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Sample translations submitted: 1
French: French Detailed field: Esoteric practices
Source text - French L’homme de désir.
Cela fait plus de deux siècles (1743 - 1803) que le Philosophe Inconnu, Louis-Claude de Saint-Martin est passé en transition, laissant derrière lui un héritage spirituel impressionnant dont se sont appropriés aujourd’hui les ordres dits « Martinistes ».
Alors que ses adeptes se retrouvent dans le monde entier ; rares sont les œuvres de ce grand philosophe français qui ont été traduits dans d’autres langues. Ils le sont un peu plus en espagnol qu’en anglais où l’on compte des nombreux adeptes du martinisme et pourtant, on a énormément d’écrits sur lui en anglais ! Il est temps que l’on puisse rendre justice à ce philosophe qui, situé au cœur de la galaxie des étoiles qui illuminaient le dix-huitième siècle, le siècle de lumière. En traduisant ses livres anglais, cela va rendre sa pensée accessible au public anglophone. Qui plus est, Louis-Claude de Saint-Martin a fini sa vie en traduisant pour le public français plusieurs écrits de son second Maître spirituel, l’allemand Jacob Böhme. Ce livre est donc un début de réparation du tort commis non pas tellement au Maître lui-même, mais à ses adeptes anglais qui étudient sa doctrine par l’intermédiaire des écrits de seconde main, sans lire les livres de leur maître.
De quoi traite l’auteur dans l’Homme de désir ?
Voilà une question à laquelle on ne devrait normalement pas essayer de répondre car il s’agit là de se livrer à un exercice périlleux dans la mesure où on se mettrait à interpréter un message que l’auteur a codé de manière à être compris plus par l’intelligence du cœur que par celle du cerveau. Un message qui exige parfois la possession de certaines clés pour comprendre certains passages, par exemple la philosophie des nombres et l’utilisation d’une terminologie spécifique à l’ésotérisme. Soit ! Puisqu’il faut souscrire à la tradition qui veut que l’on dise un mot du contenu, on essayera, avec beaucoup de réserve ; d’oser affronter cet exercice tellement l’auteur éblouit à la fois le cœur et confond la chétive raison. Il vole si haut sur le plan de la pensée que même ses contemporains ont pris du temps avant de se frotter à sa doctrine.
L’homme de désir, d’où proviendrait ce titre, ? L’hypothèse la plus probable est qu’il a été tiré du Traité sur la réintégration des êtres. En effet, Martinez de Pasqually utilise cette expression plus de trois fois dans son livre. Parlant de la science des nombres, il affirme : « … ainsi qu’il a été enseigné (la science de nombres) au bienheureux homme Seth, et qu’il m’a été dit de l’enseigner à l’homme de désir. » Parlant de Booz dans le désert de Jezanias, il affirme : « … cela m’a fourni occasion de vous instruire des choses les plus essentielles et de la plus grande conséquence pour l’homme de désir… ». Parlant de la vérité, il dit : « Elle se livre elle-même à l’homme de désir ; elle lui parle un langage qu’il ne peut ignorer parce qu’elle n’emprunte rien à la matière. ». Plus loin dans son livre on peut lire : « …Elle (l’Ecriture) a laissé en arrière des sujets très intéressants pour l’homme de désir. Voilà pour ce qui est de l’hypothèse concernant le titre de cet ouvrage.
Il serait mieux, avant d’aborder le contenu de l’Homme de désir de dire un mot sur la stature spirituelle de ce philosophe qui n’en fait pas lui-même un mystère. Ceci permettra au lecteur de faire attention à ce qu’il lit au lieu de glaner de bribes d’idées chez les bibliographes et les historiographes qui, pour certains parmi eux, rapportent des histoires qu’ils ont lu sur l’auteur sans avoir lu ses ouvrages et même dans le cas où ils les auraient lus, ils n’auraient pas disposé des clés de compréhension nécessaires pour véhiculer le message, mais malgré cela, ils se sont précipités, poussés par un académisme outré, de se faire un nom (se faire célèbres) en publiant des écrits sur lui. Essayons donc d’emblée de laisser parler l’auteur lui-même de sa stature spirituelle. Louis-Claude de Saint-Martin est un Maître mystiquement illuminé, voici les preuves qu’il nous fournit lui-même : « Qui me renversera désormais ? Un signe créateur a été gravé sur moi. Il a rétabli ma primitive alliance avec le foyer divin. Il me fait participer à sa chaleur, à son éternelle impassivité. La région de l'illusion s'est comme affaissée sous mes pieds ; mon âme a goûté l'activité, elle a senti en elle la génération du seigneur. Homme de désir, chap. 35 ». Il va plus loin pour confirmer son ascension spirituelle : « Je viens d'éprouver une agitation inattendue et involontaire. Une force inconnue a pesé sur moi. Soit qu'elle ait précipité ma matière bien au-dessous de mon esprit, soit qu'elle ait attiré mon esprit au dehors et au-dessus de mon corps ténébreux, il s'est fait en moi un partage du pur et de l'impur. Les eaux supérieures ont été séparées des eaux inférieures ; l'aride a été découvert, la lumière a paru. Le jour du seigneur a répété en moi ce qui s'est opéré au commencement de l'univers par le pouvoir de sa parole. Homme de désir, chap. 46 ». Cette ascension spirituelle vers le sommet de la montagne saturnienne ; il l’a reçue, on peut oser l’affirmer grâce au pacte qu’il avait conclu avec le Créateur. Voici ce solennel engagement : « Venez tous, ministres purs de mon Dieu, venez assister au pacte immuable et irrévocable que je veux faire avec mon Dieu. Que toutes les puissances émanées de lui, et embrasées du zèle de sa gloire se rassemblent et ouvrent l'oreille à mes paroles. Je me lie de cœur, d'esprit et d'intention à l'alliance éternelle de mon Dieu avec la postérité de l'homme. Je mets à vos pieds tout mon être, toutes mes affections, comme les premiers chrétiens apportaient tous leurs biens aux pieds des apôtres. Je me dévoue, grâce à l'infinie assistance divine, à ne vivre, penser et mourir que pour mon Dieu. Hommes de désir chap. 30 ». Saint-Martin ne s’engage pas seulement à ne vivre, penser et mourir pour Dieu ; il sait, conformément à la doctrine de son Maître, Martinez de Pasqually, que l’homme a en plus de la mission du culte d’adoration, celle aussi concernant la réintégration des esprits qui ont prévariqué et de toute l’humanité, c’est pourquoi il assène : « J'ai pris la coupe de la main du seigneur, je m'en suis abreuvé en sa présence, et en rendant hommage à son nom. Puis je l'ai répandu sur la tête des malheureux qui languissent dans la servitude. Leurs chaînes seront brisées, et ils s'uniront à moi pour admirer ensemble la beauté de ce signe de leur délivrance (chap. 174) »
Fort de l’alliance avec la divinité, armé de son illumination spirituelle, l’auteur adresse dans ce livre un message à l’homme et aux esprits prévaricateurs d’hier, d’aujourd’hui et de demain. Ce message consiste à rappeler à l’homme l’état d’homme-Dieu de l’univers qui était le sien et duquel il est tombé. « N’est-ce pas pour t’être contemplé, toi qui n’étais qu’image de Dieu, que tu es tombé dans les ténèbres ? Chap. 17 », « Jetez les yeux sur la postérité humaine et vous ne douterez plus que l’homme n’ait voulu se faire Dieu ; quel est l’homme qui ne répète pas ce crime tous les jours, chap. 124 ? ». Suite à cette chute qui a constitué un drame pour toute la postérité d’Adam, le Philosophe Inconnu pressure l’être humain de s’engager dans la carrière de la vérité pour retourner à son état originel, pour retourner à l’unité divine. Au lieu de se matérialiser davantage, l’homme doit se spiritualiser, se sanctifier grâce à un travail persévérant sur son être physique, psychique et spirituel et cela par la purification de ses pensées, de ses paroles et de ses actions ; ce qui n’est possible que par l’exercice de sa volonté qui doit rendre son corps l’esclave de son esprit, sa raison qui doit devenir l’esclave de son cœur. « Sors de cet assoupissement qui finirait par transformer tout ton être en un sépulcre. Elance-toi vers la lumière sans songer même aux contrariétés qui t’assiègent. Chap. 29 ».
Pour Saint-Martin, l’être humain doit être conscient de son état de prisonnier sur cette terre et ainsi sentir, désirer sa réintégration dans son état d’agent divin. « Toute la nature a contribué à former la prison et les entraves de l'homme ; il faut que toute la nature travaille à le purifier et à décomposer ses fers. Chap. 86 », « Oui, le mal existe dans vous, autour de vous, dans tout l'univers, et comme vous n'êtes censés occupés ici qu'à être aux prises avec lui, c'est assez vous indiquer qui l'a créé. Agrandissez-vous, élevez-vous jusqu'à l'idée sublime de votre pouvoir et de votre liberté. Sentez que, pour qu'un être soit condamné à être aux prises avec l'univers entier, il faut qu'il ait été assez grand pour troubler l'univers Chap. 77 ». Mais quelle est la voie indiquée par le philosophe inconnu pour sortir de la prison où l’homme croupit depuis sa sortie du paradis non pas terrestre comme l’a toujours qualifié la littérature exotérique, mais plutôt céleste ? La deuxième partie de la préface répond à cette question. Mais permettez cher lecteur une petite mise en garde. La lecture de certains ouvrages, préface et articles savants écrits sur ce Philosophe parlent de sa rupture avec son premier Maître, Martinez de Pasqually. Avant de prêter foi à ce genre de déclarations qui n’engagent que leurs auteurs, prenez la peine de lire « d’abord » le Traité sur la réintégration des êtres, seul livre écrit par son maître et ensuite lisez les livres de Louis-Claude de Saint-Martin, vous vous rencontrez compte que Pasqually, son maître, se tient derrière tous les écrits sans exception de son disciple et contrairement au douteux dicton qui dit que « l’initié tuera l’initiateur », c’est plutôt le contraire que vous découvrirez à savoir que « l’initié a plutôt couronné son initiateur. » Robert Amadou affirme que Saint-Martin disait que l’Homme de désir a vocation de machine priante. Vous découvrirez à sa lecture que son auteur est en fait une sorte de vivant moulin à prières, n’affirme-t-il pas que « Par l’épée de la parole, je soumettrai tous les ennemis de mon Dieu, je les lierai, et je les empêcherai de faire de la peine à mon Dieu. Chap. 4 », et plus fort encore : « Telle doit être la prière de l’homme ; elle ne doit pas plus connaitre le repos et l’interruption, que l’éternité ne connait le temps et les intervalles. Chap. 19 »
Translation - French The heavens announce the glory of God, but his love and wisdom; it is in the heart of the man that is written their true testimony.
L’homme de desire, p.36
It has been more than two centuries since the passing of the Unknown Philosopher, Louis-Claude de Saint-Martin (1743-1803), leaving behind a profound spiritual legacy that has been embraced by various Martinist orders around the world.
Despite having followers globally, only a few of Saint-Martin's works have been translated into languages other than French. There is a slightly larger presence of his works in Spanish compared to English, even though there are many English-speaking adherents to Martinist doctrine. It is high time that we do justice to this philosopher who was a prominent figure in the constellation of Enlightenment-era thinkers during the 18th century. Translating his books from French to English will make his writings accessible to English-speaking enthusiasts. Additionally, in the later stages of his life, Louis-Claude de Saint-Martin translated several writings of his second spiritual master, the German mystic Jacob Boehme, from German to French. This translation project aims to rectify the oversight, not only in honoring the master himself but also in providing his English followers with direct access to his teachings rather than relying solely on secondary writings.
The Man of Desire, what is its subject matter?
Typically, this is not a question easily answered because the response involves a delicate exercise of interpretation. Saint-Martin encoded his message in a manner that could be understood more by the intelligence of the heart than by that of the intellect. His message sometimes requires the possession of certain keys to correctly understand particular passages, such as arithmosophy (the wisdom of numbers), and the use of terminology specific to esotericism. Nevertheless, we will cautiously attempt to provide a glimpse of the content, understanding the author's brilliance in touching the heart while confounding limited reason. Saint-Martin's intellectual heights were so lofty that even his contemporaries required time to grapple with his doctrine.
The title "The Man of Desire," its origin likely traces back to the "Treatise on the Reintegration of Beings" written by his spiritual mentor, Martinez de Pasqually. Indeed, Martinez de Pasqually uses the expression "The Man of Desire" on multiple occasions in his work. When discussing the science of numbers, he notes, "as it was taught (the Science of numbers) to the Blessed Man Seth, and that I was told to teach it to the man of desire." In reference to Boaz in the desert of Jezanias, he states, "... it provided me with the opportunity to educate you on the essential things and of the greatest consequence for the man of desire ..." When speaking of truth, he declares, "It indulges itself to the man of desire, it speaks to him a language that he cannot ignore because it does not borrow anything from the material." Further in his book, we can read, "... It (Scripture) left behind fascinating topics for the man of desire.”
Before delving into the content of "The Man of Desire," it's essential to provide some context regarding the spiritual stature of Louis-Claude de Saint-Martin. This contextual information will enable readers to approach his work with a deeper understanding rather than relying on fragmented interpretations from bibliographers and historians who may not have fully grasped the authentic message contained within his books. Furthermore, it's important to clarify misconceptions that have arisen due to the rushed efforts of some academics to publish writings on Saint-Martin without a comprehensive understanding of his teachings.
Let us begin by allowing Saint-Martin himself to articulate his spiritual stature. He refers to himself as a "mystically illumined Master," and he offers compelling evidence to support this claim:
"Who will overthrow me now? A creative sign was engraved on me. It has restored my primal covenant with the Divine abode. It makes me partake in His warmth, in His eternal impassivity. The region of illusion has collapsed beneath my feet. My soul tasted activity; it felt within it the generation of the Lord." (Chapter 35)
Saint-Martin goes further to affirm his spiritual ascension:
"I have just experienced an unexpected and involuntary agitation. An unknown force weighed upon me. It either precipitated my material self well below my spiritual self or drew my spirit outward and upward from my shadowy body. A separation of the pure and the impure occurred within me. The upper waters were separated from the lower waters. The arid was revealed, and the light emerged. The day of the Lord has repeated in me what transpired at the beginning of the universe through the power of His Word." (Chapter 46)
This spiritual ascent to the summit of the Saturn Mountain, one could dare to assert, was achieved through the covenant he established with the Creator. Here is his solemn commitment:
"Come, all pure ministers of my God, come and bear witness to the unchanging and irrevocable covenant I intend to make with my God. Let all the powers emanated from Him, burning with the zeal of His glory, gather and incline their ears to my words. I bind myself by heart, spirit, and intention to the Eternal covenant with my God concerning the seed of man. I lay before you my entire being, all my affections, as the first Christians placed all their possessions at the feet of the apostles. I consecrate myself, with the infinite divine assistance, to live, think, and die only for my God." (Chapter 30)
Saint-Martin's commitment goes beyond living, thinking, and dying for God. He recognizes, in accordance with the teachings of his master, Martinez de Pasqually, that humanity has a mission not only to worship God but also to participate in the reintegration of fallen spirits and their followers. This profound understanding leads him to declare: "I have taken the cup from the hand of the Lord; I have watered it in His presence and paid homage to His name. Then I have poured it over the heads of the wretched who languish in bondage. Their chains will be broken, and they shall join me in admiring together the beauty of this sign of their deliverance." (Chapter 174)
Armed with his divine covenant and spiritual enlightenment, the author delivers a profound message in this book directed towards both past and present prevaricators, encompassing both human beings and spirits. The core of this message is to remind humanity of its original state as the Man-God of the universe, a state that was lost. The author questions, "Is it not for you, who was only the image of God, to have contemplated yourself and fallen into darkness?" (Chapter 17) He challenges humanity to reflect on its continuous pursuit of godhood, asking, "What is man if he does not repeat this crime every day?" (Chapter 124).
Following this fall, which represented a tragedy for all descendants of Adam, the unknown philosopher impels human beings to embark on the path of truth, striving to return to their original state and divine unity. Instead of descending further into materialism, humans must undergo spiritualization and sanctification through persistent efforts directed at their physical, mental, and spiritual well-being. This purification involves refining thoughts, words, and actions, a process made possible by the exercise of one's willpower, which must make the body subservient to the spirit and reason subordinate to the heart. The author passionately urges, "Awaken from the slumber that threatens to turn your entire being into a tomb. Rush toward the light, disregarding the obstacles that surround you." (Chapter 29)
Saint Martin emphasizes that individuals must recognize their status as prisoners on Earth and aspire to reintegrate into their divine roles as agents of the divine. He asserts, "All of nature has contributed to constructing the prison and chains of humanity. It is the duty of all of nature to purify and break these chains." (Chapter 86) Furthermore, he urges readers to grasp the concept that, to be sentenced to struggle with the entire universe, one must have been significant enough to disrupt the universe itself. (Chapter 77)
The sacred path outlined by the unknown philosopher to escape the prison in which humanity has languished since the banishment from Paradise, described as celestial rather than terrestrial, is addressed in the second part of the preface.
However, it is important to issue a word of caution. Some books, prefaces, and scholarly articles discuss a supposed rift between Saint-Martin and his first master, Martinez de Pasqually. Before giving credence to such claims, which are largely the opinions of their respective authors, it is advisable to first read Pasqually's sole book, "Treatise on the Reintegration of Beings," and then delve into the works of Louis-Claude de Saint-Martin. In doing so, it becomes evident that Pasqually's doctrine underpins all of his disciple's writings without exception. Contrary to the adage that "the initiated will kill the initiator," it seems that "the initiated will, in fact, exalt their initiator." As Robert Amadou suggests, Saint-Martin believed that the Man of Desire has the calling of a prayerful instrument. When you read this work, you will find that its author is, in essence, a living prayer mill. Does he not affirm, "By the sword of the word, I shall subdue all the enemies of my God. I will bind them and prevent them from causing sorrow to my God" (Chapter 4)? Even more emphatically, he declares, "Such should be the prayer of man; it must know no rest or interruption, just as eternity knows neither time nor intervals" (Chapter 19).
The Path to Liberation from the Terrestrial Prison
From the Martinist perspective, humanity shares a history of exile and imprisonment. The fallen man, following in the footsteps of the rebellious angels, was banished from the celestial expanse and confined within the prison of time, which introduced the perception of past, present, and future into his consciousness. He was also imprisoned within the confines of space, forcing him to perceive distance and, most significantly, within the prison of the body, rendering him the most fragile of Earth's inhabitants. The being who was once the Man-God, the representative of the Almighty in the manifested universe, lost his crown and the faculties that once made him the right hand of his Creator. He lost the ability to comprehend both God's thoughts and those of the prevaricators.
Jacob Boehme, Martinez de Pasqually, and Louis Claude de Saint-Martin all concur on this fallen state of humanity. Martinez de Pasqually emphasizes how humanity once reigned as the Man-God on Earth, separate from it and its inhabitants, but has now become akin to the animals residing here. Boehme speaks of humanity's plunge into the wrath of nature, which stains the soul with sins. Saint-Martin paints a bleak picture, describing Earth as a place of eternal horror, marked by uncertainty, error, and the influence of a destructive foe.
These Martinist spiritual guides assert that Earth is not a realm where humans should seek happiness. Instead, it serves as a penitentiary center where they must lead righteous lives, demonstrating their readiness to make virtuous choices and their fervent desire to return to the kingdom of their Father. Through awareness of the illusory nature of their imprisonment, they can hasten their release. The Martinist masters, including Martinez de Pasqually, Jacob Boehme, and Louis Claude de Saint-Martin, guided by Ieschoua, the cosmic Christ, emphasize that worldly attachments such as honors, reputation, offspring, and social status bind humans to the material world, diverting them from the divine.
God assigned two missions to humanity as conditions for their return: worshiping God and reclaiming the lost sheep—rebellious angels and prevaricating humans. Despite the fall, the Martinist masters reassure that, with a sinless life, humanity can regain its original status due to the boundless mercy of the Almighty. Martinez de Pasqually underscores the Creator's boundless mercy, while Jacob Boehme emphasizes God's presence within the human heart. Louis Claude de Saint-Martin echoes this sentiment, declaring that the heart of man bears true testimony to God's love and wisdom.
The rejuvenation treatments prescribed by Martinist guide for humanity to regain their royal seat, entail extending the heart to love and truth. As Louis Claude de Saint-Martin suggests, the heart of man is born of love and truth and can only reclaim its rightful place by expanding toward them. Here, the master, Martinez de Pasqually, and his disciple, Louis Claude de Saint-Martin, part ways regarding the path to reintegration. While Martinez de Pasqually championed the path of Theurgy, Louis Claude de Saint-Martin shifted toward the path of the heart. He saw Theurgy as a high-risk activity, as it was not always clear which type of spirits one might encounter. Instead, he believed that invoking through the heart was a more secure and accessible route out of the terrestrial prison compared to evocation.
The Way of the Heart in Martinism: Prayer in the Heart
At the core of Martinism lies a profound concept known as "the way of the heart," which can be succinctly summarized as "the prayer in the heart." In this path, the human being is called to sanctify their heart and utilize it as an inner temple for the worship of God. Louis Claude de Saint-Martin emphasized that "praying in the heart" was the essence of this practice, and he believed that it was the heart of man that needed sanctification, to be displayed triumphantly before all nations.
Louis Claude de Saint-Martin's understanding of the significance of the heart in spiritual worship was shaped by the teachings of his two esteemed mentors, Martinez de Pasqually and Jacob Boehme. From Jacob Boehme, he learned the notion that one need not gaze toward the heavens because "the word is near you, namely, on your lips and in your heart." From Martinez de Pasqually, he grasped the concept that the human body served as a living tabernacle containing eternal life and mirrored the structure of the universe. This living Tabernacle possessed four doors, with the heart being the superior door through which divine spiritual operations occurred.
Saint-Martin expanded upon these teachings, not only acknowledging the role of the heart in sanctification but also recognizing its potential for condemnation. He believed that the heart was where one could find the true testimony of the Creator's love and wisdom. According to Saint-Martin, the heart represented the invisible sanctuary where God is honored, where worship, enlightenment, and incense find their abode. He asserted that all the wonders of the celestial Jerusalem could be found within the heart of the new man, as they had existed from the beginning. However, he cautioned that the heart also had the capacity to serve the forces of darkness, allowing falsehood and death to enter the world.
Saint-Martin, armed with this knowledge, sought to impart a profound understanding of the heart's dual role to his disciples. He emphasized that the heart had two doors: one inferior, which could grant the enemy access to base desires, and the other superior, which could provide access to divine light. He warned against opening the lower door, allowing the adversary entry, and thereby becoming a battleground where one's loyal friend, enclosed in the same prison, would be subjected to a cruel conflict.
With this wisdom, Louis Claude de Saint-Martin provided his followers with a detailed description of what we now refer to as "the way of the heart" or "the cardiac way." He explained that the Lord had established His temple within the human heart, and it was the responsibility of individuals to build and maintain this inner sanctuary. The heart was to be approached with reverence and purity as if suspending all inner faculties. By seeking this sacred inner sanctuary, one could experience divine communion and receive God's guidance. Saint-Martin encouraged solitary prayer and contemplation within the heart, which he likened to consulting an Oracle. He believed that by adhering to this practice, individuals could emerge radiant with insight and be preserved from falsehoods and deceit. This inner connection with God was to be the primary focus, allowing individuals to distinguish the true decrees of the Divine from the false decrees of worldly powers.18
Indeed, it is within the heart that the being created in God's image and likeness directs their prayers towards the Divine. But what, precisely, constitutes this prayer? Louis Claude de Saint-Martin provides explicit guidance on the nature of prayer, the prerequisites for its success, its diverse forms, and important warnings. His words convey the profound significance of prayer: "Where can I find a precise understanding of prayer and the profound effects it can yield? It is my sole refuge, my primary duty, and my exclusive labor in this dark realm, this wretched stage of atonement. It has the power to purify and sanctify my clothing, my sustenance, my possessions, the materials of my sacrifices, all my actions, and every aspect of my existence."
Saint-Martin eloquently portrays prayer as the divine ladder that allows humanity to ascend to the highest celestial realms. He underscores that through prayer, individuals draw God's attention away from His contemplation, effectively awakening the Divine. This profound communion between man and God, facilitated by prayer, holds immeasurable weight.
To become adept in this spiritual practice, according to the Unknown Philosopher, one must adhere to principles of purification and cultivate virtues. The process of prayer, he explains, consists of four fundamental steps: "Purify yourself, request, receive, and act. The entirety of this spiritual endeavor resides within these four stages."
The purification
The initial step in this transformative journey is purification. For Saint-Martin, this purification involves a profound inner struggle akin to spiritual warfare.22 It necessitates the removal of the flawed and secondary influences that have accumulated since the fall. These influences, Saint-Martin suggests, have their origins in the misguided actions of the first human, have been passed down through generations, and have even been compounded by personal negligence and daily transgressions.23
To illustrate this, Saint-Martin evokes the image of the Repairer, referencing the biblical account of Jesus driving out the money changers and merchants from the temple. This underscores the idea that the house of God should be a house of prayer, not a den of thieves.24
Drawing from the wisdom of Jacob Boehme, Saint-Martin emphasizes the need to renounce hypocrisy, greed, deceit, and disdain. To truly experience the Fire of Divine Love in this earthly existence, one must turn their heart wholly toward God, seeking His Holy Spirit. This transformation involves sincere repentance for one's sins and a steadfast commitment to living a life of holiness. Just as the Holy Patriarch Jacob wrestled with God all night until he received a blessing, so too must individuals wrestle with their inner selves and engage in a spiritual battle through prayer to receive the blessings of the Holy Spirit.25
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The author, Felix M Lonji, is a Doctor of Mythology (Bircham International University) with a Masters in French Literature (The University of Memphis). He distinguished himself in writing by translating from French to English several works by the most famous French philosophers of the Age of Enlightenment, in this case: Martinez de Pasqually, who wrote: "The Treatise on the Reintegration of Beings (Traité sur la Réintégration des Êtres)," translation published at Editions Christian Faith Publishing and at Global Parchment Published also at Editions Amazon, Louis-Claude de Saint-Martin who wrote "the Man of Desire (L'homme de Désir)" at Amazon Editions and soon "Ecce Homo" and "the Man of Desir(L'homme Désir)" at Dorrance Publishing, Jean-Baptiste Willermoz, he translated "The Man-God"(L'homme-Dieu) at Amazon Editions and had his "Instruction Particulière et Secrète à Mon Fils" published at the same Editions. Harmattan Editions just published his first novel entitled "Le Sentier." Originally from the Democratic Republic of Congo, he emigrated to the United States in 2004. He is a French Teacher at Atlanta and DeKalb County Public Schools in Georgia/USA.
Member since Nov '23
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