page_title: Treatise on the Reintegration of Beings
section_title: Doctrine
hierarchical_section_title: Treatise on the Reintegration of Beings / Doctrine
caption_attribution_description: English: Léonard Joseph Prunelle de Lière’s Élus Coëns notebook, with the indication of seals of spirits, the good angels and evil demons. Русский: Дневник Дома Мартинеса де Паскуалли с указанием печатей духов, добрых и злых.
context_page_description: The Treatise on the Reintegration of Beings into Their Original Estate, Virtues and Powers both Spiritual and Divine is a book written by Martinès de Pasqually—a theurgist and theosopher of uncertain origin—in 1772–1773.
  Initially, the book was intended as an internal document and doctrine of the Order of Knight-Masons Elect Priests of the Universe, which was founded by Martinès de Pasqually. After the death of Pasqually, the book outgrew the narrow framework of the Order, having influenced the spiritual and philosophical life of its time. It continues to influence occultism, mysticism, and spiritual philosophy as several Martinist organisations and orders around the world consider it one of the fundamental books of their tradition.
context_section_description: According to the Treatise, the doctrine of Martinès de Pasqually holds an eschatological cosmology close to the Judeo-Christian view: God, as the original unity, wished to emanate beings from his own essence. But Lucifer, who sought to fulfill his creative power, became victim to his own misdeed, being confined to a place along with other major fallen spirits that God has prepared for them as a prison.
  Then, God sent a man in his androgynous body, endowed him with great powers. Following the chronology of the events described in the Book of Genesis, Pasqually concludes that man is the ‘junior creature’, because he appeared at the end of the Creation. Initially, man was created by the Lord as an androgyne, in a glorious body, not subject to decay and death. The Lord created man for the fulfillment of two important things on a cosmic scale: so that a person could replace the hierarchy of fallen spirits who rebelled against the Lord and were cast out of heaven, and, accordingly, no longer fulfilling their duty in the Divine Purpose; in order to keep the rebels, or, as Pasqually called them the ‘spoiled creatures’ under constant control, facilitating their reconciliation with God and the speedy correction of their nature.
  However, Adam stepped back from his duties, and he himself fell in the prison, which he was instructed to watch over. He became a material and mortal being, and now he must make an effort to save himself and all of the original creation.
  The fall of Adam led man to the loss of the original shining (glorious) body, and to its transformation into the present material body. In this regard, a person has lost the ability to think independently, and all the thoughts are the result of suggestions by good or fallen spirits. Therefore, the man doesn’t have the right of choice—the freedom of will—through which he can reject bad suggestions and choose the good, or on the contrary, thereby bringing himself into a state of even greater enslavement and dependence on the ‘spoiled creatures’. The most important thing that man lost, according to Pasqually, is the direct communication with God.
  In order to achieve reconciliation with God, the incarnation of Jesus Christ was necessary, which by preaching, suffering, death, and resurrection laid the foundation for reconciliation, and the Reintegration of the present generation of mankind. Previous generations, according to the Treatise, were reconciled by the most vivid Old Testament saints and prophets: Seth, Enoch, Noah, Abraham, Moses, and Elijah. For the final stage of reconciliation, it took Divine Condescension, that is, the incarnation of Jesus Christ. However, in order to follow the path of the Reintegration, according to the teachings of Pasqually, one should follow the path of internal self-perfection, and also make good use of the theurgic operations that Pasqually taught to the ‘men of desire’, whom he found worthy of initiation. Through these operations, the disciples must enter into relations with the angelic entities, which ‘pass through’ the theurgic operations. These angelic entities appear in their characteristic images or in the form of their hieroglyphic symbols (hieroglyphs of angelic names used in the drawings of circles and words of power for the Élus Coëns ceremonial magic) to prove that the operator is on the right path of Reintegration. To attract the faithful to the Lord, the good angels follow the operation of an external cult, which is the theurgy passed along the initiatory chain from Noah to the Order of the Elected Priests (Élus Coëns). The preparation to perform a theurgic ceremonial followed by fasting and prayer.
  
  According to the British mystic Arthur Edward Waite, Martinès de Pasqually was the Grand Sovereign, Grand Magus and Operator of the Rite. In his book Saint-Martin: The French Mystic and the Story of Modern Martinism (1922), Waite made a brief summary of the rite and doctrine of the Order of Élus Coëns (‘Elect Priesthood’ as mentioned by Waite): 
  It (the Rite) was concerned with the communication of a secret doctrine by way of direct
caption: Léonard Joseph Prunelle de Lière [fr]’s Élus Coëns notebook with the seals of spirits of both good angels and evil demons.
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