As students of martinism, my time so far i just seems to spent reading. What type of work do we engage in?
At this point i have reached the 23 monograph lesson or 2nd degree ? not sure what they are called.
will my interest in humanitarianism increase with membership. Here is looking forward to some
lessons or visual exercises. Looking forward to lessons on prayer... bless you
I have located a good source to download the writings of Jacob Behmen (Jakob Boehme) on the internet. They are found on http://www.passtheword.org/DIALOGS-FROM-THE-PAST/waychrst.htm
His writings are:
D I S C O V E R E D A N D D E S C R I B E D
I N T H E F O L L O W I N G T R E A T I S E S.
I. Of TRUE REPENTANCE. | || III. Of REGENERATION. || IV. Of the SUPERSENSUAL LIFE. |
Written in the German Language, Anno. 1622;
A red sign on House 11 said “Closed for Repairs’”
No need to try the bell or navigate the stairs.
The door blown open by gale force winds,
Occupants now scattered, once known as friends,
Change was commanded by black destiny’s wheel
The masked figure whispers, ”Loss is our Achilles heel,”
“Though you miss them and for their company yearn,
Bless and release them for some may yet return.”
“Silence and Providence help to make the Stone,”
“And this will protect you in difficult times alone,”
He fastens her white cloak, saying, “Remember what you know.”
“Though time is of the essence, Festina lente is how we must go.”
Some Comments on “Spiritual Pilgrims: Carl Jung and Teresa of Avila”
Father John Welch is a member of the Carmelite Order and a Jungian who has lectured and written extensively on the meaning and practice of St. Teresa Avila’s “Interior Castle” in tandem with Jungian psychology, especially where it concerns the process of Individuation. Father Welch’s lectures and writings serve equally as a primer to both subjects, or fresh, insightful reviews, for those already familiar with the territory. In various contemporary “traditional” writings and circles, both “mysticism” and Jungianism have often gotten short-shrift, or been subject to certain austere, and or carte blanche criticisms—thus the work of Father Welch serves to help counter balance these equations.
In “Meditations on the Tarot”, Tomberg raises a few points worth considering in the above context:
1. The objective of this work is a “fusion” of types of knowledge. Hermetism seeks a resolution of the “oppositions” between spirituality and intellectualism, toward an agreeable “parallelism”, and lastly a “fusion”. This fusion Tomberg equates with the “Philosopher’s Stone”, and “Operation of the Sun and the Moon” (Meditation on The Fool).
2. That the work of Carl Jung constitutes a branch of such “fusion” in the domain of psychological and behavior sciences, Tomberg adds “Neither Vladimir Solovyov, nor Nicholas Berdyaev nor Pierre Teilhard de Chardin, nor Carl Gustav Jung, for example were declared Hermeticists, but how much they have contributed to the progress of the work in question! Christian existentialism (Berdyaev), Christian Gnosis (Solovyov), Christian evolutionism (Chardin), and depth psychology of revelation (Jung) are, in fact, as many inestimable contributions to the cause of the union of spirituality and intellectuality (Meditation on The Fool)”. In the specifically religious domain, Tomberg finds this type of fusion present where prayer and meditation coexist as method, or exercise. He offers as examples St. Teresa and St. John of the Cross in Carmelitism, St. Boneventura and the Franciscans, and St. Ignatius Loyola and the Jesuit Order (Meditation on The Fool).
3. That the beginning task of the spiritual aspirant, the “initiate” need attend to, by whatever other name one wants to describe it, what Jung dubbed “individuation”. Tomberg explains that this individuation is the “harmonization” of the consciousness and unconsciousness—this has also been referred to in the Hermetic literature as the “chemical wedding”, preceding the “mystical wedding”—in St. Teresa, as we will see, the individuation stage occurs throughout several “rooms”, and culminates in “betrothal”; whereas the seventh and final “room” corresponds to the “mystical marriage”. In Tomberg, St. Teresa and Jung, the common result of this phase of development is the birth of a new “Self” which becomes the center of the being.
Architecture of “The Interior Castle”
St. Teresa depicts seven “rooms” in her castle, through which the athlete experiences differing intensities and effects of prayer, as well as numerous spiritual and external life challenges. Those familiar with Sufism might detect similarities between the castle chambers, with the Sufistic “stations” and their associated “states”. In any event, the challenges of St. Teresa’s path toward Union also evidence again, that unlike the shallow, “fluffy bunny”, “let’s all think positive and attract good vibes from the universe”, pop-spirituality, here in the presence of an experienced heavy weight champion, we are taught that travelling the path may often exasperate internal and external difficulties, long before remedying such. In certain rooms, Teresa makes no bones about pointing out that one might feel alienated from both God and man, isolated, depressed, and longing for death. This too is the message of Jung concerning
individuation, which he suggests is one of the most painful processes a human might undergo—and which is also why he avers, many adults quite simply abandon the process early on in their adult lives, never “growing” much beyond who they were in their twenties/early thirties. Keeping this last point in mind, when out in public next time, try unobtrusively observing and listening to strangers noting their age groups—this makes for an interesting thought experiment in itself.
Now despite the use of “seven” concrete rooms, one ought regard these as a matter of literary convenience, as the actual “number” of rooms is indefinite. Perhaps while considering the Gospel saying that “In my Father’s house there are many mansions”, St. Teresa noted that the castle is arranged in concentric rings, with each main room, in fact enveloping numerous sub-rooms, reminiscent of a palm frond as she described them—or maybe in these days we could call to mind imagery of fractals or Manderblots:
1. Room one is straight forward enough. The individual meets the most basic religious requirements—they “pray”, but their prayer is on the cold side. In terms of lifestyle, they are preoccupied with most everything external as their priorities—in fact, although “religious”, they have little awareness of, or interest in anything “internal”. This room is crawling with “reptiles” and vermin—a menagerie of Jungian “shadow” symbols.
2. The second room is reached when the person begins to have an inkling that their life has a purpose, call, or “vocation”, and proper discernment means developing a more intimate exchange with God. In prayer life, the person is becoming warmer, and they are exploring a bit more of scripture, liturgy, and charitable works.
3. This third room is particularly interesting, because it characterizes much of the “exoterism” of our times. But, the good news first. In the third room, the individual is living a “well ordered life”. They are “mature” in their familial, social, professional, and religious lives—they basically have mastered the “letter of the law”, and conduct themselves accordingly—“good Christians”, and what would be considered secularly as “upstanding citizens”. Teresa explains though, that remaining too long in this station of sincere, but exclusively outward prayer results in spiritual stasis, and dryness. In a Jungian context, this station might roughly run from a person’s mid-twenties to mid-thrities; while necessary, useful, and inherently positive, we might observe that when becoming irrevocably habitual, not only seizes up the growth process, but generates what might be seen as a “bourgeois” moralizing, and at the
worse, a burgeoning fundamentalism closing itself off from the “spirit of the law”.
4. Our fourth room is of great importance, as it establishes a division of the rooms into two groups, two broad hemispehes, representing the phases of individuation, with this fourth as “transition”. From a Jungian perspective, the individuation process can be divided into two distinct phases:
A. The first half of life (approaching ages 35-40), marked by personality growth, and adaptation to the external environment, “the world”.
B. Second “half” of life (beyond ages 35), and relating to the interior world. It should be noted that these “ages” are relatively relative, as Jung observed that some teen-aged patients had already embarked along the second half; while many adults well into advanced age had never even begun such as stage.
Ideally, the second phase produces an “equilibrium” between consciousness, and the unconscious poles within the psyche; the arrival at individuation, is the arrival at the “Self”. Not for nothing then, did Teresa explain that while self-knowledge is unnecessary to obtain salvation, pursuit of increasingly more profound self-knowledge develops and promotes union with God. Thus, we are reminded of something Guenon and others have mentioned: exotericism, and the fulfillment of the rites of a religion, are available to all (the masses) to obtain salvation; while, others upon accomplishing this task, might seek “more”, an esoterism, attempting to move the Self into the occupation of the higher states.
Father Welch has then approached the rooms of the Interior Castle as spiritual pilgrimage, as well as equally corresponding to the individuation phases, where rooms 1-3 correspond to Jungian phase I., rooms 5-7 Jungian phase II., and room 4, as transition pivot. Both Teresa and Jung agree that room 4, or the transition between phases I. and II. is a particularly difficult and trying station. In Hermetic language, this room/station reminds us of the “mastery of the four elements”, or the “trials of the Sphinx”. In this room, opposite pairs from within the four “functional types” (thinking, feeling, intuiting, sensing) emerge to hopefully enter equilibrium. A recently published book attributed to Franz Bardon, entitled “The Universal Master Key” examines these functions or properties of the elements in the soul, from a Hermetic angle, with advice on developing them in harmony, and worth exploring in room four.
As pertains to prayer, Teresa’s fourth room inaugurates the “fusion” or “harmonization” of outward prayer, and inner contemplation; it recalls what Tomberg mentioned above concerning intellectuality and spirituality.
5, 6, 7. Likely as one would anticipate then, the fifth, sixth, and seventh rooms, are “hot”, individuation has reached an apex, and the spiritual life is characterized increasingly by states of Divine Union—the influence of the merciful descent of Grace tends to take greater precedence though than individual actions or “exercises” (though these are not dispensed with).
In his meditation on “The Pope”, Tomberg discusses the meaning of “benediction”, what is also called “barakah” in other traditions, and assigned the nomenclature of “spiritual respiration” in Tomberg. It involves another type of “harmonizing”; Tomberg’s imagery uses the left and right columns of the Kabbalistic Tree, the Boaz and Jachin pillars—more to the point, the upward ascent of prayer, followed by descent of benediction—never forgetting the critical matter, that this descent is a gift of mercy—not a product of a mechanical and “scientific” operation of “arbitrary magic”. Two scriptural verses and a liturgical example help illustrate these principles:
“Many are called, but few are chosen” Matthew 22:14
“Let my prayer ascend to you like incense, and the lifting up of my hands as an evening sacrifice” Psalm 141:2
And, the Epiclesis of the Mass/Divine Liturgy.
St. Teresa’s language regarding the sixth room involves betrothal, and the seventh the “Spiritual Marriage”, the reaching of the central room of the castle. For Jung, the center of the “mandala” has been reached; the whole Self attained. “Horizontally” the athlete, working in accord with the external law weds and makes whole the psyche mostly through their own efforts, energies, and disciplines, and a new “center” takes over. “Vertically”, and more so through the grace of benediction, the harmonized soul might ascend to enter the bridal chamber of Spirit.
“And I, if I am lifted up from the earth, will draw all men unto me” John 12:23
Notes:
Jung, Carl, “Memories, Dreams, and Reflections”, “Undiscovered Self”.
Teresa of Avila, “The Interior Castle”. Online pdf at www.saintsbooks.net
Tomberg, Valentin, “Meditations on the Tarot”.
Welch, John, “Spiritual Pilgrims: Carl Jung and Teresa of Avila”. Video lecture “The Interior Castle of Teresa Avila: A Map of our Spiritual Journey”, Youtube.
Maar toch zal ik hem ook de vertroostingen schilderen, die voor hem over blijven, en vooral de hoop die hij nog steeds mag koesteren om weer werker van de Heer te worden, in overeenstemming met het oorspronkelijke plan; en dit deel van mijn werk zal niet het minst aantrekkelijke voor mij zijn, zozeer zou ik willen dat hij te midden van het kwaad dat aan hem vreet, in plaats van ontmoedigd te raken en zich aan wanhoop over te geven, eerst tracht in zichzelf de kracht te laten ontstaan om het kwaad te verdragen, zelfs om het te overwinnen, en om dicht genoeg bij het leven te komen om de dood van schaamte te laten blozen om te hebben gemeend hem te kunnen onderwerpen en van hem zijn prooi en slachtoffer te maken; zozeer zou ik bovendien wensen dat hij in de geest waarlijk het doel vervult, waarvoor hij het bestaan heeft ontvangen!
Ja de kronieken van de waarheid behoren alleen maar verzamelingen van haar schitterende helderheden en wonderen te zijn, en de mens die het geluk had om te worden geroepen om waarlijk haar dienaar te zijn, zou altijd alleen nog maar moeten schrijven nadat hij praktisch gesproken onder haar bevel heeft gehandeld, en uitsluitend om ons de wonderen te schilderen, die hij in haar naam had uitgevoerd.
Dat is in alle tijden de gang van de dienaren van de Goddelijke zaak geweest, naar geest en naar waarheid. Zij hebben altijd alleen maar geschreven volgens de goede werken. Dus dat zou de gang van de mens moeten zijn omdat hij immers speciaal bestemd is voor het beheer van het Goddelijke.
Louis-Claude De Saint- Martin (1743-1803) De mens: Dienen in vergeestelijking
Lean on me by Bill Withers
Sometimes in our lives
We all have pain
We all have sorrow
But if we are wise
We know that there's always tomorrow
Lean on me, when you're not strong
And I'll be your friend
I'll help you carry on
For it won't be long
'Til I'm gonna need
Somebody to lean on
Please swallow your pride
If I have things you need to borrow
For no one can fill those of your needs
That you won't let show
You just call on me brother, when you need a hand
We all need somebody to lean on
I just might have a problem that you'd understand
We all need somebody to lean on
If there is a load you have to bear
That you can't carry
I'm right up the road
I'll share your load
If you just call me
Call me (if you need a friend)
Call me (call me)
Call me (if you need a friend)
Call me (if you ever need a friend)
Call me (call me)
Call me
Call me (if you need A friend)
Citaat: Ja, heilige zon, wij zijn het die de eerste oorzaak zijn van je zorg en je onrust. Je ongeduldige oog doorloopt onophoudelijk successievelijk alle gebieden van de natuur; je komt iedere dag op voor ieder mens, je komt vrolijk op in de verwachting dat zij je deze geliefde echtgenote of de eeuwige SOPHIA weldra terug zullen geven, de eeuwige SOPHIA van wie jij beroofd bent; je vervult je dagelijkse loop als je haar aan de gehele aarde terugvraagt met vurige woorden waarin zich je brandende verlangens afschilderen. Maar 's avonds ga je in diepe smart en in tranen onder omdat je vergeefs je echtgenote hebt gezocht; je hebt het tevergeefs aan de mensen gevraagd; hij heeft je haar niet teruggegeven; en hij laat je nog steeds op steriele plaatsen en in huizen van ontering verblijven.
Mens, het kwaad is nog groter. Zeg niet meer dat het het universum op zijn bed van smarten ligt; zeg: het universum ligt op zijn doodsbed; en het is aan jou om het de laatste plichten te verlenen; het is aan jou om het universum te verzoenen met deze zuivere bron waaruit het neerdaaltr, deze bron die niet God is maar die een van de eeuwige organen van zijn macht is en waarvan het universum nooit had mogen worden afgescheiden; het is aan jou, zeg ik je, om het universum ermee te verzoenen door het te zuiveren van alle substanties van bedrieglijke schijn waarvan het sinds de val onophoudelijk doordrenkt wordt, en het ervan schoon te wassen dat het alle dagen van zijn leven in ijdelheid had doorgebracht.
Het universum had ze niet op die manier in ijdelheid zien voorbijgaan als je jezelf was gebleven op de zetel van luister waar je vanwege je oorsprong was geplaatst, en iedere dag zou je het universum hebben gezalfd met een olie van blijdschap die het had behoed voor gebrek en smart; je zou ervoor gedaan hebben wat het vandaag de dag voor jou doet door je dagelijks het licht en de vruchten te verschaffen van de elementen waarvan je je hebt onderworpen, en die noodzakelijk zijn voor je bestaan. Kom er dus dichter bij, vraag het om je zijn dood te vergeven; want jij bent het die de dood aan het universum hebt gegeven.
Mens het kwaad is nog groter. Zeg dus niet langer dat het universum op zijn doodsbed ligt; zeg dat het universum in het graf ligt, dat de verrotting zich meester van hem heeft gemaakt en dat het door al zijn leden het bederf verspreidt, en jij bent het om je dat te verwijten. Zonder jou zou het niet op die manier afgedaald zijn in het graf; zonder jou zou het niet op die manier het bederf door al zijn leden verspreiden.
Weet je waarom? De reden daarvoor is dat jij jezelf tot zijn graf hebt gemaakt; de reden is dat je in plaats van voor hem de eeuwigdurende wieg van zijn jeugd en zijn schoonheid te zijn, het universum in je als het ware in een graftombe hebt begraven, en je hebt het met je eigen verrotting bekleed. Spuit snel in al zijn kanalen het onvergankelijke elixer want het is aan jou om het universum uit de dood op te wekken; en ondanks de lijkenlucht, die het van alle kanten uitwasemt, ben je ermee belast om het universum weer geboren te laten worden.
Louis-Claude De Saint-Martin (1743-1803) De mens: Dienen in vergeestelijking
Citaat: Vaardige schrijvers, vervul je hier met een heilige welsprekendheid teneinde ons met overredende en bemoedigende kleuren het instructieve tableau te schilderen van de familie mens waarin alle individuen voor elkaar als het ware even zovele levende lessen zouden zijn en waarin de aanblik van hun gemeenschappelijke droefenis hen vervulde van heilzame afschuw van zichzelf en een tedere belangsteling voor de rehabilitatie van alle leden van deze grote familie tegelijk. Laat ons hen zien, zich voedend met het brood van de tranen, voor elkaar de droefgeestige stilte bewarend van de smart en deze alleen maar van tijd tot tijd verbrekend om de klanken te laten horen die van tijd tot tijd door boetvaardigheid worden onderbroken opdat de mens dat tegen de mens zegt: Mijn broeder, het is op de leugenachtige mens dat wij het rijk van de dood hebben gevestigd, dat ons met zijn duisternis omhult. Laten wij deze leugenachtige mens niet langer verbergen in zijn eigen ruÏnes en in zijn onreinheid, laten wij proberen om hem open en bloot te laten verschijnen opdat de levende lucht hem tot in zijn wortels aantast en het rijk van de dood dat zich daardoor wankelend op zijn fundamenten bevindt, voor ons in de diepte van zijn afgronden kan storten en verdwijnen.
Citaat:Met welke voorzichtigheid verspreiden de wijzen hun woorden ook niet en hoeveel voorzorgsmaatregelen nemen zij ook niet opdat de schatten van de waarheid niet worden bezoedeld door het verderf dat al onze afgronden aanvreet? Zij weten maar al te goed dat het in dit innerlijke, onzichtbare middelpunt is dat de bron van het licht verblijft en dat de reden waarom de wereld zo weinig gevorderd is op de heilige paden van het woord, is dat hij doorgaans het woord van het licht in de gebieden daarbuiten werpt en nooit de voorzorg neemt om het op de levende kern te plaatsen of op het innerlijke woord, de enige zetel die al onze ware woorden kan bezielen omdat het alleen maar daar is dat zich het levende en scheppende woord van alle woorden immers bevindt; uiteindelijk is de reden daarvoor dat hij voortdurend vergeet dat de kostbaarste onder de waarheden die hij kan leren kennen, van een aard zijn die alleen maar tot uitdrukking kan komen door middel van tranen en stilte, en dat de materiele mond van de mens niet waardig is om ze uit te spreken, of zijn lichamelijke oor om ze te horen.
Ecce homo Louis-Claude De Saint-Martin (1743-1803)
Wisdom came calling early this morning. We embraced; as lovers are want to do.
“When Mother learned you and I were to be married, she prepared a blue room for you. It required a quarter of a million. Come; let me show it to you.”
Wisdom led me to the back of my house by way of the south. As we turned the last corner from the south side to west side, I could see the path has wanted ware. I have not been of late on that side of my house. She led me to a door halfway the distance. I did not recall a door being there.
As she opened the door, she indicated I was to precede her down the stairs. Dust, dirt and cobwebs greeted me. The passage was narrow and the stairs were steep. I stumbled over obstacles littering the way. I thought there must be an easier way. As I wormed my way down, my hand rested on an old tool. I held it up.
”Look what I found, Wisdom. I lost it long ago. I have often wondered what happened to it.”
As I spoke, it turned to dust. The remains fell behind the stairs.
As we reached the bottom of the stairs, we stepped into a masonry hallway. Through an open door on the right, I saw the furnace, water heater, pipes and other appurtenances necessary to operate my house. Wisdom directed me to a door on the left, at the end of the hallway. She opened the door and motioned me in.
I stepped into a blue room. It was a perfect cube, the length, the breath and the height being the same. The walls, ceiling and floor were all mid blue.
Cloaks, coats and other articles of clothing hung on the west wall. Straight ahead a sink was mounted on the east wall. A child stood on a stool, washing his face. Another child, whom I sensed, but not see, was somewhere in the room. Warmth radiated from the intense light emanating from the middle of the room. No other objects were visible.
I approached the child at the sink from behind and took him into my arms. I held him tight to my breast.
“How do they sustain themselves?” I questioned Wisdom.
Then I saw the child's face. It shook me to core of my very being.
It was an ancient face, the likes of which I have never seen. Yet, in some way the face seemed familiar.
“When we are married, we will adopt the children and they will live with us,” Wisdom stated.
At that, Wisdom left me. I remained in the blue room holding the child with the ancient face, contemplating the gift Mother gave me. In time, all faded before my eyes. I was filled with the assurance of our impending marriage and the uniting of our children.
And the two shall become one.
Mijn droom/gebed, heb ik min of meer op rijm gezet.
Vanuit de schaduwen van de onderwereld trok je mij omhoog naar Jouw Licht.
Waar je mij liet ontwaken in Jouw stralende aangezicht.
Hier zijn wij voor altijd samen, stralend in de eeuwigheid,
buiten ruimte en tijd.
Amen
Old age is the most unexpected of all things that happen to a man.
Leon Trotsky
..................................observer Jules...............
Hi
We all perceive existence somewhat differently according our accumulated different experiences during this life as well as past ones. For consideration of those who may be interested another personal view is offered below.
The starting basic premise is everything that exists is a emanation & a part of God unknowable in its entirety by us. Nothing can exist whether it be on the on the material plane of existence or the super celestial aspect of existence & all that is in between unless it is a part of God. There is nothing that can exist apart from God.
The second premise is that for reasons that may not be known God through emanations of itself is expressing itself in an infinite number of ways starting with the principle or law of duality in both the macrocosm & the microcosm. Well illustrated in the Kabballa starting with the unmanifested (ain) emanating the Sepherioh Kether to Malkuth
The Third main premise is that God gave free will to all beings emanated ie. The Orders of Angels also as well to Man. The Orders of Angels are : Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Principalities, Archangels and Angels.
The Fourth premise is that in order to express itself in every possible way all choices needed to be made both positive & negative. The aspects of God that chose the most difficult forms of expression have been given various names threw out the world such as Satin, Contrary Spirits, Man etc
The aspect of God called “Man” Chose to enter matter & experience duality & material manifestation. This is beautifully illustrated by the number zero Tarot Card “ The Fool” There Man I shown cheerfully stepping out into the material world confidently knowing that his return back into Unity with God is absolutely certain and is therefore unconcerned. Since duality is actually being consciously being experienced for the first time – Man is not truly aware on how difficult this journey will be - even with the pre knowledge that it will be difficult. The animal companion - some people say is trying to “warn Man” but the journey must be made for if man did not make that choice then some other aspect of God would. The rest of the Tarot deck can be used to explain & describe the events. experiences, & rules governing our existence Man’s entrance into matter & as well as the method of reuniting with the spiritual aspect of his being
Our lot seems to be the acquiring & mastering this knowledge & then making the leap or transition to re-intergration or illumination . This is accomplished by understanding & mastering the rules & laws of creation. Once full understanding or mastership is achieved – we will be able to make the transition to reintergration and return to our spiritual existence The information is more clearly presented through the Martinest & Rosicrucian teachings. Both are well designed to guide the student to knowledge & mastery that will lead to reintegration or illumination. We apply the Laws & principles learned to all that we perceive & experience both internally
Interestingly enough as we devote our focus to this study of the rules & laws of the manifested plane the duality or negative aspect this focus or effort is that we reinforce & strengthen our ties to it & delaying the return to Unity or reintegration As a way to possibly establish some kind of balance would be that while trying to integrate any perception or experiences to our teaching which explain the material & immaterial aspect of manifestation – to also attempt to relate our experience or perception the Absolute Unity of all – our personal conception of God – as part of the Whole. This attempt reconcile our perceptions & experiences to the oneness of God may restore a balance that will aide on our path to reintegration
A last thought – “The Fool” tarot card illustrates that before entering in duality man knows for certain that he will return to Unity despite any trials, tribulations, or setbacks that he knows will he will undergo ( but not fully appreciate or comprehend at that time due to lack of experience) So let us meditate on why he made that choice. Perhaps we might conclude that the Journey itself might be just as important as the goal that will be reached when we have a conscious reintegration with the Unity & have deeper appreciation of the Journey itself.
Hoping this exploration of some personal perceptions of existence may be somewhat useful to someone else
Best Wishes
Tom James
govern over me and my brothers, remove all spirits of darkness, error and confusion from these circles so that my soul my profit from the works which the order extends to those who prove worthy to become penetrated by thee, the holy ghost who livst and reignest forever with the father and son
Seems pretty quite around here.... but wait that is normal for martinism. i would like to attend a Ieschouah ceromony. I have noticed many of my questions answered in the form of dream. how do you get a martinist
to talk.... Stay awake all night?
