Martinès de PasquallyTreatise on the Reintegration of Beings

Martinès de Pasqually

Before time was, God emanated some beings in His divine immensity for His own glory. Those beings had to exert a cult that the Divinity prescribed to them by eternal laws, precepts, and commands. They were thus free and distinct from the creator, and one cannot deny them the free will with which they have been emanated without destroying in them the faculty, the property, the spiritual, and personal virtues, which have been necessary for them to operate with precision within the boundaries where they had to exert their power. That is positively within those boundaries that those first spiritual beings ought. Render the cult for which they have been emanated. Those first beings could not ignore, nor deny the conventions that the creator had with them by giving them some laws, precepts and commands, since their emanation was founded solely upon those conventions. One would ask what were those first beings before their divine emanation, whether they existed or not?

They existed in the breast of the Divinity, but without particular distinction of action, thought, hearing, they could not act and feel but by the sole will of the superior being who contained the plan in whom all was actuated, which is in truth, a state of non-existence, however, this existence in God is of an absolute necessity, since it constitutes the intensity of the divine power. God would not be the Father and Master of everything if He had not innate in Him an inexhaustible source of beings that He emanates by His pure will and whenever it pleases Him. It is by this infinite multitude of emanations of spiritual beings outside of Himself that He bears the name of Creator, and His works are that of divine, spiritual and animal, spiritual and temporal creation. The first spirits emanated from the breast of the Divinity were distinguished between themselves by their virtues, their powers and their names. They occupied the immense divine circumference vulgarly called Domination, and which bears its denary number according to the following figure 1 and that is where every spirit, superior 10, major 8, inferior and minor 4, ought to act and operate for all the glory of the creator. Their demonstration or their number prove that their emanation comes really from the quadruple divine essence. The names of these four classes of spirits were much stronger than that which we give vulgarly to the Cherubins, Seraphins, Archangels and Angels, which have been emancipated since then. Furthermore, these four first principles of spiritual beings had in them, as we have said, a part of the divine domination: a superior, major, inferior and minor power by which they knew all that can exist or hidden within the spiritual beings which had not yet come out from the breast of the Divinity. How one would say, could they have knowledge of things, which were not yet existed distinctly outside of the breast of the creator? Because these first chiefs emanated from the first circle, which is mysteriously called denary circle, read clearly and with certainty what was happening in the Divinity as well as all that we contained in Her. Let there be no doubt about what I say here, for it belongs but to the spirit to read, see and conceive the spirit. These first chiefs had a perfect knowledge of every divine action, since they have been emanated from the breast of the creator to see all the divine operations of the manifestations of His glory. Those spiritual and divine chiefs, had they maintained their first state of virtue and divine power after their prevarication? Yes, they have maintained it by the immutability of the decrees of the Eternal, for if the creator had withdrawn all the virtues and powers that He put on the first spirits, there would have been no act of life, good or evil, nor any manifestation of glory, of justice and divine power upon those spirits prevaricators. One will tell me that the Creator could have foreseen that those first emanated spirits would have prevaricated against the laws, precepts and commands that He gave them, and then it became incumbent upon Him to contain them in the realm of justice. To this I will answer that, even if the Creator would have foreseen the conceited ambition of those spirits, He could not, in no way, contain and stop their criminal thoughts without depriving them of their particular action which is innate in them, since they have been emanated to act according to their will and as a spiritual secondary cause, as per the framework that the Creator had drawn to them. The Creator does no t partake in spiritual-secondary causes, good or evil, having Himself founded every spiritual being upon immutable laws, and by that means every spiritual being is free to act according to his will and his particular determination, as the creator has said it Himself to his creature, and we see the confirmation of this every day.

If one would ask me what kind of prevarication those spirits had perpetrated so that the Creator had to use the force of divine law against them, I will answer that those spirits have been emanated to act but as secondary causes and none to exert their power upon the primary causes or the action of the Divinity, and since they have been but secondary agents, they should be jealous only of their secondary powers, virtues and operations, and not busy themselves to prevent the thoughts of the Creator in all the divine Operations, as well as past, present and futures. Their crimes first, to have been willing to condemn the divine eternity in its operations of creation, second, to have been willing to limit the divine almighty in those same Operations, third, to have brought their spiritual thoughts to the point of willing to be creators of third and fourth causes which, they knew, were emanate in the almight of the Creator and that which we call quadruple divine essence. How could they condemn the divine eternity? It is by willing to give to the Eternal an emanation equal to theirs, since they consider the Creator a being like themselves, and consequently there ought to be born from them some spiritual creatures who would be subordinated to them as they have been subordinate to the one who has emanated them. That is what we call the principle of spiritual evil, being sure that every ill will conceived by the spirit is always criminal before the creator, even if the spirit would not have brought it into effective action. It is in punishment of this simple criminal will that the spirits have been precipitated by the sole power of the creator, to some places of subjection, of privation and of impure misery, contrary to their spiritual being which was pure and simple by its emanation.

Those first spirits having conceived their criminal thoughts, the Creator used the force of law upon H is immutability by creating this physical universe, apparently of material form, to be the fixed site where those perverse spirits had to act and exert in privation all their alice. Man, or the minor who is today in the center of the surface of the earth, must not be comprised in that material creation, for man ought not to make use of any form of this apperent matter, being emanated and emancipated by the Creator but to dominate upon all beings emanated and emancipated before him. Nan has been emanated but after the formation of this universe by the divine almighty, universe which is to be the shelter and the boundary of the first perverse spirits and their evil operations which will never prevail against the laws of order that the creator has given to His universal creation. He had the same virtue and powers as the first spirits, and although he has been emanated but after them, he became their superior and their elder by his state of glory and the force of command that he received from the creator. He knew perfectly the necessity of the universal creation, furthermore, he knew the usefulness and the sanctity of his own spiritual emanation as well as the glorious form of which he has been reclothed to act in all his wills upon the corporeal form, active and passive. lt was in this state that he ought to manifest all his power, for the glory of the Creator in the face of the universal, general and particular creation. Here we distinguish the universe in three parts with all its faculties of spiritual actions: (1 )the universe which is a. circumference in which are contained the general and the particular, (2) the earth or the general part from which emanate all the necessary elements to nourish fhe particular, ( 3 ) the particular which is composed of all the in11abitants of the celestial and terrestrial bodies. That is the division that we will make of the universal creation, so that our emulator may know and operate with distinction and knowledge-Of-cause in each of those three parts. Adam, in his first state of glory, was the true emulator of the creator. As pure spirit, he could read easily the divine thoughts and operations. The Creator made him conceive the three principles which compose the universe, and for that matter told him: Command to all passive and active animals and they will obey you. Adam did what he was told to da by the Creator, and saw by that, that his power were great, for he learned with certainty to know a part of the whole which compose the universe. That part is what we call the particular, which is composed of every active and passive being dwelling from the terrestrial surface and its center to the celestial center mysteriously called saturnian heaven. After that operation, the Creator said to His creature:

command the general or the earth and it will obey you. Adam did as told and saw that his power was growing by the knowledge of the second part of the whole which compose the universe. After those two operations, the creator told His creature: command the whole created universe, and all its inhabitants will obey you. Adam complied with the words of the Eternal, and it was by that third operation that he learned to know the universal creation.

Adam, having thus operated and manifested his will according to the will of the creator, received from Him the august name of MAN GOD of the universal earth, because there ought to come from him a divine, and not a carnal posterity. It must be noticed here that at the first operation, Adam received the law, at the second, he received the precept, and at the third, the command. By these three Kind of operations, we should clearly see, not only what were the boundaries of the power, virtue and force (strenght) that the creator gave to His creature, but also that which He had prescribed to the first perverse spirits.

The Creator, having seen that this creature was pleased by the virtue, power and force innate in Him, and by which he could act at will, left him to his free-will, having emancipated him in a way distinct from His divine immensity with this freedom, so that this creature may have the personal and particular enjoyment, present and future, for eternity, provided that he conduct himself according to the will of the Creator. Adam, being left to his free-will, reflected (pondered) on the great power manifested by his first three operations. Be saw his works as being almost as great as that of the creator. Not being able on his own to perfectly fathom those first three Operations, nor those of the creator, doubt and trouble started to get hold of him. The deliberations of Adam, and the thought that he had to read into the divine power, became quickly known to the first perverse spirits (bad demons), because as soon as he conceived that thought, one of the principal perverse spirits came to Him under the disguise of a glorious bodily form, approached him and said: what more do you wish to know from the almighty creator? Had not He made you his equal by virtue of the almight that He does put unto you? Do according to the innate will in you, and operate as the free being that you are, be it upon the divinity, be it upon all the universal creation which will submit to your command. You will convince yourself then that your almight is different in nothing from that of the creator. You will learn to know that you are not only a creator of particular power, but more than that, creator also of a universal power you were told that a divine posterity will come from you. I know all this from the creator and it is in His name that I am talking to you. After this speech of the demoniac spirit, Adam behaved as if he were still inactive and felt within himself the rise of a violent trouble from which he fell into ecstasy. It is in that state that the mischievous spirit insinuated to him its demoniac power. Adam, returned from his spiritual-animal ecstasy, and having retained the bad impression of the demon, resolved to operate the demoniac science rather than the divine science, which the creator gave him to subject every being inferior to him. He rejected entirely his own spiritual divine thought in order to use that which the mischievous spirit had suggested to him.

Thus Adam operated the demoniac thought by making a fourth operation in which he used all the powerful words that the creator transmitted to him for his first three operations, although he rejected entirely the ceremonial of these same operations. He used, by preference, the ceremonial taught to him by the demon and the scheme he received from the latter to attack the immutability of the Creator.

Adam repeated what the first perverse spirits had conceived, namely, to become creators at the expense of the laws that the Eternal had prescribed which was to serve them as boundaries in their spiritual divine operations. Those first spirits ought to conceive nothing in regards to creation. Adam, no more than them, ought not to aspire to that ambition of creation of spiritual beings suggested to him by the demon.

We have seen that as soon as those demons or perverse spirits had conceived their will of emanation similar to that of the creator, they have been precipitated by the will of the creator in places of darkness for a lenght time. That fall and the punishment prove us that the creator would not ignore the thought and the will of His creature, for that thought and that will, good or evil, will bounce up directly to Him and He would either accept or reject them. One would be thus guilty to say that evil comes from the creator because everything has from Him. From the creator is issued every good, saint and perfect spiritual being, no evil has been or can be emanated from Him. But, let one ask from where has evil emanated? I will say that evil is nurtured by the spirit but is not created, and that creating is the work of the creator and not that of the creature, that ill thoughts are nurtured by the evil spirits as well as the good thoughts are nurtured by the good spirit, it belongs to man to accept the one and reject the other according to his free-will, which give him the right to aspire to the rewards of his good deeds or keeps him in privation of his spiritual right for an unlimited time. I will talk somewhere else in further details of this divine mercifulness. I am back again to the nurturing of evil caused by the bad will of spirit, and I will say that the nurturing of bad spirit, being but bad thought, is spiritually called bad intellect. The nurturing of good thought is called good intellect. It is by these kinds of intellect that the good and the evil spirits communicate to an and leave upon his consciousness all impressions whatsoever, and it belongs to man to use his free-will to accept or reject it.

We called intellect the insinuations-good or evil- of the spirits because they act upon spirituals beings. The perverse spirits are subjected to the minors who- by their prevarication- have degenerated from their superior power.

The good spirits are equally subjected to man by the quaternary power that he received at the time of his emanation. That universal power of man is indicated (announced) by the word of the creator who said to him: I have created all for you, you have but to command to be obeyed. There is thus no distinction to be made between the location where the minor keeps the good spirits and that where he keeps the bad spirits. If man had maintained himself in his state of glory, he would have used the good and true intellect on the demon, as they used and are still using – their bad intellect on the minor. By the power of command, man could-moreover-confine them in privation by refusing them any communication, and this is shown to us by the inequality of the five fingers of the hand of which the middle-finger represents the soul, the thomb represents good spirit, the index represents good intellect, the other two fingers represent equally the demoniac spirit and intellect. By this figure, we will easily understand that man has been emanated but to be always in sight of the demon in order to combat and contain him. The power of man was by far superior to that of the demon because man joined to his science that of his companion and his intellect and by that means he could oppose three spiritual powers to two weak demoniac powers, and this would totally subjugate the professors of evil and even destroy evil itself.

One can see by all that I have said that the origin of evil is from no other cause than bad thought followed by bad will of spirit against the divine laws, and not that of the spirit, emanated from the Creator, be directly evil, because the possibility of evil has never existed in the creator. It is fathered only by the sole disposition and will of the creatures. Those who talk differently about this subject are not doing it with knowledge-of-course of things which are possible or impossible to the Divinity. When the creator chastise its creature, one calls Him by the name “just” and not by that of “author” of the plague sent to protect its creature from infinite chastisement.

I will enter now into the explanation of’ the prevarication of the first man. This prevarication is a repetition of that of the first emanated perverse spirits, although it is the work of Adam’ s will, it has not originated from his thought, for that thought was suggested to him by the spirits prevaricators however, the prevarication of the first man is more considerable than that of the first spirits because, not only Adam retained the impression from the advice of the demons in whose favor he has contracted a bad will, more than that, he brought himself to use all his divine virtues and powers against the Creator by operating, at the will of the demons and his own will, an act of creation, that which the perverse spirits did not have the time to accomplish, their bad will and thoughts having been killed at the outset by the creator, and by this the creator prevented their operation from tacking place. One would ask why the creator did not act against the iniquitous act of the first man as He had done against that of the perverse spirits? I will answer that man, being the instrument appointed by the creator to punish the first spirits, received some laws to that effect. The creator left intact those laws that He gave to man as well as those which were innate in the evil spirit so that these two beings operate according to their particular thought and ·will. The creator, being an immutable being in His decrees and His spiritual gifts, as well as in what He promises and what He refuses, also in the punishment and rewards that He send to His creature according to its merits, could not, without diminishing His immutability, stop the force and the action of the laws that the perverse spirit and man had. He left the two emanated beings to act freely because it does not belong to Him to read into the temporal secondary causes, nor to prevent their happening without derogation from His own existence of necessary Being to his own divine power.

If the Creator had to partake in secondary causes, it would be necessary that He communicate to His creature not only the thought but also the will, good or bad, through His spiritual agents. Therefore, if the Creator could act that way, one would be right to say that good an evil come from God. We would not be able then to consider ourselves as free beings, subject to a divine cult of our own will. Let us render justice to the Creator by convincing ourselves of this truth that evil has never existed, and cannot exist in Him, and it is rather from the sole will of the spirit that evil comes out, and this because the spirit is clothed with freedom. What proves demonstratively the truth of what I say is this: if it were possible for the Creator to stop the action of the spiritual, temporal secondary causes, He would not permit His minor to succumb to the insinuations of the demons, having emanated the minor expressly to be the particular instrument of the manifestation of His glory against those same demons.

Let us look at this example: If your deputy, having received your orders to go and combat your enemies, instead of attacking them, joined them and came back to fight you in order to make you their subject, how would you consider this deputy? You would consider him as a traitor and would keep yourself on guard against him. This was the prevarication of the first man towards the Creator. That is why the angel of the Lord, as it was re­ ported in the scriptures, said: Let us cast out from here the man who has the knowledge of good and evil, for he can trouble us in our spiritual functions, and let us prevent him from touching the tree of life that he might not live forever. (he tree of life is nothing else than the spirit of the Creator that the minor and his allies attacked unjustly. “That he might not live forever” means that he might not live eternally in a damned virtue and power as the first demoniac spirits. Without that punishment, the first man would not have made penance for his crime, he would not have been able to make peace with God, he would not have had his posterity and would have remained the minor of the demoniacs minors of whom he became the subject, whereas by his spiritual reconciliation, he was given back the same virtues and powers that he had before against the unfaithful of the divine law. It is by that reconciliation that he has obtained a second time the powers pro and con over every created being. Therefore, it is incumbent upon him to use this power with wisdom and moderation, and never put his free will to the service of the enemies of the Creator again, lest he might become forever the tee of life for evil.

Now we come back to the prevarication of Adam. If you knew the kind of prevarication of Adam and the fruit which resulted from it, you would not consider as unjust the chastisement that the Creator put upon us at birth and which chastisement He has decreed to be reversible upon our posterity for ever and ever. Adam was the last creature to be emanated. 3e was put in the center of the universal, general and particular creation and he was given a power superior to that of any other emanated being because of the type of works he had to perform for the Creator, even the angels were subjected to his great virtue and powers. It was while pondering upon a so glorious state that Adam conceived and operated his ill will in the center of his glorious couch (confinement) that is vulgarly named terrestrial paradise an which we mysteriously call: land elevated beyond every sense.

This place is so named by the friends of wisdom, because it was this area known under the name of gloria that the temple of Solomon was built. The building of this temple really exemplified the emanation of the first man. To convince oneself of this fact, one has to realize that the temple of Solomon was built without the help of tools made of metal, and this makes it clear to men that the Creator made the first man without the help of any physical operation. That spiritual couch in which the Creator put His first minor was shown by six circumferences. By the six circles, the Creator showed to the first man the six immeasurable (immense) thoughts that He has used to create His universal and particular temple. The seventh, joined to the other six, indicated to man the joining of the spirit of the Creator with him in order to be his force and his support. But, in spite of the powerful precautions used by the Creator to prevent and sustain man against his enemies, man kept acting on his own will, to perform evil acts.

Adam had in him the possibility to create a posterity of spiritual form, that is to say of glorious form in the likeness of that which he had before his prevarication, impassive form of a nature superior to all elementary forms. The will of the first man would have only to operate, and the spiritual divine thought would have equally acted, by fulfilling immediately the fruit of the operation of the minor, by a being as perfect as he. God and man would make but one Operation, and it was in this great work that Adam would have seen his rebirth with great satisfaction, because he would have been really the Creator of a posterity of God. 3ut, far from accomplishing the design of God, the first man let himself be seduced by the insinuations of his enemies, and the false design (apparently divine) that they traced to him. Those demonian spirits told him: “Adam, you have innate in you the verb of creation, you are in possession of all values, weights, numbers and measures, why don ‘t you operate the power of divine creation innate in you? We are not without knowledge that every created being must be obedient to you: create, since you are creator. Operate in front of those who are outside of you and all of them will render justice and glory to you” Adam, filled with pride, traced six circumferences similar to that of the Creator, that is to say that he performed the six acts of spiritual thoughts, that he had in his power to cooperate the will of his creator. He performed physically and in presence of the spirit seducer his criminal operation. He expected to have the same success as the Eternal Creator, but he was extremely astonished (as were the demon) when, instead of a glorious form, he pulled out of his operation a sinister form, quite opposed to his created a material form, instead of creating a pure and glorious one, as it was in his power to do. What became of Adam after his operation? He pondered upon the iniquitous fruit which resulted from it, and realized that he created his own prison, which was thightening on him and his posterity, in the sinister boundaries, and in the spiritual and divine privation for ever and ever. That privation was nothing else other than the metamorphosis of the glorious form to a material and passive form. The corporeal form that Adam created was not really his, but it was one in the likeness of that which he ought to take after his prevarication.

One would ask me if the glorious corporeal form in which Adam was put by the Creator was similar to that which we have now? I will answer – that it was in no way different from that which men have today. All that distinguish them is that the first was pure and sound (unfailing) whereas that which we have now is passive and subject to corruption. It is for having soiled himself by a so Unclean creation that the Creator became irritated with man. But, one would say, what is the use (for Adam) of this material form that he created? It has served him to make a posterity of men because the first minor (Adam), by his creation of a material passive form, has downgraded his own impassive form. This posterity of God would have been without end or boundary, the spiritual operation of the first minor would have been that of the Creator, those two wills of creation would be but one in two substances. But why the creator has left the fruit issued from the prevarication of Adam to remain, and why He had not annihilate it when he cursed the first man of the whole earth? The creator left the unclean work of the minor to remain so that he can be molested from generation to generation for a time immemorial, having always in front of his eyes the horror of his crime. The Creator did not permit that the crime of the first man be wiped out under the heavens so that his posterity would not be able to pretend not to knowing about his prevarication, in addition, his posterity would learn that the pains and the miseries which it is enduring and will endure for ever and ever do not come from the Creator but from our first father, creator of unclean and passive matter. We use this expression “unclean matter” only because Adam has operated this form against the will of the Creator. If one would ask again how was made the change of the glorious form of Adam into a material form, and if the Creator Himself gave to Adam the material form which he took immediately after his prevarication, I will answer that as soon as he accomplished his criminal will, the Creator, by His almight, transmuted the glorious form of the first man into a material form in the likeness to that which came out of his criminal operation. The Creator transmuted this glorious form by precipitating man into the abyss of the earth whence he pulled the fruit of his prevarication. Thereafter, man came to dwell on earth like the rest of the animals, whereas before his crime he reigned upon this same earth without being mingled neither with it nor with its inhabitants.

It was after this terrible event that Adam realized more strongly the magnitude of his crime. He went to bewail his fault and asked from the Creator forgiveness for his offense. He deepened himself in his retreat, and there, in meanings and tears, he thus invoked the divine Creator:

“Father of charity and mercy, Father vivacious and of eterna1 life, Father God of Gods, of heavens and earth, God strong and very strong, God of justice, of pain and rewards, Eternal Almighty, God vengeful and remunerator, God of peace and clemency and charitable compassion, God of good and bad spirits, strong God of sabbath, God of reconciliation of all created beings, God Eternal and almighty of the celestial and terrestrial regions, Invincible Cod existing necessary without beginning nor end, God who punishes and rewards as it pleases Him, God quadruple strong of the celestial and terrestrial armies of this universe, magnificent God of every contemplation, of the created beings and sound (unfailing) rewards, God father of mercifulness without boundaries in favor of his weak creature, hear the one who moans before Thee for the abomination of his crime. He is but the secondary cause of his prevarication. Reconciles Thee man unto Thee and subject Him to Thee forever. Bless also the work done by the band of thine first man so that it won’t succumb, as I did, to the solicitation of those who are the cause of my just punishment and also that of the work of my own will. Amen!

I will call now your attention upon this invocation that Adam made to the Creator in order to obtain his reconciliation. By looking carefully into the invocation, one can see that it is positively Adam who was the first to give to his posterity an exact knowledge of the different virtues, powers and properties which were innate in the Creator, so that this same posterity could learn that it was created but to combat for the most glory of God and that it should render him the cult for which it was perpetuated in its creation. That cult, which the Creator demands today from His temporal creature, is not the same as that which He would have demanded from his first minor if the latter has remained in his state of glory. The cult that man would have had to perform in his state of glory, having been established but for one purpose would have been quite spiritual, whereas that which the Creator demands today from His temporal creature has a double purposes, namely: one temporal, and one spiritual.

That is what the prevarication of our first father has produced. After all that was said about the prevarication of Adam, this truth cannot be overlooked by the physical, animal, spiritual, and passive sight of man without striking head on to the powerful feelings, and immense and infinite virtues, which are innate in him. One has seen that his crime was born in the solicitations that the perverse spirits made to the first man, God emanated, whom we call Adam or first temporal father or hemme roux ou reaux, which means: Man-God very-strong in wisdom, virtue and power. Three very holy things are innate in man, they are in him the thought, the image, and the likeness of the ·creator. One has seen that the crime did not originate from Adam’s thoughts, but it was rather the result of his will. In fact, as I have said elsewhere, thought comes to man from a being distinct from him. If the thought is a holy one, it comes from a divine spirit, if it is evil, it comes from a bad demon. Thus, the will of man is put into action according to the concept of his thoughts. This is not limited to this world only, neither to men in general. All the other worlds are included as well as the beings who inhabit them, be they that whom the Eternal use to communicate with His minor creature for the manifestation of His glory in the whole universe, or those that are unknown to us. Even the demons, in spite of the condemnation that they have received from the Creator at the outset of their prevarication, have not been subjected to a change of law concerning thought. They enjoy fully and entirely the results of their actions according to their thoughts and wills, but they could expect no communication of divine thought other than which they would bring to themselves by changing their bad will. The principal chief of the demons, who has sworn to attack constantly and with obstinacy the law of the Creator, is the tree of life of evil. He communicates his bad thoughts to the angels who are subjected to him and the latters, in conformity with their bad will, set this thought into motion in order to persecute the minor. This chief of abomination has given himself the special task of submitting the minors to his obscure laws which he arranges so that they may appear as clear as that which the Creator put in His creature – It must not be forgotten that any divine thought which comes to us by invisible communication of a good spirit or a good intellect should not be taken as divine will but rather only as thought. We call intellect this form of communication because it is according to it that man operates at will. One can say the same thing for the bad intellect found in the bad minors. It is by leaving himself open to the communication of those kinds of good or bad intellects that the first man has degenerated from his faculty of thinking being.

When Adam was in his first state of glory he had no need for communication of good or bad intellects in order to know the thoughts of the Creator and that of the prince of the demons. Being totally a thinking being, he reads either one as it pleases him. But when he was left to his own virtues, power and free will, by his pride, he made himself susceptible to good or bad communications and became by that what we call pensive. The Christ Himself proves to us the infirmity of the minor in this regard since the prince of the demons tempted Him in nature under an apparent human form and operated his demoniac will against Him on the mount Thabor. I have explained to you the type of this prevarication with ‘t e same certainty that it was taught to me by one of my faithful friends, cherished of truth and protected by Wisdom. You have seen that the first God of the whole earth, made really a terrible operation by creating a material form, similar to his corporeal glorious form, and that it could not be but a form of apparent and imperfect matter since it was the fruit that resulted from the operation of a bad will. Since Adam abused his power, his operation could not go unpunished by the Creator. However, the Eternal, having promised by oath to Adam that He will support him in every operation that he will make in His name, could not prevent Himself from fulfilling that immutable promise to assist him in every circumstance where he would need Him to crown his works. God, being taken by His oath to Adam and also by His immutability, joined, according to His promise, His spiritual operation to the temporal operation of Adam, although that be contrary to His will. The Creator acted with Adam, and crowned his work, by locking into the material form he created a minor being. The miserable Adam had placed into a sinister prison a pensive and thinking being.

The word pensive comes from a bad intellectual junction to the minor being, who was emanated thinking- being, entirely in the immensity of the Creator. This intellectual junction caused the degeneration of the minor from this first state and subjected him to be pensive. It is not surprising that Adam, after his prevarication, became a pensive and thinking being, and it is not surprising either that all his posterity becomes so following this same prevarication. This last fact is visibly proven by the different ways of thinking, acting and operating that we are witnessing among the posterity of our first temporal father. We see, among this posterity, different nations, different languages, different cults divine or material, and a great varieties of revolutions, in general as well as well as in particular. Furthermore, we see men, at all times, trying hard to have a close communication among themselves so that they can educate each other either spiritually or materially.

This indicates that this posterity has very little self-reliance, and satisfy itself of the inspiration- good or bad- that it receives from the evil or good spirit in the sinister dwellings that it inhabits. It is because of his accession to this state, contrary to its spiritual nature, that e call the posterity of Adam pensive and thinking. e must however observe here that there have been some minors who have received the birth and temporal life by the sole will of the divine operation. Those minors have been destined (meant) for the manifestation of the glory of the Eternal, and, although their form has been emanated from the posterity of Adam, the minor who inhabited that form was truly a pure thinking being and never a pensive one·. And why that? Because the Eternal, through one of his deputies, made manifest His will in an apparition to the minor and told him what he ought to do, to operate the divine will. The intellectual inspiration is one thing, the act of visual Operation of the spirit is another one.

I will explain that, when I talk about the minors who were emanated before Adam by the sole will of the Creator for the manifestation of his glory. In the first times of the posterity of the first or an, Heli, whom we call Christ and who is recognized as a thinking being, recon ciliated Adam with creation. Enoch reconciliated the first posterity of Adam under the posterity of Seth. Noach reconciliated the second posterity of Adam by reconciliating his own and afterwards reconciliated earth with God. Melchizedek confirmed these first three reconciliations by blessing the deeds of Abraham and his three hundred servants. This blessing is a repeat of that which God gave to the three children of Noah, namely: Sec, Cham and Japhet. Abraham and his three hundred servants make the perfect quaternary number and this brings back to mind the same quaternary number that Noah and his three children have formed.

It is by the octerniry number, which is resulted from the junction of those two quaternaries, that we have learned that all the reconciliation and confirmations of which we have talked have been made directly by the Christ or, although they have been performed by the assistance of the minors emanated for that purpose, those minors, however, have been but apparent figures which the Christ used for the manifestation of the glory and the mercifulness of the Creator in favor of the reconciled. We know with certainty that the number eight has innate in it a double power given to the Christ by the Creator, and it is that number which tells us that the Messiah has performed everything on behalf of the temporal men of the first and second posterity of Adam. We consider as second posterity of Adam the posterity of Seth because it made itself ready for reconciliation, and we do not include that of Cain because it has yet to be reconciliated since it is still paying its debt to the creator.

We ought to conceive this clearly by the curse that Cham received from his father Noah after the resting of the ark on earth. His exile remains fixed in the south. This is the immemorial sign to men, from generation to generation, that the posterity of Cain has not yet spiritually reintegrated in all its personal powers and virtues, although it is not -permanent on the surface of the earth.

I will not let you unaware of the fact that what happened to Cain has been prophesied by a. sensitive sign to the children of Noah who did not understand it. That sign was the escape of the raven (crow) which flew from the ark before the earth was in sight (discovered). It directed its flight towards the south and did not come back to the ark. Those which stayed in the ark did not see it again even after they came out.

This flight of the raven (crow) shows us, by its type, that no sad or happy event comes to man without this latter being able to either foresee it or to have one way or the other an indication of its happening. Provided that he meditates on his thoughts, he will soon see the good or the bad which can result from those thoughts, because the good intellect does not want to see anything -good or bad­ happen to the creature which its protects without warning it about what to expect.

You would like to ask me why the first posterity of Adam in Cain has not yet been reconciliated with the Creator: The Christ, you would tel1 me, has not He came to reconciliate the living as well as the deads with the Creator? God the Son, by his passion and the effusion of his blood, has not He opened the doors of the kingdom of heaven to all those who have died in divine privation? Therefore, this posterity of Adam in Cain must be comprised in the reconciliation I will answer to that, that the Christ has reconciliated with God the Father only those who have been marked by the seal of the spiritual operation of the righteous (justs). This seal was visibly sent to them without mystery about the way they would have to use it on behalf of those who ought to receive it so that they can be more and more fortified in the faith and the mercifulness of the Creator, and also to be able to sustain with invincible strenght the powerful manifestation of the divine justice which ought to be operated in front of them by the Christ among all the inhabitants of the earth living in divine privation. What I have just said, was really done by the Christ, and I am going to explain it more clearly.

We cannot have any doubt about the virtue of the almighty God, the Son who is truly the direct action of the will of the Creator, Father of everything. We can doubt much less that all creation has been operated by the Creator, in the presence of the divine Son who said after each operation of divine thought: everything is good. If He could say something like that, He must have known in depth the principle of the operating thought of the Creator. In fact, He knew all the goodness and the validity of the holy thought that the creator operated in His presence, and, filled with joy and delights, He applauded by saying: I am in Thee and in Thine works (deeds) Almighty Creator, as Thou art in me and in my deeds. I have tied in Their boundaries everything that Thou hast created as Thine will has ordered. Whoever follows Thee and me will verify and confirm all Thine works and mine and he will teach to all spiritual and divine beings the will touching the immutable laws upon which every created being is founded. It is by virtue of these same laws that every emanated being acts in its virtue and power, good or bad, and that every spiritual temporal operation is done, as well as its product, on behalf of he who operates pro or con the glory of the Creator or the creature. This serves to convince you that it is the Christ Him­ self who has directed the operations of the justs (of whom I have talked) on behalf of the minors who became slaves of the demons, and also in favor of those who are still suffering all persecutions from the demoniac spirits.

We will learn it most particularly by the three days that the Christ stayed unknown to the earth and its inhabitants. The first day, He went down to the places of the greatest divine privation called vulgarly “the hells, to deliver from the horrible bondage the minors marked by the seal of reconciliation. That is really the first operation since He did not come among men but to operate-in-nature- the divine justice directly against the enemies of the Creator.

The second operation of Christ was done on behalf of the justs whom are called Saint triarchs – who are still paying tribute to the justice of the Creator, not because they had lead a criminal life or spiritually misconducted themselves, but only to redeem the soil they have acquired by their sojourn into a material form inherited from the prevarication of Adam, whereas they ought to inhabit a glorious ad incorruptible body.

The messiah, (which means: spiritual divine regenerator) by His doubly powerful operation, has pre pared those patriarch minors who ought to be, during their temporal life, the precursors of His advent and His omnipotence for the manifestation of the divine justice which He would have to operate upon all the emanated beings. Consequently, those patriarch minors received from the 8hrist the doubly strong feature of His Operation from which they know in advance everything that the Christ was doing and will do on their behalf, and that of the minors Whose divine situation was more urgent than theirs. It is not surprising that this Reconciler has given, by preference, the above mentioned feature to the Minors who He has Himself prepared to serve as tools for the manifestation of the divine glory. Besides, He gave them the power to make this feature effective upon the minors in privation so that they can operate on behalf of those minors for the greatest glory of the Creator and the greatest disgrace of the demons. It is because of this spiritual divine preparation that the Regenerator went first to the most oppressed minors as being the most in need of His help than to those who already knew what He would be doing for the glory of the Creator.

You would like, to know what was this feature tat the Re generator put upon the Saints Patriarchs? It was a major spiritual being, more powerful than the glorious minors, who could only be distinguished by the different spiritual actions that he was operating among those reconciliated but not yet regenerated minors. The operation of the Christ upon those patriarch minors produced in them a change that they did not understand. They were by this means, more strongly convinced than they have ever been during their temporal life of the inviolable tenderness that the Creator has and will eternally have for His creature, since He has not created it to lose it except if it chooses to lose itself. The Christ (this name means: receptacle of divine operation) made upon the minors an impression quite opposed to that which the r had in the past, by tracing to the reconciliated minors some different works than that which they have be en doing during their temporal course. It is by this means that the slaves of the demons received the seal o divine reconciliaton, but this seal, to the truth, eas much stronger than that which was put upon the patriarch minors because their seal was to operate very succinct things, whereas the one that was put upon the slaves of the demons ought to operate much stronger and considerable feats. Thus, the change which took place upon the minors patriarches, although very strong, was infinitely less than the one that was done upon the slaves of the demons, because the Spirit who was Operating- in the habitation of these minors had two actions to bring forth, namely: the reconciliation of the minors and the punishment of the perverse majors.

Those were the first and the second operation of the Christ during the first two of the three days He remained unknown to men in order to give us an understanding of the sepulture and afterwards that of the spiritual reconciliation and resurrection before the eyes of the whole creation.

The third operation of the Christ refers to the third day of His sepulture and it was done upon two kinds of minors who were more or less tightened in divine privation. Thus, this third operation was divided into two substances of which one is visible to ordinary mortals, and the other invisible to the same mortals, and this because no matter can see the Spirit without dying or without the spirit annihilating that matter.

At the time of His invisible substance of the third operation of Christ had to abridge the works and toilsome operations that were done by the minors who were complying with the duration of time in their universal, general and particular course as it was prescribed by the Creator. This universal course, to which the minor is subjected, makes itself known by the meticulous study of the three spherical planes that men of all times have done, and those of this century are still doing, in order to give themselves, wit more certainty, different means to run through all the surface of the earth. Some men do not consider these planes but as being proper to satisfy their greedy material passions, and this is due to the relatively little knowledge that they have about these planes which are called: sensitive, visual, and rational, and have in them the property to instruct man in the knowledge or space and the boundaries of the universal, general and particular creation, but men must be in very great darkness if they do not consider these three planes but materially.

We attach spiritually the minor name to the sensitive, the intellect plane to the visual and the major plane to the rational, and these planes are nothing else than a distinct expanse in which the equitable minors will end the operation of their temporal action, invisible to the corporeal man. This operation starts in the sensitive plane, from there the minors go into the visual plane where is accomplishe of operation” since the expanse of this second plane is infinitely more considerable than that of the first one into which the minors have finished the course of the operation that fits their being, and then go on to enjoy their deserved rest in the shadow of their reconciliation into the plane which we call rational.

All the different planetary and elementary bodies reside in the interval of these three principal planes which we distinguish again by the three principal divine powers which certainly operate between them, as I am going to explain by the three following numbers: number 4 is given to the minor, number 7 is given to the spirit, and number 8 to the double spirit or the Christ. The Christ presides over the Spirit, the spirit presides over the minor, and the minor presides over the terrestrial form.

It is thus, as we have said, to abridge the course and the operations of the minors in these three planes that the first substance of the third operation of the Christ manifested itself so that the minors can rest themselves. The second substance, visible to corporeal men, lies in the framework (scheme) that He traced to them, either by His resurrection, or by His own instruction left by His spiritual divine word to his elected faithful. This is, sincerely, what I was told about the reconciliation done by the Christ, reconciliation truly prepared by the elected justs of this same Christ, as I am going to explain it to you- Heli reconciliated the first man with the Creator by his spirit which joined the first emenated minor. Enoch, by his justice, operated on behalf of the posterity of the children of Seth-living as well as deceased-by setting upon them the feature or the authentic seal of his operation. It is with this seal that he marked those who were worthy to accompany the Christ when He went to report to His Father about the Operations that He had d one for His glory and the disgrace of his enemies. Noah repeated the same thing, as well as Melchizedek, Elijah, Zorobabel and the Christ. Those are the ones who have be en appointed by order of the Creator to mark the spiritual minors who ought to accompany the triumph of the manifestation of the divine justice operated by the might of the Man-God and divine, according to His immediate correspondance with the Creator.

I will not enter into the details of the different operations that those justs have done to cooperate in the identification of the marked who ought definitely to form the Court of Christ when He went to meet face to face wit the Creator, Father of all authority and divine power. However, you would like to as me how can it be that what I said about the reconciliation of the minor has been done by the justs of whom I have talked? Any event, you would tell me, temporal or spiritual, was not it forewarned by the immutable laws that the Creator has given to the universal creation?

I will answer to you that God could not forestall what He has not foreseen, being unable to read in the mind, as I have said before, but when a thought is conceived, and besides that, He could not destroy the will of the spiritual beings. One knows that without this freedom Adam would not be able to prevaricate, and his prevarication brought about a change so considerable that the Creator has been forced to amend the operation of the general and particular creation.

You know that the Creator emanated Adam, Man-God-just of the earth, and that he was incorporated with a glorious incorruptible body. You know that when Adam prevaricated, He cursed Him as well as his unclean work and cursed the whole earth afterwards. You know also that, by that prevarication, Adam de8enerated from his glorious form to a material form. You will know by me that all those things would be of no use the general and particular nature if the Creator has not suspended and withdrawn towards himself for a time, the powers that He gave to His first man in his state of justice.

The change which took place in Adam-from a glorious body to a material one indicated the new laws that the Creator would give him when he would be reconciliated. It was when this reconciliation took place that the Creator blessed him for the second time, forgave him his misdeed, but did not give him back but a power inferior to that which he possessed before his crime. This is clearly and physically demonstrated by the different law that Moses brought down from the mountain. Moses did not give to the people of Israel the first tables of the Law. The prevarication of this people forced Moses to break those tables and deprive the Israelites of this divine law that they were so eager to receive. Moses, after this event, reconciliated himself with his people and promised it a second law from the eternal. This reconciliation could not come directly from the sole will of Moses, it came from the power of the Creator. The proof that one can give to this is that all the powers of a lone man can’t reconcile twenty people under his will, and if Moses did not operate but by himself without the help of a superior being, all his words and efforts would have been useless. Let us judge by comparing the men of this century who think that those of the first centuries were rough. How can we reconcile the men of this century, who have never seen any physical, spiritual or divine manifestation s, if not by those manifestations are operated by the immutable laws, which must actuate and keep the universal creation for the duration that the Creator has prescribed for it?

You may want, to know how long is that duration, but it is not here that I will talk to you about it. I am going to pursue definitely the explanation of the prevarication of Adam, because it is from there that have come all the epochs, all the different events since the beginning of the world, and which will perpetuate until the different fights which were taking place in him when he was tightened into his material body. In this state, he made his lamentations (wailings) to the Creator, claimed the clemency of the living God who is the Christ. In his somnolence the spirit presented to him the fruit of his prevarication and this brought him the greated was considering his work. The poor man felt that he must sincerely whown to him. Adam comlyied to the divine will. He confessed with operation of his own will, which ought to tie him with the fruit of his work for a time immerorial. He confirmed this confession by giving to this fruit, of his prevarication and this brought him the greatest consternation and increased the violence of his remorses while he was considering his work. This poor man felt that he must sincerely recognize his fault and confess it as he has done it and as it was whown to him. Adam complied to the divine will. He confessed with the greatest sincerity, the work of his sinister thought and the operation of his own will, which ought to tie him with the fruit of his work for a time immemorial. He confirmed this confession by fiving to this fruit, of his prevarication, the Name Houva, or Hommesse which means: felsh of my flesh, bone of my bones and the work of my operation done by my soiled hands. That is what you wanted to know about the prevarication of Adam!

What I have told you about the prevarication of Adam and the fruit which resulted from it proves very clearly what is our corporeal and spiritual nature, and how much both have degenerated since the soul has become subject to suffering and privation and the form from impassive has become passive. This is where you can recognize sensitively what we call spiritually decree pronounced by the Eternal against the posterity of Adam until the end of the centuries and which others call vulgarly original sin.