Isis monthly magazine of occult sciences 1912 1916. Blavatsky E.P. Name hypothesis

The monthly magazine of occult sciences “Isis” was founded in St. Petersburg in October 1909 by Martinists I. K. Antoshevsky (1873-1917), A. Mirkovich, C. von Czynsky (1858-1932). The editor-publisher from October 1909 to September 1911 was I.K. Antoshevsky, from October 1911 to the end of 1916 - A.V. Troyanovsky.

The magazine published articles by Russian and foreign occultists, spiritualists, containing theoretical and practical knowledge on alchemy, astrology, hypnotism, magic, magnetism, hermetic medicine, Kabbalah, mentalism, spiritualism, telepathy, fakirism, etc. The publication contains biographies with portraits of the most famous at that time, the distributors of occultism: J. Ancaus (Papus), S.V. Tukholka, Marnes, E. Levy, Ch. von Czynski and others. There is material with reports of societies, meetings and sessions devoted to the study of the occult, a wide bibliography of books is provided on esotericism. The magazine is illustrated with drawings and photographs on these topics.

Publication design:

Publication format: 190x270mm
The publication is bound in leather with multi-color embossing; the round spine is decorated with bandages and a decorative pattern; designer paper; Captal and lasse made of silk, matched to the overall color scheme.

In the magazine "Light" (dated July 8) Ch.K.M. quotes from the editor's note to the article "Apparent Contradictions" published in the Theosophist magazine for June 1882. Then from a review of the book "The Perfect Way" in the same issue he quotes at length "the authoritative teaching of a later date" according to his rather caustic remark. What follows again is a long paragraph from Isis Unveiled. Three quotes and remarks from our friend go like this:

There never was, nor can there be, any significant difference between the teachings set forth in Isis Unveiled and the teachings of our later period, since both originated from the same source - the Brotherhood of Adepts (Editor's Note on the article "Apparent contradictions").

Drawing the attention of my readers to the above statement, C.K.M. continues to quote, in order to show, as he believes, his fallacy.

To begin with, reincarnation, if we take into account other worlds besides this one, is a common phenomenon in nature. But reincarnation in the next, higher objective world is one thing, and reincarnation on our earth is completely different. Even the earthly incarnation is repeated again and again until humanity reaches the highest state that can currently be imagined on this earth, and not in the afterlife, and therein lies the key to the solution.

But as soon as through successive reincarnations man reaches the limit of perfection required under the conditions of the modern race, his following incarnation takes place at the first stages of a higher world, where the most initial levels of development are much higher than our highest. The terrible mistake of modern supporters of reincarnation is the assumption that a return to lower physical forms is possible on our earth and therefore a person is not incarnated every time as a person on this earth. The falsity of such a theory is clearly and unequivocally proven in the above passages. (Review of the book "The Prefect Way" in Theosophist magazine).

And now from "Isis Unveiled":

"We will now present a few fragments of this mysterious doctrine of reincarnation, distinct from metempsychosis, which we have received from an authoritative source. Reincarnation, that is the birth of the same individual, or rather its astral monad, twice on the same planet is not a law of nature, it is an exception, like the teratological phenomenon of a two-headed baby. This is preceded by a violation of the laws of harmony, and this happens only when nature, wanting to restore the disturbed balance, forcefully pushes into earthly life the astral monad, torn out of the circle of necessity by crime or accident. Thus, with abortions, with congenital and incurable idiocy, in cases of death of infants before their due age, the original plan of nature to create a perfect person is violated. Consequently, in view of the fact that the gross matter of each of these few beings is dispersed after death in the vast kingdom of life, the immortal spirit and the astral monad of individuality - the latter is separated to animate the physical body, and the former to fill it with its divine light, - must make a second attempt to complete the task facing the creative mind.

If the mind develops so much that it becomes active and insightful, then the need to incarnate on this earth disappears, for the three components of the triune man are united and he is enabled to advance rapidly. But when the new being fails to meet the requirement of the monad, or, as in the case of idiocy, the trinity is absent, the immortal spark shining in it must re-enter the earthly plane, having not manifested itself during its first attempt.

Further, the same occult doctrine recognizes another possibility, although it is so rare and sufficiently vague that there is no point in even mentioning it. Even modern Western occultists deny it, although it is generally accepted in the countries of the East." These are rare cases of the return of extremely vicious human spirits who have been cast into the eighth sphere - it is not necessary to quote this passage in full. Exceptions to this rare and dubious possibility are when reincarnation occurs on this earth, according to Isis Unveiled - I quoted pp. 351-352 of the first volume - there are only three cases: abortion, very early death and idiocy.

I, a long-suffering researcher of the mysterious, would rather admit my own stupidity than allow “apparent contradictions” to become a subject of ridicule. But ultimately two plus three does not equal four; black is not white, and "yes" does not mean "no", at least in relation to simple and definite statements. If there is one thing that I would very much like to understand, it is the truth about the problem of reincarnation. I hope I am not required, as an executive Theosophist, to meekly reconcile the statement of Isis Unveiled with that of an authoritative observer. But there is one consolation.

The highly learned author of Isis Unveiled could not wholly forget the teaching there expounded on this subject. Therefore, most likely he did not dictate these statements to the observer. If, as I assume, Koot Hoomi is behind the latter, then obviously Koot Hoomi is not pseudonym Madame Blavatsky, as evil tongues say.

C.K.M.

We hope not - for the good of Koot Hoomi itself. Madame Blavatsky would have been too vain and proud if she had even had the opportunity to dream of such an honor. But, as the French classic rightly noted: "La critique est ais"ee, mais I"art est difficile"- although we are more inclined to humbly bow our heads in sincere regret and exclaim "Et tit Brute!" than to repeat old truths.

How one can find this (even) "apparent discrepancy" between the two passages cited - this does not apply to those who are completely unfamiliar with occult doctrine - will indeed be the greatest mystery for every Eastern occultist who is introduced to secret knowledge and studies in same school with the reviewer "The Perfect Way". However, the latter was chosen as the weapon to defeat us completely.

It is enough to read passage No. 1 in "Fragments of Occult Truth" and reflect on the septenary composition of man into which the occultists have divided the tripartite human being, in order to understand that the "astral" monad is not "spiritual" monad, And vice versa. It is easy to prove that there is no contradiction between the two statements, which is what we are going to do with the help of our friend the “reviewer”. The most that can be said about the passage quoted from Isis is that it is incomplete, chaotic, vague, perhaps clumsy, like most of this work, the first literary work of a foreigner who even now cannot boast of knowing English. language.

Therefore, based on the statements of the very accurate and brilliant review of "The Perfect Way", we again say that "reincarnation, that is the appearance of the same individuality, or rather, its astral monads (or personalities, as modern reincarnists call it) twice on the same planet is not the norm in nature" and that "this is exception." Let's try to explain our idea once again.

The reviewer talks about "spiritual individuality", or immortal Monad, what's her name? corresponds the seventh and sixth principles in Fragments of Occult Truth. In "Isis Unveiled" it was about personalities, or ultimate the astral monad, consisting of the imponderable elements of the fifth and fourth principles. Spiritual individuality, being an emanation of the One Absolute, is eternal; personality, as a complex compound, is temporary and ultimately doomed to destruction, with the exception of the more spiritualized parts of the fifth principle (manasa, or mind), which are assimilated by the sixth principle when it goes after the seventh into its "state of maturation", to be born again or not, as the case may be, in apyna-loka(formless world). Seven principles that form, so to speak, triad And quaternary, or, as some call it, "complex trinity", divided into a triad and two duads (pairs), can be understood using the following diagram of groups of principles.

Group I 7. Atma- “pure Spirit”. 6. Buddhi- "spiritual Soul, or cognitive faculty."	Spirit Spiritual monad, or Individuality, and her guide. Eternal and indestructible
Group II 5. Manas- "mind, or animal soul." 4. Kamarupa– a form of "desires" or "passions".	Soul Astral Monad, or personal ego and her guide. Experiences the principles of the group III and is destroyed after some time, unless reincarnated, as has been said, under exceptional circumstances.
Group III 3. Lingasharira- "astral, or vital, body." 2. Jiva- "life principle". 1. Sthulasharira- "physical body".	Body Composite physical or "earthly ego". All three parts Always die together.

Now, we ask, where is the “inconsistency” or contradiction? Depending on whether the person was good, bad or mediocre, Group II must either become a “husk” or be reincarnated one or more times under “exceptional circumstances.” In our occult doctrine an essential distinction is made between impersonal Individuality and individual personality. C.K.M. will not be reincarnated, that is, in his next birth he will not be C.K.M., but a completely different being created from the thoughts and actions of C.K.M.: his own creation, child and fruit of his present life, a consequence reasons which he is now generating. Can we then say, like the spiritualists, that C.K.M., the man we know, will be born again? No, but his divine monad will dress himself thousands of times before the end of the Great Cycle in various human forms, each of which will new personality. Like the mighty tree, which every spring is covered with new leaves, which wither and fall in the fall, so the eternal monad passes through a series of lesser cycles, always the same and yet ever changing, and putting on a new garment at each birth. A bud that fails to bloom this year will swell again next year; but a leaf that has reached maturity and died a natural death can never be born on the same tree. We were not allowed to go into detail when writing Isis Unveiled, hence the vague generalizations. Now we have been ordered to do this - and we are carrying out the order.

So, in the end, it looks like "two plus three" still "equals exactly four" if "three" is not mistakenly per figure. We know of cases where what was generally accepted Very"black" - to the point of impossibility, suddenly became "white" again as soon as additional light was allowed to be shed on it. Well, perhaps the day will come when the largely misunderstood occultists will appear in a new light. Vaut mieux tard que jamais!

“Mystères du royaume de Dieu, vous êtes moins inexprimables queles
mystères du royaume des Homme.” (Cl. de Saint-Martin – “L’homme de desir”).

(“However, the mysteries of God’s dominion are much simpler than the mysteries of man
kingdom" (Louis-Claude de Saint-Martin "Man of Desire").

The Martinist Order, founded by Martinez de Pasqually in 1760, in its present state must be considered the synthetic product of three main influences, which it experienced in chronological sequence and firmly established its present world view.

The first influence, or Martinezism, belongs to the founder of the Order himself, a student of the highly inspired Swedenborg.

The latter not only orally and through books disseminated the teachings he had acquired through revelation, not only applied the ritual that flowed from this teaching, but also managed to create a Christian secular Order of knighthood with certain hierarchical levels, the general plan of which the author, no doubt, also owes to the participation of the Invisibles Strength

Martinez belonged to the number of these knights of Christ and tirelessly, on a wide scale, continued the work of his teacher, spreading Illuminism. He brought to this matter the high prestige of his mystical power, which was expressed especially sharply during magical operations of intercourse with invisible entities of higher planes.

With the help of these relationships, he tried to morally and spiritually strengthen and improve his students, for which, by showing them the possibility of communicating with these beings, through fiery prayer and strictly correct application of the ritual of High Magic, he sought from them the ability to independently cause these phenomena, and only if this skill was present, he recognized them as initiated into one of the three highest degrees of the Order, the hierarchy of which, according to plan, was no different from that established by Swedenborg.*

When choosing adherents of his teaching, Martinez focused on people who had already achieved a significant rise in morality.

The difficulty of achieving the three highest degrees of the Order was aggravated by the nature of the situation in which the manifestation of powers was called upon. Martinez advocated calling in full light, without the aid of extraneous mediums or artificial means of influencing the body to predispose it to hallucinations.

In carrying out the task of moral and spiritual upliftment of his students, he carefully and firmly decided to free himself from all influence of Catholic clericalism, which was so powerful at that time under the influence of the Jesuits.

___________________

The second influence should be called Willermozism, named after Willermoz (Jean-Baptiste), who occupied a prominent place among the representatives of the then Freemasonry in the sixties of the 18th century.

Here it would be appropriate to point out the relationship between Freemasonry and Illuminism in the 17th and 18th centuries.

In 1646, the Rosicrucian Brotherhood, which was the guardian and zealot of the secret traditions of the so-called Western Initiation, instructed several of its members to establish an Order with the following tasks:

Firstly, to strengthen and, as widely as possible, spread among humanity trust in the esoteric teaching, respect for its symbols and for that moral and spiritual preparation, without which it is impossible to master the foundations of Esotericism.

Secondly, to ensure the storage and transmission of symbolic elements in proper purity and integrity.

Thirdly, to create an environment that is developed morally and spiritually, in order to subsequently borrow from it future adherents of Christian Illuminism.

The main figures in the creation of Freemasonry at that time were Ashmole and Fludd.

Freemasonry, thus owing its origin to Illuminism, subsequently survived many historical influences and introduced into its system a number of elements foreign to Illuminism and partly even at odds with its task.

The Masons soon acquired a tendency to introduce aspirations of a political nature into their everyday life. This desire introduced into the ritual of many Chapters and Areopagus symbolic indications of the element of bloody revenge on a political basis and thus, of course, undermined, in addition to the purity of symbolism, also its strictly Christian character.

In addition, part of Freemasonry has moved away from the correct understanding of the hierarchy, attaching an exaggerated importance to the elective principle and making attempts to free itself from the influence of Illuminism. In any case, at present, even orthodox Freemasonry, which recognizes the authority of Illuminism, is often not free from political tendencies.

During the time of Willermoz, the Lyon lodges successfully fulfilled the original purpose of Freemasonry and were alien to the desires for sectarianism and destructive politicking, which were always condemned by representatives of Illuminism. (The reproaches of the author-representative of the editorial board of the magazine “Isis” are directed primarily at the Grand Orient of France (VVF) and the Grand Orient of the Peoples of Russia (VVnR), which was founded under the auspices of the VVF. In the VVF, members of the Lodges worked “in the name of Progress” and accepted atheists Members of the VVF Lodges were active participants in the French Revolution. VVnR was a purely political organization, which was not considered anywhere in the world to be related to Freemasonry. All members of the VVnR were politicians, members of the State Duma. A shortened form of rituals was introduced in the VVnR Lodges, the Apprenticeship degree was abolished, Instead of architectural ones, political programs were read out at the meetings and political issues were discussed. The Great East of the peoples of Russia was not recognized even by the members of the VVF and in general its Lodges were considered political circles. One of the leaders of the VVnR was Alexander Fedorovich Kerensky, who was an active participant. February revolution 1917, and later headed the Provisional Government. It is natural that this caused condemnation of the Martinists. VVnR was disbanded immediately after the February revolution. - approx. S::: I::: Gladius Dei).

In 1765, Willermoz was placed at the head of a lodge of elected members of Freemasonry (Elus Cohens), awarded initiation into the secrets of Illuminism.

The activities of this lodge were limited to collective prayer and all kinds of communications with the invisible world. The entity that most actively enlightened the members of the Lodge was called by them le Philosophe Inconnu (The Unknown Philosopher).

Summarizing the activities of Willermoz, on the one hand, we must note his high spiritualism, ardent faith in the Divine Redeemer and submission to God's will; on the other hand, his constant inclination towards the formation of groups and partnerships of individuals devoted to the task of raising spiritual forces.

This inclination is explained by his long stay in Freemasonry and his habit of the latter’s system. This also includes Willermoz’s activities in convening the so-called. Masonic Conventions.

___________________

Third in chronological order is the influence of Louis-Claude de Saint-Martin, also a student of Martinez de Pasqually.

To this influence the completion of the plan for the great work conceived by his predecessors should justly be attributed. Willermoz was diligently engaged in organizing circles and groups of initiates, but for that he did not care enough about organizing private, so-called “free” Initiation individuals.

Saint-Martin was able to fill this gap and give widespread use to the latter method, which turns out to be very convenient in many cases that exclude the possibility of creating lodges and groups. It can be argued with some justification that the activities of the “Free Initiators” (Initiateurs Libres) were of greater importance in his eyes than other methods of propaganda of Illuminism. In vast countries with a sparsely cultivated population, as well as in centers where it contains people of too diverse classes, professions and tendencies, the organization of Lodges encounters almost insurmountable difficulties; the activities of the “Free Initiators” can, under the same conditions, be very successful.

A convinced admirer of his teacher, Saint-Martin was able to illuminate his teaching with highly spiritualistic interpretations and characterized the “Initiation” he gave to his followers as “a fiery quest for spiritual rapprochement with the Divine in the person of the Redeemer.”

In search of the most vivid and distinct representation of the ways to such a rapprochement, Saint-Martin was diligently engaged in the selection and study of notebooks containing revelations taught by the entity we mentioned, called by the students of Willermoz “le Philosophe Inconnu”.

The book “On Their Errors About the Truth” should be considered almost entirely the product of these revelations. Among other works of Saint-Martin, it is necessary to point out “The Natural Table of the Relations between God, Man and the Universe”, “Man of Desire”, “On Numbers”, “Crocodile”.

Saint-Martin's educational activities were so connected with the above-mentioned revelations that subsequently well-wishers-teachers forced him to sign all his anonymous works with the pseudonym “le Philosophe Inconnu.”

The paths to “Initiation”, so highly characterized by the above definition, can, according to Saint-Martin, be sought by everyone in his own heart, through reflection and contemplation leading to the deepest understanding of the role of humanity in connection with the history of its fall and renewal.

He left a whole series of teachings on how Christian love for one’s neighbor should be manifested in various cases, how one should behave and how one who wants to have an enlightening and ennobling influence on others should think and feel; what Christian means and techniques should be used to combat materialism, atheism and anarchy.

The role of suffering as a purifying element for the human soul, perhaps, has not been clarified by anyone in the fullness that the author of “Man of Desire” was able to give it.

Martinez de Pasqually, as has been stated, may be considered a typical magician in his methods of intercourse with the invisible world. In the works of Saint-Martin, the so-called Theurgic element predominates.

A person who has managed to purify and elevate himself, his thoughts, desires, aspirations, can, at a certain stage of development, be so imbued with faith, so applied to the harmony of the highest, spiritual, Divine Law that he becomes an active participant in the influences by which the higher subplanes of the spiritual world contribute to the evolution of the universe and man, that is, as if participating in the work of this plan, or becoming a Theurgist. The prayer of the Theurgist thus manifests itself in power on the spiritual plane.

Every pure, ardent, conscious, appropriate and rightly directed prayer undoubtedly carries within itself the theurgic element.

From the side of symbolism, it should be noted that the purely Christian character of the teachings of Saint-Martin, especially emphasizing the significance of the activity of the Divine Redeemer on all planes, gave the Order some of its current symbolic emblems.

So, summarizing what has been said about Claude de Saint-Martin, we come to the conclusion that he is responsible for both the external and internal reorganization of the Order, which gave the latter the opportunity to become a repository of certain traditions, to enrich himself with a number of works on Christian Theurgy, to strengthen himself in pure symbolism, to establish systematic training of future adherents of High Magic and Hermeticism, and, with the totality of all these advantages, contribute in every possible way to the physical, moral and spiritual improvement of humanity.

That is why, in fairness, the Order can and should bear his name, that is why in the emblematic headings of the official documents of the Order, after the already indicated inscription, there are the letters S. L. A. du Phil... Inc... N. V. M. (sous les auspicies de Philosophe Inconnu Notre Vènirable Maitre).** (“Under the auspices of the Unknown Philosopher, our Worshipful Master.” - note S::: I::: Gladius Dei).

The Martinists are currently a Christian secular Order of chivalry. The goal of Martinism is to create people highly developed spiritually and morally, capable of influencing others in the same direction and fully prepared to perceive and apply any sublime teachings.

The teaching of any Kabbalah (Tradition), Western or Eastern, is not, strictly speaking, the immediate task of the Order as a collectivity. Individual members of the Order, having reached a sufficient degree of development, will be able to choose their own subject of study in this area.

This task, of course, is made easier for them by the preparatory instructions and guiding explanations of a generally traditional, bibliographic and historical nature that they receive from older and more experienced fellow members, as well as by the possibility of relations with groups, brotherhoods and partnerships that have specially devoted themselves to the task of penetrating dogma and practice of Kabbalistic and Hermetic knowledge; but, let us hasten to add, serious and fruitful work in this area is not for everyone, and many Martinists are content with the more modest field of influencing their neighbors in the sense of raising moral and spiritual forces and reflecting this rise in the field of private and public activity of human individuals.

The Martinist Order carries out the spiritual and moral upliftment of its members that we mentioned, mainly by instilling in them the following ideas:

1) Deep penetration by the dogma of the incarnation of the Divine Redeemer.

2) The idea of ​​strict and complete respect for the law of the hierarchical principle in the universe and in humanity.

3) The idea of ​​the need for an active, but highly Christian, excluding violence and any revenge, struggle against false principles that inhibit the manifestation of the mentioned law and distort the purity of the above dogma, such as materialism, extreme positivism, anarchy, carelessness and ignorance.

Penetration of the dogma of the incarnation of the Word entails for the members of the Order the prohibition of any intimacy and any systematic communication with any entities of any plane of the Universe that do not profess this dogma, and this completely determines the nature of the Theurgy of Claude de Saint-Martin.

The abuse of summoning so-called evil entities of the astral plane, under the pretext of studying demonology, is of course subject to condemnation from this point of view; and in general any penetration of an adept into the so-called. the lower subplanes of the astral plane should, from the point of view of Martinism, be explained and justified by some urgent need for the purposes of science and good, and not by the personal curiosity of the Operator and certainly not by considerations of personal egoism of utilitarianism of the lowest parsing.

The Knight of Jehoschouah must always remain true to his motto, emblazoned on the emblem of the Order, and not only in actions, but even in the most abstract thoughts and reasoning, remain a Christian in the strict and full sense of the word. His Theosophy and Magic must be strictly Christian, his social activities And privacy should reflect the same principles.

The idea of ​​a hierarchical principle is carried out according to the data of esoteric teaching and, moreover, in the most urgent and complete form. Based on the principle of control of the lower planes by the higher ones, Martinism is not limited to the use of hierarchism in the field of teaching about the spiritual, astral and physical structure of the universe and the careful implementation of principles in the field of management and administration of the Order itself and similar collectivities. It strongly and persistently encourages its members to carry out this beginning in their social and government activities in family structure and educational activities. He carefully warns against being carried away by the elective principle and the principle of judgment by majority vote in matters of governing collectivities, and in this he again diverges from Freemasonry, which attaches exaggerated importance to the mentioned elements.

On the issue of combating evil trends, the teachers of the Order strictly warn their students against aimless, idle condemnation of their neighbors and rash judgments about his actions, which gives rise to pride and complacency.

Even more dangerous, in their opinion, is unfounded criticism of the actions of hierarchical authorities, for it not only sins against individuals, but has a detrimental effect on the thinking of collectivities, undermining the authority of power and distorting the idea of ​​​​the hierarchical principle, so dear to every Martinist, obliged to respect all power in the sphere of its manifestation, be it it is state, spiritual, social or patriarchal.

In contrast to materialism, the Order pursues the highly spiritualistic ideas of its teachers, selfless fighters of the 18th century. These ideas are carried out on the basis of a powerful synthesis of the traditional teachings of Western esotericism, but at the same time the mistakes of those secret brotherhoods and Masonic Chapters are carefully noted, into the ritual of which symbolic or verbal indications of an element of bloody revenge or irrevocable condemnation of one’s neighbor crept.

The Martinist must fight only with those means that give hope for the correction and conversion of his neighbor, for the elevation and enlightenment of a rude and ignorant environment. He is a humble knight of the Merciful Christ, and not a judge and a formidable avenger. He works with persuasive words and good example, and not with pride or threats.

Martinists will be able to overcome the element of laziness and carelessness in themselves and others with the consciousness of their duty towards their Creator, humanity and the whole world.

The Knights of Christ, of course, recognize and deeply honor every Church and every clergy fulfilling their direct purpose, but they cannot help but openly express distrust of clergy, such as popes, who want to usurp purely secular power through hypocrisy and intrigue, and this directly hinders educational and saving activities Christianity in the history of mankind, undermining the authority of representatives of the Church.

The Order is governed by the Supreme Council and its Commissioners, and is not subordinate to any other international Initiatory centers and organizations.

The Martinist Order belongs to the so-called secret societies of Initiation. Here it would be appropriate to find out the meaning of the word “Secret” in such names.

Many people unknowingly translate the word “secret” with the words “unknown to the governments” of those countries in which the teaching is being spread. This understanding is very erroneous. The Martinist Order is secret not for governments, which are well aware of the respective commissioners and their activities, but for laymen, for whom, due to their lack of preparation, knowledge of the elements of initiation in the form in which it is offered by the Order could be harmful if misunderstood and misinterpreted . To understand the most elementary symbolism, a certain intellectual and moral preparation is already needed. The inept handling of truths leading to the realm of esotericism by immature people would bring harm rather than benefit to humanity. A misunderstanding of the moral principles inherent in this training would undermine confidence in its applicability.

On the other hand, the open, visible activity of the younger members of the Order, for the glory of the Redeemer and for the spiritual benefit of humanity, could awaken in them a sense of pride and thereby interfere with the correct performance and understanding of their duty.

This is how the word “secret” should be understood as applied to the Order.

Persons joining the Order *** are hierarchically subordinate to the Supreme Council and its representatives in all matters related to the activities and direct purpose of the Order. It should be noted here that this subordination extends only to the sphere of activity on behalf of or in the name of the Order. Martinists, as individuals or as statesmen, do not lose any freedom of speech and action, are responsible in the latter only to their conscience and can freely leave the Order at any time. In this way, Martinism differs from many institutions of a Masonic and false-Masonic nature, in which those entering are required to swear an oath of unconditional obedience to superiors in matters of any nature.

The above-mentioned hierarchical subordination of persons entering the Order, as well as the secret of the Order, are guaranteed by a simple verbal promise of the initiate, without any oaths.

According to the mentioned historical traditions, the Charter of the Order recognizes with equal rights that it is possible for its members to join groups, or to remain in the state of Free Initiates and Free Initiators, i.e. individuals pursuing the goals of the Order or simply sympathizing with them.

Without intending to divulge information about the number and nature of the Degrees of Initiation given by the Order, we will limit ourselves to pointing out that the hierarchical ladder of these Degrees and their symbolism are strictly consistent with the traditional data of Occultism.

The Order does not pursue any political goals. Of course, due to the very goals of the Order and its nature, it is impossible for persons whose beliefs border on anarchist teachings or are in the nature of active protests against the authorities to remain in it.

The program of activities of the Order is so extensive that many groups, associations and Orders pursuing special tasks thereby find themselves in solidarity with the Order in certain parts of this program. This solidarity creates a natural connection between these associations and the Order, expressed in the exchange of opinions on certain issues, in the commonality of certain periodicals, as well as in manifestations of official politeness. Such groups of individuals are called Affiliates of Martinism. Currently, the most important of the Order’s affiliations are:

Kabbalistic Order of the Cross†Rose. (France). (L"Ordre Kabbalistique de la Rose†Croix).

French Alchemical Society.

Italian Alchemical Society.

Free University of Higher Ranks (Faculty of Hermetic Sciences) in Paris. (Université Libre des Hates Etudes; Faculté des Sciences Hermetiqués).

Notes:

*Here it may be appropriate to say a few words about the so-called planes (or worlds) of the Universe, bearing in mind readers who are completely unfamiliar with the elements of Esotericism.

Occultism recognizes in the Universe, as it were, three environments that penetrate each other, closely connected by interactions, but can be characterized separately.

These three environments are called three worlds or planes, with divisions into subplanes and smooth transitions from plane to plane and from subplane to subplane.

The highest plane is the so-called spiritual one. It includes pure spirit, with all its manifestations.

The next plane is called the astral, the representative of which is energy or force.

The principle (beginning) of this force must be considered the spirit. Energy (or force) itself creates forms and thereby provides a transition to the material or physical plane, since energy and its formative activity are precisely cognized under ordinary conditions by our consciousness and intellect no other way than through the purely physical activity sense organs.

Individuals called Entities operate on each plane. In order to manifest itself on a lower plane, the essence of a higher plane must first be clothed in the form of that lower plane.

Man is an entity, generally speaking, capable of operating on all three planes, i.e. to be a physical, astral and even spiritual figure. Accordingly, occultists in general (and therefore Martinists in particular) distinguish in man a physical body, an astral body (astrosome) and a spirit (in Latin - Mens). These three components interact in a person in a similar way to the interaction of the corresponding plans. The predominance of principles of one plan or another in a person is directly dependent on the stage of evolution of human individuality. The more spiritual a person is, the closer he is to perfection.

In the spiritual world, man has a so-called will. This will of the human spirit (Mens), in order to influence the essences of some plane, must, due to the threefold composition of human individuality, appropriate to itself the astral and physical properties, which is achieved either by relying on this will on already existing symbols and material symbolic forms (ideas and objects accompanying the so-called Magical Operations), or by turning to the assistance of spiritual and astral entities that already have support in the same forms.

This is the main character of the so-called. Theurgic and Magical Operations, which are mentioned here several times.

For a detailed acquaintance with these provisions, readers are encouraged to turn to elementary courses in Magic. (Papus “Practical Magic”, translated by A.V. Troyanovsky).

** In the history of the transmission of the Martinist Initiation after Saint-Martin, it is necessary to point out the following prominent representatives in the 19th century: Chaptal Delaage († 1882), Eliphas Levi († 1875), Stanislas de Guaita († 1897), Saint-Yves d'Alveidre († 1909), and it is impossible not to mention the fruitful activity of the modern Supreme Representative of Martinism, Grand Master of the Order, Doctor Papus.

*** Members of the Order can be both men and women.

Article from the pre-revolutionary Martinist magazine “Isis”, Nos. 9-10, June-July, 1912.
Editing and design of the text © the editors of the Martinist and esoteric magazine “Flaming Star”

, Martinism

Periodicity monthly Language Russian Editorial address St. Petersburg Tserkovnaya st. (Blokhina St.), 4a (since 1909)
9th Krasnoarmeyskaya st. , house No. 17 (since 1911)
"Troyanovsky's Book Warehouse" Editor-in-Chief Antoshevsky I.K., Troyanovsky A.V. (since 1911) Founders Ch. Chinsky Country Russian Empire Russian Empire Publisher Antoshevsky I. K., Troyanovsky A. V. Date of foundation 1909, October Latest issue 1916 Media files on Wikimedia Commons

He played the greatest role in the dissemination of astrological and occult knowledge in pre-revolutionary Russia. “Troyanovsky's book warehouse” offered a wide selection of literature on esotericism (dozens of titles).

Story

Name hypothesis

Editions

Among the publications were both articles by Russian esotericists and translations of foreign occultists (partly made by Troyanovsky), and Papus, the head of the Martinists, who came to Russia in those years, was published. Some of the translations:

• Leadbeater Ch., Astral Plane / Transl. from French A.V. Troyanovsky. - St. Petersburg. , 1912
• Leadbeater Ch., Mental plane
• Papus, Philosophy of the occultist. Analysis of the theory of philosophy as applied to the occult. / Per. from French A.V. Troyanovsky. - St. Petersburg. : A. A. Ulybin, 1908. (2nd ed. 1918)
• Papus, Man and the Universe. Lectures 1, 2 and 3, given in 1908 in Paris. Series “Review of Occult Knowledge”. Vol. I / Per. from French A.V. Troyanovsky. - M.: Publishing house "Spiral", 1909. - 112 p.
• Papus, Kabbalah, or the science of God, the Universe and Man. / Per. from French A. V. Troyanovsky, ed. orientalist and translator of the Talmud N. A. Pereferkovich. - St. Petersburg. : Ed. V. L. Bogushevsky, 1910. - 272 p.
• Papus, Predictive Tarot, or the Key of all kinds of card fortune-telling. A complete restoration of the 78 cards of the Egyptian Tarot and the method of their interpretation. 22 major and 56 minor arcana. With an album of fortune-telling cards and drawings in the text by Gabriel Gulinat. Reproduction of rare and never published maps of Eteila and Eliphas Levi. / Per. from French edited by A.V. Troyanovsky. - St. Petersburg. : Printing house "Printed Labor", 1912. - 240 p.
• Papus, Man and the Universe (Esoteric conversations). Lectures given in Paris. Series " General overview occult knowledge." Vol. II / Transl. from French A.V. Troyanovsky. - St. Petersburg. : Publication of the magazine “Isis”, 1913. - 119, p.
• Papus, Practical magic (Black and white). In two parts: reprint. ed. 2nd ed., add. / Per. A. A. Troyanovsky. - St. Petersburg. :<Б. и.>, 1912-1913.
• Papus, Magic and hypnosis
• Paul Sedir. Indian fakirism or practical school of exercises for the development of psychic abilities. (Le fakirisme Hindou). Series “Library of Occult Sciences”. Vol. III / Transl. from French A.V. Troyanovsky. - St. Petersburg. : Printing house I. Lurie and Co., 1909. - 126 p.
• Paul Sedir, Occult medicine / Trans. from French A.V. Troyanovsky. - St. Petersburg. , 1912. - 42 p.
• Paul Sedir. Magic plants. Botanical Dictionary of Hermetic Medicine. / Per. from French A.V. Troyanovsky. - St. Petersburg. : Printing House "Printed Work", 1909. (Magical plants. Occult botany. Hermetic medicine. Palingenesis. - Universal from dew. Botanical dictionary. (Le Paintes Magiques). 2nd ed. additional / Translated from French. A. V. Troyanovsky. - St. Petersburg: Printing House, 1912. - 232 pp.)
• Paul Sedir. Spells. (Les Incanatations) / Trans. from French A.V. Troyanovsky. - St. Petersburg. : Printing house of M. I. Fomina, 1913. - 160 p.
• Agrippa, The Magic of Arbatel. (AGRIPPA - “Magie d’Arbatel”). / Per. from French A.V. Troyanovsky. - St. Petersburg. : Printing house "Printed Labor", 1912. - 46 p.
• Saint-Yves d'Alveidre, Joseph Alexandre, Keys of the East. Secrets of birth. - Gender and love. - Secrets of death. According to the instructions of Eastern Kabbalah. / Per. from French M. A. Radynsky, under. ed. A.V. Troyanovsky. With 7 drawings by Richard Burgstal - St. Petersburg. : Printing house "Printed Labor", 1912. - 44 p.
• Lehnen, Lazar. Kabbalistic science, or a method of recognizing good spirits influencing a person’s destiny
• Villars, Nicolas Pierre Henri de Montfaucon de, Count Gabalis or Initiation into secret science. / Per. from English A.V. Troyanovsky. - St. Petersburg. : Publication of the magazine “Isis”, 1912. - 88 p.
• Sefarial. Astrology: How to cast and interpret your own horoscope. / Per. from English edited by A.V. Troyanovsky. - St. Petersburg. : Printing house "Printed Labor", 1912. - 136 p.
• Poisson, Albert, Theories and symbols of alchemists. Great work. / Per. edited by A.V. Troyanovsky. With many drawings. - Petrograd: Publishing of the magazine “Isis”, 1912. - 116 p.
• Yogi Ramacharaka, Fundamentals of the worldview of Indian yogis. / Per. from English Ed. A.V. Troyanovsky. - St. Petersburg. : Publication of the magazine “Isis”, 1913

Links

Notes

1. All of St. Petersburg for 1910. Index of organizations. stlb. 819. In 1936, the current building of kindergarten school No. 624 was built on this site.