCIATE OPERATION...............................................................................................................44
MAGICAL WORK & NECESSARY REGALIA .........................................................................................44
INTELLECTUAL STUDY ..........................................................................................................................45
REGARDING DOCUMENTATION..........................................................................................................46
I. THEORY ....................................................................................................................................................47
MEDITATION ...............................................................................................................................................48
BACKGROUND ..........................................................................................................................................48
PURPOSE ...................................................................................................................................................48
TECHNIQUE & METHOD .....................................................................................................................50
BODILY POSTURE ...................................................................................................................................50
BREATHING TECHNIQUES ...................................................................................................................51
MEDITATION – NON-BEING ...................................................................................................................52
CONCENTRATION ......................................................................................................................................55
INDIVIDUAL APPLICATION .......................................................................................................................56
CONTEMPLATION.......................................................................................................................................57
COMMUNION ...............................................................................................................................................58
MAXIMS & PRAYERS FOR CONTEMPLATION .......................................................................................59
II. PRACTICE ..................................................................................................................................................61
THE FOURFOLD BREATH .........................................................................................................................62
NOTES ON MEDITATION NO. 1 ..............................................................................................................63
MEDITATION NO. 1 – THE POINT .....................................................................................................64
EXERCISES IN AWARENESS ......................................................................................................................65
EXERCISE 1 – SIMPLE OBSERVATION ................................................................................................65
EXERCISE 2A – SUPPRESSION OF EXTRANEOUS THOUGHTS .......................................................66
EXERCISE 2B – SINGLE-POINTED THOUGHT .................................................................................66
EXERCISE 3 – CONSCIOUS IN THE MOMENT ...................................................................................67
EXERCISE 4 – THOUGHT-EMPTINESS ...............................................................................................68
EXERCISE 5 – SIMPLICITY OF BEING .................................................................................................68
41
THE CHAIN OF LIGHT ..............................................................................................................................69
INSTRUCTIONS ........................................................................................................................................69
The Purpose of the Daily Operations ..............................................................................................69
Preliminary Instructions ......................................................................................................................69
The Course of the Ritual .....................................................................................................................70
THE RITUAL ................................................................................................................................................71
THE DAILY PURIFICATIONS.................................................................................................................71
THE CHAIN OF LIGHT...........................................................................................................................75
PRAYER OF THE ÉLUS COËNS .............................................................................................................75
LORD’S PRAYER.......................................................................................................................................76
PSALMS 91 .................................................................................................................................................76
A PRAYER FOR PEACE............................................................................................................................77
GLORIA PATRI .........................................................................................................................................78
ON REGALIA ....................................................................................................................................................79
42
INTRODUCTION
Greetings in Light, potential Candidate of the Ordre Martinistes Souverains,

Through your own investigation of the currents and initiatory means worked by the O.·.M.·.S.·. you
are well aware that our Ordre seeks to create a balanced and solid foundation upon which the adept
will live in accordance with and perpetuate the Martinist Tradition. The O.·.M.·.S.·. teaches through
the three primary manifestations of Martinism, namely the:
1. Élus Coëns – classical ceremonial magic of Pasqually, aimed at purifying and consecrating
the human vessel through invocation of Divine & Spiritual Beings, and evocation and
subjugation of the Fallen Spirits
2. C.B.C.S. – the moral philosophy of Willermoz, inspired by the classical virtues and Knightly
Chivalry of the Templars
3. Martinist Way of the Heart – inspired by the writings of St. Martin, the Unknown
Philosopher, and codified into a three-degree system of initiation by Papus.
Through the juxtaposition of heavy and intense magical ritual of the Élus Coëns, moral chivalry of
the C.B.C.S., and the mystical practices of the Unknown Philosopher, the candidate is led towards a
true understanding of the innate divinity within their own being and is thus given the keys to make
contact with their Holy Guardian Angel (H.G.A.). This process of henosis ( ) is commonly
known as the Great Work and is the birth right of every individual and the task to be undertaken by all
initiates of our Ordre.
To this end, it becomes obvious that we seek only the sincere and determined student when
considering initiation into our Ordre. It is for this reason alone that you are required to complete this
Pre-Associate Curriculum before being admitted as an Associate Élu into the Ordre Martinistes
Souverains. Through this process we hope to instil two major necessities for all candidates upon the
path of rediscovery, namely the necessity of self-determination and discipline, and the necessity of
self-reliance.
Through this curriculum, you will be required to complete the meditations and workings on your own
accord and by your own determination; unsupervised. However, the results and experiences of your
exercises must be fully documented and submitted for review at the end of this period before you can
be considered for initiation as an Associate Élu. During this time, it is hoped that you make a sincere
and honest evaluation of your own ability to be self-motivated and consistent while also endeavouring
to enjoy the process of exploring the meditations and your inner self.
You will note that the exercises belonging to this curriculum are at times vague and nebulous. While
in the Outer Order Grades of the O.·.M.·.S.·. the member will be working with very specific symbols
and theurgical practices of the Martinist Tradition, at this time the potential candidate is required to
work with their own ingenuity from the bare but essential information provided. This serves to instil
and reiterate that the process of self-discovery and revelation requires a serious commitment of
personal energy which is, in essence, a personal exploration of the unique language between each
individual’s conscious and subconscious mind.
43
This Pre-Associate Operation shall be performed daily over a period of three months. The
results and personal insights gained from these workings must be fully documented and then
submitted to the Temple Master and/or Grand Council upon completion before your Initiation will
occur.
MAGICAL WORK & NECESSARY REGALIA
1. Procure or create your own white Tau Robe or Alb.
The robe should be worn during all of your magical and mystical workings so as to signal to
the conscious and unconscious mind that a spiritual operation is occurring. Use the putting
on and removal of your ritual regalia to help separate yourself from your mundane life and
create a personal space wherein the spirit may manifest. The Tau Robe is named after the
Greek letter ‘’ of whose shape the design is suggested. They are easily and cheaply found
online or via a local costume or occult store.
2. Procure a journal.
The importance of recording all ritual workings, meditations, experiences and insights cannot
be overly stressed. Regardless of the medium you choose, be it paper or in electronic format,
be certain that you form the habit of keeping your means of documentation regularly at hand.
As time passes and your knowledge and experiences increase, you will benefit by keeping
copious notes for your own references.
3. Procure an altar (if desired).
A small altar is not a necessary requirement but helps to act as a centralizing element to your
workings. Its shape and size are left to your discretion and it can function as a place upon
which you may place a candle and incense for all workings.
4. Perform Meditation No. 1 daily.
The deceptively simple Point Meditation is of utmost importance in establishing the foundation
for your future mystical and magical practice.
5. Perform the Chain of Light weekly.
The Chain of Light prayers shall be performed weekly. These prayers will begin to bring you into
the Martinist current and the Egregore of the Tradition.
6. Perform the specific meditations and Exercises in Awareness in their successive
order daily.
7. Submit an overview of your documented experiences from the meditations and

exercises and any pertinent journal entries for review.
8. Procure or create your own black Cloak. Before your initiation, you must procure or
create your own black hooded cloak. This cloud should tie or clasp at the neck and drape
around the full-length of the body. The meaning of its symbolism will be explained during
your Initiation.
44
INTELLECTUAL STUDY
In order that you may come to an understanding of the fundamental system upon which much of our
Order is based, it is necessary that you begin preliminary studies of the Martinist Tradition. The
required books below can easily and cheaply be obtained online or at most occult bookstores, while
the O.·.M.·.S.·. publications may be requested from the Grand Council.
1. Required literature studies:
The O.·.M.·.S.·. Public Manifesto & The Rule of the Ordre in 9 Points
The O.·.M.·.S.·. Introduction to Martinism Lectures I – V (Available on the OMS YouTube)
The Life of Louis Claude de Saint-Martin, The Unknown Philosopher, and the Substance of his
Transcendental Doctrine – by A.E. Waite
2. Recommended literature studies:
Eighty Aphorisms & Maxims or The Red Book by Louis Claude de Saint Martin
10 Prayers of the Unknown Philosopher by Louis Claude de Saint-Martin
Le Martinisme by Robert Ambelain
Manifestations of the Martinist Order by Milko Bogaard
45
REGARDING DOCUMENTATION
As has already been mentioned, each applicant and aspirant of the O.·.M.·.S.·. is required to keep a
thorough journal of their experiences throughout their time of engagement in the Pre-Associate
Curriculum regardless of the medium in which is chosen for documentation. In all honesty, journaling
is more for the benefit of the practitioner than any other person, yet it is necessary to submit the most
relevant results to the Temple to which the aspirant is applying. This benefits their review so that they
may judge the dedication and sincerity of the applicant.
To this, note well that each and every person has their strengths and weakness regarding our Art and
everyone reaches varying degrees of results. Some applicants are naturally inclined towards visions or
emotional responses to subtle energies and will document these at great length; others are less sensitive
and take a more pragmatic approach to the work at hand. Neither perspective holds any weight over
another – just as long as the task at hand is being sincerely performed regardless of any preconception
of results.
At the end of three months, the aspirant should simply choose the most pertinent entries and
experiences that express your progress in the meditations and exercises assigned. A typed, and digitally
submitted file is preferable, either to the local Temple Master or the Grand Council. Remember that
it is of upmost importance that you exhibit a thorough engagement in each facet of the entire process.
46
I. THEORY
47
MEDITATION
BACKGROUND
Meditation is a collective term for the systematic use of mental and physical exercises designed to
practice (and later maintain) the ability to rapidly achieve and keep a certain frame of mind. Thus, the
word meditation is both a technique and an end in itself.
The word itself comes from the Latin meditatio – which means “to dwell” or “revolve around” and is
cognate with the Latin root word medius (middle). This is because the meditation practice is designed,
in the majority of all schools and cultures that practice it, to bring together the mind and center in
oneself, dwelling in and on oneself.
It is a common misconception that meditation is an Eastern practice that has come to the West in
modern times. This is not correct; in the west we can trace the Latin term back to the earliest
Christians, and further back to the Jewish mystery tradition.
The Old Testament uses the term hāgâ (Heb: ‫)הגה‬, which literally means to sigh, breathe deeply or to
dwell. When the Hebrew Bible was translated into Greek, hāgâ became the Greek word melete. When
the Latin Bible was translated, the word melete became meditatio.
The use of the word meditatio as part of a formalized gradual process of meditation goes back to the
13th century and the monk Guigo II.
PURPOSE
Meditation aims to train the mind or consciousness, through relaxation, concentration and focus, so that
consciousness is increasing in control over itself.
This causes several positive side effects, such as greater mental health and evokes simple conditions
such as peace, clarity, concentration and joy.
Meditation is a stylized technique that is repeated regularly to achieve a subjective state.
This state of mind is soon experienced as the mind at proper rest, which often seems new and
astonishingly refreshing the first few times you actually manage to calm down, not just in body but
also mentally and emotionally.
This is our natural state, unaffected by external stimuli, where the mind’s inner movements, thoughts,
feelings, and also the noise have subsided.
“I have desired to do good, but I have not desired to make noise. Because I have always felt that noise did no
good, and that good needs no noise.”
–Louis‐Claude de Saint‐Martin
48
Many spiritual traditions teach that man’s original state was simple, harmonious and indivisible, and
that the core of our consciousness is still of such a nature. By restoring the mind to its original state,
our whole being will be closer to our holistic and unified constitution, and we can then achieve the
ability to cut through the mind’s many illusions and desires, calming the noises of the mind and coming
into close communion with the Divine, both within and outside ourselves.
Here we are not making a distinction between the soul as a religious concept or the psyche as a
sensuous image. Many are not aware that psyche is the Greek word for soul, and pneuma is the word
for spirit. The early pioneers of psychology thus chose the word psyche with great care.
In everyday life, we are bombarded by external impressions; the senses feed us all the time at an
accelerating pace. Good and bad encounters with fellow men and women trigger emotions and
thoughts in us, and a harsh word, either spoken or heard, can create deep wounds with an aftermath
that lasts a lifetime.
Our consciousness, which is born into this world with a minimum of impressions, is constantly
overwhelmed by external forces that resonate in the soul. Like a stormy sea it is eventually difficult
to distinguish thoughts and feelings from each other. Is love the source of jealousy? Or is the desire
to sole possessor of something the true source of love? Do we create thought structures from
emotions? Or do we start to reason to capture the tentative nature of emotions?
We are not aware of this chaos in our daily consciousness because we press it down into the
unconscious. However, it is like a never‐ending storm in which we merely note the highest waves that
break the water’s surface and which hit the rocks and stones of our waking consciousness. Every now
and then, old forces wash up unknown shapes on the beach of everyday life; beings we did not even
know had their own lives in the depths of our soul, or which we long ago thought had been overcome.
This storm never subsides unless we throw ourselves into the ocean to calm it.
But how can we do it?
If you hit a wave, it will soon hit you back. If you stir up the water in a muddy well, it will never clear.
If you are looking for serenity, you must first be silent!
“Silence” is a word that breaks the stillness!
To achieve peace, it helps not to speak, not even in your own heart.
49
TECHNIQUE & METHOD
Meditation as a mystic technique is extremely simple to learn, but a great trial to master, with most
dramatic results if you practice regularly.
You have already been born with all that you need to meditate. You do not need candles, incense or
special clothing or tools. All these external factors are just there to cause changes in your everyday
consciousness. Meditation in itself is seeking to work directly with consciousness, in whatever form
or condition.
If you already have a practice, either from eastern or western traditions, we encourage you to continue
with it. Nonetheless, we recommend that you keep your practice simple.
BODILY POSTURE
As inner turmoil has external sensory impressions as its primary source, one must first stop the body’s
organs which are the portals of the senses. This is obvious; close your eyes and vision is concealed,
find yourself undisturbed and hearing becomes idle. Wash your body, mouth and nose clean, and the
perception of smell and taste will rest.
However, it is worse with emotions, and not least with the reluctance of the body to sit still.
Many meditation traditions have similar sitting positions in order to calm the body. The paths that
have not become complicated and burdened by religious precepts and the moralizing of bodily
functions, are also in agreement that it makes little difference of how you position yourself as long as
you meet the following criteria:
1. That the body is in least possible movement.
2. That it is not in direct pain.
3. That it is not so relaxed that you might fall asleep.

4. That the blood flow is free and unrestricted, so that no part of the body starts to pulsate and
demand attention, or that individual parts fall asleep and thus also demand attention.
5. That the breath can flow free and easy.

In other words, you can find your own position, but it is recommended that it is firm and upright.
Initially, it is good to sit upright in a chair with your back straight. Do not cross your legs and let your
hands rest naturally on the thighs. If you have a chair with a back, that can be beneficial. Do not rest
against it but use it to know if you are sinking. (This is an almost inevitable phenomenon when you
begin your meditation practice.) This is the traditional posture that all Martinists have in the Temple,
and can thus also be advantageously used in personal practice.
When the body rests, it will during meditation no longer attract attention from you, and you will
eventually lose the feeling of it. If you practice often enough you will eventually get to a point where
50
you experience a flowing and penetrating pain, and an indescribable impulse to move, scratch or
stretch your arms and legs. We must note however that we can also keep our meditations and avoid
this, as many traditions clearly state the ultimate realization and acknowledgment is not based on
meditation alone.
Should you however wish to master this discipline, you can learn to endure the pain until it passes. If
you should reach thus far, you will find that the body eventually maintains its own position with ease
as long as you wish, and that merely a short time in the posture gives you an immediate relaxation and
disconnection from the body.
At all times when the body is calmed down, it must nevertheless maintain itself. It digests food and
gets hungry. Take responsibility for responding to those needs by going to the toilet and drink
something before you begin. One thing you never will do without however is the need for oxygen.
BREATHING TECHNIQUES
The body always has a need of oxygen, and to ensure that breathing shall neither be distracting nor
unpleasant, most traditions have their own techniques to master the breath.
In all simplicity, it is important to maintain steady and rhythmic breathing, where you slowly inhale
the air and slowly let it leave the lungs. It is important to breathe in enough air without pushing the
lung capacity too much. Tobacco, asthma and gratuitous incense are natural inhibitors of breathing
techniques, but nevertheless quite possible to overcome.
If you wish to perfect your technique, you can explore different methods before choosing a regular
practice. You can try to breathe in through your nose while you count three to five seconds, hold your
breath for as long as possible, and then exhale for the same length of time. Depending on health and
physical condition, it can sometimes be optimal with a different length of inhalation and exhalation.
As with posture, continuity is important. Both the body and mind soon get tired of repetition and will
in the most subtle ways try to persuade you to change technique, move the body or lead your thoughts
astray. Feel free to experiment with all these techniques, but make up your mind prior to the meditation
and stick to it without change throughout your meditation.
51
MEDITATION – NON-BEING
You will soon experience a variety of important aspects of how the body and mind are connected and
how they relate to each other, and how they also have similar “patterns of behavior”. As mentioned
above, the tendency to physical motion when sitting still is quite similar to how the mind likes to move
when meditating.
All sensual techniques that are not directly related to either body posture or breathing, will henceforth
be called concentration techniques; they lead up to but are not to be confused with true meditation.
Meditation is also both a means and an end. When you are in complete peace, the breath flows
rhythmically by itself, and you will notice that the body disappears from the focus of consciousness to
be completely forgotten.
The mind is then left to itself and you are free to pursue non‐being beyond all sensory events and
movements, which is real meditation, or utilize this clarity for contemplation as presented in the next
chapter.
In this condition, you need to be extremely calm in relation to what you experience in yourself, and in
the beginning you should not try to interfere in what you experience.
You will experience and observe how thoughts and feelings arise, evolve and disappear.
This cycle is a fundamental observation in western mystical traditions and is expressed by the IAO
formula:
I ‐ Iota ‐ The first movement

A ‐ Alpha ‐ The extension of the movement
O ‐ Omega ‐ The movement closes in on itself and ends.
On in other words: birth, life and death. A cycle which everything in creation follows, but in its most
subtle form it arises as the root of all the smallest movements in yourself.
Ideally, the meditation should follow the same pattern, in that you first start a meditative thought,
allow it to unfold, and then end without giving birth to new thoughts. In the complete silence that
occurs you may then find yourself in an absolute stillness. If this can continue without interruption,
you have achieved true meditation.
52
True meditation is not like the theurgical work of magical Vajrayana Buddhism, or in prayer, when
you call upon the Eternal and Holy to be filled by its presence.
Meditation is the opposite of this and must instead achieve a complete extinction of everything that is
not of the Light.
The fruits of this and understanding the birth, life and death cycles symbolized by the IAO formula
are everywhere in nature. Through recognizing and contemplating their manifestations, you will
achieve an increased comprehension of the Mystery.
Unfortunately, all your life’s experiences and your entire upbringing have created a sensual and bodily
pattern of action and breathing that will continuously give birth to new events and movements of the
mind.
Even a short meditative practice will reveal to you how our mind is seemingly powerless against these
phenomena.
Initially, you will soon be able to achieve short seconds of peace of mind, before you suddenly
experience new ideas or sensual impressions which have developed. This can happen suddenly or even
take a while before you become aware of it.
At all times when the meditation is broken, we call this phenomenon “disruption”.
There are numerous kinds of disruptions;
• It may be that thought gives birth to new thoughts: IAOIAOIAOI… etc.

• It may be that the silence is broken by a sound in the room where you sit, and you awaken
from the meditation.
• It may be that the body stiffens, or otherwise steals attention.
• You may suddenly discover that you have started to daydream.
• You may fall asleep, if you have chosen a too relaxed a posture.
• You may find that you ask with your inner voice: “Do I meditate now?”
• You may find that there is an excitement in you the moment when you achieve meditation,
and your inner voice proclaims: “Now I meditate!”
• Subjective disruptions, which only some experience; that to suddenly realize that you all day
unconsciously have heard a song playing in the background; one can hear fragments of
intensive talks from earlier conversations; or synesthesia, where the brain creates forms and
images of sound in the room, or of the body, as the pulse.
53
None of these phenomena are dangerous or signs of schizophrenia, but all‐natural
“background noise” in the subconscious that are slowly coming to the surface when you fall
to rest. Do not be alarmed or surprised by whatever happens, just accept it quietly and record
it for your further work.
How do you handle disruptions?
This is the only challenge that you really will experience in your mystical life, if you look at the
disruption phenomenon in a larger context. As previously mentioned, one will not be able to cope
with disruptions through power. To stop one emotion with another will always create a third… And
then the cycle will continue. It is therefore important not to react strongly when the disruption occurs,
but quietly admit that it has happened, and quietly let it play itself out before turning back again.
Initially, most get disruptions of a daydream nature and jump so forcefully when they notice it, in an
attempt to stop, that they fully wake up from the meditation and often open their eyes.
While one must achieve the necessary calm during a long period of time to let meditations float out
to a stillness, one can distract or even over‐stimulate the mind so that meditation occurs.
This technique is called concentration.
54
CONCENTRATION
It seems almost paradoxical to hold a thought in mind when the objective is to empty it from thoughts.
This is also the key to understand the close link in our practice between prayer or theurgical praxis
and meditation. One will be the other’s contrast. This is a phenomenon that will be explored later on
in your meditational practice regardless of what mystical tradition you may choose to immerse yourself
in.
If you find it difficult to empty the mind, it is equally hard to keep it quiet for a particular purpose.
We define concentration as the ability to focus all awareness on one single thing.
It is almost arbitrary what this thing is, as long as you seek to concentrate only on it and nothing else.
What you choose may be an image, as a simple geometric symbol, a triangle or a square, etc. It should
however never be a variable symbol, a man or a changing form; it can quickly lead the mind to create
new images or trigger a daydream.
In the same way as in advanced postures, you will eventually arrive, if you endure, at a critical point
where it actually is painful for the mind to concentrate on only one thing. If you do not stop, you get
a cognitive disruption in the mind, a disruption of the disruption where the ability to think becomes so
exhausted that it falls away. Then follows a blessed and sustained stillness that you may then turn back
to again and again.
Those not wishing to work with such advanced techniques may rather choose to concentrate on
something dynamic and changing.
It is obvious that this technique can quickly breed new phenomenon, and one must work hard and
long to achieve meditation in this way, but the result will be the same. By focusing on the breathing,
which in all moments is to be kept even and rhythmic, one can thus keep the mind “busy” so that it
locks itself in the breathing and eventually ebbs out. This requires a longer practice than the harder
non‐being meditation, but is a softer way to the same goal.
55
INDIVIDUAL APPLICATION
You are a unique individual, with a unique physiology, history and psyche. You must find the technique
that is most useful for yourself to achieve mediation.
The challenge will always be not to succumb to the illusion that you have mastered the technique
before it has been done. Initially, you always think “this wasn’t any problem, I meditate now!”, and
in the same moment is the silence broken.
Spend time developing your meditation skills. Together with simple alone time, and self-reflection in
everyday life, the two methods simplify, strengthen and multiply in parallel.
An inner serenity, and tranquility in the Sanctum, will propagate to a more harmonious living. And a
more harmonious living will create fewer internal storms.
Please ask questions about your meditative work; those with experience will always be able to help
you further, but use less time talking and more in silence!
“Through the study of books one seeks God; by meditation one finds him.”
‐St. Pio (of Pietrelcina).
56
CONTEMPLATION
Contemplation is, in the light of the preceding meditation chapter, easy to describe.
Just as you must refine your ability to calm your mind, it is for a mystic crucial to be able to think
clearly and reason well. Both of himself, his thoughts and opinions, and not least about the extreme
problems we are actively discussing: life, death, the meaning of these, and how we choose to live as a
consequence of our choices and our beliefs.
The word contemplation comes from the Latin root templum. This word also has its origin in Greek,
namely the word temnein: to cut or split.
It simply means to separate something from its environment and define it. We can learn something
from knowing that it also is the root of the word temple; a sanctuary apart from the masses.
Contemplation is the ability to start with an idea or problem and then take the problem or idea to its
conclusion. It can be easy or indescribably difficult, depending on the complexity of the influencing
factors, or the solution we are looking for.
Meditation and contemplation go hand in hand, but they are under no circumstances the same!
Meditation is the annihilation of the thought’s endless development cycle.
Contemplation is the controlled development of a thought, whereby the mystic does not allow that
thought to give birth to two, but only one, subsequent thought. The subsequent is therefore a
consequence of the preceding thought. As a long chain, one binds the thoughts together from
beginning to its end.
We often jump to conclusions and make major choices in life based on those conclusions.
Contemplation trains us to explain our view, our beliefs and opinions. More importantly, this makes
us able to see through ourselves, other people and believed dogmas. For if we cannot weigh and
criticize them, we are never able to arrive at the truth we seek.
Thus practice in your Sanctum the monitoring and control of your own thoughts, but remember! Man
is divided into two parts; he is both rational and irrational at the same time. We are made up of both
thoughts and feelings, and one is not above the other on the scale of truth!
Never depreciate a conviction simply because it is based only on emotions; but also dare to see it for
what it is, a heart belief.
57
COMMUNION
The purpose of all our work, all our practices, methodologies and techniques, is a communion with
the Eternal, holy and infinite.
The separation between you and what you are searching for is the reason that you desire the spiritual.
The longing for union with your heart’s desire is the reason you chose to enter into a meditational
practice and partake in its traditions. This union, the final reintegration with the divine, is what we call
communion with Deity.
When you experience yourself as separate from the unpronounceable, it is also you who have to seek
union. In all of life’s moments you have the opportunity to take the plunge into the life you always
searched for:
“Now, in order to return to wisdom, you must make your path according to the distance of your position. He who thinks
he has reached it still has far to go, and he who thinks he has a long way to go has only one step left to make; thus we
can see that the first step to be taken must be on the path of humility, patience and charity.”
‐Louis‐Claude de Saint‐Martin, the Versailles lectures
With the help of and in spite of everything you need to learn within any tradition, it is your first duty
to yourself and your own search to seek constantly to dwell in the eternal. No tradition can do this for
you, we can only show you the way that we have traversed and follow you as your brothers and sisters
on the path.
Therefore, search for purpose now! Be enlightened, not today or tomorrow but yesterday! The time
we have is short and the hourglass of life flows constantly out on the stormy ocean shore.
Be frank with yourself and your search. Learn how to make a clear distinction between contemplation
and meditation, for the fog of sloth is what you are attempting to leave! But do not allow them to
stand between you and what you are searching. Use the tools that the tradition makes available to
you, and look beyond the same to reach your goal.
When we intend to pray for goodness, let all our thought and desire be contained in the one small word, “God.” Nothing
else and no other words are needed, for God is the epitome of all goodness.... Immerse yourself in the spiritual reality it
speaks of, yet without precise ideas of God's works, whether small or great, spiritual or material. Do not consider any
particular virtue which God may teach you through grace, whether it is humility, charity, patience, abstinence, hope, faith,
moderation, chastity, or evangelical poverty. For to a contemplative they are, in a sense, all the same.... Let this little
word represent to you God in all his fullness and nothing less than the fullness of God.
- The Book of Privy Counseling, chapter 23 (ca 1350)
58
MAXIMS & PRAYERS FOR CONTEMPLATION
I have desired
to do good, but I have not desired to make noise. Because I have always felt that noise
did no good, and that good needs no noise.
‐Louis‐Claude de Saint‐Martin
What good are torches, light, or spectacles, to those who will not see?
‐Heinrich Khunrath
The only initiation which I advocate and which I look for with all the ardor of my Soul, is that by
which we are able to enter into the Heart of God within us, and there make an Indissoluble Marriage,
which makes us the Friend, the Brother and Spouse of the Repairer … there is no other way to arrive
at this Holy Initiation than for us to delve more and more into the depth of our Soul and to not let go
of the prize until we have succeeded in liberating its lively and vivifying origin.
The object of man on earth is to employ all rights and powers of his being in rarefying as far as possible
the intervening media between himself and the true Sun, so that – the opposition being practically
none – there may be a free passage, and that the rays of light may reach him without refraction.
God is a fixed paradise; man should be a paradise in motion.

Prayer is man’s noblest act of religion, because it connects our heart with our spirit; the very reason why
we live in the midst of so much darkness and illusion being because our heart and our spirit have
become disconnected. However, when our spirit and our heart are connected, God unites with us in
a natural way, because He has told us, if we, though only two, are gathered in His name, then he is in
our midst. Prayer, in that it connects our spirit and heart to God, opens the divine core within us.
Prayer is the soul’s breathing

59
60
II. PRACTICE
61
THE FOURFOLD BREATH
Let the practitioner consider a point as defined in mathematics - having position, but no magnitude –
and let him note the ideas to that this gives rise. Concentrating his faculties on this, as a focus, let him
endeavour to realize the immanence of the Divine throughout Nature in all her aspects.
Begin by finding a position, balanced, but sufficiently comfortable. Breather rhythmically until the
body is still and the mind quiet. Keep this state for a few minutes at first—and for longer as you get
used to preventing the mind from wandering. Think now of the subject for meditation in a general
way—then choose out one thought or image and follow it to its conclusion.
The simplest rhythm for the beginner is the Fourfold Breath.
1. Empty the lungs and remain thus while counting to 4.

2. Inhale, counting to four, so that you feel filled with breath to the throat.
3. Hold this breath while counting four.
4. Exhale, counting four until the lungs are empty.
This should be practiced, counting slowly or quickly till you obtain a rhythm that suits you—one that
is comfortable and stilling. Having attained this, count the breath thus for two or three minutes, till
you feel quiet, then proceed with the meditation.
62
NOTES ON MEDITATION NO. 1
Discovering ‘inner silence’ and maintaining this focus is generally one of the greatest difficulties for
the beginning student. The solution provided to assist in developing this silence is hidden within the
often overlooked and under-utilized Meditation #1 (or Point Meditation). The Meditation as given
simply instructs one to focus for a few minutes initially and then to pick a subject for meditation, but
to truly benefit from this technique one must initially develop an overall stillness in the mind.
This state of stillness is akin to Samadhi which is merely the Sanskrit word for focused attention - sam
(together or integrated), a (towards), and dha (to get, to hold) and is an unbroken and clear
consciousness devoid of inner chatter and usually visual imagery. There is nothing mysterious about
arriving to this focused state and it only requires dedication of practice to reach it.
The benefits of practicing the Point Meditation are numerous. For one, it helps to concentrate the Will
through its continual practice and it assists to discipline the unruly mind. Secondly, and paradoxically,
it aids in the development of inner sight by initially depraving the mind of visually imagery. We are
such visually oriented creatures that when we create a vacuum in our regular thought process by this
discipline, and then release the reigns of control, the mind is desperate to return to it normal state and
will often be flooded with incredibly detailed content after the procedure.
As will be seen by the instructions below, the process basically consists of an initial concentration of
breath leading to the focused attention of a single imaginary point in the mind’s eye. Just remember
that as you practice the following steps, take care not to berate yourself when your attention slips into
extraneous thoughts and imagery. Simply acknowledge the mental detour and bring your attention
back to the imagined point.
63
MEDITATION NO. 1 – THE POINT
The following practice should be regularly performed at the same time each day (if possible) for a
minimum of 20 minutes per day (optimally for 30 minutes to 1 hour) for 30 days. The execution of
any other personal daily rituals or prayers is encouraged before sitting down to perform this
meditation, but it is not required.
1. Choose a comfortable position to sit in, but do not lie upon your back. Have available as
many cushions or pillows necessary to make your body as comfortable as possible and be
certain to keep your back upright and supported if needed. It goes without saying, that no
matter how you place your body, at one point you will become uncomfortable – but, resist
the impulse to adjust yourself as much as possible, yet act with discretion so as to not hurt
yourself.
2. Close your eyes and spend at least 5 minutes consciously engaged in the Four-Fold Breath
(for some, the initial few sessions may consist entirely of this practice until the conscious
need to count becomes ingrained and automatic. This is fine and is encouraged). Use this
time to mentally release your concerns of your mundane life and allow your full attention
to the operation at hand.
3. Once your breath has become regular and the mind is settled, simply visualize a small
white point in the center of your mind’s eye (continuing with the eyes closed). If you need
an actual visual aid to create the mental image of the white point, draw a single black dot
upon a white piece of paper that can be hung upon the wall before you so that you may
stare at it while you perform the Four-Fold Breath with your eyes open. Make the size of
the dot just smaller than a half inch in diameter (~1 cm). After 5 minutes of the Four-Fold
Breath, closer your eyes and continue with the meditation. With time and practice, the
visual cue will no longer be necessary.
4. Focus your entire attention upon this single white dot, yet without strain. Initially your
mind will have the tendency to wander at an incredible rate and this is to be expected. As
stated before, simply acknowledge the meandering and bring your attention back to the
white dot. If the dot has a tendency to move its location in the space of your mind’s eye,
it is suggested that you position it in approximation to the area just beneath your nostrils
and just above your upper lip. This serves to help center one’s mental attention.
5. Continue this process for at least 20 minutes and up to 1 hour.
6. For the next 30 days, you are to document after each session any insights, experiences or
repeated imagery or thoughts that occurred during your sit.
The experience of focused attention, or Samadhi, is very sublime yet completely unmistakable
when it occurs. If, through your first month of repeated practice, you do not feel that you have
reached a personally satisfactory level of mastership over this process, continue as regularly as possible
for as long as deemed necessary. In fact, the Meditation #1 should regularly be practiced regardless of
one’s Grade as its ability to concentrate the mind is an invaluable tool that helps to remove many of
the initial obstructions all practitioners experience.
64
EXERCISES IN AWARENESS
After having worked with Meditation No. 1 – The Point Meditation for a minimum of 30 days, the
aspirant shall begin with the following Exercises in Awareness. Each exercise should be approached in
the order given, with the same regularity and discipline already established with Meditation No. 1.
EXERCISE 1 – SIMPLE OBSERVATION

Sit comfortably in a chair or lie down on a couch. Relax your body completely, close your eyes and
follow, for five minutes, the course of your thoughts, which you will try to remember. At first you will
notice that the types of thoughts that will rush upon you involve questions of daily life, your
occupation, worries and so forth.
In respect to these thoughts, assume the role of a quiet observer, free and independent.
According to your state of mind at the time and the situation of the moment, you will either find this
exercise easy or very difficult. In both cases it is important not to lose the course of your thoughts,
nor to forget yourself, and to follow attentively.
You must be careful not to fall asleep during this exercise. If you feel tired, it is preferable to stop at
once and postpone the exercise, therewith making a resolution not to be tired next time.
A suggestion is to practice this control of thought in the mornings and evenings. Every day you can
extend its duration by half or one minutes, so that after two weeks you are able to observe the course
of your own thoughts for ten minutes without the slightest deviation. The most important thing is to
be conscientious and precise, since there is no need to rush these exercises. This development is
individual and therefore different for each person. However, it is of no use to go to the next step until
this one if fully mastered.
65
EXERCISE 2A – SUPPRESSION OF EXTRANEOUS THOUGHTS
Through the previous exercise we have learned to observe our thoughts and only if this is sufficiently
practiced and fully mastered may we continue with the next step in our mental training.
Remember that thoroughness is more important than speed, and that the final realization will depend
on how well you master the basic functions. The only person you can fool is yourself.
This next exercise is to suppress certain thoughts that keep intruding persistently in your mind. You
must, for example, be able not to worry any more about your work or profession, once you come
back into your family and private life. Thoughts not pertaining to your family life must be extinguished,
and you must be capable of instantly becoming a different person. And vice versa: once at work you
must direct all your thoughts to it, and you should not permit them to wander away to other subjects
such as your home or private life.
This should be practiced until it has become a habit. You must create the habit to do everything, be it
professional, private, vocational, with your full consciousness, and in this you should not make any
difference between important or minor occupations.
This exercise should be continued all your life because it sharpens the mind and strengthens awareness
and memory.
EXERCISE 2B – SINGLE-POINTED THOUGHT

This can be practiced in conjunction with Exercise 2A, which should become a daily habit for every
exercise of life at all times, and while working on wandering thoughts throughout our day. It may be
practiced during our morning and evening periods of contemplation and training.
Keep only one thought or idea in your mind for several minutes. Constantly suppress all other
thoughts that accompany this idea, or any other thoughts that try to force themselves upon your mind.
You may choose any idea, thought, subject, image, etc. that you wish. Attach yourself to this idea with
all your strength. All other thoughts not related to this subject must be energetically rejected.
You may find that in the beginning you succeed only for a few seconds, but finally you should succeed
in maintaining only one thought for 10 minutes. When this goal is reached (and not before) then you
may proceed to the next Exercise.
Always remember not to force things. If you get tired or feel you cannot go any further, discontinue
and postpone until next time.
66
EXERCISE 3 – CONSCIOUS IN THE MOMENT
At convenient intervals during the day concentrate the attention for five minutes on your actions and
sensations from second to second.
If, for example, you choose five minutes at a meal time – when alone – note mentally how you pick
up a knife and fork, how you feel, how you manipulate them; observe how you convey a piece of food
to your mouth, how it tastes as you chew it and swallow it. Do this to the exclusion of all other sights,
sounds and extraneous trains of thought.
Each time you mind darts off on another track, recall it sharply and discipline it to follow from second
to second every event of your selected period.
The purpose is to develop the will so as to direct the mind along a chosen path. This is surprisingly
difficult at first, but it quickly becomes feasible after ten or twenty experiments.
Proficiency will follow if you are determined to master your mental ramblings. Those uncontrolled
thoughts often arise from emotions and are therefore at the mercy of the senses. As they are brought
gradually under conscious direction, the mind ceases to be led almost hypnotically by them and becomes
more efficient in every way, until after sufficient practice it begins to transcend the world of the five
senses. As random ideation peters out, a new dimension or fifth essence begins to manifest until the
practitioner is aware of a timeless Peace, in touch with all Creation.
67
EXERCISE 4 – THOUGHT-EMPTINESS
This Exercise concludes this phase of mental training and should not be started until the previous
Exercises, and especially Exercise 2B, that of keeping one idea in mind during your morning and
evening periods has been successful. If you have not reached the goal of ten minutes, return to that
Exercise first.
The next object of your training is to learn how to create complete thought-emptiness. Lie down
comfortably or sit in an easy chair and relax your whole being. Close your eyes. Reject energetically
every thought that comes upon you.
Nothing may happen in your mind, and there must be a complete emptiness.
This state of emptiness must be kept continuously without straying away and without forgetting
yourself.
In the beginning, you will only succeed for a few seconds, but with continued practice, you will succeed
more and more.
This Exercise shall be practiced until you succeed in remaining in this state during ten full minutes
without forgetting yourself and without falling asleep.
EXERCISE 5 – SIMPLICITY OF BEING

You will meditate and in your period of meditation, you are simply to avoid any mental or intellectual
concentration or effort and only try to feel yourself living.
Sit comfortably, relax, and let your consciousness penetrate you whole being, while you simply observe
in your minds that you are yourself. Avoid analyzing any feelings as the slightest intellectual effort will
bring you back to a state of instinctive consciousness.
68
THE CHAIN OF LIGHT
INSTRUCTIONS
The Purpose of the Daily Operations

This operation contains The Chain of Light, a Martinist ritual in use by Élus Coëns and Way of the Heart
Martinists, a ceremony that crosses the bounds of specific orders or branches. It is a ceremony that
Martinists worldwide perform specifically each Equinox in order to give support, light, and power to
the higher grades of the Élus Coëns during their arduous Equinoctial Operations.
This version of The Chain of Light has been augmented with preliminary Élus Coëns purifications
prescribed by Pasqually to his Élus and preserved for posterity in the writings of Jean Baptiste
Willermoz. Portions of this simple operation are in use, in one form or another, in many Martinist
orders, namely the Short Office of the Holy Spirit, the Prayer of the Élus Coëns, the Miserei Mei, and De
Profundis, of which the latter two are also included in the Magia Divina or Abramelin Operation. The
Psalms utilized during the censing are also included in various Élus Coëns initiations, the Yeheshuah
Ceremony, the Operation of 22 Divine Names, and the Shemhamephorash Operation. Pasqually recommended
his Élus to perform these purifications daily, and if not daily, at least every Thursday.
This operation represents the primary opening ceremonies utilized in Élus Coëns operations
introduced in the higher grades of the O.·.M.·.S.·. Outer Order and in the O.·.M.·.S.·. Élus Coëns. It
is presented here so that the Associate Élu may begin to familiarize himself with the formulas, and
begin the purification necessary to accomplish the higher workings.
The intention of this Operation is not merely communication with Angels and Spirits, but as in all
Élus Coëns Work, is of a higher order, namely communication with what Pasqually called the “Active
and Intelligent Cause”. As A.E. Waite said, “By this fact, the school of Martinez de Pasqually is placed
wholly outside the narrow limits and sordid motives of ceremonial magic.”
Preliminary Instructions
The Operation features a Quarter Circle in the
east with a line across the segment forming
an isosceles triangle with two radii. Inside this
quarter circle should be written the name of
whatever Angel or Spirit one is working with
(this will be dealt with in higher grades).
Within the triangle of the Quarter Circle is a
smaller circle divided into four quarters with
the letters R.A.P.1 In the west, about two feet
from the furthest point of the Quarter Circle,
is the Circle of Retreat, a full circle with the
1 A reference to the Archangel Raphael.
69
letters I.A.B.2 written in the centre. The asterisks * represent candles. Both the R.A.P. and I.A.B. circles
should be large enough for the Operator to kneel in, ie. two to three feet wide.
To be pragmatic, the aspirant can perform this operation without the Circles – the prayer work itself
is what is most important. The circles are only necessary in higher grades for inscribing the Names
that will be invoked. Likewise, the opening “Daily Purifications” section may be omitted when time
is limited. In this case, the aspirant may begin with the section titled “The Chain of Light” proper.
The Course of the Ritual

Pasqually recommended his Élus to enter the Oratory at around 10pm, there to read some Psalms and
litanies, quietly studying the Holy Scripture. After his readings, the Operator lights the Circle of Retreat
candle, ignites the censer, and begins his prayers at precisely midnight.3 As in Élus Coëns initiations,
the Operant lays on the ground, fists to his eyes, meditating in silence for a symbolic six minutes
before arranging and lighting the other candles.
The Operator then places eight candles in the tracing: three at the western point of the triangle, one
beside the letters R.A.P., two at each end of the arc of the segment, one at the centre of the base of
the triangle and the one (already) at the centre of the circle of retreat. He also wrote certain other
mystical names (these will vary in the higher degrees).
In the Quarter Circle, the Élu performs a shortened version of the Ceremony of the New Fire, followed by
an invocation of the “Seven Spirits before the Throne” from the Short Office of the Holy Spirit, which
are the Seven Great Archangels, or Seven Gifts of Illumination, which are also the Angels of the
Seven Churches of which Revelations speaks.
Kneeling in the Quarter Circle with his face to the ground, the Élu recites the Miserei Mei, then rises to
his feet for De Profundis, seeking the purity of the Lunar Body and the illumination of the White Stone.
The Élu then performs the traditional Martinist Chain of Light composed of the Prayer of the Élus Coëns,
the Lord’s Prayer, Psalm 91, A Prayer for Peace, and Gloria Patri.
Lastly, the Élu purifies his circle and returns with the censer to the Circle of Retreat, settling in to an
extended period of meditation.
2 The letters “I.A.B.” represent one of Pasqually’s primary sigils for the Eternal, as seen in the O.·.M.·.S.·. Élus
Coëns seal. It can be viewed as a type of “IAO”, a Supreme Name in many Gnostic, Magical and Alchemical
traditions representing the Egyptian Trinity of Isis, Apophis, Osiris, and the lifecycle of all creation, namely
birth, destruction, rebirth.
3The aspirant may be pragmatic regarding ritual timing. We retain the traditional times in the instructions for
historical posterity, but the key is to take the time to enter into a quiet and contemplative state before any
Operation. This can be done by reading scripture, curriculum, the writings of our Past Masters, or any spiritual
work that will help to attune the mind to the Eternal, beyond the daily concerns of mundane life.
70
THE RITUAL
THE DAILY PURIFICATIONS
1. Don your White Alb and Cordelier, draw the Circles, light the Candle in the Circle of Retreat, and ignite
the Censer.
2. At Midnight precisely, remove your shoes, remove candle from Circle of Retreat, and place it outside
the circle on your right. Lay down in the Circle of Retreat, face downwards, with your forehead resting
on your fists, one covering each eye.
3. After remaining here for six minutes, stand up, light the candles in the Quarter Circle, and rearrange
them as in the above diagram.
4. Genuflect in the Quarter Circle, right knee on the ground, hands flat on the floor with the palms in a
triangle so that the tips of your forefingers come together at a right angle. In this position, repeat each
of the names inscribed in the tracing by inserting them into the following formula, reciting the prayer
three times for each name:
In quacumque die Yeheshuah4 invocavero te velociter exaudi me.”
Then ask God for the grace which you desire, namely “a sincere heart, truly contrite and humble.”
5. Rise in the Quarter Circle, and perform the Short Office of the Holy Spirit.
Come Creative Spirit, visit the hearts of your followers, fill us, these hearts which you have
created, with that Grace from Above. For it is You who is called the Consoling Spirit, the gift
of God Almighty, the source of Living Water, the Divine Fire, the Charity, the Invisible
Unction of Souls. Grant us this same Spirit which allows us to experience good, and which
dwells in us forever through His Divinity.
Come then, descend upon us with your Seven Precious Gifts - You, who are the finger of God;
You, who are the Supreme Subject of the Father's Promise: You, who place His Word on our
lips. Light up our Spirits with your Light, embrace our hearts with Your Love, and sanctify,
at all times, our frail and vulnerable flesh. Shed a Ray of Divine Light upon us.
Banish the Spirit of Temptation from us, and fill us with unfailing Peace. Heal our wounds,
and renew our strength so that we become a tower of strength against those forces which
assail us. You, Yourself, become our guide so that we may avoid all errors that would prevent
our salvation. Influence our actions by the Holy Spirit, and guide them through your ever
4As an aspirant, the name of the Christ, Yeheshuah, is utilized. In higher grades, various Angelic Names from
Pasqually’s Registry of 2400 Names will be used in this Operation.
71
present help. Teach us to understand the Father. Teach us to understand the Son and
Yourself. And may the Spirit of the Father and of the Son forever be the object of our Faith.
That is why Eternal Glory, in all cycles, is given to God the Father, to the Son (resurrected
from among the Dead), and to the Holy Spirit. So Mote It Be. Lord, please send the Sacred
Fire of your Spirit and all will be created, and You will renew the face of the Earth.
Oh God, who reads all hearts and who knows all troubles. I cry out to you, Spirit of Light,
Wisdom and Love, to bestow upon me the fullness of Your gifts. It is because all of these gifts
are necessary for me, that I cannot choose.
Grant me the Spirit of Wisdom, that Spirit which enables me to view things according to their
true value, according to Your value, and not according to the judgment of the World. May I
repeat along with Solomon: "Since my early years I have loved Wisdom and I have chosen it
to be my companion in my life. I have preferred it above all that is most splendid in this world,
and I thought that riches were nothing to the price of such a jewel. All good things have come
with It, and in my pains and in my sorrows, it has always been my consolation and my joy."
Grant me the Spirit of Intelligence, that Spirit which enlightens me both in the knowledge of
the Scriptures and of the great eternal truths. Come, teach me the way of Truth. For that which
attracts the Spirit of Intelligence into the Soul is faith and modesty. Faith, which submits in
order to understand better; and modesty, which readily recognizes its ignorance.
Grant me the Spirit of Counsel, this Spirit which illumines and lights up the way to Heaven,
and prevents me from getting lost like a foolish wayward traveler taking an unknown road
without a guide.
Grant me the Spirit of Knowledge, this Spirit which teaches me that the knowledge of
salvation is the only necessary knowledge, the only one that no human science can do without
Grant me the Spirit of Strength, this Spirit which supports my weakness with Your Strength
and does not leave me vulnerable and weak after the slightest effort - especially when I am to
obey You rather than unwisely doing as I will, and especially when I have to do work when I
have not the slightest desire to do so. I beseech You, to be my Guide and Protector and in so
doing, enable me to conquer that weak part of myself when the Holy Rule of God orders me
to do so.
Grant me the Spirit of Piety, this Spirit which swells my heart with a filial attraction towards
God, and which makes serving Him pleasant, easy and an act of Unconditional Love.
Grant me the Spirit of Fear, this Spirit of filial fear which, mingled with respect and love,
makes me carefully avoid everything which could disassociate me from or not reintegrate me
with God, our Father.
Oh, Precious Gifts, whose excellence I have learned to know and to recognize, see how my
soul summons You with confidence and opens itself to You with Unconditional Love. And
you, Holy Apostles, who, on the day of Pentecost received the Gifts of the Holy Spirit, grant
us those same graces in order that we may gain a fidelity similar to that which was bestowed
upon you. For in believing all that you have received and passed on, and by practicing the
72
works which were yours, we may, as we continue to promote the succession of the Church
which you have founded, continue to share with you, O Holy and Venerated Apostles, the
blissful reward of the Union and Reintegration with God, the Beatific Vision. So Mote It Be.
6. Kneel upon your right knee, face to the ground, facing the East and recite the Miserei Mei (The Prayer
of Repentance).
Have mercy on me, O God, according to your unfailing love; According to your great
compassion, blot out my transgressions. Wash away all my iniquity and cleanse me from my
sins. For I know my transgressions, and my sin is always before me. Against you, you only,
have I sinned and done what is evil in your sight, You are proved right when you speak, and
justified when you judge. Surely, I have been a sinner from birth, sinful from the time my
mother conceived me.
Surely you wish me to know truth, you teach me wisdom in my heart and soul. Teach me to
hear joy and gladness: that my sorrows may be turned to happiness. By thy grace spare my
sins, and by thy charity forgive my wickedness. Create in me a pure heart, O God, and renew
a steadfast spirit within me. Do not cast me from your presence, or take your Holy Spirit away
from me. Restore to me the joy of your salvation, and grant me a willing spirit to sustain me.
Then I will teach transgressors your ways, and sinners will turn back to you.
7. Rise in the Quarter Circle, facing East, Perform De Profundis (Prayer for Pardon & Mercy).
Out of the depths have I cried unto you, O Lord. Lord hear my voice: let your ears be attentive
to the voice of my supplications. If you, Lord, should mark my iniquities, O Lord, who shall
stand? But there is forgiveness with you, that you may be approached. I wait for you, my soul
waits, and in your word I trust. My soul waits for the Lord more than they that watch for the
morning: I say, more than they that watch for the morning. Let Israel hope in the Lord: for
with Him there is mercy, and with Him is gracious redemption. He shall redeem all mankind
from iniquity.
8. Cense the Circles.

At the East, cense three times and recite Psalm 19
The heavens declare the glory of Iah; and the firmament sheweth his handywork. Day unto
day uttereth speech, and night unto night sheweth knowledge. There is no speech nor
language, where their voice is not heard. Their line is gone out through all the earth, and their
words to the end of the world. In them hath he set a tabernacle for the Sun, Which is as a
bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going
out is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid
from the heat thereof. The law of Adonai is perfect, converting the soul: the testimony of the
Lord is sure, making wise the simple. The statutes of Adonai are right, rejoicing the heart: the
commandment of the Lord is pure, enlightening the eyes. The fear of Adonai is clean,
73
enduring forever, the judgements of the Lord are true and righteous altogether. More to be
desired are they than gold, yea, than much fine gold: sweeter also than honey and the
honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great
reward. Who can understand his errors? cleanse thou me from secret faults. Keep back thy
servant also from presumptuous sins; let them not have dominion over me: then shall I be
upright and I shall be innocent from the great transgression. Let the words of my mouth, and
the meditation of my heart, be acceptable in thy sight, O Adonai, my strength and my
redeemer.
At the South, cense three times and recite Psalm 11

In Adonai put I my trust: how say ye to my soul, Flee as a bird to your mountain? For, lo, the
wicked bend their bow, they make ready their arrow upon the string, that they may privily
shoot at the upright in heart. If the foundations be destroyed O Iah what can the righteous
do? Adonai is in his holy temple, Adonai's throne is in heaven: his eyes behold, his eyelids try
the children of men. Adonai trieth the righteous: but the wicked and him that loveth violence
his soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible
tempest: this shall be he portion of their cup. For the righteous Adonai loveth righteousness;
his countenance doth behold the upright.
At the West, cense three times and recite Psalm 15

Adonai, who shall abide in thy tabernacle? Who shall dwell in thy holy hill? He that walketh
uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth
not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his
neighbour. In whose eyes a vile person is contemned; but he honoureth them that fear the
Lord He that sweareth to his own hurt, and changeth not. He that putteth not out his money
to usury, nor taketh reward against the innocent. He that doeth these things shall never be
moved.
At the North, cense three times and recite Psalm 8

O Adonai our Lord, how excellent is thy name in all the earth! Who hast set thy glory above
the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because
of thine enemies, that thou mightest still the enemy and the avenger. When I consider thy
heavens, the work of thy fingers, the moon and the stars, which thou hast Ordained; What is
man, that thou art mindful of him? And the son of man, that thou visitest him? For thou hast
made him a little lower than the angels, and hath crowned him with glory and honour. Thou
madest him to have dominion over the works of thy hands; thou hast put all things under his
feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of
the sea, and whatsoever passeth through the paths of the seas. O ADONAI our Lord, how
excellent is Thy name is all the Earth
74
THE CHAIN OF LIGHT
PRAYER OF THE ÉLUS COËNS
Eternal, Ineffable God, Holy Father of all things, Thou Who sees and embraces everything:
Answer the prayer of Thy servant prostrate before Thee.
Grant me the contemplation, the fervor and the sincerity necessary
For the sentiments that I want to express to Thee.
Be auspicious for me, O ineffable Father,
For me and for all those men and women for whom I come to intercede:
For my Brethren in the Order of the Coëns,
For my parents, for my friends, for my enemies, for the living and the dead,
And for all of Thy creatures, O merciful Lord.
So answer me, O my God:

Grant to me the gift to pray to Thee efficiently.
Here I now surrender to Thy Hold Guard.
So have pity on me and may Thy Will be done! Amen.
And Thou, O my Patrons, Spirits freed of material ties,

Thou who henceforth enjoy the fruit of Thy Virtues, and whose Names I am lucky to carry:
I beseech Thee, by the Name that Thou Thyselves have invoked
With so much fervor, confidence and success,
I beseech Thee to contribute to my eternal salvation by Thy holy intercession and by Thy
protection,
With the Father of Mercy, with the Reconciler, with the Conservatory Spirit.
Obtain for me and for all of my Brethren the mercy of the Divinity,
His favors, His clemency, that rewards Thee now for all of those fights
Which Thou have had to give in this place where I still am.
Ensure, by Thy beneficial assistance, that I live, and shall die as Thee,
In peace, in joy, and in holiness. Amen.
75
And Thou, O Pure Spirit, my Guardian, put in charge by the Eternal One to watch over me
For the entire Reconciliation of my spiritual being:
I implore Thee, in the Name of the God of Mercy,
To come to the assistance of my Soul
Every time that it may be in danger of succumbing to Evil,
Every time that it will call Thee by its desires, its sighs and its meditations,
Every time that it will be hungry and thirsty for advice,
For instruction and for understanding.
So help me, O my Guardian, to obtain the protection and assistance

Of the Patrons Whom I have just invoked,
As also the submissiveness of the Spirits whom I still have to call up in this Operation.
Help me therefore, help me, in my poverty, in my nakedness, in all of my needs.
Amen.
LORD’S PRAYER
Our Father, who art in heaven, Hallowed by Thy Name.

Thy kingdom come, Thy will be done on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses, as we forgive those that trespass against us.
And lead us not into temptation, but deliver us from Evil.
For Thine is the kingdom, the power and the glory, for ever and ever. Amen.
PSALMS 91
He that dwelleth in the secret place of the most High, shall abide under the shadow of the
Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.
Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He
shall cover thee with his feathers, and under his wings shalt thou trust: His truth shall be thy
shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth
by day. Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth
76
at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall
not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked.
Because thou hast made the Lord, which is my refuge, even the most High, thy habitation;
There shall no evil befall thee, neither shall any plague come nigh thy dwelling. For he shall
give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their
hands, lest thou dash thy foot against a stone. Thou shalt tread upon the lion and adder: the
young lion and the dragon shalt thou trample under foot. Because he hath set his love upon
me, therefore will I deliver him: I will set him on high, because he hath known my name. He
shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and
honour him. With long life will I satisfy him, and shew him my salvation.
A PRAYER FOR PEACE5
O Adonai, Elohim of Elohim,

we desire peace:
peace among families, in the cities, amongst the nations, peace on all the earth;
the heart of Man is made to love and not to hate, send forth upon us Thy bounty,
gentleness and love.
Keep far removed from us those longing for war, both irreligious and divisive, gift them
with an un-ending thirst for Peace. Unleash upon the world a wave of Love and
Fraternity. Deign we beseech Thee in the Name of the uncreated Logos, the expression
of Thy infinite love, to grant unto us Universal Peace.
May that Peace spread serenity and justice over all creation, but most of all over those
whose lives are threatened, whose liberty is at stake and whose ideas and human
consciences are jeopardized.
O Adonai, Thou power of the Light, make it so that self-serving interests are erased
before the interests of Humanity and that the interests of Humanity be elevated to the
spiritual planes of Fraternity and Love in order to suppress, for evermore, anger, lust and
5 By T.P.M. Constant Chevillon (b. 1880 – martyred +1944)
77
hate!
Give unto the wealthy a sensible and generous heart,

unto the poor - knowledge of the kingdom of light and temperance of longing,
unto the powerful who govern the world - equitable senses of caution and wisdom,
unto the governed - respect for the fair and legitimate hierarchy;
unto all - humility in Faith, Hope and Charity.
AMEN! AMEN! AMEN!
GLORIA PATRI
Glory be to the Father, and to the Son, and to the Holy Spirit.
As it was in the beginning, is now, and ever shall be, World without end. Amen.
Finally, sit down with the censer in the Circle of Retreat and settle down into an extended period of
meditation.
On the first night, only leave the circle between 1:30am and 2:00am.6
When finished, rub out all the figures traced on the floor. When all traces are effaced, you may retire
to sleep.
6Again, the aspirant may be pragmatic here. The point is to settle into an extended meditation on the Eternal
and its manifestations.
78
ON REGALIA
For your admission into the Order, you must procure a white robe (alb or tau robe) and a black hooded
cloak of your liking. These may be high quality garments of cotton, satin or silk, or simple polyester
garments procured from a costume supply store. Cheap options can also be found on ebay or other
online retailers. The difference between an alb or a simple tau robe, high-quality linen or inexpensive
polyester, is a matter of personal preference, comfort, and budget. Be aware however that magical
work can involve long, intense sessions and a quality investment is suggested.
Links to examples of high-quality options are below. If procuring online, be sure to allow ample time
for shipping before your initiation.
As always, do not hesitate to contact the Archivist of the Temple or the Grand Chancellor with any
questions you may have.
White Tau Robe
USA - Cotton White Tau Robe from Azoth Art $80.00 – $160.00
Europe - Polyester & Cotton White Robe from Masonic Regalia Online 60 €
White Alb
USA - Cotton White Alb from Azoth Art $110
USA – White Linen Alb from Autom - $60
Europe - Cotton White Alb from Regalia World £50.00
Black Hooded Cloak
USA - Cotton Black Azoth Art Cloak $90.00 – $125.00
USA – Cotton Black Cloak from Medieval Collectibles $40.00
USA – Cotton Black Cloak on Etsy $50
Europe - Cotton Black Cloak from Regalia World £50.00
79
80
MASONIC RULE FOR USE OF THE
REUNITED AND RECTIFIED LODGES,
OR “THE RULE OF THE ORDRE IN 9
POINTS”
FROM THE 1782 CONGRESS OF WILHELMSBAD
81
The Rule of the Ordre in 9 Points
Copyright © 2016-2020 by OMS
Version 2.1, Spring Equinox, 2020

OMS
P.O. BOX 7092
AUSTIN, TX 78713-7092
WWW.MARTINISM.NET
82
B.M.L. MS. 5458 preserved at the Bibliothèque municipale de Lyon.
83
MASONIC RULE FOR USE OF THE
REUNITED AND RECTIFIED LODGES, OR
“THE RULE OF THE ORDER IN 9 POINTS”
FROM THE 1782 CONGRESS OF WILHELMSBAD
Question: Are Macoones gudder men then-odhers?
Answer: Some Maconnes are not so vertuous as some other menne ; but, y’n the most
parte, thay be more gude than they woulde yf thay war nor Maconnes.
Question: Doth Maconnes love eidtber odther mightylye as beetb sayde!
Answer: Yea verylyjcbe, and that may not odherwise be, for gude menne and treu,
kennynge eidher oder to be suche, doeth aiways love the more as thay be more
gude.
(Examination on The Mystery of Masonry under Henry VI.)
A.·.L.·.G.·.D.·.G.·.A.·.D.·.L.·.U.·.
PROLOGUE
O you who have just been initiated into the bosom of Wisdom! Child of Virtue and of Peace!
Give our words a listening ear and let your soul open to the lessons of Truth!
We will teach you the path to a happy life; we will teach you the ecstasy your Source!
We will teach you to cultivate, with vitality and success, all the capacities that providence have
entrusted to you, and so make yourself an aid of Mankind and a partaker of the mysteries and blessings
of the Divine.
84
ARTICLE I
DUTY TO GOD AND RELIGION

1. Your first tribute belongs to the Divine. Adore the Being full of majesty, who created the
universe by an act of his Will, who retains it by a continuing effect of his Action, who fills your
heart, but whom your narrow mind cannot conceive nor define.
Pity the sad delusion of one who closes his eyes to the light and walks in the valley of shadows,
and let your heart be touched by the blessings of the Eternal. Reject with contempt that vain
sophistry which degrades the human mind when it moves away from its source.
Elevate your soul above the material things that surround you, and direct your desire to the
eternal heavens, which are your inheritance and your true home. Give unto God your Will and
Desire, make yourself worthy of his invigorating powers. Fulfill the laws he wanted you to
accomplish in your career as a man on earth. Please your God, that your supreme happiness
is to be reunited with him forever, the pinnacle of all your ambition, the compass of your
actions.
2. But how shall you remain standing in the eyes of the Eternal, you of such a fragile constitution?
How, I ask, when in every moment you can stray from the path of the Eternal, and defile your
own sanctity, even though at all times Infinity is offered unto you? Surrendered to the vagaries
of reason’s limited faculties, can you see any consolation in your future? Compared to the
image of the Eternal, how do you fare? Humble yourself through your Redeemer; prostrate
yourself before the incarnate Word and bless the Providence that made you be born among
Christians.
The Gospel of our obligations is Truth, and if you are not Truthful, you cease to be an Initiate.
Announce through all your actions an enlightened and vigorous devotion. Announce without
hypocrisy, without fanaticism, that the Path does not merely speculate truths: for it is the very
Practice of Truth that defines you, and all your moral duties. Thus, Truth will teach you, guide
you and your fellow Men, and grant you joy and happiness. Thus, you will never tremble;
neither before the eyes of men, nor before the throne of God.
Truth above all, penetrates up to this principle of charity and love, based on this holy religion:
be sorry for the mistake without hate and without persecution: let God alone to judge, and
content yourself to love and tolerate. Masons! Children of one God! United by a common
belief in our divine Saviour! May this bond of love closely unite us and eradicate all prejudice
opposite to our brotherly harmony!
85
ARTICLE II
IMMORTALITY OF THE SPIRIT

1. Man!
King of the world!
Masterpiece of creation, who the Eternal animated by his breath!
Meditate on your sublime election.
Everything around you: all that lives, both of the vegetable and animal realm, perish with time
and is subject to your empire: your immortal Spirit.
Your secret Centre is One, All, and emanating from the bosom of the Divine, and it shall
survive all material things and never die.
That is the true patent of your nobility, the living seal of your happiness. This you have
forgotten.
And through the pride of your mind, plunged yourself into the abyss of oblivion.
By your own Will, you have degraded yourself!
Despite your original and present grandeur, what are you now, compared to the Eternal?
Adore the Infinite while in the mire of the finite world.
Carefully separate your heavenly indestructible principle, from the foreign alloys you are now
composed of.
Cultivate your immortal Spirit and perfect your Soul, so that this holy unction will be a temple
of Pure Light, when from your being you release the vapors of coarse matter. Thus, you will
be freed from the chains of slavery, attain happiness in this bosom of misfortune, unwavering
in the tempests of life; and you shall die without fear.
2. Initiate!
If you ever doubt the immortal nature of your Spirit and the Nobility of your heritage,
Initiation would be fruitless for you.
You would cease to be the adopted child of Wisdom and you would be lost in the crowd of
material beings and profane, groping for Light in the abyss of darkness.
86
ARTICLE III
DUTY TO THE SOVEREIGN AND YOUR HOMELAND

1. The Eternal deigned Man to be a Sovereign upon earth, and man have thus elected Sovereigns
from their own ranks, to build a State for men to dwell in.
When the State of Men is thus erected in the name of truth, you shall cherish its legitimate
authority on the corner of the earth that you live.
Your honor shall therefor first be measured by your reflection of the Divine, and secondly in
the eyes of your fellow men.
Man, wandering in the forest, uncultivated and secluded from his fellows, is not suited to
partake in the community of the Divine, nor partake in the wealth of joy that is reserved for
him.
His Being grows among his fellows, his Mind is strengthened by the clash of opinions, but
once a member of society, he is inclined to constant strife, born from self-interest and
disordered passions, and his innocence soon succumbs either to force or to deception.
He therefore saw it necessary to create worldly laws to guide him, and leaders to keep them.
2. Sensible Man,
Pray for you parents; pray for those who govern your state, and ask for their conservation, for
even they should be representatives of divinity on earth.
If they err, they will be measured in the Image of the Judge of Kings.
So shall also your Heart be your King, and its laws your Law. Thus beware, for in the end, you
can only betray yourself.
Self-Rule is your sacred duty, Self-Rule in the kingdom of Men.
And if your heart does not quiver in delight when hearing the sweet secret of its hidden name,
and its hidden King, our Order would expel you from her womb; and deem you unworthy to
stand in our ranks.
For if you fail in this first task of your own government, you fail its very purpose; to be the
trusted and esteemed abode of your own elevation.
Be therefore a patriot in your inner kingdom, the truest spouse to your marriage with Heaven.
Raise the children of your soul to understand its own laws, and the duties thereof.
Be the most courageous warrior, the most upright judge, the wisest Master, the most faithful
servant, the most tender parent, the most steady spouse, so that your child will be raised to be
sanctified and strengthened as a free Man, voluntarily partaking in the building of the Temple
of Truth, and never join the ranks of the weak; in the kingdom of hypocrisy and perjury.
87
ARTICLE IV
DUTY TOWARDS HUMANITY

1. Then, if the borders of your kingdom should open, and should your heart choose to cross
these borders of your empire, and should your heart be set ablaze and partake with the hearts
of other Men, then you will see that all nations stem back to one common source.
You will not fail to recognize that Mankind is but one family; and you will cherish all men, for
we all have the same organs, the same need to love, the same desire to be useful, and we all
have an immortal Spirit like yours.
If this should come to pass, then do not hesitate:

Come into our Temple and offer your homage to the sacred Humanity, for the universe is the
home of the Initiate, and anything that has the appearance of Man is never foreign to him.
2. Come and partake in this majestic building, designed and erected to the restoration of Man;
cherish the assembly of virtuous souls, engaged in its exaltation, widespread in all countries,
where reason and enlightenment has made its entry, meet under The holy banner of Humanity,
ruled by simple and uniform laws.
Finally, feel the sublime goal of our Holy Order; devote your whole life and activity to charity;
ennoble, purify and strengthen this resolution by tirelessly working on your own perfection,
bringing you closer to the Divine.
88
ARTICLE V
CHARITY
1. Created in the image of God who has deigned to communicate himself to mankind and spread
happiness through them; approach this example of the Infinite with a firm Will to unceasingly
further it, and let the elated bliss pour unto others to the utmost of your power: for whatever
the Spirit can conceive of the Divine is the inheritance of the Initiate.
2. Behold the impotence of childhood; it demands your support.

Consider the disastrous inexperience of youth; it solicits your council.
Use your joy to preserve them from error and the deceptions that threaten them,
Excite in them the sparks of the Sacred Fire of their Genius, help them to develop it for the
joy of the world.
3. Any Being that suffers or laments has rights, sacred rights towards you; take care not to ignore
them!
Do not wait until the cries of misery start to weary you before soliciting them; Intervene and
reassure those who are unfortunate, and especially those who suffer in silence.
Do not poison, by the ostentation of your gifts, the spring where the unhappy go to be
refreshed; do not seek the reward of your benevolence in the vain applause of the multitude;
for the Initiate seeks his only reward in the stillness of his conscience and in the strengthening
recognition of the Divine, under the eyes of which he always stand erect.
4. If Providence should grant you any surplus, takes care not to squander it frivolously or
carelessly; for Wisdom would rather that your Heart became indifferent to your possessions,
and freely and spontaneously give equal distribution of your goods.
This is the only way to enjoy what privileges you might have been given.
Beware of avarice, most sordid of passions, so that it does not degrade your character, and
that your heart should harden with the cold and arid calculations that it brings.
If ever you should suddenly shrivel with its sad breath of self-absorption, flee our Temple, for
it would have become a foreign abode for you, and we would not recognize in you the original
image of the Divine any longer.
5. As your charity is lit by religion, your prudence should be lit by Wisdom.

As your heart would embrace all of humanity, so must your Spirit choose most wisely where
to apply itself.
Cultivate it therefore; whether by instruction, advice, protection or reliefs.
But never believe that you have done enough and let yourself lean back to enjoy the fruits of
your labors.
89
Exceed! Always return to your work, for only thus will your energy be replenished!
Thus you will be flooded by continual bursts of sublime passion, an inexhaustible source of
pleasures will be prepared for you: you will attain on this earth the first impression of celestial
happiness, your soul will grow, and all moments of your life will be penetrated with the ecstasy
of Spirit.
6. When at last you have exceeded yourself even to the very limits of your finite nature and
exhaust yourself so that you should believe that you cannot endure for your Work, never let
your soul be distraught!
Then, come to our Temple.
Come, and see the brilliance of the Sacred Chain that unites us, and it shall invigorate all your
faculties, for our campaign against misery of the world, such as the Initiates have undertaken
it, will bring forth the a new world; ripe with the sweet fruits of our combined forces, when
they are set on the same goal.
Then your wealth will multiply, for you will help make a thousand men happy instead of one,
and all your desires will be crowned.
90
ARTICLE VI
OTHER MORAL DUTIES TOWARDS MANKIND

1. Love thy neighbor as thyself, and never do unto him what you do not want to be done to you.
Serve yourself by the sublime force of Silence and serve mankind by the Sublime gift of the
Word. Be a sign of Mankind’s dominion over nature; go and silently meet the needs of others
and go loudly to excite in all hearts the Sacred Fire of the Spirit.
Be gracious but informal; erect yourself to be a divine example. Share the happiness of others,
be not jealous of it.
Do not allow the urge of jealousy to rise, even for a moment in your chest, for in its root, and
by its force, it disturbs the tranquility of your happiness, and your soul will be subject to the
tempest of the most miserable furies.
2. Forgive your enemy; for you cannot revenge what he has done to himself.
For by this princely sacrifice, is to be found the sublime secret of religion: Recognizing your
fellow man as yourself, you return him to the image of the Eternal.
This is the sole purpose of forgiveness of sins, and the most heavenly act of outward man.
Thus, grace is hidden in indifference.
Always remember, that this is the triumph of Beauty; the Will’s only dominion over instinct.
For: The Initiate forgets all insults; but never any recompenses.
91
ARTICLE VII
MORAL PERFECTION OF YOURSELF

1. In devoting yourself to the welfare of others, do not forget your own perfection and do not
neglect the needs of your immortal soul.
Descend often into your heart to probe its most secret folds. Knowing oneself is the pivot of
the Initiate’s desire.
Your soul is a broken mirror that disperses the Light; restore it by the trials of your Desire so
that it will reflect its true Image.
2. Purity and Severity shall be your inseparable companions and make you respectable in the eyes
of the profane, and keep your soul pure, straight, true and humble.
Pride is Man’s most dangerous enemy, for it maintains an illusory confidence in his strength.
Do not contemplate the worldly birthplace from which you came, it only slows down your
journey.
Set your eyes on where you need arrive.

Your time for travels is short; use it well and use it now!
Never judge yourself thorough the eyes of others; this is mere self-poisoning of your soul.
Measure yourself by your own Standard and feel the sting of your own sword!
3. If you talk, then speak the Truth, and not the secrets of your heart, and let your lips be a true
and faithful weapon for you.
The Initiate who divests himself of truth and dons the mask of hypocrisy and artifice, would
be unworthy to live with us and sow distrust and discord in our peaceful temples, he would
soon become a horror and a plague to himself.
4. Sublimate yourself in the presence of the Eternal; and you will be strengthened.
Every morning renew your vow to improve yourself; watch and pray, and when the night
comes, your heart shall be its refuge.
Likewise, always renew your life Divine, and you shall rest quietly in the heart of the Eternal
while you are awake.
5. Finally, study the meaning of the hieroglyphs and emblems that our Order presents to you.
Nature veils her secrets, but longs for them to be unraveled. Meditate on this and cherish what
you will discover.
For these mysteries are one and the same, and they are fashioned for Man to understand the
relationship between God, the universe and you.
Thus, your desires will be fulfilled, and your Divine Spirit will teach you how to forge your
destiny.
92
ARTICLE VIII
DUTY TOWARDS YOUR BROTHERS AND SISTERS

1. Amongst the great multitude of Beings that populate the immensity of our universe, you have
chosen, by an act of free will, the Initiates as your Brothers and Sisters.
By this act, you forfeit your spiritual and moral seclusion and awake to become part of the
Initiates’ Brotherhood of Mankind.
For from the moment you pass through this threshold, all beings have a sacred right to your
support and your amity. Especially those you call your own. For truly; Mankind is but one
Family, and nowhere is a stranger to be found. Therefore, let your right hand be open to all
Beings in the sign of fraternal sincerity. But, let the revelation of your true Being be reserved
for those you find worthy. Nature follows the laws of equality; no true distinctions are to be
found.
Thus, the Initiate never succumbs to sacrifice another, neither out of gain nor out of fear, of
neither man nor of state. The profane world measures the value of Man by profane means,
and segregates equals by their worldly achievements, by their wealth, or by other random assets
that providence has given them.
All these things are as naught to us.
Leave your pride, treasures and decorations at the door of our Temple, and come as you are,
for amongst us rank will always be outshone by Virtue.
Faithful to this law, the Initiate is devoted to the work of restoring the Temple of Mankind.
2. Never blush in the presence of an Unknown. Never make a stranger blush before you.
For all Men are of Noble birth, and as an Initiate, it is your sacred duty to always act
accordingly.
Should you fail to do this, we would send you back into the world with your pride, where you
can freely profane yourself on the theatre of the world.
Be a shelter and an asylum for others, and the Eternal shall be your abode forever.
If your brother is in danger, fly to his aid, and do not hesitate to give your life for him. But
expect nothing from your brethren, not even in the utmost need.
If in need, grant your brother your treasures, and rejoice that you have been able to do so. If
your brother strays, come to him and be a mirror for the Light he carries in the dark. Give
support to him that staggers and raise those who have fallen.
3. If your heart should ulcerate by insults, real or imaginary, or harbor secret enmity against one
of your brothers, dissipate immediately the cloud that rises. Call to your aid the Unknown
paraclete; and ask for its fraternal mediation; but never pass the threshold of the Temple before
having banished any feeling of hatred and revenge.
93
4. For if your Temple be not purified by the virtues of the brothers and be not sanctified by their
harmony, you would call upon the name of the Eternal in vain, and he would not condescend
to make you his abode.
94
ARTICLE IX
DUTY TO THE ORDER

1. When finally, you were admitted to freely partake in the Association of Initiates, you also
forsook a part of your natural liberty by the obligation you took of your own free will to
incessantly seek the light and to keep it inviolate.
For by this act, you are no longer only a mere inquirer into the Mystery, but you have also
become its Guardian.
Your commitment to the Order is subject to its rules and its Superiors, but never should you
have to doubt that our hierarchy is one of benevolence:
You do not owe anything to those who have gone before you; but everything to those that
come after you.
Such is the legacy of our spiritual heritage.
2. The law you have sworn in the presence of what you deem most Holy, is a single honorable
observance of trust: to keep secret our rituals, ceremonies, symbols and the form of our
Association.
Beware of believing that this commitment is less sacred than any other oath, word, deed or
thought that you profess; for all your actions are a reflection of the honor and uprightness of
your being.
You were, are and will forever remain a Free Man, but should you break the oath that you
have taken; you have failed yourself and your Word to the Eternal, whom you invoked as a
witness of your sacred pledge.
Fear not any penalties or perjury from us but know that you can never escape the punishment
of your heart nor the loss of respect and confidence of your brothers, who would be entitled
to declare you without faith and without honor.
95
CONCLUSION
If the teachings that the Order present to you, to aid the way of the Truth and happiness, are engraved
deeply in your heart, and should they open it to the Eternal from where it stems, if the valuable
maxims, which will mark each step on your Initiate journey, should be transformed by you into your
own principles, and you yourself dictate the unwavering laws of your words and actions;
Then, O my brother, this would be our purest joy, for then you will have become truly Free!
You will achieve your sublime destiny:
You will recover the divine resemblance which was the right of Man in his original state. For this is
the goal of all Religion, and the sole object of all Initiation:
You will again become Heavens most cherished Being, and the bountiful blessings of Infinity will
come to you.
And when you have attained the glorious title of Sacred, Free, Happy and Constant, you will walk on
this earth the equal of Kings, the benefactor of men and as an example to your brothers and sisters in
the fellowship of Mankind.
96
APPLICATION FOR INITIATION
DATE SUBMITTED: ______________
97
INTRODUCTION
“The only initiation which I advocate and which I look for with all the ardor of my Soul, is
that by which we are able to enter into the Heart of God within us, and there make an
Indissoluble Marriage, which makes us the Friend, the Brother and Spouse of the Repairer
… there is no other way to arrive at this Holy Initiation than for us to delve more and more
into the depth of our Soul and to not let go of the prize until we have succeeded in liberating
its lively and vivifying origin.”
- LOUIS-CLAUDE DE SAINT-MARTIN
A.·.L.·.G.·.D.·. Hw?hy S.·.A.·.D.·.U.·.
The Ordre Martinistes Souverains is an independent Martinist Order, in possession of the primary
initiatic lineages of Martinism through the Papus-Chaboseau lineage, the Russian lineage of Friedrich
Tiemann von Berend, the Russian Lineage from Saint Jean l’Apôtre’, as well as others. The Ordre
Martiniste Souverains is a strictly non-political and independent Order, maintaining friendly and
fraternal relations with any established Martinist Order or independent Martinist, bearing in mind that
we all meet on the Level, act by the Plumb, and part on the Square.
The initiatic function of the Ordre Martinistes Souverains is the provide a context wherein certain
highly qualified individuals may find assistance in unfolding and further developing their innate
mystical and spiritual talent, in the company of like-minded individuals. Of utmost importance is a
sincere intention to manifest adepthood in one’s life. Since our Ordre is not motivated by financial
profit, and since space in our Temples is limited, we are, of necessity, careful in the selection of
prospective candidates. We are interested only in facilitating quality spiritual, theurgical and alchemical
practice, not in recruiting vast quantities of members.
The Work of our Ordre, and of our Martinist Initiates is independent and rests entirely upon each
individual Martinist’s shoulders. While the purpose of the Ordre is to support and guide its members
towards the attainment of the One Mystery of the S.'.I'.'., a great deal of study, work and contemplation
must be done independently, for only the individual can truly prepare himself for the unveiling of
Truth.
98
All requests to join the Ordre Martinistes Souverains must be duly signed by the Postulant and be
accompanied with the following (requests lacking or omitting any of these will not be considered):
1. This letter and the following formalia, consisting of 7 pages.
2. Addendum I: Mundane resume, from two to five pages.
3. Addendum II: Esoteric resume, from two to five pages.
4. A recent photo of yourself.
If you do not have enough space in this letter to answer the questions, feel free to elaborate in the
addendums, but mark the respective sections clearly for reference.
Completed applications and Pre-Associate Operations should be sent digitally to

[email protected] or the local Temple Master. They may also be physically mailed to:
O.M.S.
P.O. Box 7092
Austin, TX 78713-7092
A final piece of advice:

Take your time, and reflect on your answers while writing your application.
In the processing of expressing your beliefs, esoteric goals, and personal history, you may learn
something valuable about yourself.
“Unity is seldom found in fellowship, it must be sought in your meeting with God. Only when this
is achieved, will we find brothers in each other.”
Louis-Claude de Saint-Martin
Before the Light,

Grand Master
Austin, TX, USA
[email protected]
http://www.martinism.net
99
GENERAL INFORMATION
Full Name:
Address:
Email Address:
Telephone (day/evening):
Date of Birth:
Time of Birth:
City of Birth (please be precise):
State or Country of Birth:
Schools attended, degrees earned:
Languages spoken and fluency therein:
Profession:
Marital Status:
Closest Relative:
State of Health (include any medicine):
100
PERSONAL BACKGROUND
List your main interests and hobbies:
Do you currently have a stable financial situation?
Do you currently have a stable family/home situation?
If applicable, how does your spouse or partner feel about your joining a secret Order?
If you for some reason have decided to keep this from him orher, please state the reasons for doing so separately.
Have you ever been charged with a felony or misdemeanor involving moral turpitude?
(If so, when and where? – Note: This does not immediately disqualify a petitioner)
Are you now or have you ever been employed by/associated with any government or law
enforcement agency (including the military)?
If so, please describe in full your employment/association.
How would you, in a single sentence, describe yourself as a person?
How do you believe others would describe you as a person?
PLEASE WRITE A SEPARATE COMPLETE RESUME OF YOUR MUNDANE LIFE.

NUMBER THE PAGES, AND MARK IT AS:
ADDENDUM I: PROFANE RESUME
This shall contain:

• An outline of your life, from birth to present, detailing major events.
• Your choice of education and career.
• Your relationship status and family.
• Your goals and desires in life.
• Major inspirations: Family, teachers, authors, philosophers, artists, etc.
• If applicable, any publications or lectures you have authored.
• Your relationship to science, art, music and politics.
To some extent also religion, but you may elaborate on this in the next addendum.
101
ESOTERIC BACKGROUND
Religion, Beliefs, or Religious Denomination:
If applicable, please state any Esoteric Orders or Schools you belong to:
This will be used to help determine who shall be your mentor.
If applicable, years of training in Esoteric disciplines:
How did you hear about Martinism?
How did you hear about the Ordre Martinistes Souverains?
If you are a member of another Martinist Order, state degree and attach a copy of certificate:
Have you ever left any Order or Esoteric Society?

If yes, please state the reason why in the end of Addendum II.
Have you ever broken an oath given to an Initiatic Order, Initiator or Ordinator?
If yes, please state the reason why, and other details in the end of Addendum II.
PLEASE WRITE A SEPARATE COMPLETE RESUME OF YOUR MUNDANE LIFE.

NUMBER THE PAGES, AND MARK IT AS:
ADDENDUM II: ESOTERIC RESUME
This shall contain:

• An outline of your spiritual life, from your awakening to present, detailing major events.
• Your choice of spiritual paths.
• Companions you have studied with.
• Major inspirations: People, schools, teaching and books.
• Main area of spiritual interest, or specialty.
• If applicable, any esoteric publications or lectures you have authored.
• Any spiritual practices you have observed: prayer, ritual, meditation, mass, etc.
• Your reason for asking admission to the Ordre Martinistes Souverains.
• What you seek to attain by becoming an Initiate into the Martinist Tradition.
• Your spiritual goal.
102
PRELIMINARY OATH
I promise and swear that I will not under any circumstance reveal the identity of my sponsors or any
other member of the Order, to anyone who has not been duly initiated into the Ordre Martinistes
Souverains.
I pledge that I am willing and prepared to travel to a Temple of the Order to undergo the trials of
initiation, knowing that I might not pass.
I pledge that I am prepared to dedicate both time and effort to the spiritual studies of the Order, its
teachings and its practice.
I pledge that I am willing, as health and distance allows, to attend monthly meetings, both with my
appointed mentor, and in the Temple where I will work.
I pledge that I shall respect the liberty, independence and beliefs of the members of the Order, as they
are sworn to respect me for who I am.
I promise and swear that if I should be Initiated, but then leave the order, or be expelled, I will return
all documents and belongings that I might be given as part of my Work, without making copies or
duplicates thereof.
I understand that all materials and teachings connected to the order are strictly confidential and shall
never be disclosed to the uninitiated.
I do further swear on my honor that what I here have testified about myself is the full truth, and as
accurate as possible.
I understand that my sponsors also testify on their membership in the Order that this is so, and that
any deliberate omissions on my part, will have consequences for them.
This document is issued under complete discretion and confidentiality and is to be returned to the
Order within one month, regardless of whether it is completed or not.
___________________________________________
SIGNATURE AND DATE
103

OMS - Threshold of Initiation 2020.1

Uploaded by

Copyright:

Available Formats

OMS - Threshold of Initiation 2020.1

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

OMS - Threshold of Initiation 2020.1

Uploaded by

Copyright:

Available Formats

What is the Ordre Martinistes Souverains and what are its aims?

What is the Ordre Martinistes Souverains and what are its aims?

What does the document outline as contents?

What does the document outline as contents?

THRESHOLD OF INITIATION

INFORMATION FOR THE ASPIRANT

AUTHORISED BY THE G.·.C.·.S.·.I·.·

PUBLIC MANIFESTO ........................................................................................................................................ 7

LE COLLÈGE S.·.I·.· (C.·.S.·.I·.·) ...........................................................................................................32

PRE-ASSOCIATE OPERATION ......................................................................................................................39

APPLICATION FOR INITIATION ...................................................................................................................97

AUTHORISED BY THE G.·.C.·.S.·.I·.·

Dear Worthy Aspirant,

2. This gift carries within it the rights and burden of self-sovereignty;

The Élus Coëns: “L’Ordre de Chevaliers Maçons Élus Coëns de

Société des Intimés or Initiés: The “Voie Cardiaque”, or Way of

Each of these manifestations, or branches, of Martinism are presented and worked in

I° Associate Élu Curriculum

This handbook is currently available in English and Portuguese.

Of Errors and of Truth, by Louis Claude de Saint-Martin

II° Initiate Chevalier Handbook

III° Supérieur Inconnu Handbook

MS. Cote 190 D 39 Bibliothèque Grand-Orient des Pays-Bas – Translation &

Several Rosicrucian currents are conferred and worked within the

Demetrius Sémélas’ Frères d’Orient is also conferred and worked

EASIE-EASIA stands for Eques A Sancti Ioannes Evangelistae

Serious Inquiries Only

THIS DOCUMENT IS THE PROPERTY OF ORDRE MARTINISTES SOUVERAINS

PRE-ASSOCIATE OPERATION ......................................................................................................................39

Greetings in Light, potential Candidate of the Ordre Martinistes Souverains,

7. Submit an overview of your documented experiences from the meditations and

1. Required literature studies:

The O.·.M.·.S.·. Introduction to Martinism Lectures I – V (Available on the OMS YouTube)

2. Recommended literature studies:

10 Prayers of the Unknown Philosopher by Louis Claude de Saint-Martin

Le Martinisme by Robert Ambelain

Manifestations of the Martinist Order by Milko Bogaard

Meditation is a stylized technique that is repeated regularly to achieve a subjective state.

But how can we do it?

If you are looking for serenity, you must first be silent!

“Silence” is a word that breaks the stillness!

1. That the body is in least possible movement.

2. That it is not in direct pain.

3. That it is not so relaxed that you might fall asleep.

5. That the breath can flow free and easy.

I ‐ Iota ‐ The first movement

There are numerous kinds of disruptions;

• It may be that thought gives birth to new thoughts: IAOIAOIAOI… etc.

How do you handle disruptions?

This technique is called concentration.

‐St. Pio (of Pietrelcina).

God is a fixed paradise; man should be a paradise in motion.

Prayer is the soul’s breathing

The simplest rhythm for the beginner is the Fourfold Breath.

1. Empty the lungs and remain thus while counting to 4.

EXERCISE 1 – SIMPLE OBSERVATION

EXERCISE 2B – SINGLE-POINTED THOUGHT

EXERCISE 5 – SIMPLICITY OF BEING

The Purpose of the Daily Operations

1 A reference to the Archangel Raphael.