THE UNKNOWN PHILOSOPHER

  This talk is based on the life of Louis Claude de Saint Martin from the book

"The Unknown Philosopher" by A.E.Waite” and articles from the Rosicrucian Digest.

                                                            By John Dean F.R.C.

 A BRIEF OUTLINE OF THE LIFE AND TEACHINGS OF ST MARTIN

The doctrines and teachings of Saint Martin are clear and simple, there truth can easily be perceived by any person of good will. The French mystic first gained his knowledge of Divine laws by revelation and fashioned his doctrines accordingly. Yet, because he feared the possible abuse of this knowledge, by people unprepared, or persistently of bad will, he used the esoteric veil of symbols when revealing to the initiate the universal truths  he had discovered. Now the spark of his work, that started from the source of universal light, shines irresistibly again for all of mankind.

Louis Claude Saint Martin was born at Amboise, in the province of Touraine, on Jan 18 1743. His parents were of the French aristocracy. His natural mother died a few days after his birth, and his stepmother brought him up strictly in the faith of the Roman Catholic Church. His stepmother, it seemed, exercised a special influence on him. Of her he writes, 'I owe her my entire felicity, since it was from her that I derived the first elements of that sweet solicitous, and pious education by which I was led to the love of God and men. My thoughts were set free in her presence." On the whole however, he did not have a happy childhood. Between him and his father there seemed to be a total lack of understanding, even in his early years clashes became unavoidable, but in spite this, there arose within him a strong yearning toward the higher aspects of his nature.

Throughout his life he was influenced by many people, literaary works, and experiences. His real inner self passed through various phases of development and initiation, which became evident by the title and subject matter of his successive books: "The man of desire, The new man, The ministry of man and spirit".

Whilst at college, he tells us that a book written on "THE ART OF SELF KNOWLEDGE" by Abadie fell into his hands, and it was to this treatise that he ascribes his life long detachment from the world.

Sent by his father to law school he gained a taste for the natural foundations of human justice and human reason, but the intricacies of the law, its relativity, went against the grain of his character. He was looking for another sort of law. He completed his courses and was expected to practice law in the influential offices of a friend of the family, but he desperately besought the permission of his father not to enter this profession.

Instead he was influenced to take up a lieutenants commission in the army. It was a period of peace in France, and he had abundant leisure time, which he devoted to the study of philosophy and religion.

Into his life, in the year 1767, came perhaps the greatest external influence on him, and that was, Martinez de Pasqually de la 3n3 Tour, Swedenborg, and the propagator and Grand Sovereign of the rite ofthe Masonic Illuminism of the Order of Elect Cohens.

The Elect Cohens were devoted to the practical study of occult science, and the application of the principles of an occult philosophy, of which Pasqually was their principle depository. It appears on the face of documents, that the initiations he imparted offered practical results to his disciples, and were genuine as far as they went.

It remains further to be said that they exercised a conspicuous influence over many persons who received them, and among these the young subaltern in the regiment of foix, Louis Claude de Saint Martin. He was admitted into the Order of Elect Cohens sometime between August 3 and October 2 1768.

In 1771 Saint Martin left the army and devoted himself entirely to his work, the reintegration of mankind as advanced by Pasqually. The following year Pasqually was called away on business to  St Domingo, shortly after he died without ever returning.

Prior to the death of Pasqually, St Martin had already begun to follow his own lines of research, which was destined to take him far away from the operations and ambitions of the Elect Cohens.

Of his outward personality a biographer remarks, "At the age of thirty St Martin found himself very favorably placed in the world. An expressive countenance and polished manners, marked by great distinction and considerable reserve. This presented him to the best advantage. His demeanor announcing not only the desire to please but something to bestow, he soon became known widely and was in request everywhere. But while he certainly took pleasure in society and was gratified at his success, the character which he always maintained was that of a mystic of exalted spirituality and fervent religion.

His soul ever sought to manifest itself in his exterior life in a way corresponding to his yearnings and vague desires. St Martin believed himself to be the possessor of superior truths and secret knowledge. This inspired in him a sense of mission, which was to publicly propagate his knowledge, within certain limits, and with definite reservations, to those minds who would be receptive to these higher truths.

St Martin offers a sharp contrast to his teacher Pasqually, whose methods were those of the hierophant guarding his secrets jealously from the world at large. St Martins mode of dissemination was in two ways; he published books pseudonymous and by personal influence as a man of birth, education and genius. Mixing in the higher circles of society, he assuredly drew to himself many choice or at least elegant minds.

On the winds of change blew the revolution. There is no need to expectancy, all of which had at least a touch of awe. It was a time of wonder seeking, of portents, and prophets, and marvels; it was the day of Cagliostro and of Mesmer, of mystic Masonry and wild Transcendentalism. It was the worst of all times for the message of true mysticism to be heard with much effect, but there were many persons, anxious, willing, and sincere, up to a certain point, who turned readily to Louis Claude de St Martin.

He left France and traveled abroad where he was able to establish friendships with many influential people. This assured his introduction within the highest circles throughout all Europe. St Martin came to see that his missionary work could be better accomplished by his literary works rather than by personal influence, as he could touch more people with his ideas, particularly in a climate where the social order was being rent rather than slowly dissolved. He therefore wrote more and was less in visible evidence. He published all his works with the pseudonym “The Unknown Philosopher" and none of his books were ever printed in his own name.

In 1788, whilst at Strasbourg a nephew of Swedenborg, the Chevalier de Silferhielm, introduced him to the writings of Jacob Boehme. He thought now the preceding years of his life were only preparation, for now his soul opened like a flower. The light of spiritual knowledge streamed from the works of Boehme into the prepared interior of his being. Here whilst his literary activity was at its greatest. Here, finally, the limits of his intellectual horizon were enlarged to an extraordinary degree. We have  it  on his own authority that he owed to Jacob Boehme his most important progress in those higher truths to which he had been intro duced by Martinez de Pasqually.

In 1791, because of the illness of his father he returned to France and witnessed the atrocities of the revolution. He was in constant danger of his life. His correspondence fell under suspicion, and was called to account for its mysterious phraseology. He helped to ensure his own safety, and the safety of his family, by giving gifts of money towards the purchase of equipment for the soldiers of the republic.

In 1794 a decree exiled the nobility from Paris. Saint Martin was compelled to retire to Amboise, where he was permitted to remain unmolested. Here deputized to catalogue the books and manuscripts which had been seized in the suppressed monastic houses of the district, he still maintained his writings and correspondences. As far as his outward circumstances were concerned it was tinged with melancholy. The Spanish inquisition condemned one of his works as being subversive to true religion and to the peace of nations. This affected him greatly. Later his patrimony was confiscated, and although his outward conditions were reduced to penury, his modest necessities allowed him to live on what he regarded as ample to his needs.

He continued to write essays and books, one called "Ministry of Man and Spirit". This was his most elaborate, and at the same time the least diffuse of all his works, and indeed in several respects the crown of his literary works. It was an attempt to conciliate the system he had derived from the school of Pasqually with the illuminations of Jacob Boehme.

In October 1803 the signs of his approaching end were immanent, he said to a friend ,I feel that I am going, providence calls me. I am ready. The germs which I have endeavored to sow will fructify in latter years. on the 13th of that month he had a stroke and died. The friends of Saint Martin state that the last moments of his life were ecstatic. Light surrounded and transfigured him. He already had lived on another plane, and proved that the death of a mystic and initiate is free from the dread of the unknown. For the liberated soul, death is a shaking off of the limitations of matter, a return from exile, a reunion with the celestial father.

                                           THE MARTINIST TEACHINGS

The fundamentals of Martinism are those which were promulgated by Martinez Pasqually. The first teachings and instructions were given to the organized groups orally. The members of these groups were mainly made up of Freemasons. Freemasonry, at that time, was in a state of confusion. There was apparently a conflict between the older tradition of esotericism and that of the newer ideas of liberal fraternalism. Pasqually, Cagliostro, and the Count Saint Germain were casting their weight on the side of the genuine mysticism of the older tradition.

After Pasqually died only Jean Baptist Willermoz and Louis Claude Saint Martin had any hope of perpetuating the work that Pasqually had started. However, they were very dissimilar in there views on what they thought there teacher was trying to accomplish. Willermoz worked to compress the ideas of Pasqually to the pattern of Freemasonry and limit its activity entirely to men, whereas Saint martin was uninterested in perpetuating the theurgist practices and refused to withhold what he had learned from those whose spiritual readiness was apparent.

87 years after Saint Martin's death a few of the remaining imitates undertook to revive the form and perpetuate the work of Pasqually. Little remained more genuine than the spiritual flame which flickered in the words of Saint Martin. The moving spirit among the Martinists was one Dr Gerard Encausse, and to him is due the credit for reconstituting and outlining a course of study for Martinism. Since he was an independent esotericist many ideas of a practical and helpful nature were undoubtedly included in the teachings.

Today our reconstituted Martinism owes as much to Encausse as to either Pasqually or Saint Martin. It has been shorn of all but the simplest rituals, and addressees itself to those capable of embracing and nurturing mystical ideas and principles of the 33 sublimes

Martinism is another term for Christian mysticism. It seeks to set man once more upon the path to reintegration and regeneration. It has no other objectives.

THE WRITINGS OF ST MARTIN REGARDING THE REINTEGRATION PROCESS

St Martin taught that the divine mind of the universe has conceived and executed the unfoldment of a magnificent plan, and we know that we cannot separate ourselves from it. This plan re quires us to be agents and to actively work here on earth. Martinists are associated with each other for the purpose of discovering those truths which are fundamental to the divine plan. In the teachings of Martinism it is important for us to under stand symbolism, for it is through symbols that we can communicate from our conscious mind through the sub consciousness, to our higher self, or divine mind.

"The entire Bible, writes Saint Martin, has man alone for its object, and man also is its best and fullest translation. Like man it begins in paradise and it ends in eternity, and since in eternity there is no end, the canon of the scripture will never close while man remains to amplify it; his soul is its text, his life is its commentary, his history is its history."

So here presented is an excerpt of the writing of Saint Martin, from his work "The New Man", which is a purely symbolic interpretation of the conception, birth, and mission of Christ that represents the regenerative, or psychological process taking place within our own consciousness. we must first realize that he is telling us the whole story of Christ is not an historical event but is a parable, a symbolic presentation. Here, Saint Martin is describing to us what is taking place in the consciousness of the initiated mind; the reintegration process which will occur within ourselves by initiation. Some of the meaning of the symbolism may be obscure or meaning less to us at present, but it bears consideration and meditation.

Saint Martin writes. "The first stage of reintegration is our recall from the land of oblivion or kingdom of death and darkness, for this is indispensable for our entrance into the path of life. The last stage is not of this world; our renewal here is but the preparation for our perfect regeneration, which can only take place after the separation of our corporeal principles.  A person whose consciousness is focused entirely in the material world is considered to be dead, before he can live again or walk on the path of life his consciousness must be enlivened or awakened by the divine spark within. This is also the Christ within us resurrecting or raising the dead, or dead consciousness. Mans thinking has to change direction, here he requires the use of the will and the power of concentration.)

The aspirant towards himself for the moment as typified as Mary, in whom the divine becomes flesh. Mary, that is to say, is the soul when it aspires towards the life of the eternal world. That aspiration is either the first consequence of election, or the call of grace, or it is the free act which opens the door to the election which, at one or other period, enlightens every human being born into this world, though it is not accepted by all. ( when we aspire toward the spiritual life, or change our direction of thinking, and for whatever reason this may occur, our consciousness, our being, is said to be this feminine mother principle, Mary, - receptive -ready to give birth to, nourish and nurture the small growing divine consciousness or higher consciousness within us.)

The election itself is represented by the annunciation of the angel, foretelling that the Holy Spirit shall brood over us and that the glory of the Most High shall cover us, and that for this reason the New Man, anointed and sanctified, who shall be born of us, may in some mystical sense be termed the son of God. In order that this annunciation may be made, we must be restored in veritable innocence, - that is to say, we must put off the concupiscence of the flesh and give place to the desire of the spirit, which will qualify us to utter the canticle of Mary. ( we must no longer hold to past ideas, past concepts, old thought patterns and reactions, these will stop the influx of the knowledge. In a sense our minds must become cleansed, purified, and be receptive to the new ideas from a higher source. We will not have any idea what this new knowledge will be like. In loosing our former knowledge, we must be confident of the process which is taking place within us and do not doubt its source.) our kindred, the cloud of regenerated witnesses, salute us with rejoicing, as Mary was saluted by Elizabeth. (Elizabeth is the already regenerated, or higher part- of our consciousness and sister of Mary the aspiring stage.

As we become more the sister, or Elizabeth, our being is filled with love and joy for the process taking place, that is the transformation of Mary.) When once this conception has taken place, we must spare no pains to bring it to a happy termination, - that is to say we must avoid the dangers of relapse towards the life of sense, which are very great at the beginning of the spirit life. We must watch with vigilance over all movements that occur within us; we must neglect none, lest we do harm to our spiritual child; we must also defend ourselves against false emotions, which belong only to fantasy, that other danger of spiritual life; for these will give weapons to the enemy, who will not fail to use them, that he may set his seal and character upon some part of the body of our offspring.

When the higher powers have operated within us by the Spirit the conception of our spiritual Son, and have deemed in their wisdom that the moment of nativity has arrived, that birth takes place midnight song of the angels; the Magi behold the star in the East, and come to adore him, offering their gold and frankincense, while Herod, the prince of the world, dwelling in the heart of the unregenerated man, trembles because his throne is menaced by the birth of him who shall be called King of the Jews. In vain he massacres the children of Rachel to pacify his terrors; this Son can never be destroyed, because he is born not of blood, nor the will of the flesh, nor the will of man, but of within God; and God who has formed him, will watch over all his days, will lead him to an asylum in Egypt, That is to say into a hidden life, till the time of wrath shall have passed and that of glory be at hand.

To Saint Martin, man's goal is like the summit of a high  mountain. Man climbs it, urged by a an interior necessity and with the foretaste of victory, bringing freedom, in this case, which is synonymous with the greatest bliss attainable on earth. There exists a radical and unique Ray for the opening and spreading of universal morality and goodness, and it is the full development of our interior imminent essence. The highest sacrifice for the salvation of mankind has been already offered; it is now for man to offer in voluntary service, his own lower nature, crucify it, and thus free it from the fetters of gross matter. it is the return of the prodigal son to his father, ever full of charity and forgiveness. It is the reaching of perfect unity with Him: I and my Father are one.

EPILOGUE

The only initiation I recommend and seek with the greatest ardour of my soul, is the one through which we can enter through the heart of God and induce his heart to enter ours. Thus shall we perfect the indissoluble marriage which shall make us a friend, a brother, a spouse of our Divine Savoir. There is no other way of reaching this sacred initiation than by going deep down into our being, never ceasing in our endeavours until we reach the goal, the depth, where we shall see the living and vivified root: thenceforward shall we in a natural manner, give fruit corresponding to our nature, as it is with the trees of the earth held by the various roots through which vital juices rise upward unceasingly.

ELECTION:

 1 Liberty to choose or act.

2 Predetermination by God in heaven.

SOURCES

"The Unknown Philosopher" by A.E.Wait.

December 1947 Rosicrucian Digest article titled "The Unknown Philosopher", by Stanislaw and Zofja Goszczynski Officers, Grand Lodge of the AMORC of Poland.