Rosicrucian Digest Vol 92 No 1 2014 Martinism

60 Pages·2014·6.58 MB·English

Each issue of the Rosicrucian Digest provides members and
all interested readers with a compendium of materials
regarding the ongoing flow of the Rosicrucian Timeline.
The articles, historical excerpts, art, and literature included
in this Digest span the ages, and are not only interesting in
themselves, but also seek to provide a lasting reference
shelf to stimulate continuing study of all of those factors
which make up Rosicrucian history and thought. Therefore,
we present classical background, historical development,
and modern reflections on each of our subjects, using the
•
many forms of primary sources, reflective commentaries,
the arts, creative fiction, and poetry.
This magazine is dedicated to all the women and men
throughout the ages who have contributed to and
•
perpetuated the wisdom of the Rosicrucian,
Western esoteric, Tradition.
•
May we ever be worthy of the light with which
we have been entrusted.
In this issue of the Rosicrucian Digest we are initiated into
the sagacity and inspiration of the Men and Women of the
Traditional Martinist Order.
Rosicrucian
Digest
No. 1
2014
Page ii
No. 1 - 2014 Vol. 92 - No. 1
Peter Kingsley, Ph.D. “Paths of the Ancient Sages: A Pythagorean History”
The Traditional Martinist Order - Introduction 2
Giulia Minicuci and Mary Jones, S.R.C. “Pythagoras the Teacher: From Samos to
Metapontum” Martinism: History of a Traditional Order 3
Official Magazine of the Christian Rebisse, SI
Worldwide
Take Back My Will 13
Rosicrucian Order
Louis-Claude de Saint-Martin
Martinist Lessons 14
Established in 1915 by the Supreme Julian Johnson, SI
Ruth Phelps, S.R.C. “The School of Pythagoras”
Grand Lodge of the English Language
Jurisdiction, AMORC, Rosicrucian
Anonymous “The Golden Verses of PythAaugroorraas ” 20
Park, San Jose, CA 95191.
Antoine Fabre d’Olivet, “Excerpt frJoamco bE Bxaomehimneation of the Golden Verses”
Copyright 2014 by the Supreme Grand
Translated by Marion S. Owens, SI
HugLho dMgec Cof agAuMeO, PRhC., DIn.,c .F .ARll. Cri.g “hPts ythagoreans and Sculptors: The Canon of Polykleitos
reserved. Republication of any portion
Melaonf iRe oRsicicruhcaiarnd sD, Mige.sMt ius sp.,r oSh.iRbi.tCed. “PTytrheaatgisoer aosn a tnhde RMeuinstice”gration of Beings 23
without prior written permission of the
Martinès de Pasqually
Lisa pSupbleisnhcere.r, M.A.O.M., S.R.C. “The Neo-Pythagoreans at the Porta Maggiore in
Rome” ROSICRUCIAN DIGEST (ISSN Of Errors and Truth 24
#0035–8339) is published bi-annually
Jean Guesdon, S.R.C “Silence” Louis-Claude de Saint-Martin
for $12.00 per year, single copies $6.00,
by the Grand Lodge of the English
Frater X, “Music of the Spheres and Pythagorean Numerology”
Language Jurisdiction, AMORC, What Becomes of the Dead 28
Ben IFnicn., gaetr 1, 3 42 Naglee“ AApveo.l, loSanni uJoss: eM, an oPra Mpuys,t hS?I” ( Gérard Encausse, MD)
CA 95191. POSTMASTER: Send
Ralpahdd Mres.s Lcheawnigse,s Ft.oR R.COS. ICRU“CRIAevNi ewing our Acts”
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Martinisme Ieschouah, Grand Architect of the Universe 38
Christian Rebisse, SI
The Cloak 44
Julie Scott, SI
Martinism: The Way of the Heart 49
Steven Armstrong, SI
The Holy Spirit 54
Christian Bernard, SI
Page 1
The Traditional Martinist
Order - Introduction
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The Traditional Martinist Order is an was formed into an Order by Gérard En-
initiatic Order and a school of moral causse, MD (known as Papus) and Augus-
chivalry based on Judeo-Christian tin Chaboseau in the late 1800s, and is
mysticism. Although based on the eso- now conducted under the auspices of the
teric teachings of Christianity and Judaism Rosicrucian Order, AMORC.
(Kabbalah), it is not a religion and Mar-
In this issue of the Rosicrucian Digest,
tinist members come from many different
we present excerpts from some of the core
traditions and all walks of life. In addition,
texts of Martinism and a sample Martinist
the Martinist teachings include lessons and
lesson. We also share inspiring perspectives
experiments on understanding our dreams,
and meditations from some modern Mar-
the relationships of numbers, attuning with
tinists.
the celestial bodies, symbolism, and more.
The name Martinism is derived from As Martinist members sometimes ex-
that of Louis-Claude de Saint-Martin press to one another, we hope that this
(1743-1803), the French mystic and au- issue of the Rosicrucian Digest featuring
thor who wrote under the pseudonym of Martinism may assist you in ever dwelling
“the Unknown Philosopher.” Martinism in the Eternal Light of Divine Wisdom!
Rosicrucian
Digest
No. 1
2014
Page 2
Martinism: History
of a Traditional Order
Christian Rebisse, SI
In this article Christian Rebisse presents a comprehensive review of the history of the Traditional
Martinist Order, from its beginnings with Louis-Claude de Saint-Martin’s mentors, Jacob
Boehme and Martinès de Pasqually, to today’s worldwide mystical order. 
In 1889, the Fourth World’s Fair, complished through human communica-
celebrating the centenary of France’s tion with the so-called angelic hierarchies.
1789 Revolution, opened in Paris. It was According to Pasqually, the angels were
a splendid fair where the marvel of electricity humankind’s only support in his efforts to
triumphed. The fair’s main attraction was the become reconciled with the Divine after
inauguration of the Eiffel Tower, a gigantic “The Fall.”
metallic monument that was soon to become
Thus, contrary to what is generally
the symbol of triumphant materialism,
thought, Martinism is not a mere exten-
technology, and industry. Was it not the very
sion of the Ordre des Élus-Cohen, and Mar-
incarnation of a new Tower of Babel?
tinès de Pasqually should not be consid-
Meanwhile, Martinism was in the pro- ered the founder of the Martinist Order.
cess of being reorganized and had just be-
In 1772, before the organization of
gun publishing its magazine L’Initiation.
his Order was completed, Martinès de
Upon what foundations did the Martinists
Pasqually left France on family business for
of that time rely to erect their Temple, and
Haiti—from whence he never returned.
who were the craftsmen of its reconstruc-
He died in Santo Domingo in 1774. After
tion?
the disappearance of Pasqually, several dis-
In answer, one may date the birth of
ciples of the master continued to spread his
the Martinist Order to the meeting of
teachings, each from a unique perspective.
two custodians of an “initiation” that had
Two disciples particularly distinguished
been passed down from the time of Lou-
themselves—namely, Jean-Baptiste Will-
is-Claude de Saint-Martin (1743-1803).
ermoz and Louis-Claude de Saint-Martin.
Their names were Gérard Encausse (better
An ardent adept of Freemasonry and
known as Papus) and Augustin Chaboseau.
theurgy, Jean-Baptiste Willermoz (1730-
The Élus-Cohen
1824) was in contact with the German
Louis-Claude de Saint-Martin was the Stricte Observance Templière (Strict Tem-
disciple of Martinès de Pasqually. Around plar Observance). In 1782, at a Conven-
1754, Pasqually founded the Ordre des ticle of the Order in Wilhelmsbad, Will-
Élus-Cohen (Order of Elect Priests) so as ermoz incorporated Pasqually’s teachings
to have his disciples work toward per- into the higher degrees of that order—the
sonal reintegration through the practice degrees of Profès and Grand Profès—but
of theurgy, which relied on complex cer- did not pass along the theurgic practices
emonial practices aimed at what Pasqually of the Élus-Cohen. During the Conven-
termed the reconciliation of the “minor” ticle, the Stricte Observance Templière was
person with Divinity. This was to be ac- reformed under a new name, the Cheva-
Page 3
liers Bienfaisants de la Cité Sainte (Knights development. However, we do know that
Benefactor of the Holy City). a group formed around him, alluded to
in the letters of some of his friends (circa
Meanwhile, Louis-Claude de Saint-
1795) under the name Cercle Intime (Inti-
Martin had renounced Freemasonry. He
mate Circle) or Société des Intimes (Associa-
forsook theurgy—“the exterior way”—in
tion of Intimates). In Le Lys dans la Vallée
favor of the benefits of “the interior way.”
(The Lily in the Valley) the great novelist
In fact, he considered theurgy to be dan-
Honoré de Balzac refers to the existence of
gerous, and angelic evocation far from
groups of Saint-Martin’s disciples: “An in-
infallible when conducted through “ex-
timate friend of the Duchess of Bourbon,
terior” methods. We might even put into
Mme. de Verneuil, belonged to a holy soci-
Saint-Martin’s mouth the following ex-
ety whose soul was Mr. Saint-Martin, born
cerpt from a poem by Angelus Silesius, en-
in Touraine and nicknamed the Unknown
titled Chérubinique:
Philosopher. This philosopher’s disciples
Go away Seraphims, you cannot com- practiced the virtues recommended by the
fort me! high speculations of mystical Illuminism.”2
Go away angels and all that may be The Initiation originally transmitted by
seen close to you; Saint-Martin was passed
I jump all alone into down to modern times
the uncreated sea of through various so-called
pure Deity. filiations. By the end of
the nineteenth century,
According to Saint-
two men in particular
Martin, the implement
were the custodians of
and crucible of this mys-
the Initiation, Dr. Gérard
terious communion is
Encausse and Augustin
the heart of humankind.
Chaboseau, each through
He sought “to enter into
a different filiation. Let
the heart of the Divine
us briefly examine these
and make the Divine
filiations.
enter his heart.” It is in
Jacob Boehme.
this sense that we call the
Martinist Filiation
path advocated by Saint-
Martin “The Way of the Heart.” The evo-
Louis-Claude de Saint-Martin died on
lution of Saint-Martin’s interior perspec-
October 13, 1803. He had initiated Jean
tive can be traced to his discovery of the
Antoine Chaptal, a chemist to whom we
works of Jacob Boehme. In his personal
owe the discovery of certain manufactur-
diary, Saint-Martin wrote, “It is to my
ing processes for alum and the dyeing of
first master [Pasqually] that I owe my first
cotton, as well as the vinification process
steps upon the spiritual path, but it is to
called chaptalization (the process of add-
my second master [Boehme] that I owe the
ing sugar to the must). Chaptal had sev-
most significant steps.” He enlarged upon
eral children, among them a daughter
the ideas of his two masters and incorpo-
who married to become Mme. Delaage.
rated them into a personal system passed
She had a son, Henri Delaage, who wrote
on through an “initiation” to a few chosen
many books on the history of ancient initi-
disciples.1
Rosicrucian ation. He in turn was initiated by someone
Digest
Saint-Martin was not the founder of whose name we do not know—probably
No. 1
the Martinist Order, which was a later his father or mother, for when his grandfa-
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ther (Chaptal) died, the young Henri De- and made plans to pass this on to a few
laage was only seven and too young to re- seekers of truth. To achieve their goal, they
ceive the Initiation. Henri Delaage passed founded what we call the Martinist Or-
on the Initiation to Gérard Encausse (Pa- der, and it is only after this time that the
pus) in 1882. Martinist Order can be said to have existed
as such. (We will see later how the name
The second filiation proceeded as fol-
of the Order was altered by adding such
lows. About the middle of 1803, Saint-
qualifications as “Traditional” or “Synar-
Martin was staying at Aulnay with his
chical.”)
friend, the Abbot de la Noue, whom he
had long since initiated. This clergyman, Although the Order had no struc-
an independent priest possessing an ency- ture at that time, the number of initiates
clopedic knowledge, initiated the lawyer increased rapidly. It was then that Papus
Antoine-Louis Marie Hennequin. The lat- created the magazine L’Initiation. As Pa-
ter initiated Hyacinthe Joseph-Alexandre pus had not yet finished his education, af-
Thabaud de Latouche, better known under ter which he was to complete his military
the pen name of Henri de Latouche, who service, it was not until July 7, 1892, that
in turn initiated Honoré he successfully defended
de Balzac and Adolphe his medical thesis. Still,
Desbarolles, the Count what activity! He had
of Authencourt, to whom already organized the
we owe a famous disser- Ordre Martiniste, estab-
tation on palmistry. The lished l’École Hermétique
latter initiated Henri de (the Hermetic School),
Latouche’s niece, Amélie created the magazines
Nouël de Latouche, the L’Initiation and Le Voile
Marchioness of Boisse- d’Isis, and written, at age
Mortemart who, in 1886, twenty-three, Le Traité
initiated her nephew, Au- Élémentaire de Sciences
gustin Chaboseau.3 Occultes (The Elemen-
tary Treatise on Occult
The Creation of
Sciences) and, at age
the Martinist Order Papus.
twenty-four, Le Tarot des
Bohémiens (Tarot of the Bohemians). His
It was from the meeting of these two
associates were not much older than he,
spiritual descendants of Louis-Claude de
except for F.C.H. Barlet.
Saint-Martin—Augustin Chaboseau and
Papus—that an initiatory Order called In 1887, Papus’s esoteric interests had
Ordre Martiniste (Martinist Order) was been aroused by the writings of Louis Lu-
born. Papus and Augustin Chaboseau were cas, a chemist, alchemist, and Hermeti-
both studying medicine. A mutual friend, cist. A student of occultism, he studied
Gaëtan Leymarie, Director of La Revue the works of Eliphas Levi and made the
Spirite, knowing of their deep interest in acquaintance of Barlet (Albert Faucheux),
esotericism, arranged for them to get to- a learned occultist, and Félix Gaboriau,
gether. The two medical students soon be- director of the Theosophical magazine Le
came friends and discovered their mutual Lotus Rouge (The Red Lotus). In 1887, Pa-
participation in initiatic filiations going pus also joined the Theosophical Society,
back to Louis-Claude de Saint-Martin. In founded earlier in 1875 by Helena Bla-
1888, they pooled what they had received vatsky and Colonel Olcott.
Page 5
The 1891 Supreme Council headed by Victor-Emile Michelet, devoted
to the study of symbolism; and Sphinge,
Papus soon adopted a detached at-
intended to promote the arts. Martinist
titude toward the Theosophical Society.
groups formed in several other French cit-
It promoted an Eastern, Buddhistic con-
ies as well. The Order also spread to Bel-
cept of esotericism which went so far as to
gium, Germany, England, Spain, Italy,
trivialize, even suppress, the perspectives of
Egypt, Tunisia, the United States, Argen-
Western esotericism. This attitude—pro-
tina, Guatemala, and Colombia. The April
claiming the superiority of Eastern over
1898 issue of L’Initiation claimed as many
Western tradition—alarmed Papus. At the
as forty lodges throughout the world, and
same time a more serious danger appeared
later that year it could boast one hundred
on the horizon which made it impossible
thirteen.
to perpetuate the Western tradition in its
customary silence and obscurity. Accord- The Faculty of Hermetic Sciences
ing to Papus and Stanislas de Guaita, some
Martinists wanted to revive Western
occultists were trying to shift the hub of
esotericism; however, there was no place in
esotericism away from Paris—its tradition-
France where Hermetic sciences could be
al center—to places more favored by the
studied. Papus reflected, “Since there ex-
Eastern enthusiasts.
ist faculties where we can learn material-
“Thus it was decided in high places,”
istic sciences, why shouldn’t there be one
Papus wrote, “that a campaign of exten-
where we can learn esoteric sciences!” To
sion should be undertaken to select true
meet that need, Martinists organized a
initiates capable of adapting the Eastern
school that would create courses and lec-
tradition to the century which was about
tures intended to communicate Western
to open.” The purpose was to preserve the
esoteric values to seekers drawn from the
perenniality of the Eastern tradition while
public. This school became the breeding
at the same time opposing a trend which
ground from which prospective Martinists
would have led sincere seekers toward an
were selected for initiation. In fact, it was
impasse between Eastern and Western eso-
to become the outer circle of the Martinist
tericism. Martinism was to be the instru-
Order, and was called the École Supérieure
ment of this plan.
Libre des Sciences Hermétiques (the Inde-
In 1890, Papus resigned from the pendent High School of Hermetic Sci-
Theosophical Society. From that date, ences). It later changed its name to Groupe
Martinism became better organized. Mar- Indépendant d’Études Ésotériques, then to
tinist initiations became more frequent, École Hermétique, and finally to Faculté des
and in the following year, July 1891, the Sciences Hermétiques (Faculty of Hermetic
Martinist Order created a Supreme Coun- Sciences).
cil composed of twenty-one members.4 It offered a multitude of courses (about
Papus was elected Grand Master. Through twelve monthly), with subjects ranging
Papus’s many talents and the material sup- from Kabbalah to Alchemy, Victor-Emile
port of Lucien Mauchel (Chamuel), the Michelet to the Tarot, covering the history
Order grew rapidly. The first Martinist of Hermetic philosophy. The more diligent
Lodges were established, and four soon teachers were Papus, Sédir, Victor-Emile
appeared in Paris—Le Sphinx, headed by Michelet, Barlet, Augustin Chaboseau,
Papus, which offered general studies; Her- and Sisera. A special group under Augustin
Rosicrucian
manubis, headed by Sédir, which taught Chaboseau studied the Eastern sciences.
Digest
No. 1 mysticism and eastern tradition; Velleda, Another under F. Jollivet Castelot studied
2014
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Alchemy and took the name Société Alchi- huge undertaking was Victor Blanchard, a
mique de France (Alchemical Society of Martinist who later made use of this tech-
France). nique to organize the F.U.D.O.S.I.
Sometimes, in his many alliances,
Ordre Kabbalistique de la Rose-Croix
Papus would allow himself to be over-
Having organized the outer circle— whelmed by the emotional zeal of his col-
then called the Groupe Indépendant leagues. So it was with the Église Gnostique
d’Études Ésotériques—the Martinists also (Gnostic Church), founded around 1889
created an inner circle, the Ordre Kabbal- by Jules Doisnel after a spiritual experi-
istique de la Rose-Croix (Kabbalistic Or- ence. It is often claimed that the Gnostic
der of the Rose Cross). On July 5, 1892, Church became the official church of the
the Martinist Order and the Ordre Kab- Martinists. In fact, the importance of the
balistique de la Rose-Croix were linked by alliance has been exaggerated by some of
an agreement. According to Stanislas de the pseudo-successors of Papus. Although
Guaita, “Martinism and the Rose-Croix the Martinist Order merged with many
constituted two complementary forces in organizations—Les Illuminés (The Illumi-
the full scientific meaning of the term.”5 nati), Les Babistes (The Babists), Le Rite
The Kabbalistic Order of the Rose Cross Écossais (The Scottish Rite), or Memphis
had been revived in 1889 by Stanislas de Misraïm—it always maintained its in-
Guaita and Josephin Péladan. Admission dependence. It was common practice in
was reserved strictly for Martinist S.I.’s those days to belong to several initiatory
who had attained that Degree at least three organizations at once. Some, unfortunate-
years before and under special circum- ly, abused the privilege, becoming afflicted
stances. The number of members was to with a terrible disease that often appears
be limited to one hundred forty-four, but among the superficially initiated: the ten-
apparently this number was never reached. dency to collect titles as a substitute for
true esoteric study.
The purpose of the Ordre Kabbalistique
de la Rose-Croix was to complete the spiri- Papus and most of the Martinist lead-
tual formation of those in the S.I. Degree. ers had assumed important responsibilities
It was divided into three Degrees, leading in the Egyptian Freemasonry of the Rite of
to the following diplomas: Bachelor in Memphis-Misraïm, for example. But com-
Kabbalah, Kabbalah Graduate, and Doc- pared to its ninety-seven degrees, the few
tor of Kabbalah. When Stanislas de Guaita Martinist degrees seemed infinitesimal!
died in 1897, eight years after the Order’s A number of Martinists, dazzled by the
founding, Barlet was appointed head, but prodigious titles of the Memphis-Misraïm
never fulfilled his duties; the Ordre Kab- Degrees, no longer took time to study the
balistique de la Rose-Croix became more teachings. Thus, many plunged into a kind
or less dormant. As late as World War I in of initiatory promiscuity and lost the un-
1914, Papus was still trying to revive the derlying purpose and essence of initiation.
Order, without success.
World War I (1914-1918)
To spread Illuminism, the Martinists
did not hesitate to merge with other ini- With the onset of World War I the
tiatory organizations. Thus, in 1908 Papus Order became dormant. Everyone was in-
organized a great international spiritualis- volved in defending France. Papus volun-
tic convention in Paris—an event which teered for the front and was assigned the
brought together no fewer than thirty ini- post of chief physician, with the rank of
tiatory organizations. The secretary of this Captain. He viewed as sacred his obliga-
Page 7
tions to his country. Augustin Chaboseau,
unable to serve in a physical capacity,
joined the departmental staff of Aristide
Briand’s ministry, first as a magistrate,
then as Chairman of the Board. Papus
died before the end of the war on October
25, 1916. By the time the war was over,
members of the Supreme Board were scat-
tered; no new Grand Master was elected.
“With Papus gone, Martinism is dead,”
Jollivet Castelot lamented.6 Several Mar-
tinists tried to assume leadership of the
Order, but they altered the essence of Mar-
tinism so drastically that many Martinists
preferred not to participate and remained
independent.
Short-Lived Successions
Several Martinist groups came into ex-
Augustin Chaboseau.
istence at that time, but most were short-
lived, and followed no single leader. When which Robert Ambelain has shown to be
a Russian Martinist asked Barlet who was without foundation.9 Bricaud’s movement
the Order’s leader in France, Barlet an- remained essentially centered in Lyon.10
swered, half-smiling: “Martinism is a circle
A second group was established un-
whose circumference is everywhere with its
der the leadership of Victor Blanchard.
center nowhere.”7 Let us take a quick look
Blanchard had been Master of the Parisian
at the organizations of this period, which
Lodge Melchissedec and was recognized
are often confused, and some of the issues
by a number of Parisian Martinists. On
that historians have enjoyed clouding.
November 11, 1920, the Journal Officiel
The first of these organizations was announced the establishment of Victor
formed under the leadership of Jean Bri- Blanchard’s Order under the name Union
caud, who claimed that Papus had desig- Générale des Martinistes et des Synarchistes
nated Teder to be his successor, and Teder (General Association of Martinists and
in turn, on his deathbed, had named Bri- Synarchists), or Ordre Martiniste Syn-
caud as his successor. He showed the Pa- archique (Synarchical Martinist Order).
risian Martinists a document purporting In1934, Victor Blanchard initiated H.
to certify his appointment as the head of Spencer Lewis into that Order. Later, Lew-
the Order, but no one took it seriously, is would receive from Blanchard a charter
believing that Bricaud had probably writ- to be Grand Inspector for the Americas,
ten it himself, and he was not recognized.8 another to be Sovereign Grand Master
Jean Bricaud formed a small group in Lyon Legate for the United States, and autho-
which “masonized” the Order by admit- rization to establish the Louis-Claude de
ting only eighteenth-degree Masons. The Saint-Martin Temple in San Jose. (Ralph
result was a version of Martinism which Maxwell Lewis would also be initiated into
Rosicrucian had little to do with that of Papus and the Ordre Martiniste Synarchique in Sep-
Digest
Augustin Chaboseau. In addition, Jean tember 1936.) We will return to the Ordre
No. 1
Bricaud claimed an Élus-Cohen filiation Martiniste Synarchique later.
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