The Most Holy Trinosophia

@masterraalkivictorieux Master Ra’al Ki Victorieux

The work of the Count of Saint Germain, “The Most Holy Trinosophia,” explores immortality and the quest for knowledge. A journey of mystery and wisdom. ✨📚 #Immortality #Alchemy #Wisdom #Mysteries https://wp.me/p3JLEZ-89P

I originally published the following article in 2006 under the pseudonym Iris México. Diffusion was through “Lengua lengua,” an electronic newsletter and blog on contemporary art from arT&+. Documenting previous publications is part of the digitization of the Atma Unum archive.

“Time is the substance I am made of”
Jorge Luis Borges

The author of “The Most Holy Trinosophia” is the Count of Saint Germain, whose biography rivals the allure of his work. I found a copy from 1982 (in Spanish), the first Spanish edition, probably in a second-hand bookstore. The original title is “La Très Sainte Trinosophie.” The Yug publishing house, in its esoteric library, assures that we are dealing with the complete edition of the text of the unique manuscript from the Library of Troyes, translated by Miguel Ángel Muñoz Moya. The cover features an illustration reminiscent of the 22nd arcana of the tarot, as it contains a central form of curves, which is inserted within a geometric shape of four sides, with a character at each corner. Of course, there are significant differences between The World and this cover, which in two concentric circles reads: “Centrum intrigono centri,” and “Tria sunt mirabilia deus et homo: Mater et virgo: Trinus et unus.”

The mention of the trinity or tripolar principles is constant in the title of the book and in the legends of the cover image. However, when faced with an esoteric work, it is certain that we will not find exactly the trinity in the version of Pentecost or of the Father, Son, and Holy Spirit. Without having opened the book, I ventured to recall various meanings of the number three: Theosophy considers three great principles: spirit, force, and matter. In ancient Egypt, a symbol of royalty was the DI, triangle, which means possession; likewise, the pharaohs relied on a trilogy of divine protection: balance (Maat), strength (Shu), and understanding. The second arcana, The Pope, wears a three-level headdress; is it a pharaonic Pschent, a papal tiara, or episcopal mitre? The fleur-de-lis symbolizes the tree of life, resurrection, and God’s grace. So… even with the book closed and ignoring its content; will we find in it the revelation of the mystery of divine protection, the tree of life, God’s grace, the way to unite balance, strength, and understanding in life, and of eternity? I bought it incited by the title, and ready to read it with some skepticism, to find out where it leads.

In the introduction, the interesting biography of the Count of Saint Germain is recounted, who is said to have circulated the most extravagant rumors that began with stories from famous contemporaries of the 18th century. In life, he used numerous names: Marquis of Montserrat, Marquis of Aymar, Marquis of Belmar, Knight Shoening, Count Soltikof, Count Tsarogy, Count Zarasky, Count Weldone, and Count of Saint Germain. Saint Germain is the French transcription of Sanctus germanus, the holy brother, just as Weldone can be translated as benefactor. Historical hypotheses about the origins of this character are numerous: Historian Frederic Buleau presents him as the son of a tax collector from a village in Savoy. Madame Birch states that his father might have been a fabric merchant from Moscow. M. de Courchamps insists that his real name was Daniel Wolf and he was the son of a Jewish doctor from Strasbourg. Alfred de Castou argues he was the illegitimate son of a great lord in Savoy. Other authors claim he was Samuel Butler, born in Frankfurt, son of a Jew from Bordeaux, fruit of a union between a princess known to Louis XV and an Israelite. Some swear he is a descendant of Henry IV.

And what did this man of diverse origins and names do? The same uncertainty presents us with various answers: Orase Walpole considers him a paid spy for France. Rumor has it he will be appointed Finance Minister in Leipzig. He was exiled by Choiseul, minister of Louis XV. Some recount that Saint Germain had the power to transmute silver into gold. Madame de Hausset, lady-in-waiting to Madame de Pompadour, recounts that he cured imperfections in precious stones and diamonds. He died in 1784 at the castle of the landgrave of Hesse, without witnesses. However, J. Sadoul claims to have seen him participating in a Masonic convention in Paris in 1785, and the same author asserts, without evidence, that in 1970 Saint Germain lived in Venice. Among the many rumors, it is said that the Count squandered money and precious stones, was attractive, courteous, elegant, one of those men who do not age, a singer whose voice pleased everyone’s ears, wise, a musician, chemist, traveler, and conqueror. In addition, it is said he was multilingual in fourteen languages, including: English, Italian, German, Spanish, Portuguese, Greek, French, Latin, Chinese, Arabic, Chaldean, Hebrew, Syrian, and Sanskrit; more some dialects, as well as Babylonian cuneiform and Egyptian hieroglyphs. Such virtues won him the trust and admiration of kings, scholars, statesmen, and beautiful women, like the singer Emma Calvé, who dedicated a photograph to him. Likewise, he had the envy and jealousy of others. There is a portrait of the count, which belonged to the Marquise de Urfé; engraved by N. Thomas and dedicated by the artist to Nicolas de Thy, Count of Milly, of the Academy of Sciences and venerable of the famous French lodge The Nine Sisters, in which Voltaire was initiated. This work was reproduced in 1785 by the Berlin Diary titled “The Count of Saint-Germain, the famous alchemist” and accompanied by the following verses:

He, like Prometheus, stole the fire
by which the World exists and by which all breathes;
nature obeys and moves at his voice:
if he himself is not a god, a powerful god inspires him.

The Count of Saint-Germain claims he was detained and tortured by the Inquisition, and that it was in those dungeons where he wrote the work in question. However, René Alleau opines that the work might well be anonymous and collective. At this point in the reading, one could assume to be facing indications of a detective novel, a historical documentary with various and antagonistic opinions. Yes, the author is a fascinating character for reality or fiction, however, various authors agree that he was a hermetic personality with diverse manifestations: Rosicrucian, Gnostic, and hermetic masonry. Not everyone, as some assert he was unaware of these traditions. Some claim he is the reincarnation of Christian Rosenkreutz. According to Gillot de Givry, “The Most Holy Trinosophia” is a book of alchemical Kabbalah; Saint-Germain relies on the Bible to explain, in the manner of Kabbalists, the principles of science, hermetic masonry, and freemasonry. It is said that the original work is an incunable residing in the Library of Troyes, Manuscript no. 2400. A volume on paper, bound in Levantine red morocco. Purchased in one of the sales of Prince Massena, son of the Marshal. A manuscript of 99 pages, adorned with 12 painted figures, 24 vignettes and illustrations, and another 7 figures of Hebrew, philosophical, and magical characters. The initial letters of the paragraphs are painted in gold and colors. At the head of the manuscript, a note from the philosopher Philotaume announces that this copy, which has belonged to him, is the only existing copy of the work of the Count of Saint-Germain.

The trinosophy, La trinosophie, is written in an epistolary form, dedicated to “my dear Philochale,” to invite and guide him, as he penetrates into the sanctuary of sublime sciences. He warns him of two pitfalls, one is the abuse of power that God entrusts to him, another, which would cause his loss, is indiscretion, both children of pride. Then, Saint-Germain recounts a story in which he, at night with a branch of gold, advances to a place where he received the order to spend the night. Upon arrival, he finds an altar of iron, deposits the branch, and utters the fearsome words, the earth trembles, the storm bursts, a thick smoke surrounds him, and immersed in darkness, he descends into an abyss. He then found himself alone in a subterranean chamber, next to a long white dress, a copper lamp on a granite table, and a black tablet with Greek characters indicating the way. He dresses and enters a narrow path until he crosses a door, continues walking until he sees a glow that fades like a shadow. He continues along his path until he arrives at a square plaza, on each side of which opened a door of a different color.

At this point, the association of trinosophy with “Alice in Wonderland” was inevitable, the glow like the rabbit, descending into another parallel or dreamworld, etc. Many literary, esoteric, or secular works recur to the existence of other worlds. It is said that the content of “The Most Holy Trinosophia” is similar to that of “The Chemical Wedding” of Christian Rosenkreutz, although with diverse symbolism. I searched a little for information on the internet and found that they call Saint-Germain “The Wonderful Man,” whom they consider still alive, who is “The Ascended Master of the Violet Ray of God for Freedom, Pietà, and Transmutation,” who helped inspire the Declaration of Independence of the United States, as well as in previous reincarnations had been Joseph, the father of Jesus, Merlin the wizard of King Arthur’s court, Roger Bacon, Christian Rosenkreutz, Christopher Columbus, Francis Bacon, and Prince Rakoczy of Transylvania. It is said that more than being a mystic or mason, he was a spy and a fraudster, however, a good conversationalist and astute negotiator. It is said that he painted, and due to his fascination with precious stones, this was his theme, although there are neither paintings of jewels nor documents in all the foreign languages he claimed to know. What is true is that although there is only one historical portrait cited, due to the myth and cult of the character, today there are various visual interpretations of him, most with a plastic treatment that oscillates between the treatment of icons of Eastern Christianity and the new age images whose aesthetics are currently in vogue. He is undoubtedly a useful myth for contemporary marketing, as there are books titled “The Count of Saint-Germain, Vampire,” and even, on one website, cosmetics are sold to prolong youth, claiming that Saint-Germain is the co-creator of the formulas of those products. And the count sells well, to such an extent that in 1972 Richard Chanfray managed to achieve his 15 minutes of fame on television by claiming to be his reincarnation.

Returning to the story; Saint-Germain enters through the black door of the North, finds a painting of a woman naked to the waist, with a skirt black with silver, a wand that she puts on the forehead of a man placed in front of her. Near there was a table with a foot, a cup, and the point of a spear, an inscription explained the painting to him and another the means to leave the place. He was about to enter through the black door when it closed, just as he was about to enter the blue door, a star entered through the white door and he followed it. He climbed nine steps to an immense expanse of water; impetuous torrents to the right, cold rain with ice to the left, the star plunged into the abyss and he hurtled into the waves. About to lose strength, and fearing he would die without being illuminated, he exclaimed: “Indica judicium deum et redime me, propter eloquium tuum vivifica me.” A boat appeared with a crowned man who said to him: “Vade me cum, cum principium in terris instruam te in via hac qua gradueris,” to which the count replied: “Bonum est sperare in domino quam confidere in principibus.” The boat and the monarch sank, and revitalized, the count managed to reach the sandy shore.

The work includes Hebrew characters, is written in French, and includes quotations in Latin, which proves the author’s knowledge of at least three languages. There is a strong symbolic load in the story, which seems to be an adventure, since it is the search for something that leads to a journey, during which the protagonist goes through various trials. In the style of Dante on his way to hell, or video game characters delighting players. We can approach this work with mere curiosity and the desire to read this adventure, or also, with the search for the hidden message to obtain that which the count found, and which he promises us if we decipher the message. And what is it that Saint-Germain desired and with which he tempts us? To leave it in the words of the author, I quote the end of the work: “I took the sword and, striking the sun, reduced it to dust; I touched it then and each molecule transformed into a sun of gold like the one I had broken. The work is perfect, a strong and melodious voice exclaimed immediately; at that cry, the children of light hurried to gather with me. The doors of immortality were opened to me, the cloud that covers the eyes of mortals was dissipated. I SAW, and the spirits who preside over the elements recognized me as their lord.”

Original publication:

Iris México. (August 23, 2006). The Most Holy Trinosophia. Lengua lengua, electronic newsletter and blog on contemporary art. arT&+

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