Usually, when the emprise and the desire brings us onto the pages of a Martinist structure or order, the inferred information is not seldom relatively stereotyped. They briefly speak about the organization history, or Papus', or Louis Claude de Saint-Martin's; or they report fragments on the history of Martinism, as well as some masters' and associates' works. Thus, often, the desirous wanderer can do nothing but leave him/herself to the faith; so s/he will knock to those doors only to wait to receive information around the general principles of the Martinist art and science. Information which is, more often than not, vague. We have decided to pursue another path, because of our belief that, in the third Millennium, it is perilous and unstable trying to found crafts and philosophy schools on issues linked to ancient rifts – most of them ascribable to human situations only. Moreover, we believe that defending the formality received – usually not understood and oftentimes already become a “dead letter” – had had to be the main task of the last WWII Japanese soldiers in the Philippines forests; it has not to be ours. Thus, we are trying to offer, to the extent possible, a guidance structure and work instruments which can answer to a twofold issue: ritual cohesion, and entrenchment in a Tradition. This is the reason why we are not addressing those brethren and sistren who are searching easy advancements, who are in breach with their original structures; nor are we searching for candidates who desire dialectics and relativism above all. Instead, we are addressing those who are willing to operate in harmony and zeal among and with other brethren and sistren inside a well-defined and delimited ritual and traditional perimeter. A space, which does not recognize itself in meaningless formalisms, badly digested and misunderstood, nor in ten and more year-old mood disorders. Nevertheless, a space, which dunks its identity and substance inside the work, and philosophy. And its seed is represented by the pentagrammaton formula.
1. Martinist Gnostic Convivium
The Martinist Gnostic Convivium is an initiatic and operative reality, revealed on the quaternary level. It puts together men and women authentically enliven at the desire of recognize oneself in a traditional vision about research and spiritual work.
It is an initiatic reality, since the way to reach the teachings and the instruments which the Convivium disposes of is to having received a regular and traditional association.
It is a manifested on the quaternary level reality, since the Convivium can rely on territorial structures and joints.
It is an Operative reality, since an industrious Interior Work is demanded to the Convivium Associates, through informational and formational instruments.
What has been asserted here is the result of our absolute conviction that Martinism is a traditional form of aggregation, so: an energetic and initiatic perimeter. We believe that only its cohesion to the Christian Tradition can allow us to develop individual and collective works which have a substance of reality. Thus, this is the reason why the Martinist Gnostic Convivium gleans its vital nourishment from Christianity, through our esoteric and operative roots, which acknowledge themselves in the Alexandrine Gnosticism; in the Christian Cabala; in Martinez de Pasqually; in Louis Claude de Saint-Martin; and in Papus' Martinist Order.
The Martinist Gnostic Convivium, structuring the Gnostic Fraternitas Abraxas and the Sovereign Lodge Horus within itself, does have the power to offer to its associates a whole path of philosophical and spiritual enhancement, developing to a greater extent the egregoric cohesion, since everything is gathered, nothing is dispelled.
For these reasons, although respectful of the others' choices, we cannot help in receiving with mistrust the theosophical and relativistic astray which seems to have touched many others initiatic institutions, thus leading the way to an infinite series of formal distinctions, which are more based on egotisms rather than on real operative and guidance differences.
The Martinist Gnostic Convivium seeks the purpose of the reintegration of the man into the man, and of the man into the Un-manifested Divine, necessary condition that has to be acquired by every man and woman of Knowledge, in order to accomplish the return trip to the Celestial Abode. Thus, the Convivium gives to the regularly and traditionally associated brethren and sistren a curriculum and a constant formation under the Saint Gnosis spiritual influences, and under the Past Masters’, and assistance of the experts among the brethren and sistren themselves.
It is a Convivium intention to form men and women of Knowledge who will be philosophers, inasmuch as they will master the traditional science; magus, inasmuch as they will realize inner changes; and ministers, inasmuch as they will be able to control connection with the inner divine.
This is the reason why the path is informative, formative, and gradual.
Unknown Associate – Unknown Mystic – Unknown Superior – Unknown Superior Initiator
3. The Work Instruments
The Martinist Gnostic Convivium work finds its centrality and its identity into the pentagrammaton formula. It is through the industrious mystery of this word of power that the collective and individual reintegration work is pursued. This Work is implemented through the following instruments:
1. Daily Individual Ritual;
2. Monthly Individual Purification Ritual;
3. Collective Lodge Ritual (which must be considered as complementary to the proposed work, which remains essentially individual);
4. Collective Eucharistic Ritual;
5. The Four Full Moon Rituals;
6. Solstice Ritual (for the third and fourth grades only);
7. Equinox Ritual (for the third and fourth grades only);
8. Remote Meditation Practice.
The works are pitched on a grade-performed basis and on the individual attitude, and they both have a cardiac and teurgic nature, since we consider every attempt to put one above the other to be only an academic speculation, both unsubstantial and undiscerning.
The Martinist Gnostic Convivium is held by a Ruling Sovereign (Elenandro XI), who has the task of coordinating the brethren and sistren’s works, of promoting the periodic rituals revision, of monitoring on the respect of brotherhood and egregoric cohesion rules. He is his brethren and sistren's main servant. This appointment is for life. In executing his function, he is assisted by two Added Worshipful Masters (Aspasia and Iperion), and by the Thirds and Fourths college, which has advisory and proactive powers.
The brethren and sistren are gathered in Lodges, under the guide of their respective Philosophers, or in groups guided by an Elder Brother. The Philosopher may not necessarily be an Unknown Superior Initiator, but s/he has to possess in his/her inner self the formal and substantial requisites, proper of an Elder Brother, who patiently and on bended knee puts his/herself at the other brethren and sistren's service. The Elder Brother has a collective work ritual available, so that those brethren and sistren who are not inserted in a constituted Lodge yet – and they are territorially contiguous – can meet and collectively work together.
Lodges affiliated to the Martinist Gnostic Convivium are also present. They accept to use the Convivium Pantacle during their works. Moreover, their members accept to include the Convivium Pantacle and the Convivium Brotherhood's Psalm during their daily works.
5. To be associated to the Martinist Gnostic Convivium
The Martinist Convivium excludes no one on a sexual or racial basis, but demand that its associates have had received a Christian seal. In fact, we hold the conviction that this form of Martinism is to be considered as an enhancement path in a Christian environment. Thus, it needs the presence of that cultural, psychological, and initiatic heritage typical of Christianity in the associate.
No exclusion based on formal requisites like gender or race has to be expected for the superior grades.
It is possible to accede to the Martinist Gnostic Convivium after a precautionary check on the candidate's formal and substantial requisites. Afterwards, meditation practice – preparatory to the association – will follow, either man-to-man or in Lodge.
A constant philosophical and operative work is requested to the associates; thusly we tend to discourage even a simple information request from those who are not nearly able to manage their daily life.
A 50 euros yearly capitation is required, which will cover all the various administrative expenses, as well as the provided paper material. This capitation has to be deposit each year within the month of January.
6. Gnostic Fraternitas Abraxas
For those brethren and sistren who would demonstrate to be willing to comprehend and to be a unique being with the Saint Gnosis, it is given the possibility to be welcomed into the Gnostic Fraternitas Abraxas, a Christian Gnostic Brotherhood based on the Alexandrine Tradition. To accede to the Fraternitas, a brother or a sister has to complete a progressive deprivation process, which is concluded with some Solemn Vows taken by the brother and the sister. These vows concern a series of dietary, moral, and spiritual duties and commitments, with a particular regard against the Spirit’s adultery. The guidance through which the adequate instruments will be provided, along with the art in the employment of the latter, can be structured in no way but trough the recovery of the primitive Christianity gnostic texts, which will perform both an informative and formative function, thanks to their symbolic and operative treasure. We can recommend – as an example: Nag Hammadi's library; Pistis Sophia; the Apocryphal Gospels; the New Testament; Filocalia; the Christian Mystique; Theology Elements. An appropriate attention will be given to the study of the Greek and Egyptian mythologies, as long as to their religions, and to the mysteric cults, which had animated the occult heart of these magic-operative currents. Hence, we try to highlight the spiritual root which enlightens these forms. The study and work plan will afterwards be duly assembled and well-structured, so that to reach an intellectual and psychological comprehension of the spirit, which has animated the ancient Gnostics, and in order to exploit in the best way possible all the myth and symbol potentialities. The Convivium Unknown Superior who asks to join the Fraternitas will be recognized with the grade of Minister; similarly, to the Fraternitas Minister is recognized the grade of Unknown Superior.
7. Ecce Quam Bonum
It is the Martinist Gnostic Convivium aperiodical magazine, linked to Martinism philosophical and historical themes, as long as to those topics proper of the Convivium itself. Freely downloadable from these very pages, it is opened to the Martinist Gnostic Convivium brethren and sistren's contributions, along with the ones of the brethren and sistren affiliated to Orders in fraternal communion with the Convivium.
One of the Martinist Gnostic Convivium cornerstone is represented by the divulgation, which is oriented indifferently towards initiates and profanes, in order to provide the former with considerations and study material, and the latter with some answers on the Tradition. In a society like the modern one, when the bad and/or incomplete information is all the rage, our contributions try to heal the fracture that it is usually observed between what is within the initiatic perimeter, and what is not. Although the information cannot be a formation substitute, it is nevertheless a necessary moment of philosophical work.
The Martinist Gnostic Convivium brethren and sistren, as long as those affiliated to other orders in fraternal communion with the Convivium, can send materials for the magazine at the following e-mail address:
8. Italian Martinist Brotherhood
The Martinist Gnostic Convivium endorses the Italian Martinist Brotherhood, association born on September 27th, 2014 during the historical Padua's Cloister, which has seen more than 120 brethren and sistren from various Italian Orders working in harmony. The Martinist Brotherhood gathers to this day eight Martinist Orders, which have subscribed a common protocol. The Brotherhood wants to represent a reality proficient of guarding and spreading the Italic Martinist tradition. At the same time, it wants to prevent the latter from being sadly commercialized; practice that has been oftentimes a carnal ambition of too many young and not-so-young souls. The Italian Martinist Brotherhood is held by a Secretariat formed by four Grand Masters – one of them being the Martinist Gnostic Convivium Ruling Sovereign. It includes a Grand Masters’ Lodge and has a publicity magazine itself: Il Trilume. On one hand, the subscription to this structure wants to demonstrate that there are no obstacles linked to individualisms. On the other hand, it wants the acknowledgment of the just formative process in a Martinist environment.
Translated by Giovanni