It is possible to summarize the “Treatise On The Reintegration of Beings” of our Venerated Master, Martinez Pasquales, by saying that it concerns the Fall of Man and the way of his reconciliation. In neither of these two departments can it be said to be a complete statement; but it holds a real value, nevertheless, for it points the way back to essential truths at a time when man’s need for spiritual grounding is especially great.
Coupled with the rites and practices devised by Martinez, it fulfilled the requirements and opened a way whereby Men of Desire could work toward reintegration harmoniously in company with each other. However little the profane world may wish to honour Martinez Pasquales as a spiritual teacher and pioneer, Martinists are proud to acknowledge him as a Venerated Master, just as did those who came under his personal instruction. He exacted no blind adherence and arrogated to himself no unwarranted sagacity. He taught as it was given him to teach, following the Light as he saw it. We can better his instruction only by penetrating further into the source of Light and by entering more completely into the way he opened up.
A few of his precepts on Reintegration were:
“In the End, all will come back to the Beginning.”
“The universal Creation will be reintegrated in its principle of emanation.”
“Matter in general will eclipse itself completely at the End of Time, disappearing entirely from the presence of men, as a painting disappears from the imagination of a painter.”
“The same divine faculty that has produced everything will recall everything to itself; and just as all kinds of form have manifested, so will they dissipate and reintegrate in the first center of emanation.”
These thoughts of our Venerated Master might be called the instruction, or doctrine, of final things, usually spoken of as eschatology. Let us, then, conclude our present review of his instruction with a consideration of both the reintegration of man and the nature of the physical world at the end of time.
We must not forget that the purpose of what we call the Great Work of our Order is the spiritualization of humanity, individually and collectively, and the re-establishment of the divinity of mankind. Our thoughts continually find their centre in Omneity and our concern is that man’s return to It may be speedily accomplished. Throughout time, mysticism has expressed man’s unquenchable desire for identification with Omneity. That desire is being realized through our Martinist activity, for here we are learning through personal experience to know the power, reality, and love of the Divine. It must be clear that when we speak of the end of time and final things, we mean that time when the whole of humanity will have been perfected, when all will have found their way back to the throne of Omneity. Such a process cannot be thought of as being possible of accomplishment in time as it is ordinarily conceived. No date can be marked on a calendar as the day when the law of reintegration will have been worked out. We know only that certain results must be achieved in order that such a state can be reached. Omneity created the world in which space and time exist for a purpose, a part of that purpose being that humanity should have an environment where certain lessons might be learned and a type of punishment and spiritual privation suffered.
Through the long process of the evolution of selfhood, of the soul personality, mankind is learning these lessons and is drawing ever nearer to its First Spiritual Principle. Because such lessons cannot be learned in one lifetime and because universal justice and equity must be manifest, men are reborn into successive earthly lives, preserving the identity of their spiritual beings so the wisdom of one life may be added to the experiences of preceding ones. Ultimately, through this process of learning and experiencing, all humanity will have attained mastership over the conditions and environment of this Earth, this material dwelling place. When this has been accomplished/ the purpose cf the material world will have been served. We can readily and logically conceive that at a future time the Creator will indraw to Himself the creation which He manifested eons ago.
“In the End,” as Pasquales says, “all will come back to the Beginning.” It is not given to man to know the ways of Omneity. They are inscrutable to him. However much he questions, he finds himself without the complete answers, “for my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.” (Isaiah 55:8) Man ceases, then, to importune Omneity and turns to consider what he can comprehend— the fact that even the first perverse spiritual beings were not forever removed from Omneity’s loving care even though separated from It by their own willfulness. Adam, the MAN-GOD, could not by his wrong action put himself entirely out of reach of his Creator. With every attempt to usurp the prerogatives of Omneity’s law, man found that law reaching out to find him so that he might know even in exile that the way of his return was at hand whenever he was ready to follow it.
Spiritual instruments were ever at hand, sent by Omneity to comfort man in his distress and to aid him whenever he besought them to. These Agents of Light have been in every land among all peoples and have been known by many names. They are the Repairers and Restorers of mankind. These beings, who represent Omneity and work to bring man back to his first estate, have been called saviours by the world. In the Christian tradition, the reconciliation of man is promised through Jesus the Christ, who has been called the Son of God.
In truth, these spiritual Beings are not personalities in any historical sense. Rather, they are principles, or powers, which manifest to the world as men. In each of us, there exists the same potentiality. When we have accomplished our return to the centre of Omneity, the same Light will shine through us.
In our oratories and Conventicles, we invoke the name Ieschouah (Ye-hesh-shoe-wha) as the Repairer, the Restorer, or Reconciler. By doing so, we have in mind no historical personage but rather the transcendent principle of Light to which we have given a name.
This name, coupled with the following steps, will see us far along the path of reintegration. These steps are a daily discipline of the bodily being so that the higher purposes and needs of the soul personality may be kept in view. A regular meditation for this purpose should be held so that the consciousness of Omneity may at all times be present in us.
A Suggested Weekly Application
At least once during the coming week devote the time in your Oratory to the following
special practice of attunement: When you have attained a calm and quiet frame of mind, read a few passages from the Gospel of St. John in the New Testament. Then put the book aside, close your eyes, and let your mind dwell on the nature, beauty, and power which characterize the Being, whom we have called the Repairer, Restorer, Reconciler. Invoke that power in your own behalf by softly pronouncing the name Ieschouah eight times. Afterward, remain absolutely quiet in order that you may sense completely your impressions. Such exercises of attunement cannot fail to bring rich spiritual results.
- The purpose of what we call the Great Work of our Order is the spiritualization of humanity, individually and collectively, and the re- establishment of the divinity of mankind.
- Mysticism has ever been the expression of man’s unquenchable desire for identification with Omneity. In our Martinist activity, we are learning through personal experience the power, reality, and love of the Divine.
- It is not given to man to know the ways of Omneity. They are inscrutable to him. However, spiritual instruments, Agents of Light, or saviors, are ever at hand to help him.
- Martinists invoke by the name Ieschouah (Ye-hesh-shoe-wha) the transcendent principle of Light, which men have ever personalized and to which the names Repairer, Restorer, Reconciler have been given.