A Martinist Treasury (Trophimus S.I.I.)

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CONTENTS

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Chapter    One: Who Are the   Martinists To Be A   Martinis  1 2 Chapter    Two. So  You  Want   To Chapter Cha pter Three Three::  A  Brief  History  o f  Martinist   Orders the e   United   States Currently Operating in th Chapter Cha pter Four:  The Traditional Martin Martinist ist  Order  and the Martinist   Order  and   Synarchy: An  Examination of 

and d  Relationships Claims an Martinist Excerpt Martinist Excerptss Appendix A: Th The e   AMORC   Imperator   Controversy Appendix B: Th The e TMO   Problem Copyright © Copyright  ©   1991 by

The Th e  Rose+Croix  Martinist   Order,   Inc. copyright  ©  1992 by Revised  edition   copyright © The  Rose+Croix  Martinist   Order,   Inc.

ISBN 0-932104-0 0-932104-02-9 2-9

St..  George  Press, Rt. 1, Box 75,  Geneva,  NE 68361 Published  b y St

Distributed by

TheMa The Martinis rtinistt Information Service 2644  11th  Ave.   #D-109 • Greeley,  Colorado 80631 U.S.A.

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INTRODUCTION TO INTRODUCTION  TO THE  SECOND EDITION When  the first  edition  o f  this   this book was   published,  I ha had d  no   idea  that it would   become, in so   short a   time, a  Martinist  “best-seller”   with world-wide  distribution.   From  this  distribution, I  learned   that  there  hungry for are ar e   persons  throughout th the e   world  who were  hungry  for  information The e  Martinist   Order. about   that   mysterious esoteric   organization, Th There  were   persons who   wanted to  contact an   authentic  Martinist Order, to   correspond   with a true Ma Martinis rtinist, t, an and, d,   hopefully, to eventually   become   Martinists   themselves.   Finally, I   discovered that  there ar are e  two   types  o f  Martinists:  Martinists: first,  there  are Martinists who the e   only  true Ma Martinis rtinistt   Order, an and d   that all believe   that  theirs is th others are  spurious;  and there   are Martinists  who, in  true  Martinist who o are spirit,   love   their own   particular   Martinist   Orders, but wh always   ready to   extend a  hand of   kindn kindness ess and friends friendship hip to   other branches branches.. To   these I   offer  a  w  warm arm “than “thank  k   you” Martinists of  other

for their  support  and encouragement.

Also, I wa wass not   aware   that  there   were so   many   errors—both  major and an d min minor—to or—to be   corrected an new w  information and d   that so   much ne and d   Rosicrucians update the   book.  Martinists an would be  required to   update of  all   types   sent  information  and  photocopies of  documents.   Much of  the th e   information  provided has   been   incorporated   into   this   second and d  incognito, for and d  I  thank   those   persons,   both  cognito an edition, an their kindness kindness and their   help. I   especially   thank   “Inconnu,” th the e who o   sent   photocopies of   very anonymou ano nymouss donor   from   California wh valuable valua ble docum documents, ents, but who  wished to   remain   “Inconnu”  because dealing   with   “occultists”   had left a  “bad   taste” in   his/her   mouth. Further, I  thank  “Christopher,”  SIL, o f’  New York  for his information and comm comments. ents. The   Treasury  now  stands  at over 26,000  words.

wass   provided   about So   much   information wa about the recen recentt   difficulties within the Rosic within Rosicrucia rucian n Order   (AMORC) an the e  TMO  sponsored  by and d th AMORC   that  I  have added two  special   sections  to th the e   book   giving the e overviews of  these  problem and d th  problems. s. The  animosity  of  the  struggle an counterclaims have made it  difficult to   sort ou outt   truth and d   counterclaims claims an and d  lies, bu butt  I  have   done my from   exaggeration,   misinterpretation, an from and d to   make  careful  judgments   about the best  to   remain   objective an  been the documents an The e   AMORC  has  been  the  target of  an and d   statements. Th non nenormous   amount of    animosity   from   ex-members an and d no members, especially  during  its  recent   difficulties,  but no one   should forget   that  despite  whatever  faults  it  may  have,  AMORC ha hass  been a and d  has led valuable  and stabilizing  force  w  within ithin the   occult   world, an

AMARTINIsT  TREASURY

mysteries es of  many  thousands of  persons   persons into a  deeper   study  of  the mysteri  have,   otherwise,  never entered  the  might have,  the   study of  life,   persons  who  might metaphysics metap hysics and mysticism mysticism.. For For those  those   reasons  alone,  no one  should the e  T MO of AMORC—even   though it ha wish  it  harm.  Further, th hass  lost its  Line Line of  Filiation and d   Filiation an and d  thereby  has  invalidated its Initiation, an preten tense, se,  in  the  face  of  all  contrary  evidence,  evidence, that  that  it,  and it despite its pre the e one  true Ma the e Martin rtinist ist  Order—nevertheless ha hass  kept th alone, is th flame fla me of   Martinist flickering, and,   therefore, I  believe  all Martinist interest   flickering, true   Martinists   everywhere ow owee the   AMORC/TMO a   debt of  gratitude. —Br.   Trophimus,   S:::I:::I::: R~C R~ C February 1992

CHAPTER ONE

Who  Are Th The e Martinists? Who  are the Martinists?

The Th e   iViartin iViartinists ists:: admired by th the e   wise...feared by th the e sought tyrant.. .persecut .persecuted ed  by  the dictat dictator.. or.. .respected  b y th the e  mystic...  mystic...sought by th the e   Seeker. Since th the e  seventeenth   century, th the e  Martinists   have been found at the very  heart  and  center  of    esotericism and mystical belief   in Martinist Order is in al alll   its various   expressions. the e   Martinist expressions. Wh While ile th nott a   secret   society,   rarely do   individual   Martinists   allow no themselves   to be   seen   directly;   generally,   only a  hint of    their presence is   noted.   Yet always,   their influ influence ence is   great, great, and their charisma is  felt  by  those wh who o   know.  Frequently ar are e   they  discussed the e by  the uninitiated  who  have little   knowledge  o r   understanding  of  th Martinists or   their   abilities. In  general, it  can be   said  that Martinism  is a system  o f  mystical   mystical Christian   Illuminist   philosop philosophy hy and practice   that   traces its Louis Claude  Saint-Martin (the knowledge  and power to Louis  (the  famous  Claude de de Saint-Martin French philosopher French  philosopher an and d  adept, b.   1743—d.   1803) who,  himself, was Initiated by   Rosicrucian   adept   Martines de   Pasqually.   Saintprivately propag propagated ated   this  Christ  Christian ian Illumin Illuminism ism by wa way y of  Martin   privately of  hi  his s men an and d the private   instruction of  and d  pe  p ersonal    initiation an became know known n as students eventu eventually ally   became women   students.   These   students and d   women   adepts wh have ve who o to   this   day ha “Martin “M artinists ists,” ,” men an continued to  transmit no The e  Initiation of  Saint-Martin, bu nott  only Th butt also his   esoteric   instruction. The Martinist Initiation Entrance  into the auth authentic entic Martinist Order  has always  been by way of  priva  private te inv invita itation tion to  receive  in   person  The  The   Initiation as it wass receiv wa received ed an and d   conferred by   Louis   Claude de   Saint-Martin itia iati tio on is  a ritual  ceremony and d   secret Init himself. This mysterious This  mysterious an abilities ies   which   enable a  Martinist to that   confers   powers   and abilit the e   ancient  esoteric   wisdom understand understan d and   apply th wisdom.. The goal goal is for the th e  Martinist to   develop an and d   live live a   Christian   spiritual   life an and d to become   an ad adep eptt in   esoteric   wisdom   and,   especially, Rosicrucianis Rosicru cianism. m. Indeed, by the end of  the  18th   century,   Martinism and an d  Rosicrucianism   were   closely   identified, an  identity   which ha hass times. continued  into modern times. 1

AM ARTINIST TREASURY

Because the   Martinist is   theurgically   empowered by The  Init itia iati tio on  and because  the Martinist   carries th the e   secret wisdom and wisdom and is no   surprise   that   Martinism is knowledge of  the   Adept, it   is considered by   Initiates and non-initiates and d the e   very hu non-initiates   to be th hub b an   esotericism an spokee of  esotericism spok and d  mystical   wisdom. The Founding of the The Founding the Supreme Council of   N’Iartinism After   Saint-Martin’s   death in   1803,   Martinists   continued to teach   and initiate new   members   privately an and d  independently,   just as   Saint-Martin ha had d   taught   them to do.   Each  new  Martinist,   after the e  Work,   was was expe expected cted to   initiate  others. developing proficiency  in th Both  during and  after Sai Saint-M nt-Martin artin’s ’s lifetime,   there   were, in that came  came  together  to  study  and many  major  cities,  Martinist  groups that practice   esoteric   science.   There ar are e   records of  Martinist   Martinist   bodies in St..   Petersburg—a Paris,   Venice,   Lyons, St Petersburg—all ll well   before   1890-91. are not   clear,   although Sometime   during   those two   years   (records   are 1890  seems  closer),  the respected  French esotericists and  Martinists, Encausse, sse, to  prevent and d Dr.   Gerard Encau Pierre   Augustine  Chaboseau an irregularities in  the Ma Martinis rtinistt   Initiation,   gathered   together ten of  their   friends,   Initiated   them, the e   first them, an and, d, wi with th th them, em,   formed th Martinist   Supreme   Council.   This   Supreme   Council   safeguarded The Th e  I  In nit itia iati tio on an and d  established Martinist  groups with  with   officers. From officers.  From the th e   Initiates of    this   Supreme   Council   many   (but  n  not ot all)   regular (legitimate) Martinist   bodies  have   descended.

AMARTINIST   TREASURY

the e   AMORC/TMO, it   also is no nott   considered as is an   offshoot of  th valid. See App Appendix endix B for a  full   account of  the connected ected  the  problems conn with both TMOs. Famous  Marti nists

Well-known   members of  th the e   Martinist   movement   include Sarr  Hieronymous Gerard   Encausse  (Papu  (Papus), s), Augu Augustine stine Ch Chabosea aboseau, u, Sa the e  Compte  de (Emile Dantinne),  Eliphas   Levi, Lord  Bulwer-Lytton, th Saint-Germain,   A.E.   Waite,   H.P.   Blavatsky,   John  Yarker,   Franz Hartmann,   J.I.   Wedgwood, Wedgwood, Mou Mouni ni   Sadhu,   Victor   Blanchard, Honor~   Balzac,   Pamela   Coleman   Smith,   Margaret   Peeke, an and d many   others in the   fields of    government, government, religion,   literature, the e  arts. and d th education, business, an

Affiliation Regularity and Regularity andAffiliation Inner er Pla Plane ne by The All   legitimate  Martinism is   united on   the Inn  Init itia iati tio on.   There are  now several   regular  (legitimate)  branches of   throughout the The Th e Martinist  Order   which have been  Order throughout  the  world,  many  of  which The e  Initiation   from   Chaboseau or founded by   Initiates   who derive Th

Encausse. In th the e   United States, regular Martinist  activity  is  represented  b y and d th Mart mist   Order  an the e three   legitimate   branches, The  Rose+Croix   Mart mist  and Syna Synarchy rchy   (with it its s   affiliated   Church, Th The e  Mar  M artinist  tinist    Order    and Universal  Apostolic   Church). Th The e   background   of of each is  provided the e   Chapter in th Chapter entitled “A   Brief Hist History ory of   Martinist   Orders Currently   Operating  in   America.”  America   which ar There are two a  branches of  Martinism are e  Martinism in  America  AMORC an nott  recognized  as   legitimate.   One is   connected  with no  with AMORC and d  is called the   “Traditional  Martinist   Order” with Order”  with  headquarters at San Jose,   California.   This branch   does no nott  hold   valid   initiatory   power because  it  offers  (or,   once offered)  the  Martinist  “initiation” by  mail and an d   because it no   longer ha the e   all-important   “fourth   degree” of  hass th Initiator. Initia tor. There is   also a branch  called th the e  TMO/USA,   but,  since  it 2

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CHAPTER T W O

So Yo You u Want to be  a Martinist? When a   person wh who o is   interested in   esoteric and   mystical

 Martinist rtinist Order,  often th the e matters  first hears about the  mysterious  Ma first  reaction   is “Where can I   get in   touch with  these   Initiates, Initiates, and the e how can I  join?”  Yes,  for many  there is a natural  attraction to th the e  Martinist goals an and d   ideals  of   Martinism.   Yet, one  does not  join th one e   becomes a  Martinist,   first  by  receiving personally an Order, on and d the e   practical by   invitation   only Th The e   Initiation, an and d   then by th application of  the  the Martinist   Tradition.  T o   become a Martinist  is no light   matter,   nor shoul should d   someone the e someone be   misled   into  thinking  that th Martinist   Order is a  mere   social   club or   “just   another group”   into he or sh the e which   he any y   thought to th she e can   enter   without   giving an has s a obligations and  duties  of being  a Martinist.   Because   the Ord obligations Order er ha  of  teaching  teaching  and   practice   which it expects it its s   members  to   study, body  of  apply ply,, th interpret,   and ap the e   Martinist   will be   expected to   attend and d th the e   Martinist   will be   expected to regularly th the e   meetings, an regularly   conduct  Martinist   Work Work at home home an and d   otherwise in  his or her personal   life.  Remember,  the   precious heritage  o f  Th The e Initiation is too   valuable to   simply  give   away to a “joiner,”   someone who will putt   an Initiation Ce merely pu Certifica rtificate te on th the e   wall an and d   then let it  be known  that,   yes, he   possesses the   mysteries of Martinism.   Rather, and d   authority the th e  Martinist   holds an   enabling  transmittal of  power  power an herr to th him m or he which   links hi the e   venerable   Martinist   chain   which reach rea ches es bac back k into   distant   time. time. Th The e   Martinist   is expecte ected d to be humble abo about ut th and d   about the knowledge   obtained the e   trust   given an through  Martinist   status.

Therefore, th the e   first  consideration is   this: is th the e   Postulant the e   mysteries of Martinism?   Does he spiritually prep prepared  ared  to   enter th (or   she)   have a   solid   life of   Christian   spiritual   practice,   which editation n practic practice, e, an includes   religious   activity activity,, aut authe hentic ntic   meditatio and d   occult   matters,   and,   finally, a understanding of   spiritual an 1  These know ow   God,   especially   through   service? sincere   desire   to kn In fact,  Martinism is a  Christian  movement, an and d  some   Martinist  Orders require   that  their  members  be   baptized   Christians  w ho  are active  in   some branch of the  Christian Chu Church. rch.  Such a  requirement  is in   keeping with  the tradition established by  Saint-Martin himself  and  and is established because these Orders  believe  that  The  Initiation of Martinism   cannot  be  received  except by someone wh o  is linked to the   Christian  Current of  Initiation   Initiation  through  Baptism and an d subsequent religious   activity. 4

So Y O U   WANT ToBa A  M A R TX N ]ST ? are e   all-important, for   Martinism   cannot use a   shallow matters ar person,   one wh who o  is  merely   curious curious about the “oth “other er  world.”   Secondly, Martinism requ requires ires   that   its Postula stulants nts be   living  a  moral   life, a   life the e   person and d   that  is productive and useful to th that   is law-abiding, an and to   society   in ge gener neral. al. The   Martinis Martinistt mu must st be   gainfully and d   economic employed   with   sufficient   income so   that   money an worries   don’t   intrude   upon th the e   Work    time th the e   iViartinist   needs. Thirdly, a   requirement is   that th and d be the e   Postula Postulant nt mu must st   know an   friend  end  of a Martinist   prior to  receivin considered a  fri  receiving g the   Invitation into Martinism.   This   sense of  friendship   friendship is  a tradition   from  SaintMartin,   himself, fo forr  he   gave  The  Initiation   only to his  “Societ~ des who o   visited him regularly in his Intim~s,” his   “society of  friends” wh private priv ate apa apartments rtments.. No   one can   merely  find   a Ma Martinist rtinist and   then  and d   expect a  favorable   response. An ask to   “join”  an Any y   Martin ist   Order that   “takes al and d goals, als, an alll   comers” is   suspect as to its   objects, go legitimacy. and d   objectives are A   Postulant Postulant must   consider  what   his motives an the   Postulant   is only   desiring Martinist. rtinist. If the in   wanting to be   a Ma personal  power” or   merely  wishes wishes to feel exclusive by   belonging to and d   Martinism a  “secret  order,”   then  these   motives are not  worthy, an will be a  failure in   that   Postulant’s   life—indeed, The   Initiation, underr thes unde these e  ego-centered circumsta circumstances, nces, can   recoil   upon th the e   egotist and cause serious problem problems. s.   Rather, Rather, the  Postulant   must  be prepared to apply   Ritual   action an and d   concentration on th the e  mind, th the e   body, th the e spirit,, and th spirit The e  fact  is that the e  world  for the purpose of  improvement. Th butt an  opportunity to   work   for the Martinism   is not a  social   club, bu world’s original Divin Divine e   union, a   state   which reestablishment of  th the e   world’s Martinists   call   “Reintegration.” The   Martinists   teach   that the e  Martinist. In   turn, Initiation   transmits   powers an and d   abilities to th the th e   Martinist   works to  apply, in a practical   manner, th the e   teachings of  esoteric   science   for for the pu purp rpo ose of   Reintegration.   This   Work  requires   a regu and d   selfregular lar   methodology, as   well as   concentration an discipline.   Therefore,   the Po Postulan stulantt   will be   expected to   attend and d   will be   expected to   perform, Martinist   meetings   regularly an regularly and privately,   other other Martinist   Work  at   home.   Thus, th the e

IV2artinist   will will be   expected to   make   time   available for  Martinist meetings and Work, an and d  the  Martinist  must  be ready  to   work  for  the advancement of  those  have no  no   knowledge of th   those   who who wi will ll  have the e  benefits of  Martinist   Work. the e   Work  of  The Martinist   must be   certain   that   participation in th  family ly life life.. The the th e  Order   will not be a   source of  difficulty   difficulty in his  fami authentic   Martinist   works th and d   must the e   Martinist   Work  regularly an be able to do   such  Work in   peace.   Therefore, the  Postulant   must be certain   that he   will not   face   unrelenting   family   hostility an and d 5

ARTIM5T T  T ~EA5URY AMARTIM5T

opposition   because of  Martinism. Jesus s Ch Christ, rist, an The Th e   true   Head of  the and d His the  Martinist   Order is  Jesu Nam ame e is   regularly   mentioned in   Martinist   Work.   Therefore, th the e Martinist Ma rtinist mu must st   feel no   hesitation in   being,   perceiving, and describing himself  as a   Christian.   Long-winded   discourses   about “toleration”   found in   some   Martinist simply y a Martinist literatu literature re are   often simpl cover   for n-belief, lief, or   contempt for th for disint disinteres erest, t,   dislike, non-be the e butt   that the e   Martinist is   tolerant, bu Christian   religion. Of   course th toleration   comes  from  his   development as a   Mystic. To   paraphrase Jacob   Boeh me, “All   mystics   speak  th the e  same   language,   because  they country.” ry.”   Toleran Tolerance ce is not   intellectual or all come   from th the e   same count butt a result of  a  mystical  experience   which allows one to regulatory, bu all His  manifestations. To be   truly   “tolerant,” one see God in   all mustn’t be   indifferent   to religion,   merely  merely   asserting   that,   somehow, alll   religions ar al are e   ‘‘the   same ‘~ or ar are e   ‘‘equally   valid.’’   Neither statement is   true. To   experience th the e   Beatific   Vision, th the e   true for  r    something,   must   have   a be Martinist   must must sta stand nd fo belie lief  f  in and d   that  “something”   must be  Christianity.   Just as Our something, an Venera enerable ble Ma Master, ster, Louis-Claud laude e de   Saint-Martin   proclaimed and d   must 2, so   must must his  follower be a  Christian an himself  a   Christian even if   his per think  of   himself  as   one,   even perso sonal nal und understand erstanding ing of  Christianity is   neither stand Indeed, after standard-b ard-brand rand or   orthodox.   Indeed, artinist nist ha has s ha had d a mystical   experience, it is often the th e   Marti  often   difficult to be any y   rate a “standard-b “standard-brand” rand” Ch Christian. ristian. At an rate,, th the e   truth is   that  Christian ristian Initiatio Initiation n  to Martinist   Orders   which  attempt to   pass on a  Ch all   comers,  including tho those se of non-Christian   faiths or  no   faith at all eventually   become,   sadly,   not not truly Martinist at   all.  developed oped an   understanding of  Further, th  Martinist rtinist mu must st have  devel the e  Ma Jesus Jes us Ch Christ, rist, His   nature an and d  Work.   We’ve   already already established   that, in   general, are e not  “stand general, Martinists ar  “standard ard bra brand” nd” Ch Christians ristians   because The Th e   Initiation has   given   them a   more   mystical   and esoteric understanding of  Christianity.   Christianity.   Nevertheless, it  is the   nature of  the  Mar  M artinis tinist, t,   not his church,  that is  important; Ma belong  to  all Martinist rtinists s   belong to kinds of  Christian   Churches,   from the   most  conservative to the most liberal libe ral.. Rea eall   Martinism   insists   upon   the Ch Christia ristian n   life for its members,   although although the   form and content  of  that   Christian   life  is  left form  and  content  of  to   the indiv individua iduall   Martinist.   Many   Martinist   Orders   have an

So You WANT TOBE A MARTINIST? the e   “Gnostic   Catholic   Church”   (also   sometimes official   Church, th and d called th the e   Universal   Apostolic   Church, or  variations   thereoD, an its it s  officers  an  and d   memb members ers are   expected to  participate in  that   Church.3 However,   other other auth authentic entic Mart Martinist inist   Orders   (such as The   Rose + Order) er) have no   official or   unofficial   church. In Croix   Martinist Ord religio ious us affiliatio affil iation an those   Martinist   bodie bodies, s, your relig and d understanding   would be   your   own.   However,   Martinism is a Christian Ch ristian Ord Order. er. Therefore, are e   strongly  all   branches ar  Therefore,   Martinists of  all d  in  in a encouraged to   develop   a spiritual   life   both  individually and  church   setting. Finally, it is   important   to sa that the there re ar say y   that are e no   initiation or degree  fees in   Martinism.   However,   the Ord Order er must   be able to  meet its bills bills,,   since it   must   have have sup supplies plies   for gro group up   meetings, not to the e   individual  Martinist   will mention   rent   and utilities.   Therefore, th t he  Work  of  the e  group  through  reasonable, be expected to  help   support the  of th regular   contributions. The  Martinist   must not foresee any problems problems financia nciall   obligations  to   the Order.   Therefore, th the e in  meeting these fina Martinist   should be   gainfully   employed in   a reg regul ular ar job or occupation. This   Chapter   gives a   solid   foundation for   helping a   person careful ful decide   whether or not  to   seek  Martinist   Initiation. If,   after care consideration, th the e  person wishes to  proceed,   then  that   thought should be  formed   and sent fo forth— rth—a   strong   desire to  become   a Martinist Martinist rtinist   contact, sometimes by th always  results in   a Ma the e  Postulant, sometimes by a  Martinist. Gnostic Catholic Papus,  in  1914,   acting in hi  Catholic Bishop  and his s capacity as a Gnostic as  President  of  th the e   Martinist Supreme  Council  at   Paris,   signed   agreements Gnosti ostic c Cat Catholic holic Ch Church urch th the e   “official”   church of   French making   the Gn Martinism.   However,   these   concordats   resulted in   preventing   the wide widerr participation of    French   Martinists in a  variety of   other churche rches, s, thus isolating   French French Martinists   from   other chu churches rches and   reducing   Martinist  and d   theology. For   Russian   Martinists   whose impact on   general general church life  an

Saint-Martin through   Prince Kourakin Line of   Filiation   came   from   Saint-Martin Line Kourakin,, the RussianAmbassador Russian Ambassador to  Paris,  this official  ac  and most  actt of Papus  did notapply,  and  most Martinists  remained  active   members of th the e  Orthodox Church. Russian   Martinists remained Russian

2 In  fact,  Saint .Martin wa wass a Roman Catholic, even though he  was critical of the political political   and and intellectu intellectual al  oppression  o f  the   the French priests. In  retaliation to  his opposition, th the e  Roman  Catholic   Church   placed Saint-Martin’s placed  Saint-Martin’s   books  on the th e   Index of    Forbidden   Books.   However,   Saint-Martin wa wass   never excommunicated, an and d  he lived an and d  died  a Roman Catholic,  although   always  a mystical  and metap metaphysica hysicall  one. 6

7

 — A  BRIEF HIsTORY OF   MARTINIST  ORDERS

CHAPTER Tm~EE

Martinist  Orders Currently A Brief History of Martinist inthe the United  States Operating in  MartinistMovemen Movementt The Martinist The  Legend The   very   name “M “Martinist” artinist”   conjures images of  th the e   mysterious  command d occult powers  an and an d  th  has s at his  comman  and d who o  ha  the e  unknown   adept wh who wh o   studies   “quaint   and curious volumes of   forgotten   lore.” Martinists are   known to be   theurgists,   alchemists, an and d   Grailists. Since   such  persons  as   the Count of  St.  Germain,  Cagliostro,   Edward

Blavatsky, and Eliphas Eliphas   Levi   were Bulwer-Lytton,   Mine.   H.P.   Blavatsky, have ve bee been n ide identif ntified ied as Martinists,   Martinism and   Martinists ha and d   esoteric   movements of  the major  forces in th the e   occult an  the   last  three centuries.

The History “Martinism” is a   system of   myst mystica icall Ch Christia ristian n Illu Illumin minist ist ctice e bas based ed   upon th instruct ructio ion n an and d philosophy   and practic the e   private inst public   writings of French  philos  philosopher opher Louis Claude Claude de   Saint-Martin Saint-Martin’s artin’s ma major jor pub published lished   works   include Of   (1743-1803).   Saint-M

and d Th  Errors  Erro rs   and Tru Truth th,,   The The Ne New w   Man, an The e  Spirit  of   Things.   (See Waite’s The   Unknown Philosopher  for a   complete  bibliography of  St.   Martin’s  works.)   Saint-Martin was  initiated   into th the e   Order des Elus-C Elu s-Co ohen hens, s, an   esoteric an and d   medieva medievall ma magical gical   quasi-Masonic osicrucian icrucian and Fre Freema emaso son, n,   Martines de body   founded by   Ros Pasqually  (?-1774).   Saint-Martin even eventually tually developed a  preference and d   Theurgy   rather   than for   Pasqually’s for   mysticism an Pasqually’s med medieval ieval magic.   There Therefo fore, re, SaintSaint-Ma Martin rtin   evolved hi his s ow own n   system of 

Christian Illumin Christian Illuminism ism built   upon th and d the e   foundations  of  Pasqually an Illuminism Sain Saint-Ma t-Martin rtin priva privately tely Jakob   Boehme.   This Christia Christian n   Illuminism propagated by wa way y of   perso personal nal initiat initiatio ion n and private private instruc instruction tion of  students. Th These ese   students   eventually   became his men and   women   students. known as   “Martinists.” “Martinists.” Afte Afterr Sa Saint-M int-Martin’s   death in 2   803, his “disciples”   continued to   teach teach and   initiate ne new w   disciples   privately taught ht   them to do. and an d   independently,   just as   Saint-Martin had taug  was as expec expected ted to initiate   others.  By  the end of the 18 Each Martinist  w 18th th century,   Martinism   and Rosicrucianism   were   closely   identified, an   identity   which   continues   into  modern   times  in   certain   Martinist 8

Orders. In   1890-91,   the res respe pecte cted d Fr Frenc ench h   esotericist,

Dr.   Gerard and d   his Encausse, an his fri frien end, d, Aug ugus ustin tin   Chaboseau, to   prevent gathered ered te ten n of   their irregularities in th the e   Martinist   Initiation, gath them, and   forme friends,   Initiated   them, formed d the   first Martinist   Supreme Council.   Papus Chaboseau, seau, alon along g with  their   Supreme   Council, Papus and   Chabo divided The   Initiation (a (as s   Martinists   called   their   initiatic 4 an and d   established   Martinist ceremony)   into fo four ur   constituent   parts the e   newlyalll   Martin Martinists ists at first   entered th Lodges   with   officers. Not al organized   Martinist   Order,   preferring to   continue   independent these e   “free”   Martinists5 Martinists5 and   former   Supreme operations. It   was thes Council   members   that   Victor   Blanchard   drew upon in   1918  to  form his hi s  branch  of  th the e  Martinist  Order.  To   this  day,   there  are in  Europe  a few independent   “free”  Martinists. Th The e  Martinist   Order of th the e   ElusCohens   (ca.   l940s) is   also   considered a  “regular”  Martinist   body, bu butt oness of   Martines de its methods   are are the  Masonic/medieval.magical one of    LouisPasqually   rather   than th the e  Theurgical-mystical   ones of  Claude de   Saint-M int-Martin. artin. Th There ere are   other   tiny   regular regular Mar Martinist tinist Orders,   such as a  “Russian”   branch   descended   from th the e   Martinist Lodge  at the Court  of Czar Nicholas  II  (see   Waite’s Br  Broth other erhoo hood  d  of  the and d   20th the e   18th, 19th, an  Rosy  Ro sy  Cross).6   Martinist   topics of  study  in th centuri cen turies es inc includ lude e   Christian my mysticism, sticism, esotericism esotericism,, theo theosop sophy, and related   subjects. Hermeticism, Rosicruciani sin,   and Kabbalah,   Hermeticism,

Evolution of the Various Martinist Orders The Th e  history of  the  the   various  Martinist   Orders   that   followed the formation of  the  the  first   Supreme Supreme Cou Council ncil  is   directly  connected to the which  followed   the death   (from  lung disease)  of Dr.   Gerard events   which followed events Encausse (Papus)   in 1916 1916..   Charles   Detre (esoteric nam name—”Ted e—”Teder”) er”) the e  Grand  Mastership after  Encausse’s death.  A s   Grand ascended  to th Master,  Detre  decided   that th the e  Martinist   Order  (Ordre   Martiniste) would   best be   served by   limiting   membership to   Freemasons, ~‘ Th e   Degrees of  Associate,   Initiate,   S.I.,   and, the all-important   final “Unkno known wn Initiator’s Degree,  that of  S.I.I.   S.I.I. The final   Degree is  also  called “Un “L.I.,” or,  or, “Free  Initiator.” Philosopher,” Philosopher ,” “SI IV ,”  and “L.I.,” ~ Because   Martinists tend to  be   sociable  and have  come to   prefer  groups,

the  independent  (“Free”)  Martinist  has  almost  totally d  almost totally  d isappea isappeared. red. 6   Martinism  w as  apparently first  introduced into Russia through   Prince  Initia itiation tion Kourakin, the   Russian   Ambassador to  France, who   received The In from Saint-Martin. He, in   turn,  gave The   Initiation  to Nicolai  Novikov, th the e and d  supporter of  who o was a strong proponent an “father of  Russian   Russian  Masonry,” wh well-establish blished ed in the Russian the Martinist   movement. Thus,   Martinism  was well-esta the royal court  by  the time  Papus  arrived.

9

AMARTINIST ARTINIST   TREASURY especially  those of  the  the Rite of    Memphis and Misraim—the   RMM. Detre was an   ardent   supporter of th   Memphis and  Misraim, the e  Rite of  Memphis collection ion of   Masonic   Degrees   assembled   into  a   rite   about a  huge   collect

The e   “RMM”   consists,  first, of  a variation of  1814  b y   G.M.   Marconis. Th  33   Degrees;   then th the th e  Scottish Rite  called th the e  “Primitive  Rite” of  33 the e  finally,, the   Rite of  Memphis   Memphis  of  Rite  of  Misraim of  90  90   Degrees;   and,  finally 96  Degrees.   Holders  of  the   Rite  place,   after their   names,   their   ranks by   grade   number,   usually   33, 33, 90, 95,   thus  giving the   appearance of  all of   world-wide   Freemasonry. The outranking   everybody in   all  the   Rite is too   complex to  recount   here7   (see complete   history of  the the Gra Grand nd   Lodge of  Waite’s   Encyclopedia of    Freemasonry), but   the France   eventually   recognized the   Rite in th the e   early   19th   century, butt actually  for  the purpose ostensibly so  that  the   Rite  could  function, bu of  putting th Grand d  Lodge  allowed  the  RMM M  “to   sleep.”  The French Gran the e  RM RMM RM M  to work  th the e   first thr three ee   Masonic   Degrees  (Apprentice,   Fellow, “higher” deg degrees. rees.   Later,   J.E. and Master) aster),, but   proscribed th the e   “higher”

G.M..   Marconis)   revived the   Rite,   accusing Marconis   (son   of G.M (correctly) th the e   French  Grand   Lodge of   duplicity  in  falsely  declaring its purp purpose ose  for  recognition.   However, However, sinc sincee  the  French  Grand   Lodge had   control of  the the e  the   RMM, Marconis’   efforts   merely   resulted in th (i llegal) Mason sonry. ry. [n establishing of   more   French   “clandestine”   (illegal) A  peculiar   transformation  has occurred in some   versions  of  the RM M that have  come  und  under er th the e  contro Church,, the “official  controll of the Gnos Gnostic tic Cath Catholic olic   Church  Martinism  such as   the “Martin church” of  most   most   branches of  Martinism “Martinist ist   Order an and d Synarchy”  and the “Ordre Martiniste”: as  the candidate passes through the various degrees, he   (and it is always a   “he”) is   supposedly   ordained to  the the 66th degree),   i.e., the   person  person  allegedly  is priesthood  and episcopacy  (at   the  priest and the e  process  of  the made a  priest  and bishop  of  the  Christian  Church during th various so-ca[led  Masonic  ceremonies in the   RMM.  This confusion of  spurious   spurious Freemasonry an and d   Catholicism   shows a   confusion of   mind   that is not unexpected in some   occult circles. Not only might  a Masonic/Catholic  mixture be   unsettling  to   Protestant  Church candidates,  bu also suc such h   “ordinations”  butt   also would not be recognized  as  proper  or  legitimate  by  established  Church bodies.  the candidate Thus, in those  branches ofthe RMM  which  practice  such rituals,  rituals, the  candidate undergoe un dergoess ceremon ceremonies ies   that   many   would   consider   fraudulent or   even sacrilegious.   Such   “ordinations”   apparently   occur   more often   than   many man n realize. reali ze. In a recent (9/11/91) (9/11/91)   long-distance  telephone conversation  with a ma living  in California, the  man man revea revealed led tha thatt  he  had be been enordained a  “Deacon” of  some  independent “catholic”  church during a “Masonic  lodge  meeting.”  That is, a “Masonic”   lodge  had been opened  and the   ordination occurred.   Needless to say,  this   “Masonic” body was  spu  spuriou riouss and not in  any way  connected  with California—nor, indeed, indeed , the genuine or related  to the  genuine  Masonic  Grand  Lodge of   California—nor, was  the  “church”  re[ated to  any regular   church  body  body.. The ma man n   wanted to know  if he was really a “deacon.”  The  answer is simple—No. 10

A  BRIEF HIsToRY  OF M   ARTINIST   ORDERS the th e  late   19th   century, th the e   “RMM”  entered th the e  jurisdiction of  British   British

Yarker (founder of  th the e Freemasonry   under the   headship of   John   Yarker Freemasonry  Holy   Royal Lodge of  Royal Arch   Knight   Templar The e   Grand   Lodge Templar Priests). Th England   neither   recognized   nor rejected   Yarker’s   RMM,   thereby quasi-legitima si-legitimacy, cy, and it  ha  has s giving th the e   English   version a   sort of  qua

the e  fringes of  regular survived on th   regular Eng English-sp lish-speakin eaking g   Freemasonry ever   since.   Yarker   conferred th the e   Degrees on   some   Americans,   and, RMM M wa for a  period of  about wass   very  popular in  the   about   fifty   years, th the e RM American   West,   where it   also   ha had a   quasi-legitimacy.   Today in America and   Great   Britain College e of   Rites   holds Britain,, the Gran rand d   Colleg and d it   isn’t likely   that th RMM could over the   RMM, an authority   over the e   RMM successfully   (i.e.,   legitimately) be   revived.   French RM RMM M   bodies and those   deriving   their   “authority”   from th them em ar are, e, in   fact, clandestine   (illegal,   unrecognized, or   spuriou rious) s) Freemasonry, and regular Freemason asons s in   all countr prohibited fro from m  entering untries ies   are prohibited New w   Encyclopedia of   such suc h bodies dies..   Waite   described (in A Ne Freemasonry)   most of  th “puerile,” le,” bu butt   also RMM M  Degrees   as “pueri the e RM acknowledged   that th the e   mammoth   Rite   did contain   some   Degrees of  considerable   interest an and d   value. the e  Martinist   Order to Detre’s   decision  to  restrict   membership  in th Detre’s Master   Masons was   right   insofar  as   Freemasonry   could   serve as a membership   pool   and insofa insofarr as th the e   availability of  th the e   resources of    lodges for   Martinist mee meetings, tings, for  example). The the Maso asons ns   (use of  lodges problem, of   course~ was   that   excluding   women   from   Martinist Initiation   violated   a fund fundam amental ental   precept of   original Martinism, not to   mention   the the fac factt that that the there re   were   already   numerous   female suddenly fou found nd   themselves cut off  from   from   Martinist who o   suddenly Martinists wh activity. The   first   result of  Detre’s   action  was th the e   exit of  several from the   original   1891   Martinist   Supreme   Council as members   from origina nall   Supreme   Council   consisted of  established by   Papus   (the origi Gerard   Encausse,   Pierre   Augustin Augustin Cha Chaboseau, boseau,   Paul   Adam, Francois-Charles   Barlet   [pseud. of    Albert Fauch Faucheux, eux,   1838-19211, Maurice   Barres,   Burget, Burget, Lu Lucien cien Ch Cham amuel, uel,   Stanislas de   Guaita, after the LeJay,   Montiere,   Josephin Josephin Pela Peladan dan,, and   Sedir).   Soon   after formation of  th the e   first   Supreme   Council,   Maurice   Barres Barres an and d sicruc ucian ian societ cieties, ies, an and d the they y we were re Peladan   left left to   develop   Rosicr replaced by   Marc Marc Haven and   Victor-Emile Michelet   (about   whom more   later). A   second   result of   Detre’s Detre’s action was   the rena renamin ming g of  th the e Masonic   branch of  Martinism the e   “Martinist   Order of   Lyons,”   Martinism as th city to   which the th e   city which De Detre tre   moved,   taking th the e   “headquarters” of  the  the Masonic   Martinists   with   him. Toda day, y, the   “Martinist   Order of  longerr exi exists, sts,   having Lyons” no   longe having me merge rged d   with th the e   “Ordre   Philippe   Encausse.   According  to a  November 10,  1960 Martiniste” of  Philippe 11

A MARTINIST

TREASURY

document   written by   “Fra.   Sorath” an and d   issued by th the e MOS   Grand Lodge  of  Canada, in 1951,   Philippe   Encausse,  son  of   of  Papu  Papus, gathered and d together a   number of   unattached   (“free”)   French   Martinists an “Ordre Martiniste” unde underr   the origina formed th riginall   constitution. In the e   “Ordre October   1960,  Henri DuPont, Grand Master  of  th the e  Martinist   Order  of  Lyons,   died, leav leaving ing th Grand Mastership to   Philippe   Encausse the e   Grand who wh o was   confirmed in   that   office.   Thus, Thus, Enc Encau ausse sse hea headed ded tw two o Orders, the OM and th the e   0Mb. He   then   merged  the tw Martinist   Orders, two o OML L was   removed. Orders Ord ers after th the e   Masonic   qualification of  the  the OM   Canada An  undated   document document issued by th the e MOS  Grand   Lodge of  Canada shows th as::   Jean-Antoine the e   line of   fihiation for th the e   modern OM as 1832); 2);   Henri Delaage (d.   1882);   Gerard Enca Chaptal   (d. 183 Encausse usse (d. 1916);   Charles   Detre (d.   1918);   Jean   Bricaud (d.   1934);   Constant Chevillon Chev illon (d.   1944);   Charlesarles-Henry Henry DuPont (d.   1960); and   Philippe Encausse. requirementt wa was s th A   third   result of   Detre’s ne new w   Masonic   requiremen the e  the tw establishing of  two  two   other  Martinist  Orders.  The first of  the two o was Synarchy archy   established in   1918   under  Victor the th e  Martinist   Order  and Syn Blanchard. At   Detre’s  death  in  1918,   Blanchard   was to  have  become

 the O M,  but Blanchard refused th the e  office  because  he Grand   Master  o f  the did no nott   agree   with th the e   Masonic  requirement. In th the e   same year, Blanchard   gathered together   independent   Martinists   who nott who did no adhere   to the e   Masonic   Martinist   branch,   forming a to or   belong  to th Martinist branch Martinist  branch   which had  no   Masonic   qualification an and d  which Initiated me and d   women.8   Several  years   later, in   1934, at a men n an of    Martinists   called by   Blanchard, Blanchard, Blan Blanchard chard’s ’s Order convention of  changed it its s   name to the   Martinist   Order an and d   Synarchy, an and d Blanchard was  elected MOS   Universal  Sovereign  Grand  Master.9 Unfortunately,   Chaboseau’s   candidate candidate for Universal   Sovereign accept ept the   election of  Grand Gra nd Ma Master, ster,   V.E.   Michelet, did   not acc establishe lished d   close   ties with the 8   Ironically, the   modern MOS   has estab reconstituted “Order of   Elus-Cohens,”  a  spurious  “Masonic”   body  which  no w serves as  the  MOS “inner order”; women MOS  members  are   excluded   from this activity. Thus, the  modern MOS has turned its back on  the  ve  very ry reaso reason n  for its original  formation. the   growing   success  of  other Martinist ~ The   American   MOS, facing the Orders  and wishing to bolster its  o wn   claims, is now   insisting that  only those Orders founded  by  the  original  Supreme   Council  members  are  “legitimate.”  members are supported, especially in   view of  th the e  fact  that the Such Su ch a   claim  cannot be   supported, original   founders themselves belonged to no   Supreme   Councils   before founding  their own   Order.  Also,  such  a  claim  ignores  the Russian  Martinist Orders wh which ich  were   formed  without an any y   connection  to Lhe   French  Supreme Council. 12

A  BRIEF HISTORY OF   MARTINIST   ORDERS

Blanchard, so he an and d   Chaboseau   left the   Supreme   Council an and d Martinist rtinist   Order,   with  Michelet as   Grand founded   the Traditional Ma Master and with Chaboseau Chaboseau as   deputy Grand Master.10 The Th e   Parisian Ma Martinist rtinist   Order,  with its  membership   limited to wass   renamed   the “Ma Freemasons, wa “Martinist rtinist Order of   Lyons,” th the e   city to  which Detre   moved. In   1951,  Philippe  Encausse  gathered together as   many  unattached   (“free”)   French   Martinists Martinists as  he   could   locate Martiniste” e” unde underr the   original   constitution and an d  formed  the   “Ordre   Martinist Encausse. se. In   October as   written by his   father, Dr.   Gerard Encaus October 1960, Henri  DuPont,   Grand  Master of  the  the Martinist  Order   of Lyons, died, leaving the   Grand   Mastership to   Philippe who o was Philippe Enca Encausse, usse, wh confirmed in   that   office. Thu Thus, s, Ph Philip ilippe pe Enca Encauss usse e   headed two which h he  founded an the e Martinist   Orders, the Ordre   Martiniste   whic and d th OML,  which was  the   original  Martinist   body.   Then, the two   Orders merged  after th the e   Masonic   qualification of  th the e   OML was   removed.   France is the  continuation of  Therefore, the   “Ordre  Martiniste” of  France Dr..   Gerard the th e   original   body   founded   by Dr Gerard En Encau causs sse e an and d Pi Pierre erre Augustine   Chaboseau.   The line of  filiation Augustine  filiation for   the Ordre  Martiniste 183 32) 2);; an   unknown   brother is:   Jean-Antoine Ch Chaptal aptal   (d. 18 (considered  to be an uncertain   break  in th the e   chain);   Henri   Delaage Encausse usse   (d. 1916);   Charles  Detre   (d. 1918);  Jean (d.   1882);  Gerard Enca Bricaud (d.   1934);   Constant   Chevillon (d.   1944);   Charles-Henry DuPont (d.   1960);  and Philippe  Encausse.   Because of  the uncertainty  the uncertainty Chaboseau oseau an  the   Line   between   Chaptal of  the Chaptal and   Delaage, Chab and d  Papus “exchanged”   their Initia Initiatio tions, ns,   since   there wa wass no   break  in Line of  Filiation.  Filiation on proba probably bly   Filiation.  Thus,   Papus   held  Filiati Chaboseau’s   Line through   Delaage and Delaage  and definitely  definitely  through  Chaboseau. There The re are   now several   regular (legitim (legitimate) ate) Gra Grand nd   Lodges  and throughout hout the  world,  many of  Jurisdictions of  The Martinist  Order throug them   founded by   Initiates wh Linee of  Filiation   Filiation to who o   trace   their   Lin usually sha share re the   same Papus.11 s.11 Such   Grand   Lodges   usually Chaboseau   or Papu 10  Chaboseau  was a  man of  great personal dignity  and humility and  was

Mastership stershipss not   particularly   interested in th the e   ambition   which   Grand Ma represented—hence his refusal  to take the  lead office. He   accepted  the   Deputy

Grand GM offi office ce   only at   the insistence of   Michelet, and  later   took   the Grand Mastershi astership p onlybecause of Michelet’s  death.  The THO’s successful  growth in Paris  was  primarily  due to Chaboseau’s  charisma. 11   But not  all   Lines  of  Filiation  are   from   Chaboseau or   Papus.   Baron  joine ned d  a  Martinist lodge  in  Venice  in  1830; Spedeliere, friend  of  Eliphas  Levi, joi this  was a group whose  Filiation obviously came from  neither   Chaboseau  nor Papus.   Furthermore, th the e   “Ordre   Martiniste des   Chevaliers du   Christ” a Russian Martinist   Order,   claims  this Filiation   Line:   Saint-Martin—>Prmnce   Saint-Martin)—>  the   time of  Saint-Martin)—> Kourakin (Russian Ambassador (Russian  Ambassador  to  France  in  the

13

A MARTINIST

TREASURY

territory, th the e   idea   of “exclusive   territorial   jurisdiction” not   being

Martinism. These Grand   Lodges ar are e   often   defined  b y practiced in   Martinism. the differ different ent   emphases of    Martinist emphases placed on   various   aspects of  the e   United States  of  America,  there  are four doctrine  and practice. In th fully   functioning   Martinist   Orders: th the e   Martinist   Order  and  Synarchy of   th the e   U.S.A.,   The Mart  mist    Order, th the e The Ros Rose e +Croix   Mart mist  Traditional   Martinist    Order the e   Traditional Order U.S U.S.A., .A.,   Inc., an and d th  AMORC  AM ORC..  Mar  M artinis tinist  t  Order  of   Martinis rtinistt   Order wh The Th e   Traditional Ma which ich   functions   under th the e wing of AMORC is  not  recognized  as  legitimate, as   described  below. the e   U.S.A.   (not Further, the   Traditional   Martinist   Order of  th but   under AMORC, but under Gary St Stew ewart) art)   also   lacks   evidence of  an unbroken   Line of   Filiation.

Martinist Order Order and  and Synarchy,  Grand  Lodge of the U.S.A. (Sar Benedictus (Sar  Benedictus [Eliakim],  [Eliakim], Grand Master) The   Martinist   Order Order an and d Sy Syna narch rchy y was esta establish blished in   1918

under Victor   Blanchard.  At Detre’s   death  in 1918,  Blanchard was  to butt   Blanchard have  become   Grand Master of the Ordre  Martiniste, bu

refused th new w   Masonic the e   office   because he did no nott   agree  with  the ne the e   same   year,   Blanchard   resigned   from from the requirement. In th Supreme   Council   and formed   a Martin artinist ist   branch   which had no Masonic   qualification an and d   which   Initiated men an and d   women.   Martinists   called by Several   years   later, in   1934, at a  convention of  Martinists

avoid d   confusion   with Blanchard,   Blanchard’s  Martinist   Order,   to avoi its s   name to   the Martinist   Order an and d the th e   Lyons   Order,   changed it

Synarchy,   and Blan wass   duly   elected   Martinist Blanchard chard wa Martinist Order and Synarchy Universal   Sovereign   Grand Master. 12, th the e The Martinist   Order an  has s an  official  church and d  Synarchy  Synarchy ha “Universal   Gnostic   Church” Church” (also   called th the e   “Universal  Apostolic Nicolai   Novikov—>   Gamalei—>   Posdeev—>   Arseniev—>   Pierre Kasnatcheev—> Serge Marcotoune   (Sar  Hermius)—>  Armand  Toussaint—>  Emile Dantinne)—> Sa Sarr   Hieronymous  (not  Emile Sa Sarr Dionysus. 12 The   “official   church”  was establi established shed by  Gerard  Encausse   himself.  the Gnostic  Catholic  Chu Encausse  had become a  bishop  of  the  Church rch and and,, in  1914,  with h the GCC  making it the  “official”   church  of  Martinism. signed a  concordat  wit Thereafter,   officers   of the   Martinist   Order   Supreme   Council  were   made bishops  of  the  the  GCC,  while  subordinate  Martinist  officers were   made priests.  “official  church” ma Having an the e  time,  bu  butt this an “official may y have seemed appropriate  at th “official  church” ha hass  caused numerous problems  for the Martin Martinist ist  Orders  that the e  custom. follow th

14

A BRIEF HIs¶roRYOF MARTINIsT  ORDERS its s   officers Church”) and   most of  it the e   “Gnostic   Catholic   Church”) Church” or th are ar e   deacons,   priests, or   bishops of    this   church.   Also,   the “inne “innerr  the Elusorder” of the Martinist Order  and Synarchy  is  the Order  of  the the e   charter of  th the e Cohens.   This since ce th This is a   reconstituted   body, sin  its  founder,  Martinez original Elus-Cohens expired with  the death  o f  its Pasqually.   Even   though  the   initiation rituals of th the e   higher   degrees original   Elus-Cohens   were  irretriev  the  original  of  the  irretrievably ably lo lost, st,  the Elus-Cohens degrees rees of  the was as   reconstituted by   adding   the deg  the   Masonic   lodge. In of    its Grand Master, Master, th 1969, by  order of  the e   reconstituted   Elus-Cohens and d   Synarchy was   officially   closed.  However,   the Ma Martinist rtinist   Order an rderr an and d ha has s ma mainta intained ined its   Elus-Cohens as the e   closing   orde ignored th an in inne nerr  order.” Because  the   “Elus-Cohens”  of  the Martinist  Order and Syn Synarch archy y   confers   “Masonic”   degrees, it is   considered as more re   accurately “clandestin e”   (illegitimate,   or, mo accurately,, spu spuriou rious) the e   regular   Masonic   Grand   Lodges,   thus   causing Masonry by th problems   with MOS   Masons who are   also   members of   regular Mason asonic ic bodies bodies.. The   “regular” Grand   Lodges   have   descended from the   original   British   Masonic alll   regular Masonic Gran Grand d   Lodge, an and d al Masonic   bodies bodies prohib prohibit it   their   members   from   interacting interacting wit with h French ch   Rite of  spurious   Masonic   organizations   (such as   the Fren Memphis &   Misraim—and the   Elus-Cohens). Elus-Cohens). Thus,   regular Freemasons wh the e MOS   would be   prohibited   from who o are   also in th the e   “inner   order” of   that   Martinist   body.   Furthermore, entering th the e  Martinist   Order an since th and d   Synarchy  has   its own church,  there are ar e  some  problems  with its members  who  prefer their  own  churches. Finally, Fin ally, since th the e   reconstituted   “Elus-Cohens” of  th the e   Martinist Orderr an Orde and d Syn Synarc archy hy is   “Masonic” an and d   “priestly,”   once   again, themselve selves s   excluded women wo men MOS   Martinists   find them excluded fro from m   these aspects  o f  Martinist   Order an and d   Synarchy The e   MOS was Synarchy activities. Th chartered  in   1990 in  the United   States  under the  sponsorship  of  the   Britain.  The head  of  this  Martinist  body is Sa MOS  Grand  Lodge of  Britain. Sarr Benedictus  (formerly   known  as   “Sar  Eliakim”)  of New York   City. and d  Synarchy is th the e  Martinist   Order an the e Unofficially related to th “International   College of    Esoteric   Studies”   whose   address is Worthing  31W,   Barbados,   West   [ndies   ($1.00  brings  information). Its seri series es of   graded graded lesso lessons ns cont contain ain   historical historical and   philosophical   other   esoteric an information  related to  Martin  Martinism ism and a host of  other and d welcomed ed as mystical my stical sub subjects. jects.   Martinists of  all   affiliations are   welcom  publications ons interesting interesting.. many ny find their   lessons  and  publicati students   and ma de-emphasized its  Martinist   connections Recently, the   ICES ha hass   de-emphasized and has  begun  publicizing and promoting the  “Order  of  the Grail,”  a writings gs an Rosicrucian,   knightly   body   that is   interested in   the writin and d philosophy  of  Sar Pelad  Peladan, an, the founder of  th the e  “Catholic  Order of  the  the Rose +   Cross.” 15

AMART] NIST T R E A 5 U R Y

A BRIEF   HISTORY OF  MARTINIsT 0R D E R 5

Traditional Martinist   Order 13, (AMORC  Sponsored;   Christian Bernard Sovereign Grand Master)

Order   (AMORC),   Ralph   Lewis, ha had d   been   appointed as a Regional Grand   Master for  the TMO by TMO  Legate  Legate Georges  Georges LaGreze.   After the th e  Supreme   Council of th the e   international TM O wa was s  dissolved,   Lewis

wass   called by   Victor In   1934, a   convention of   Martinists wa Blanchard  who  had  been  the  the   head  o f  a Martinist  Order he founded after the   original  Martinist   Order   restricted it its s   membership to the e   1934   convention, Blan chang nged ed its Masons. At th Blanchard’s chard’s   Order cha name to th the e   Martinist   Order an and d   Synarchy, an and d   Blanchard was and d   Synarchy   Universal  Sovereign   Grand elected Martinist   Order an had d  offered his  own Master.  However,   Pierre   Augustine Chab Chaboseau oseau ha candida can didate te for  Universal   Sovereign   Grand   Master,   V.E.   Michelet. Chabosea aboseau u and Michelet Michelet  withdrew When  Michelet was  not  elected, Ch from th Supreme Cou Counci ncill of   Blanchard’s an the e   Supreme and d   founded the  Martinist   Order,   with  Michelet as   Grand   Master an Traditional Martinist Traditional and d  Chaboseau as   deputy Gra Grand nd Master.   After   Michelet’s   death, with Chaboseau with Grand Ma Master. ster. Th Chaboseau Ch aboseau became   Grand The e   TMO was   very succes successful sful Augustine stine   Chaboseau’s   death, his   son, and an d   grew  steadily.   After Augu wass   nominated to   succeed  him.   However, th wass no the e son wa nott Jean, wa Grand Ma Master ster by th the e TMO   Supreme confirmed in the   office of   Grand and d  Jean then  ordered the  TMO to dissolve.  This  order  was Council, an F.U.D.O.S.I. .I. memb members ers and d a   “Regenc “Regency y Cou Council” ncil” of   F.U.D.O.S refused, an eventually failed, the e   TMO, bu butt  this  effort   eventually attempted to   maintain th and European  TMO  members entered  either the  Ordre  Martiniste  or the th e   Martin Martinist ist Order and   Synarchy or   remained   independent as “Free   Martin ists.” Meanwhile, in th the e   United States, th the e   head of  the  the   Rosicrucian

elevated   himself  to th the e   office office of   Sovereign   Grand   Master Master and assumed   full   control of  th the e  TMO.   Today, th the e TMO  operates under and d one  must  be an   AMORC  member  to be the th e wing of  the  the AMORC, an the e  TMO  (at least  this  is  s o at press   time—1992; AMORC’s   policy in th see-sawed over the   past   several deca decades, des,   first   allowing nonhass   see-sawed ha AIvIORC   members to   enter the   TMO,   then   restricting   such membership to   Ninth   Degree   AMORC   members,   then   allowing The e   AMORC   sponsors TMO entry by   First   Degree   members). Th and d   “Septa”   (singular,  “Septem”). Th  the “Heptads” an The e   teachings of  the AMORC/TMO are   given in the   form of   mail-order   papers. Th The e and d instruction  papers ar are e   based   upon   those of  the Ma Martinist rtinist Order an Synarchy which  the T MO   officers  obtained when  they were   Initiated into  the   Martinist  Order an the e and d  Synarchy  by   Victor Blanchard Victor  Blanchard in th 1930s.   These MO S papers  have been edite  the e   non-magical edited d  to  reflect th  the TMO philosophy  of AMORC.’4 Th The e  Sovereign   Grand   Master of  the who o   can via a   AMORC/TMO is   Christian   Bernard, wh can be   reached vi San n  Jose,  California. headquarters in Sa The Th e  AMORC/TMO   does  have a major  problem:  no   other regular because se (a) th the e Martinist   body  recognizes the TM O as   legitimate becau  one time offers (or, at TM O   offers  time   offered) a  mail-order  “initiation,”  thus at one violating   the Ma Martinis rtinistt requirem requirement ent of  personal   transmission of  The   Initiation; an and d (b)  the TMO  lost its link  in  the   Line of  Filiation because it   failed   to give it the e   fourth  degree of  its s   initiating   officers th initiations. tions.   See Appendix B: “[nitiator,”   thereby  invalidating all  its initia The Th e TMO   Problem.

1 ~  The  original   edition  of 

The   Alartinist    Treasury   incorrectly listed  Raymond   Bernard  as  the T MO   Sovereign  Grand  Master.  That error is here corrected  to   Christian   Bernard.   Raymond   Bernard  is  Christian   Bernard’s father. At one time,  the fadier  was   “Supreme  Legate for Europe” for  AMORC, but now Raymond  Bernard  is   t:he head C.I.R.C.E.S., .,  an outer organiz t:he  head  of  C.I.R.C.E.S organization ation  Pythagoras,  the   Order   ofMelchezidek, whose inner   groups are the   Order  of  Pythagoras, the e Temple. The source of Raymond  Bernard’s  authority to and an d th the e  Knights  of th the e   organization,   when “Dean” of  th form   these   groups is   not:   known. A   “Dean”

questioned as  to   Bernard’s authority or   Initiatic   Chain, didn’t know.   There may ma y  not be an  Initiatic Chain  for C.I.R.C.E.S., bu butt  such a  lacl~  would notimpair

the U.S.A., Inc. The   Traditional Martinist  Order of  The  of the (Gary Stewart,  Sovereign Grand Master) Grand Masterfor U.S.A.) (Maltimore Smith, New York, Grand Masterfor

After  the death of AMORC   Imperator  Ralph M.   Lewis,  the  Board   Directors  of AMORC   appointed appointed Gary  Stewart  as  Imperator  of  the of  Directors Order   and installed hi the e   AMORC/TMO. him m as   Grand   Master of  th

the th e   organization’s   legitimacy   or effectiveness effectiveness,,   especially  since its   founder,

and d  authority. Raymond Bernard,  is  a   known  and respected  occult   leader an Raymond Bernard, However,   there are   alreadyexistin already existing g active bodies of  the  the Order  of  Pythagoras, and d th and d   these the th e   Order of   Melchezidek, an the e   Knights of  th the e   Temple, an

organizations reportedly  are  not ple pleased ased to find   Raymond  Bernard  operating similar  bodies with th the e same names,  possibly   without   authority. The  matter has ha s ye yett to be   settled.

16

14   For example, th the e  papers   contain  no  references  to  magic,  to  Theurgy,  to

the writings  of  Saint-Martin,  to   God,  or  to th the the e Christian  religion.   Further, th the e the e  old papers  applications. ions. The The editing very little practical applicat papers   contain   very  editing of th and  th  writing ng ofnew ones were done  in  th  the e writi  the e  mid.1940s by J. Duane Freeman  officers.   Ralph Ralph Lewis app approved roved  all and an d  Gilbert  N. Holloway, Jr.,  both  AMORC  AMORC officers.  See e Appendix B. editorial changes.  Se

17

A  MARTINIST TREASURY

However,   after   only a  few  years in   office,   Stewart   was was accused of  mismanagement of  ANIORC corporate Board of  Directors   ANIORC   and the   corporate the e stunned the   occult   world by   removing   Stewart   from th the e   turmoi turmoill an and d Imperatorship.’5   Stewart   claims   that   during th lawsuits   which  followed,  the   Board  members   failed to   remember  to  Sovereign  Grand  Master  of  AMORC’s  him from  the   office of  Sovereign remove him remove TMO.’6   Upon these  foundations,  Stewart  reestablished the TM O as the al alllthe th e   TMO/USA,   Incorpora Incorporated. ted. Stewa Stewart rt   claims to   hold   the important   Fourth   Degree of  of    Initiator   from Ce Cecil cil   Poole, wh who o supposedly  held  the   Degree from Stewart’s  claim to Degree  from Ralph  Ralph   Lewis.17   Stewart’s claim the Fourth  Degree is   enhanced  b y the fact  that  that he  he was an   installed Sovereign  Grand   Master.  There is,   however, a  problem:  Stewart’s  his support sup porters ers in the   TMO/USA   claim  that th the e   documentation of  his Initiation to   the Fourth   Degree was  taken to   Paris,   along along with all new w   AMORC   Imperator, other TMO   papers and   records, by th the e ne Christian Christ ian Berna Bernard, rd, an therefore, he (Stew (Stewart) art) is   unable to and d   that,   therefore,   there  is produce the  necessary  evidence of  his   Initiator  status.t8 If  there  Fourth  Degree  status, it  must  be  inferred any an y   evidence of  Stewart’s  Stewart’s Fourth information. Stew Stewart’s art’s   lack  of   definite verification of  from   scant   information. much con concer cern n am amon ong g Fourth   Degree   Initiation has   caused   much Martinists. rtinists. For  further  details, see  Appendix  B . TMO/USA Ma America The Rose+Croix Martinist Order of America (Trophimus, SII, Premier Nation (Trophimus, SII, National al Coun Council cil Presid President) ent)

The Th e   founders of  the   Rose+Croix   Martinists,   Basileus Basileus and and d  Regional Trophimus,19 were originally SI   Initiates an Trophimus,19 and d  Grand an 15 Bu Butt  it  had all   been  done  before  in  the  late  1930s  when  when   Ralph  Lewis manuevered to   have   Victor   Blanchard   removed as   Imperator of  th the e

F.U.D.O.S.I. 16 In a  sense,  the claim  appears  to be   true—it  seems that   Stewart wasn’t

“removed” because he ha “removed”because  had d  already resigned.  S ee   Appendix B. The Th e first: edition of  T he  Martinist   Martinist Treasury Treasury  stated  that  Poole held his ~ Initiation from  V .   Blanchard.  However, ne new w evidence shows   only that   Poole wass  supposed  to  have   received his   Fourth  Degree   from   Ralph   Lewis. See wa Appendix  B.  butt it isin grave doubt. See   Appendix  B. ~8 There is such evidence,  bu  and Synarchy/grand ~   Trophimus was one of the seven Martinist  Order  and  Synarchy/grand the e  American  Grand Lodge of th the e  MOS. The   petition officers wh o   co-founded th and d  is for a   Grand   Lodge   Charter for the MOS is  dated   February  22, 1990 an  the MOS for Grand Ma Master ster  of  the Grand Lodge of  the addressed  to  Sar Gulion,   Grand Great Britain. At   the tim time e  of the   petition, petition, Trophimu Trophimuss  did not  know of  th the e 18

A  BRIEF HISTORY  OF  MARTINIsT ORDERS

Officers of  the Officers  the   American   Supreme   Council of  the  the   Martinist   Order and an d   Synarchy.   Indeed, Trophimus was a   Supreme   Council   officer the ap appl plicat icatio ion n fo forr th and an d   Charter   Member an the e and d a   signatory of   the Charter of  the   American   Grand   Lodge.   However, th the e   Universal Gnostic   Church   and the   clandestine clandestine (spuriou (spurious) s)   “masonry” of  th the e Elus-Cohens caused  problems  because  Trophimus   and and Bas Basileus ileus and under their their charge own n  churches. the th e  Martinists   under  charge  were active  in   their ow many y of their   male   Martinists   were members Furthermore,   because man of   “regular”   (recognized)   Masonic   bodies,   Trophimus an and d   Basileus found   themselves in a   difficult   situation,   having to   reconcile themselves,   somehow, to   the the co conferrin nferring g of   illegal   “Masonic”

degrees. Fina inally lly,, afte afterr it  became   clear   that th wass not the e  American MOS wa cease se its   “Masonic” an planning   to cea and d   Church   activities, Tro Trophim phimus the e   thirty  Martinist   Initiates   under   their   care and an d  Basileus an and d th

determined  that   they would   have to   withdraw  from  this particular Martinist   body   because   their ow and d   Masonic own n   Church an memberships   were  being  being jeopa and d  jeopardized. rdized. Afterwa Afterwards, rds,   Trophimus an Basileus   made   contact   with   the Gran rand d   Master of  “Le   Ordre Martiniste des   Pays-Bays,”   a regu regular lar   European   Martinist   body whose See is  at   Amsterdam.   The Gran Grand d Master of   this regular and legitimate   Martinist   body,   conferred conferred the  complete  Initiation   (that of  Associate,   Initiate, SI, an and d SI  Initiator) on  Trophimus   and Basi Basileus. leus. In   order to   meet meet the   increasing   demand   from   Seekers for a and d  authentic   Martinist Initiation   that is  free of   official regular  an the e Chu hurch rch an and d ille illega gall   Masonic   affiliation affiliations, s, and   that   practices th Trophimus and authentic   Theurg Theurgy y as   taught by   Saint-Martin,   Trophim

Basileus,   like   Papus, Papus, Cha Chaboseau, boseau,   and Blan Blanchard chard   before   them, founded, in   1991, a  Martinist   Order—The   Rose +Croix   Martinist  Order,   which  offers th the e   authentic   Initiation an teaching ingss of  and d  inner teach Masonic activity (clandestine or traditional tradition al Mart Martinis inism m   without    Masonic and d  without   official  church affiliation. otherwise) an The   Rose+Croix   Martinist   Order,   while   maintaining th the e  unique ique in  that it: himself, is i s un authentic  traditions of Saint-Martin   himself,

1—offers   genuine,   world-affecting  Th the e  Theurg eurgy y as   found in th  Saint-Martin artin himself  wrote tradition   from   Saint-Martin.  Saint-M  wrote as a activities  of the   “inner  order,”  the  Elus-Cohens,   nor was  he  aware  that the Gnostic   Catholic Church   was soo soon n to bec become ome the   ex-officio   Church  of  the America.. Wh When en  h e   discovered  these activities, Trophimus  considered MOS  in America the   private  lives of  Martinists. them   intrusions  into  true   Martinism Martinism and into the  Martinists. When it became clear that the  American MOS was  planning to  continue  these activities,, Trophimu Trophimuss withdrew and, withdrew  and, with Basileus non-Martinist:,  intrusive activities and an d thir thirty ty oth other er Martinists,  founded The  Rose-+ Croix Martinist  Order. 19

AMARTINI5T   TREASURY when n he sa said... id... (L (Lette etterr   XCII, 11   July,   1796 in Theurgist   whe Theosophic   Correspondence): ...There  were   precious  things in our  first  school.  I  am even inclined  to  think  that   that  [Martinez] Pasq Pasqualis ualis.. ..had the th e   active key  to all  that our   dear  Boehme exposes in excellentt hiss theories....  From  all  this,  it follows   that  an excellen hi our   first  school  to made  by   marrying our match  may be   made by  Boehme.   This  is   what  I  work at;   and and I  confess  to   friend    fri end  Boehme.   find  d  the  the two  spouses  so  well suited  you candidly that I   fin  to   each  oth  other er that  I  kn  know ow   nothing more  per  perfect fect in it its s way ....Iiemphasis  added]

2—conferss all   four 2—confer its s   members members (using four Deg Degrees rees   upon it ceremonies   derived   from  the   original   Papus an and d  Chaboseau Rituals); 3—transmits th the e  ancient  Rose+Croix  Initiation to its members

(as   Saint-Martin Saint-Martin himself   originally   planned); 4—has no   official   church   affiliation  or  requirements; 5—is not   connected   with   clandes clandestine tine (un (unlaw lawful ful)) Freem asonry; 6—functions   unde underr a   national   council   system as   originally

planned by  Chaboseau  and Papus.

teaching ingss of   The The   esoteric   Work    and secret teach The The Ros Rose+Croix e+Croix public lic  papers of  Order are   drawn   from  the   secret   and pub Martinist   Order Louis  Claude  de   Saint-Martin, as  well  as from   certain oth other er   esoteric The e   Rose+Croix   Martinist who o   influe influenc nced ed St.   Martin. Th writers wh Order emphasizes emphasizes the   active,   world-affecting spiritual   development Theurgy. The  Rose+Croix  Martinist that is   provided  by   Martinist   Theurgy. hass   established   itself  in   several   American   states an and d is Order ha incorporated incorpora ted und under er the   non-profit   laws of   the State of  Colorado, U.S.A. the Pre Premi mier er   National   Council of  Th The Th e   President of    the The e Rose+Croix Martinist  Order is Br.  Trophimus of  Colorado, an and d  the Vice-President is Br.  Basileus of  Nebraska.  Nebraska.   (Note   that th the e   officers of  the  the   Rose+Croix   Martinists do no use th the e   title   “Sar” “Sar” in   their nott   use Mys ystica tica.) .) The Rose+Cro roix ix   Martinist Order, as a corporation   organized   under th  the the e   non-profit   corporation   laws of  the ownss   trademarks an State   of Colorado, is th and d the e   legal   entity   which own copyrights   pertaining to the Or Order. der.

Nomen

CHAPTER  FOUR

Traditiona itionall Mar Martinist tinist Order The Trad and the Martinist Order and Synarchy: An Examination of Claims Claims  and Relationships23 the F.U.D.O.S.I.  of the The   Formation of  The  The Th e   Martinist   Order   and and Syna Synarchy rchy and the   Traditional The e   term Martinist   Order   both   participated in the   FUDOSI. Th is an   abbreviation for the   well-known   F~deration “FUDOSI”   is Universelle de Ordres et Soci~t~s  Soci~t~s   Initiatiques, a  federation of  the  the des s   Ordres heads of  certain   certain init initiati iatic c   orders. The   FUDOSI’s  first   meeting was The e   FUDOSI held during August  13-18,   1934, in   Brussels,   Belgium. Th apparently was th nd   respected   French the e   idea of  th the e  well-known and ous,” s,” whose   name 2’   Hieronymou name was Rosicrucian   Imperator   “Sar the e   FUDOSI  may  have Emile   Dantinne. In   fact, it   appears  that th  generall meeting of  Martinists.   There originally  been planned as a  genera is no   doubt   that   Victor   Blancha Blanchard, rd, alrea already dy a   Martinist Martinist Gran Grand d Master, an Grand d   Master of  The and d   soon to be   elected   Supreme Gran and d   Synarch Synarchy, y, did   call a  general   meeting of  al alll Martinist   Order an the e  same  time as  the Au August gust   1934   FUDOSI  gathering. Martinists at th Victor   Blanchard was also   elected an  Imperator of  th the e  FUDOS[.  August  1975  issue  of  The   Rosicrucian  Forum (p.  the August According to  the  “initiatic tic orders” which   constituted  the  FUDOSI were   the... the e  “initia 20), th

Ordre   de Ia  Rose+Croix   Universelle; Ordre   de Ia  Rose+Croix   Universitaire; Ordre Pyth Pythagori agoricien; cien; Ordre Martiniste et   Synarchique  (formed in   1918); AMORC   (Ancient   Mystical   Order   Rosae Crucis); and d   updated   version of  an 20   This   chapter is a   revised an   an article   that originally  appeared  in  The  Philalethes:  The   Journal  of  Ma  Mason sonic ic  Research and   Letters  Lette rs  43(October  1990), pp.   18-23;   43(December 199 1990), 0), pp. 19-2 19-23 3 an and d is ©  article and 1990. The  article  and its revisions  are   here reprinted here reprinted   with  permission  of  the copyright  holder. 21   “Sar,” a title originally discovered  used  by   Josephin   Peladan, is now the e  rank  of  used by most—but  not all—Martinist  Orders to   denote  a   holder  of  th  of  Initiator. Peladan claimed that  the  title was Assyrian,  and the   term is found  in the O the  O ld   Testament where  it  means  “captain.” “Sar” also   appears  to be  closely very lik likely ely was maintained  in   Martinism by  the related  to  the term “Czar,” an and d   very Martinists  in the court of Czar Nicholas  II.

21

AMARTINIsT  TREA5UR~r

Ordre Ma Martinist rtinist Traditi Traditionn onnel el   (formed at th the e   FUDOSI   in 1934); “Universal Gnos Gnostic tic Eglise   Gnostique   Universelle   (or, th the e   “Universal Church,” a  religious   body   which   serves as th the e  official  church of  the  the  MOS;  most  officers of the MOS ar are e  deacons,   priests,  o r bishops of  this church); Soci6t~  d”Etudes d”Etudes Ma Martinist rtinistes; es; Union   Synarchique   de Polog Pologne; ne;   and... the Ord Ordre re de Ia  Militia Cruc Crucifera ifera  Evangelica. 22

made fam famo ous by   AMORC’s The   FUDOSI has   been   made reproduction in its   advertising   literature of   various   FUDOSI documents   which   attest to   AMORC’s   authenticity as a  Rosicrucian

  AMORC is   that  it  continues to body.   Indeed,  a  common  criticism of  AMORC use the  FUDOSI   documents  to   attest to  its authenticity,   even though the th e   FUDOSI  ceased ceased to  exist in 1951 1951..  AMORC  Imperator  H.   Spencer Lewis  was   literally   fighting  for   AMORC’s   life in th and d  30’s, the e   20’s an virulent ent and   vicious   (and   actually slanderous)   attacks fending off   virul on   both  AMORC an and d H.   Spencer Spencer Lewis personally   from   Reuben Swinburne   Clymer of  the  the   Pennsylvania  “Rosicrucian   Society.” For example,   Clymer   made a  great   noise   about   Lewis’   claim of  being   being 1909 09 in  Toulouse,   France in   what is initiat ini tiated ed as a   Rosicrucian   in 19 called th the e  “Dongeon,” or city   castle.  Clymer   correctly   said  that  the wass a  city   building and not   likely   to be   available for “Dongeon” wa Rosicrucian activity.   However,   French   occult   activity   was peak peaking ing about   1909, and it  is  quite   possible  that  government  workers were occultists wh who o had access  to  the pictu picturesq resque ue   “Dongeon”  and  who went in  the   evening to use its  vacant rooms for  ritual   activity  (See  Elip  Elipha has s  the French Occult  Revival   Revival  by   Christ  Levi  Le vi and  the French ristop opher Mcintosh or The Occult    Underground  by   James   Webb).   Lewis   was was qu quite ite   specific about  the   time of  his “reception”   into Rosicrucianism. Rosicrucianism. Ralph Lewis, in his   biography of  his father,  Cosmic   Mission   Fulfilled,   reports H. the e  Rosicrucian  ceremony Spencer Spen cer Lewis as  saying  (page  100)   that th the e   Dongeon   were and d  “at   midnight.”  If  th occurred “Later   that  night” an actually  used as  a public building, it would  have   only  been available times. In Indeed, deed,   based   upon   Lewis’   expectedly   vague at   such   times. descriptions of   that   “Rosicrucian   initiation,” one   might   conclude that   Lewis was   actually   rece receiving iving a Ma Martinist/R rtinist/Ro ose+ se+Cro Croix ceremony. At an any y   rate,   because of  the  public  attacks  mounted by

because e  of  doubts  about   AMORC’s   authenticity  cast  b y Clymer  (and becaus Clymer (and and d such   occult illuminaries as   Paul   Foster   Case, Rudolph Case,  Rudolph  Steiner, an Manley   Palmer   Hall), H.   Spencer   Lewis  desperately   needed th the e  his s   claims  to  authentic   Rosicrucian FUDOSI documents  to   establish  hi 22   Founded  by  Harvey  Spencer Lewis in 1915.  S ee  Appendix  A.

THE  T M O AN r T H E MOS teaching  and   authority, authority, wh which ich  may exp  explain lain wh why y Lewis was  willing considerable wealth to   support th to   commit   AMORC’s   rather   considerable the e Nott  to be   outdone, Clymer went to  France  in 1939,  formed FUDOSI. No Grand d an   alliance   with  the   Ordre   Martiniste   de Lyon Lyonss   (under   its Gran

Master, Ma ster, Constant  Chevillon) and   assembled hi own n   version of th his s ow the e FUDOSI.   However, However, Clym Clymer’s er’s   organization   existed   mostly on   paper

and  was not as  successful  as the FLTDOSI   itself, primarily because and Clymer   did no wass   making nott   have the   resources   that   AMORC wa outbreak  reak  of hostilities in   Europe available to  the   FUDOSI.   Also,  the outb prevented th the e   development of  Clymer’s   efforts; in   fact,   Constant Chevillon,  as  the head of  a proscribed organiza organization—the tion—the OML—was assassinated by th the e  Gestapo  during the early l940s. why y  AMORC Certainly, in   modern   times, times, there   is no   reason wh should  not use  documents   legitimately issued by  the  FLTDOSI,   even if that the e  very that body  body no  no  longer  longer eKists.  The documents were  issued for th  eKists. The purpose of   display, so   displaying  them can   hardly be   considered improper.   Furthermore,   the disban disbanding ding of  th the e   FUDOSI   does no nott  a  person   earns a  college nullify   those   documents. For   example, if  a the e   college and d   then that   college college is   absorbed by   another or th degree an problems, the   college   degree closes  its  doors   because of   financial   problems, the e and d   void. Th doesn’t   suddenly   become become null an The e   same   applies to th  still valid, are e  still FUDOSI. Its  documents ar  valid,   whether the   FUDOSI  exists or no nott   (and it  doesn’t,   although  from time to   time,   officers  the officers of  the Orders   dream of   reestablishing  it).   Further,   there original esoteric   Orders  is no   doubt   that th the e   FUDOSI,   through its   officers,   recognized AMORC as an   authentic   Rosicrucian   body. For   example, in AMORC’s Rosicrucia Rosicrucian n Docum ocuments ents   (p. 20 20)) is a  photocopy of  a the docum document ent is   signed document  which extends  such   recognition;   the Blanchard, the Imperator of  the  the FUDOSI.   Blanchard by  Victor   Blanchard, Blanchard also signed  another  FUDOSI document  authorizing  AMORC to  extend  its  jurisd  jur isdict iction ion to   South Amer America ica   (p. (p. 15) 15)..   Even Sa Sarr   Hieronymous acknowledged   AMORC’s  authenticity   (see p.   14).   Such   recognition of  AMORC’s   AMORC’s   authenticity as a  Rosicrucian  body   cannot  and  should not be  ignored or   belittled. On  the other hand,  AMORC  weakens its to be the   only   authentic case cas e cons considerab iderably ly   when it   claims   to Rosicrucian   body,  when  FUDOSI   documents  are sign signed ed entirely by one e on p. 13 of  AMORC   members members (suc (such h as the on of    Rosicrucian  Docum  Do cument ents), s), or   when   FUDOSI   stationery is   used wel welll   after th the e dissolution  of th the e  FUDOSI (such as th the e one one on  on  p .   29—dated  September 6, 1962!).23 2 3  There  is still ongoing  controversy regarding  H.  Spencer  Lewis’ claims

and d  the source of  its  its teachings. as  to  the Rosicrucian authority of his AMORC an

Se e  Appendix  A .

23

AM ARTINI5T T REA5URY

 the Charges Against   the An Examination of  An Examination  of  the the Tradition Traditional al Martinist Order the e   Martinis Martinistt Order and The Th e   Lodge   Officer’s   Handbook  of  th about ut th Synarchy   (abbreviated  “MOS”) is   very  clear abo the e  Traditional nott   recognized Martinist Ma rtinist Order (abbrevia ( abbreviated ted   “TMO”): th the e TMO  is no as   “legitimate”   N’Iartinism,   even  though th the e  Traditional Ma Martinist rtinist Order is  both  successful an and d  widespread,   operating  as it  does  under the spon sponsorshi sorship p of  the   the Anc Ancien ientt an  Mystical ical Order   Rosae  Crucis and d  Myst whose Se See e  is at  San  Jose  in   California, USA  (and   hereafter  known at San the e  familiar initials  “AMORC”).  What   are are the objections to th the e by th the e  “Ordre Ma Traditional Ma Martinist rtinist   Order  that th Martiniste” rtiniste”   (or,   “OM”) of   France and th and d  Syn  Synarch archy” y” (or,   “OMS”) the e   “Martinist   Order an throughout th the e   world   make? To   answer   this   question, an examination of  the  the objections  normally  made  against the TMO will be   required.   Then, Then, the   book    Martinist   Documents,   published by AMORC,   will will be   examined to   further   answ answer er any ques question tionss concerning the   TMO’s   “regularity.” the e  Traditional Martinist  Order are The   charges listed  against th

these: 1.  After Chab Chaboseau’s oseau’s death death,, the  Supreme Council refused  to confirm Jean  Chaboseau as Grand Master;  Master; therefore,  therefore, the TMO had no Grand Master. under his inherited inherited right as  TMO 2.  Jean Chaboseau,  acting under Grand Master,  dissolved both the  TMO  and the  TMO  Supreme Council. within in the FUDOSI, appa apparently rentlymade madeup 3.  A “Regency Council” with  the TMO  attempted to  rule the of the  former TMO   Supreme Council,  attempted  to  rule after Jean   Chaboseau’s   actions actions of dissolutio dissolution; n; and   when the FUDOSI disbanded in 1951,  so did theRegen theRegency cy Council, thus  ending the TMO. The only   surviving   branc branch h of th the e TMO   after its 4. (a)   The Chaboseauwas the American branch originally dissolution byJean Chaboseauwas H. SpencerLewis  SpencerLewis of AMORC,  who was founded by Supreme  Legate H. nota not a Grand   NIaster. (b)  Furthermore, Ralph M.  Lewis  was not not a  a Grand Master Grand  Master neither er Lew Lewises ises held the Degree of   UnknownPhil andneith and UnknownPhilosopher osopher (the  (the degree  of “Initiator”). extend nded its   activity   without 5. The   AMORC/TMO   exte authorization. began to  to charge  chargefor for its   degrees. 6.  The AMORCiTMO began initiation by mail, whic which h 7.  The AMORC1TMO began  to  offer its initiation and is is not  not legitimate. method of passingon The   Initiation was not and Unknown Philosopher was discontinued bythe 8.  The Degree of Unknown 24

THE T M O AND THE MOS

original AMORCiTMO  so that the essential  fourth portion  of the original was omitted, Martinist Initiation was invalidati idating ng all Initia Initiations tions  omitted, thus inval given by TMO   officers.

Let us examine   each of  these   charges. Chaboseau’s death, the  Supreme Council  refused to 1 .   After Chaboseau’s Chaboseau oseauas  Grand  Master; confirm Jean Chab  Master; therefore,  therefore, the TMO had no Grand no  Grand Master. who o wa wass   either The   first   Grand Grand Ma Master ster was   V.E.   Michelet, wh the e   Traditional   N’Iartinist   Order elected elec ted or   appointed   in 193 1934 4   when th was  founded. Michelet w as   later  succeeded  b y  Augustin Ch Chaboseau. aboseau. The Th e TMO   Supreme   Council   after   Michelet’s   death   consisted of  FUDOSI FUDO SI members   Pierre Pierre Aug August ustine ine   Chaboseau, his son   Jean Chaboseau, 0.  Beliard, an and d  Georges   Lagreze   (Their names can be the e  TMO  “Chart  of  th the e   [nitiatique   Filiation”  o n   page found  listed  o n th 11 of  of AN’IORC’s AN’IORC’s  Martinist   Documents.) Chaboseau, oseau, his  son,   Jean,   was the e   death of  Augustine Chab was to After th have been elevated  to th  the TMO;  however, the e   Grand Mastership of  the the th e   Traditional   Martinist   Order   Supreme   Council   refused to confirm   Jean   as Grand wass Grand Ma Master, ster, app apparently arently   because   there wa something in  Jean  Ch  Chaboseau aboseau’s ’s personal   life or   morals  of  which  the approve. Sin Since ce he   was “uncon “unconfirmed,” firmed,” Supreme   Council did no nott   approve. Jean  was not   installed  as TMO   Grand  Master.   That   is to say,   Jean Master-ele ster-elect, ct, by   right of  Chaboseau   appears to   have have been  a Grand Ma inheritance an hiss father,  but it  also appears  that a and d  appointment  b y hi  wass  that  the TMO  Supreme Council play a vital part  in requirement wa the th e  establishing of  th the e   succession by  installing  th  the e Gran Grand d  Masterthe e elect. How do we   reach   this   conclusion? It is   clear   that th Traditional  Martinist  Order  would  have  ha  had d a  constitution  o r   some similar   “operating   document.”   Without   having   access to an and d examining examin ing the origin original al TMO   document, it is  difficult to   say for certain  what  the   correct  procedures  should   have  been, bu butt   it does appear  that  the correct procedure  as   required  by   the constitution  was the e  Traditional for  the Gra Grand nd Mast aster-elect er-elect   to be   “confirmed” by th Martinist  Order   Supreme Supreme Cou Council, ncil,   i.e.,  for the   Supreme Supreme Coun Council cil  to empower  the   Grand   Master-elect by a  confirmation  vot  vote. e. Had th the e acted illeg illegally ally,, it is   certain   that   Jean TMO   Supreme   Council   acted Chaboseau   would   have   protested   the Sup Supreme reme   Council’s   right to  that he  he would  have  appealed  to  the prevent his taking the   office  and that Traditional   Martinist   Order   members to   rally rally arou around nd   him. However, so fa farr  n o   evidence  of such  protests has   surfaced, so th the e presumption is   that the TMO   Supreme   Council   followed   correct

procedure. 25

A MARTIMST   TREASURY rights ts  to TMO O   Supreme   Council  was within  its righ Conclusion: The TM refuse   to “confirm”  Jean  Chaboseau  as TMO  Grand Master.

 acting under  inherited ited right right as  under  his  inher  as  TMO 2.   Jean   Chaboseau, acting Grand  Master,  dissolved both the  TMO  and the TMO  Supreme Council. After the TMO   Supreme Supreme Cou Council ncil refus refused ed to act on   Jean the e TMO  Grand Mastership,  he   took  a  a radical Chaboseau’s claim  to th step: he   simply declared  the  Traditional  Martinist  Order  dissolved, then   stepped   down Master” and down fro from m the   “office” of   “Grand   Master” the Ma Martin rtin ist   movemen movement. t. Wa Wass   Jean withdrew   completely   from   the Chaboseau within his   rights to   “dissolve” th the e   TMO?  According  to  Grand d Master   does  have th the e   power  and one MOS   Grand Master, a  Gran close dow down n an   entire   Grand   Lodge   simply by authority to   close wass no nott a withdrawing   its Charte arter. r.   However,   Jean   Chaboseau wa confirmed   Grand   Master   and,   lacking   that   confirmation, an any y action he   might  have   taken could had d  n o   effect, or, at  least, taken  could   have ha such   action   did did not have  to be   acknowledged  as effective. the e   power no norr  the Conclusion:   Jean   Chaboseau   had neither th authority to   declare the  the   Traditional  Martinist  Order  dissolved. 3.  A “Rege “Regency ncy Cou Council” ncil” within the FUDOSI~,   apparently made up of th the e former TMO  Supreme  Council, attempted to rule  the TMO after Jean   Chaboseau’s  actions of   dissolu dissolution; tion; and when the

FUDOSI disbanded in 1951,  so di did d  the Regency Council, thus  ending the TMO. Without   complete   documentation, it is   difficult to   ascertain exactly  who   constituted th the e  “Regency Council”   within th the e  FUDOSI, other  than 0.   Beliard  and  Georges Lagreze. It is  certain that  neither of   the Chab Chaboseaus oseaus   were a  part of  th the e   Regency Regency Council—Augustine wass   dead an wa and d   Jean had   resigned   from   Martinism. It  might be assumed   that th the e   former  TMO   Supreme   Council an the e   Regency and d th Council were the   same,   although  one MOS  grand  officer  has  told me that th the e two   bodies   were   not the   same. The  same  officer   said  that  did, indeed,  disband, when  Jean “dissolved” the   Supreme  Council,  it  did,  indeed, disband, members with within in the   FUDOSI the e and an d   that   certain TMO   members FUDOSI formed th hass   surfaced Regency  Council.  However, as yet no  written  evidence ha the e TMO to   support   those  statements.   But, no   matter   who who was on th Jean n  Chaboseau Supreme Coun Council cil  or   FUDOSI Regency Council,   if Jea Supreme reme   Council,   then th the e   FUDOSI had ha d no   right to   dissolve   the Sup wass within its rights  to  attempt  to  hold together th the e Regency Council wa Traditional Tradition al Ma Martinis rtinistt   Order   while   searching for a ne new w   Grand Master, for th  the e  assumption is that   while   Martinism   needs  n o   Grand the e   case of  the Masters,   Martinist   Orders   must   have them. In th

THE T M O AND THE MOS

are e   various indep Marti artinis nistt Orde Orderr an and d   Synarchy,   there ar independen endentt the e MOS  jurisdiction  jurisdi ctions, s,   each   with its own   Grand Grand Ma Master, ster, so th  one  jurisdiction   installs th regulation is   that the e  Grand d Master of  one that a  Gran of    another.   However,   becaus because e th the e TMO new ne w   Grand   Master of  Sovereign   Grand   Master  heads a   single  branch  of  Martinism   that other er juri jurisdict sdiction ion an Grand Master hass  no oth ha and d  because  that  Sovereign   Grand also   holds the   office ad   vitam,   then it is  obvious   that he   cannot install his   successor an and d   that   such   installation   must be   done by installs his someone or   something   else. For   example,   no Pop Popee   installs successor.   That job   falls to the   College of    Cardinals. In   like manner, a   Supreme   Council   could   properly   elect an and d   install a one e   high MOS   officer ha Grand   Master.   However, on hass   told me   that installation   authority   would   actually be   vested in a   Council of  Unknown   Philosophers,  not  a “Supreme   Council.” [t  may be   that,  for the th e   TMO, th Unknown own Philosop Philosophers, hers, the Sup Supreme reme the e   Council of   Unkn Council, an  were all th the e  Regency Cou the e   same. It  is no nott  clear and d th Council ncil were why the T MO   Regency nott proceed to  find a replacement Regency Coun Council cil  did no for   Jean   Chaboseau.   Some   possibilities   might   be: be: (a (a)) the “dissolution”   pronounced by   Jean   Chaboseau,   despite its   likely nulli nu llity, ty, ma may y   have ha had d a   chilling   effect on   then-current an and d prospective TMO   members; (b) no on could be   found   who who was one e   could interested  in  taking  an unpaid job  job that  that  promised  to be  enormous and unrewarding; (c) th the e TMO   membership itself  may not, at that  point, have been large  enough to  susta  sustain in the work. the e TMO   Supreme   Council  did   disappear   with Further,   even  if  th the th e   FUDOSI in   1951,  there  was a fully  functioning TM O  jurisdiction United ted   States, in   the Uni States, headed by a  Provincial   Grand Master   (Ralph M.   Lewis of  AMORC)   AMORC) an and d a  provincial TMO   Council  (all   AMORC officers). If  all   all oth other er jurisdictions of  the  the TMO   vanished   (and   there is no   evidence   that that   were an any y   other  TMO  jurisdictions),   then, ipso   facto, th the e   American   jurisdiction   would would becom become e  independent (which it  did). Conclusion:  Whatever its reasons  for not  vigorously pursuing a replacement for   the Gra Grand nd   Master’s   office, the TMO   Regency the e  Traditional its s   rights to   oversee th Council Coun cil was  probably  within it Martinist   Order   during during the   interregnum.   Further,   when when the the e   FUDOSI, the TM O   remained Regency Coun Council cil   disbanded  with th through its   American alive   through American operations operations..

the TMO  after its dissolution by of the 4.  The only surviving branch of  Jean Chaboseau was the American   branch originally founded  by Supreme  Legate  LegateH.  Spencer Lewis of AMORC, H. Spencer AMORC, who was not a Grand wass not a Ralph ph NI . Lewis wa Master and not an  Initiator; furthermore, Ral Unknown Philoso Philosopher. pher. the e Degree of Unknown Grand Master and did not hold th 27

AMAwrIMsT TREASURY

 Spencer Lewis wass  a “Regional There  is no   question  but  that H.  Spencer  Lewis wa Grand Ma Master) ster) for  “Californie et Supreme Sup reme Master” Master” (i.e., a  kind of   Grand pour les  Etats-Unis   d’Amerique”  (Ca  (California lifornia and th the e   United   States of  America).  America).  Further, it  is  perfectly clear  that  H.  Spencer  Spencer   Lewis was Unknown n Philosopher,   and the   document   that   proves   both an   Unknow assertions  will be   astonishing to MO S   members, for  the   document   and the the   Unknown attesting that Lewis held  both  a   Grand   Mastership  and  was s   issued from th the e   Martinist    Order  and  Philosopher    degree wa Synarchy   over  the   signature of   Victor    Victor   Blanchard!   This   Decree, dated   July 9 ,   1937,   appears on   page 13 of   AMORC’s   Mart mist  Mart  mist    “Paul  Yesir”   (Victor Blanchard’s  Docum  D ocumen ents ts   over th the e   signature of  “Paul (Victor  Blanchard’s  that H.  H.   Spencer  Lewis  never  headed  a esoteric  signature). It is  clear  that TMO   branch. In a   letter   (October 18,   1978)   to me me,,   James R. the e Whitcomb,   then   Sovereign   Inspector and   Secretary of  th

Traditional Martinist   Order,   wrote: The Th e   schematic schematic draw drawing ing to   show   our Gra Grand nd Mas aster ter’s ’s succession   would be   quite   brief    since   the Trad Tradition itional al

reviva vall in   1934,   having   been Martinist   Order had   its revi non-existent n-existent   from   the tim time e  of  the   transition of  inactive   and no World War 1 . Dr. H.   Spencer   Lewis was Papus   during   World 1934; 34;   Ralph M.   Lewis  b y initiated by   Victor   Blanchard   in 19 Blanchard  in   1936; my wife and d [by   Blanchard  in 1937. wife an TMO coul could d   have  been both “non Ho w th “non-existe -existent” nt” and a  “revival” the e   TMO Whitcomb was   then a  full-time   employee of  nott   explained.   Whitcomb is no AIVIORC at  San  Jose,   California. He  has  since   retired.   Whitcomb’s at San the e   Lewises   were   initiated by letter   clearly  shows  that   neither of  th Augustine   Chaboseau,   even though even  though Chaboseau  later  granted  Ralph M .   Lewis   authority the e   letter is no nott Butt th authority as a  TMO   grand   officer. Bu wholly  reliable.  For example,  Whitcomb say::  Whitcomb goes  goes on   to say The FUDOSI FUDOSI recogni recognized zed Blanch Blanchard ard as th the e   legitimate   Grand Master of  the  the  Traditional Ma Martinist rtinist  Order   and President of  France.   However,   in 1939,  he the th e   Supreme Coun Council cil in  Paris,   France.  office by   the the Federa Federation tion,, an and d wass   removed   from   that   office wa replaced by   Brother   Chaboseau; who wa wass a  member of  the  the Papus us   was elected   President first   Supreme   Council   when Pap and an d   Grand  Master.

had d These   assertions by   Whitcomb Whitcomb cannot be   correct.   Blanchard ha been, since 1918 1918,,   Supreme Grand   Master of   what  would   later be named nam ed “Th “The e   Martini and d   Synarchy,” so he wa wass no and d nott an Martinist st Order an  the TMO, no norr  could he could  not have been   “recognized” “recognized” as  head of  the

THE  T M O AN D  TH E  MO  MOS S

have bee have been n   “removed” as   Grand Grand Ma Master ster,,   since the   French founded ded the   first   Supreme   Council   made no monarchists   who foun provision for “removing” a  Martinist   Grand   Master. To   date, no records   supporting Whitcomb’s  statements   have  come to   light, so the e light,  so th presumption is th that at   Whitcomb wa was s sim simply ply   misremembering 24 Ind Indeed eed,, in a   September 1,   1978   letter to th the e   author, events.

into bei being ng in  the   decade of  th the e Whitcomb   claims that  the MOS   “came   into 1950’s.” There is no   evidence to   support   that   statement.   Whitcomb

have been   thinking of  of    Philip Encausse’s   Ordre   Martinist may   have may  the   former MOS   Provincial which  he   founded in   1951.   Records of  the Martinist Order  was   Canada  show   that   Blanchard’s   1918   Martinist Lodge of  Canada and d  Synarchy   in 193 1934 4  at  the   FUDOSI renamed renam ed the  Martinist   Order an gathering. The purpose of  th longer new name,   “MOS,” the e   slightly   longer

was to   distinguish   Blanchard’s   Order   from the   “Masonic” was Martinist   body at Lyons. wass   founded an Since the   Traditional   Martinist   Order wa and d represented at th the e   1934  FUDOSI meeting, why weren’t the Lewises is n  n o   definite  answer, initiated by   that branch of  Martinism?   Martinism? There is saw w th the e   Traditional although it is   possible   that the   Lewises sa Martinist Orde Orderr as th   Martinism   (which it was), the e   “new”   branch of  Martinism the e   time, as   opposed  to   Blanchard’s   older  Martinist  Order,  and, at th the th e   Lewises Lewises were   interested in   “ancient”   more   than   opportunity. (Later, it appears   that  the  reverse  was  true.)  Another possib possibility ility is the e   “founding   year” of  th the e   TMO is 193 the e 1934, 4, th that   even   though th organization ma may y not have actually operated until   some  years later. and d   Synarchy Ralph M.   Lewis   also   held a  Martinist   Order an Fourth   Degree   (Unknown   Philosopher)   initiation   certificate  from Blanchard   (see   page 5 of  Martinist    Martinist    Documents).   Ralph’s TMO Californ fornia ia an and d th the e Un United ited Sta States tes wa wass Grand   Mastership for   Cali confirmed  by   Augustine  Chaboseau  in a  Ma  Martinist rtinist Order  document  Documents). dated “October  1939”   (page 15  of   M  Mar artini tinist  st  Documents).   first  derived wha The Th e   obvious  fact  is   that  both Lewise Lewises s  at  first  whatever  tever   Mar  M artin tinist  ist    authority   they ha not    from the   Traditional   Martin Martin ist  had, d, not  and    Synarchy   under  its but  t   from th the e   Martinist    Order  and  Order, bu   founder   foun der,,   Victor    Blanchard. The   photocopies   Found in   Martinist  are e   perfectly  Doc  D ocumen ents ts ar perfectly clea clear. r.   However,   neither   Ralph M.   Lewis nor AMORC   ever  claimed  Martinist   Order  and   Synarchy authority, the e  obvious MOS  source  of  both  Lewises’  original  initiations despite th 24   Blanchard   was removed from his his   office   as an   Imperator of  th the e F.U.D.O.S.I., primarily F.U.D.O.S.I.,  primarily at the insistance  o f  Ralph   Ralph   Lewis. Perha ps this is   what Lewis.  Perhaps Whitcomb was   remembering.  At an any y  rate, the   precedent for   removing an Imperator  w as  set, and the  precedent has   come  back   back  to  to   haunt  AMORG. See Appendix A . 29

A MARTINIST  TREASURY

Butt  why? Why and, in the   case   of H.   Spencer   Lewis,   elevation.25 Bu the e   death of  his   father,   operate th the e didn’t   Ralph   Lewis,   after th the e Why y did   Ralph  Lewis   choose th Martinist   Order   and Synarchy? Wh  Martinist   Order? The   answer   will Traditional Martinist Traditional will be   fully   developed later, but  basically,  the MOS  authority  of H.  Spe  Spence ncerr Lew Lewis is died diedwit with h him,, and Ralph M.   Lewis could  not  obtain  M OS   authority  because  of  him FUDOSI OSI an and d   MOS officers.   Another  reason  for a falling  out   with FUD shying   away   from th and d   Synarchy ma the e   Martinist   Order an may y   also have   been   Ralph   M. Lewis Lewis~ ~   aversion to   theurgy an and d   ritual.   Ralph wass  something  of an   “existentialist,”  much  preferred  to Lewis, who wa the e  complex rituals which  he was  taught and  which “demythologize” th he  inherited   from  the  various   bodies   into wh which ich he wa wass  initiated, including includin g Ma Martinism. rtinism.   Where he   kept   theurgical   practices, practices, Ralp Ralph h Ralph ph   Lewis’ renamed  them as   “experiments” or  “demonstrations.” Ral “demythologizing” “demythologiz ing” was   detailed an wass he wh who o and d   complete; it wa replaced  the term “God”   with the phrase  “the  Cosmic” in all   AMORC invocations tions an   course, he   deleted  all invoca and d teaching  and literature. Of  course, references to   angelic   beings in  Martinist   (and   other)   rituals. (It the e   Initiator   Degree of  Unknown been  at   this time   that th   Unknown may ma y  have   been at wass   dropped,  thereby,   according to   regular Ma Philosopher wa Martinist rtinist Orders,  invalidating TMO  initiations.)   Simply   put,   Ralph   Lewis (who   never  allowed Martinism to   compete with  AIvIORC) ma may y  have Martin rtin ist  Order   more  to his found  the   flexibility of  th the e  Traditional Ma and d th the e TMO  Regency Coun liking,  especially after  the   FUDOSI an Council cil withoutt protest disbanded in 1951. Thus,  he would be able to remove,   withou the e from   any oth other er   authority,   whatever   theurgical   practices th Traditional   Martinist   Order Order ma may y   have   had,   then   simplify th the e philosophy ophy an remaining   practices, an and d   finally   leave   only   the philos and d ethical  lectures of  Martinism  Martinism   to be   distributed  to TMO members.26 25 In  fact,  the  A M O R C   Martinist body is   incorporated  in   California  as “The Martinist “The  Martinist Order and  Synarchy,”   even though it  uses the name of  the T M O .  T o  add  to  th e  confusion, the AMORC/TMO  AMORC/TMO secret  secret papers, until recently, carried carri ed the running head,   “Martinist Order and   Synarchy.”  Since  AMORC already ha and d   Synarchy corporation in California,  it  is  no  nott hass a   Martinist Order an the e  legal   implications   might be  for the   non-AMORC   Martinist clear what th and d Synarchy headed by Sar Benedictus [Eliakiml   of Ne New w York. Order an

 MOS S THE T M O   AND THE MO are e  very few   “exercises~~ an and d Members  of  the TMO know   that  there ar the e TMO   teachings.   As one TM O   member no   theurgy  whatever in th wass  disappointed   in TMO  meetings.  They  seemed once told told me, “I wa rather   tame.” With   this  opportunity, of   course, Ralph Lewis could   also  make “Martinism”   available by   mail mail order order..   Before th the e   “dissolution,” letter   photocopies in  Martinist   Documents   suggest   that   Chaboseau wass   old,  sick,  and failing and  that   most of  th himself  wa the e TMO   work  was   being performed on   Chaboseau’s   behalf  by  by   Georges Lagreze. L agreze. Further, Furth er, certain certain papers  papers   reproduced in  Martinist    Documents   show the e   USA or in that   Traditional  Martinist  Order  activity,  whether  in th Europe, Euro pe, was financially financially   assisted   by AIvIORC,   suggesting  that  Ralph the e Lewis   was, at the   very   least,   economically in   control of  th Traditional Tradition al Ma Martinis rtinistt Order.   Lagreze   welcomed   such   financial assistance, assis tance, especi especially ally  considering the  post-war   economy of   Europe, and an d  his letters  to   Ralph Lewis often  contain pleas  for  financial  help. The Th e  fact is   that   Jean’s  dissolution   decree an the e   inattention and d th inattention and later  disbanding of  the  the TMO   Supreme   Council the e  FLTDOS[   left Council in th the th e   Traditional   Martinist   Order in   America  under th the e   wing of  a well-organized   and wealthy   Rosicrucian   body an and d   with a   strong, Lewis) who   unexpectedly standing  Regional  Grand   Master   (Ralph   Lewis) found himself  free from  the   restraints of  either   either  Supreme   Council or  free Supreme   Grand Master  and,   therefore, rightfully felt  perfectly  perfectly free actt as he  thoug  his s branch of  Martin ism, th to ac the e  thought ht best in  regards  to  hi Traditional Martinist   Order.27 Conclusion: It is indisputable  that  both Lewises  were   Unknown Philosophers an Grand Ma Masters; sters; the American branch of  the  the  and d  were   Grand wass   correct in   ignoring   Jean Tradition Tra ditional al Martinist   Order wa

asks  Holloway:

“May I   offer a  suggestion?   That is,   that  in writing these  discourses, use e use, e, wo won’ n’tt you   please us regardless of   what what typ type e of   material   you us Martinist terminology?  ... In order that  these lectures  ma  may y be   consistent the e  AMORC   teachings,  it is and d no  so  closely with  Martinism an  closely aligned  aligned  with th my opinion  that it would  be  better  if we we   stayed more  closely  to  Martinist

teachings.”

 letters in   the archives  of The   Martinist   Information 26   Photocopies  of  letters Service   indicate   that J.   Duane   Freeman,   Regional   Grand   Recorder of 

A M O R C , and  Gilbert   N. Holloway,   Jr.,   Master of  Hermes Minor Lodge   Hermes   Minor  not  all—of  the  the Martinist respon onsible fo forr   rewriting   some—if  no (AMORC)  were resp papers, at least nominally  under the   direction of Ral Ralph ph   Lewis.  Th  The e  letters are dated  9/27/45—Freeman to  Gilbert N.  Holloway,   Jr.; 9/29/45—Holloway to Freeman;   10/1/45—Freeman to   Holloway;   12/27/45—Freeman to

Holloway;and Holloway;an d 1/16/46—Freeman  to  Holloway;  in the   12/27/45  letter, Freeman

30

Thus, Thu s, the   “de-Martinizing”  of the   Martinist  lessons  had  begun.  These the e AM letters offer a valuable  insight into how th AMORC ORC/TM /TMO O lessons developed). 27  Following   the dea and d death th  of   Ralph  Lewis,   Gary Stewart was elected an

installed ins talled as  Imperator of  AMORC,  AMORC,   and,  since the   Imperator  of  AMORC is  was s   also   installed as th always  the Grand Master  o f  the   TMO,   Stewart wa the e  the   TMO. See Appendix  B for  a detailed account Sovereign Grand Master  of  the

of Stew Stewart’s art’s Impera Imperatorship torship..

31

A MARTINIST TREASURY

Chaboseau’s “dissolution” Chaboseau’s “dissolution” decree;   once the   Traditional   Martinist surviving   American   Grand Order was   disbanded   elsewhere, the   surviving  properly in conti continuing nuing the   Traditional Master Mast er act acted ed   properly Traditional Martinis Martinistt Order   and in   elevating  himself  to a position of   Sovereign   Grand Master  of  the Traditional   Martinist   Order. its s   activity   without 5. The   AMORC/TMO   extended it authorization. George orge   Lagreze, TMO In a  letter   dated   August 25,   1945, Ge Principa Prin cipall Insp Inspecto ector, r,   acting on   behalf  of    Augustin Augustin Chabosea Chaboseau, u, inquired of   Ralph   Lewis  as to  whether   or no nott the   AMORC/TMO Canada. a. could   extend TMO   activity to   both   South   America   and Canad Lewis needed   little encou encouragem ragement ent and   proceeded to   arrange  and execute the  extension both   south  and  north. Later, after the death of  Augustine Chaboseau and the   so-called  “dissoluUon”  order  of  Jean, and after  Supreme Council  after the  Council  within the   FUDOSI  disbanded,  the TMO  Supreme Master, acted the AMORC/TMO,   with its own  jurisdictional   Grand   Master,  its jurisdiction  throughout the independently to   extend  its  jurisdiction throughout  the   world. Conclusion: The   extension of AMORC/TMO   activity  throughout the world  was and is proper.  began to charge for its  its degrees. 6.  The AMORCITMO  AMORCITMO began  degrees. The   peculiar peculiar aver aversion sion to   money   held by the OM and the Martinist   Order and   Synarchy is an   oddity  inherited   from pre-OM Suprem Sup reme e Coun Council cil day dayss   when   Martinist   Initiation was   passed on from   person to   person in the  Initiator’s  private   home. No   money from changed   hands   i~hen   because   there was no   “overhead”  (operating expenses) and   because the   Martinist   Initiation was   freely   given from  friend to  friend   (Saint-Martin   often called his  gatherings “a society socie ty of  friends”).   friends”).   Even  Papus  boasted   that no that  no  Martinist was   ever expelled  for  non-payment of  dues   dues and that  the   matter of  money was   money was  was   acceptable to be   ignored.   Such an   attitude   about  money  money was acceptable when there were  n o   Martinist bills  to   pay.  However,  after  the  formation  of  the  Martinist   Order,   monies   were needed   for room   rent,   utilities, and   supplies. supplies. Unless the   Masters of  the   the Or Order der are to pay all the expenses,   donations   from Memb Members ers are   needed. No one   seems to mind paying for subscriptions to   L’Initiat ion,  a monthly Martinist  journal   that has   been in   continuous  publication   since it  first  saw Encausse (addre (address: ss: print   under the   direction of  Dr.   Gerard   Encausse  L’I  L ’In nit itia iati tio on, 6, rue   Jean-Bouvin,   92100   Boulogne-Billaucourt, Paris).   Nor doe doess   anyone object to   paying for the   study  materials issued by the International   College Of  Esoteric Studies   Esoteric  Studies  (formerly  the International   College Of   Martinist   Studies), a  correspondence   Barbados, Worthin Worthing g school   sponsored by the MOS   Grand  Lodge of  Barbados,

THE T M O AND  THE  M OS

The IC ICES ES   offers   graded W31,   Barbados,   West   Indies.   The correspondence   courses  in  mysticism   and ritual   magic,   history of  Freemasonry, Rosicrucianism,   Martinism,   Kabbalah, and spiritual and  Hermetic practice.   The ICE ICES S  offers no   “initiation”  by mail, nor  does one become a Martinist by  subscribing  to the   ICES correspondence   courses. Further, no  one objects to  providing for the rent  that must be  paid to   house   Martinist   activities of  the OM or   Martinist   Order and Synarchy. Of  course,   course,   this  should  not be  taken t ~ o   imply  or to   mean that regular  Martinism  should  dem  demand and initiation fees  or  dues,  but it does  mean  that all   regular Martinists  should be  expected  to   support the Work of  the Order, not  only with   their  time,  but  also with  their pocketbooks.   Therefore, no   one ca can n or   should   blame or   cast aspersions on the   AMORC/TMO for   asking  i ts   members for  money to pay   the expenses   incurred in  mailing the   Traditional Martinist  materials ials and   otherwise paying Traditional  Martinist   Order Order  mater operating   costs. Conclusion:   Asking   for for dues,   while  not   traditional,   does not impair the   regularity  of  any Martinist  body. mail, il, which 7.  The  AMORC,TMO began to offer  its initiation by ma  Initiatio ation n was not and is not legitimate. passingon singon The Initi method of pas The   mail-order “initiation”   method of  the   Traditional Martinist   Order is one of  the two   major   problems   with the  Traditional al Martin Martinist ist   Order   (the   other   being  the legitimacy of  the  the  Tradition loss of  the  the  Unknown   Philosopher [Initiator] Degree).  Papus  said that he   founded the   original   Martinist   Order   primarily   because he wanted  to  insure  that  The   Initiation would  not  be lost. To  what “loss” did   Papus  refer? How   could such a   loss loss occ occur? ur? In his book   Saint28,  Mar  M artin tin::   The Fren French ch Mystic an and  d  the   Story of   M  Mod oder ern n Mar arti tini nism sm Arthur  Edward   Waite  provides  an  important   clue:  provides an The   mode [of  initiation] The    initiation] adopted [by  Martinists   previous to the   formation of   the the Sup Suprem reme e   Council] was   usually   that which is   known   technically as   “communication,”  that   is to say,  personally and not in   Lodge or   Temple. To my certain   even by  post   post    (pp.   73-74; knowledge,  reception   was arra arranged  nged  even emphasis   added).29 28   Rider.   Unfortunately, this  isnow  out of print. Unfortunately, this  book  is 29  Waite’s  “knowledge”  was “certain”  because ft  was he, himself,  w ho  had

been thus   “admitted” as a ‘~Martinist” by the   British  fringe   Mason,   John about Martinism, Yarker, who,  who, when  when  Waite  wrote to him about  simply y sent a   written  Martinism,  simpl Obligation   which Waite   completed  and returned.   Yarker then   considered 33

A MARTINIST  TREASURY

The   answer   is cl clea ear. r.   Papus was   aware of  the   mail-order “initiations,” an   aberrant   method of   “initiation”   that  Papus   knew would   destroy the   succession of  The   Initiation.   Hence,   Papus formed  the  first Supreme Council of  Mart,inism   Mart,inism  in   order to  preserve the th e   primary   requirement   that Th The e   Initiation be   passed on   from person to   person,   directly, directly, with   Initiator   physical physically ly standing directly  before   Candidate.  N o   other  method  will work,  especially not  self-initiation as  practiced  b y the Traditional a “mail-order”  type of  self-initiation Martinist   Order. A  private MOS  publicaUon 30   carries the  following question and answer: Can a  per  Martinist  if    if  they  person son be a  Martinist  they have  not been  inducted  by an   Initiator?

people le No ! And I’m   glad  you   asked asked because   there  are   some peop who have  been   sent  “do-it-yourself’   instructions  by a certain  school  [sic]   wherein   they are they  are directed  to   utter correspondence school correspondence some  words and   tap themsel themselves ves on   their heads   with   some object such as a stick.   After   having  done   this, they  send a return,, the they y   receive a “report” to the   school,   and, in   return “membership   card”!   These   unfortunate   people are   then misled  into   believing   they they ar are e  Martinists!   Please  be   always if  cautious of people  you   meet  who say  they are   Martinist been n   misled  as a re resu sult of  you   ever   meet   anyone who   has bee such   fraudulent   practices,   please in   love   direct direct thes these e Light. t.  masqueraders  to the true Ligh innocent masqueraders innocent .. .

 course, to the TMO of  AMORC. The  reference   is, of  course, However, in all   AMORC.   However, fairness, it  really   isn’t  strictly accu accurate rate to   refer to   AMORC as a “correspondence   school.”  Although   AMORC   does  offer Rosicrucian Waite

a “Martinist” and  suggested  that a Charter  be  obtained  from

Papus in

Paris.  Waite’s   “admission” occurred  in  February  of 1897 1897,,  some six  years  after   the first  Martinist  Supreme  Council. Who   knows how  many the   formation of  the other  “Martinists”  Yarker  admitted by  mail? Apparently, Waite  didn’t  consider the mail-order   “initiation”  to be sufficient, and he  never obtained a Martinist Charter  from   Papus, bu butt he did  receive a “Doctor of   Hermeticism” degree Waite:  Magician of   from  Papus.   (See R.A.  Gilbert’s  biography of Waite,   A.E. Waite: Magician

 Many   Parts,   Crucible, 1987. ISBN: 1-85274-023-x.) 1-85274-023-x.) Hence, it is obvious  that new   when the   AMORO mail-order   admission,   even  though invalid,   was not new  T M O  began the  practice. officerr  w ho   provided  the  publication   has requested   that its 30  The MOS office title  not be  revealed.  Therefore, to  honor  this request and to avoid a  breach  of  confidence,  the   publication  does not  appear  in  the  References list. The  excerpt  are  TMC.  initials are quoted appears on  page  5 1 of this  publication  whose  initials 34

THE T M O AND THE MOS instruction and   even   Rosicrucian   initiation by   mail, it   also has Pronaoi,  Chapters,  and  Lodges  located throughout the world.  In   these bodies,   AMORC  Rosicrucians meet for instruction,   practice, and  the conferral of  Rosicru  Rosicrucian cian Degr Degrees. ees. The   same is   true of  the TMO which   AMORC   supports. The TMO   also has   Heptads   and Septa where TMO   Martinists  who  are   willing  and   able  actually meet and confer  initiation,  valid   or not.  But  it must  be  noted  that  the   majority of TMO   “Martinists” are   “Home   Sanctum   Membe Members” rs” who  have “initiated”  themselves via a mail-order  ceremony. How Ho w did the   Traditiona Traditional   Martinist   Order   come to   give “initiations”   through the   mail,   especially   considering the TMO background,   i.e., its   source in A.   Chaboseau, who   certainly  never conferred   “initiation” by   mail, and the   Initiations   conferred conferred upon the   Lewises  by  the   Martinist  Order  and  Synarchy under   Blanch ard? The   answer   must lie   in AM enormously succe successfu ssfull AMOR ORC’ C’ss   enormously development of    corresponden correspondence   school   methods in th the e teachingss and in its   understanding of  rftual. dissemination of  of  its  its  teaching   the Unit United ed  Si~ates   when AMORC  was founded in the   early  days of  the correspondence   schools  flourished.   Hence, it  would  naturally   occur to H.   Spencer   Lewis to   spread   AMORC via the   correspondence methods.   There   is no   doubt   that the   mail-ord mail-order er techni technique que has allowed   AMORC beyond ond any anyone one’s ’s (ex (excep ceptt   Harvey AMORC to   grow well bey Spencer  Lewis’)   expectations. Certainly, it  is   perfectly  legitimate to give  teachings by  mail,   whether   the teachings teachings are secret or   not. In only y are   there the   case of  Rosicrucian and   Martinist   bodies,   not onl  ritual ual and  Initiation.  What  to do if  esoteric  teachings,  there are  also  rit you are   AMORC   delivering teachings   with a well-developed mailorder system system? ?  Obviously, you   also   give   those   “initiations” by   mail, except  that  not  even  AMORC  gives  its “First   Temple  Degree” or  its “Ninth   Temple   Degree” by   mail. The   AMORC   Rosicrucian   must present  himself in   person at an   AMORC   Lodge to   receive   those Degrees Deg rees.. The  first-year probati probationer oner   Degrees   must be   (and Temple Degrees 2-8 may be)   taken at   home, home, i.e.,   self-initiation.   However, also  confer all   Temple Degrees in a full   form. form. An AMORC   Lodges   also confer any y AMORC   Rosicrucian can   take the   Degrees in a   Lodge   in an chronological   order.   This   writer   personally knows of  one   AMORC Rosicrucian Rosicrucia n who took  the Degree  before  taking the  the   Ninth   Temple   Degree before

First. Can   “mail-order   initiations” be   legitimate?   Yes—if  you understand rituals to rituals  to be  reflections  of  states states  of   consciousness,   rather  than   conveyers of   power    power  an and  d    authority.   And,   indeed,   that is AMORC’s   view of    ritual—a   ritual is   only an   outer   symbolic technique   whose   purpose   is is to   reflect an   inner   state of  consciousness.  That   is to   say,  for  AMORC  the   “reality” of  a ritual is 35

AM ANTINIsT  TREASURY

not in   itself, but in  its   perception.  Therefore,   AIIvIORC   reasoned, if  a ritual is   effective   only in   perception,   then   that   ritual   can can be methods. s. conferred   either in   person or  singly,   alone, by   mail-order method Following   that   line of    reasoni reasoning ng,, ma mail-o il-order rder   initiation is permissible.   However,  regular   Martinism   does not   hold   AMORC’s view that  the  “reality”  of  a ritual   is in its  perception  only;  rather,  (as Saint-Martin tin and of   Pasqually) can ca n be   seen in the   writings of   Saint-Mar regular regul ar Martinism holds   that Th The e   Initiation   actually   confers a power  and an   authority,   i.e., the “reality”  of  The  The  Initiation is  in the doing as  well  as in the perceiving.   Thus, to pass on The   Initiation is to  pass  on a “reality” that is inherent in  the Ritual itself  and  which Initiate and  Candidate  to be   physically  present,  facerequires both Initiate to-f’ace.  In one   sense,  it  could be  said   that the  TMO’s  TMO’s view  view of ritual is “protestant,”   while   regular   Martinism’s   view is   “catholic.” Unfortunately, the Traditional Martinist Order has  reverted  back  to  to  was  never   used by  Council   (pre-Papus)  practice  that  that was a pre-Supreme  Council Saint-Martin and was   certainly   not approv Pasqually or   Saint-Martin approved ed of  by Papus  or  b y any of  the  the  great  names  of  regular Martinism.31 Conclusion: The   Traditional Martinist   Order   cannot be recognized by   the Or Ordre dre   Martiniste or the   Martinist   Order and Synarchy  as a regular branch of  the  Martinist   Order;  furthermore, MOS S   must   declare the TMO   mail-order the OM and the MO “initiations” as   invalid.

 Degree gree of Unknow Unknown n  Philosopher  (or,  5 1 1   Initiator)  was 8. The De discontinued by  th  the e  AMORC/TMO  so that  the essential fourth portion of  the  the   original Martinist   Initiation was   omitted,   thus invalidating all Initiations  given by  TMO  officers. This is  the   flnal and  most  fatal   objection  to the   TMO. A  former TMO   member of   many years’   experience   (no (now w an MO MOS S   grand officer)   told me   that the TMO   lost the   Unknown   Philosopher’s Degree   early in its   career and   that  he  never saw or   heard of  the given or Degree of   Unknown Unknown Philosop Philosopher her   (or, IV   Initiator)   being   given This ass assert ertion ion abo about ut the   TMO conferred   within the   TMO.   This TMO is generally understood by   non-TMO Martinists   to be   correct. Why  is important? ant? Pap Papus us and the the   Degree of   Unknown Unknown Philosopher   import  Council divided original   Supreme  Council  divided the   original   Martinist   Initiation 31   John  Yarke  Yarker, r, as  previously  mentioned,   used the mail-order method of 

“admission” for   Waite—but   Yarker was  the   “head” of  so   many   occult, mystical, and  Masonic bodies  that,  to   him,   Martinism was merely one more title of honor honor to be  distributed, even by mail.  Waite   never  attempted to   give  after er he ha had d later been  ‘regularized,”  i.e.,   received Martinist   Initiation—even  aft

The  Initiatwn   directly from  Papus. 36 

THE T M O A N D T HE MO S the e   fourth   part   (and   Degree)  being the into  four  constituent   parts, th

portion   that  enables  a Martinist to   pass  o n not   only the fir  first st three   Initiator as  well.  There Degrees Degre es (or, portions),  but the  last  portion  of  Initiator  Initiator, is  n o   doubt  that  both Lewises received  the  fourth  Degree of  Initiator, but,  apparently,  this Degree was  not  used  by  the   TMO.  The problem is  that,  according  to MOS  Martinist   teaching, a holder of  the  the  Degree rank  k  of Associate.32 o f’  SI   (the   third  degree) can  Initiate   only  to   the ran   Unknown  Philosopher On  the other hand, the  holder  of  the  Degree  of  Unknown Philosopher can  further  Initiate to  the  second degree  of Mysti Mystic, c,  third  degree of SI, and,   finally, to the   all-important   fourth   Unknown Unknown Philosopher (Initiator)   Degree.   Thus, if  the Unknown Phil Philosopher osopher   ([nitiator)

Degree was not  conferred   early  within the  TMO  history,   then,   after the third  generation of  Initiation,  Initiation,  n o   TMO SI  Martinist   could confer any   Martinist   Degree  whatever,   even if the   Rituals for the  Mystic and SI   Degrees Degrees were known and  used.   With a missing missing   Unknown Philosopher Degree,  the TMO   Martinist  filiation  looks like  this:

1st generation:  Unknown   Philosopher (511)  confers  t o SI,  but not to U to  U P;

— >

2nd  generation:  generation: Valid  Valid  SI  confers to SI,  but, without UP,  only the Associate  Degree is valid; 3rd   generation: Valid Associate Associate (inv (invalid alid   Mystic & SI) ssociates s confers   to SI; all  Degrees are  invalid,   since   Associate can’t  confer   The Init Initiatio iation; n; 4th   generation:   Thereafter, all TMO   “initiations” are — >

— >

invalid.

According to one   anonymous   source, the TMO   “discovered” the Unknown   Philosopher   (Initiator)   Degree in it its s  archives   sometime in  1988, and it was   worked   temporarily.   However, the  Degree was withdrawn within the   year, and

it   has has

not be been en use sed d   since.33

Further,   whether it was   used or not   would  n o   consequence. would be of  n was lost,  lost, it could Once the   Unknown   Philosopher (Initiator)  Degree was using a Ritual, any   more not be   restored   simply by   locating and   using than tha n a Mas aster ter   Mason   could   be “m “made ade” ” by a   non-Mason (or   even  a Mason) who  attempted to use a so-called   Masonic  expos6   to “make Master   Masons.” Why  withhold   the Unknown   Philosopher   (Initiator)   Degree?

and The 32  However,  the  O M and  The Rose+Croix  Martinist  Order allow only  the SII  (Fourth  Degree) Martinist  to  Initiate to to an  any y Degree. In  these  Orders, the SI

has no has  no  Initiatic  power whatever. ~ The   anonymous the events. anonymous source   garbled the  events. See   Appendix B  for an accurate account of the  AMORC  T MO   “Consecration Ceremony.” 37

AMARTINIST TREASURY

person on wo woul uld d ho hold ld fu full ll   initiatic The   reason is   that,   with   it, it, a   pers authority and   could   simply   leave the TMO and   start   another Martinist   Order. By  withholding the  UP  Degree, the  TMO   avoided such   schism.   Unfortunately, by   withholding the   Degree, Degree, all Initiations Initiati ons eventua eventually lly   become   invalid, as   shown in the   filiation line,   above.   Another   Martinist who wishes to  remain   anonymous officers cers of  suggested to me   that  it   might  be  possible   that  the   high offi Philosopher (Initiator) (Initiat or)  Degree AMORC   were  passing  the  Unknown   Philosopher among  themselves, but not   among  the various  TM O   Martinists  who need  the  Degree  for   valid   Initiations, but  based   upon Olive  Asher’s letter,  this  “passing around”  of  the Initiator’s  Degree  did not  occur. Conclusion: If  the  the  TM O has withheld the  Unknown   Philosopher (Initiator)   Degree from  its   initiating  officers,   then  after the   third TMO O   Initiation   would be generation on the   line of   filiation,   no TM valid.

THE  TMO  AND  THE MO S

were  both ignored by   Ralph  Lewis; (1 )  that  after  Chaboseau and   Lagreze, Ralph  after the Lagreze,  Ralph   Lewis  the  deaths of  Chaboseau assumed the   office of  Sovereign  Sovereign   Grand   Master of  the  Traditional

Martinist   Order; (g)  that  the  book’s  photo captions  make  n o   distinction   among  the MOS, or  the OM ,  claiming  them   all all as TMO bodies;  and TMO, the   MOS, that  the  conclusions   reached and   comments   about about the Traditional Order as   found in the   photo   captions in   Martinist  Martinist   Order upon..  Docum  Doc umen ents ts   cannot  be  wholly relied upon

 Mar artin tinist ist Documents  An Examination of AMORC’s AMORC’s TMO M

What   follows follows is a   page-by-page   textual   analysis of  the  the   book,  Martin  Mar tinist  ist   Documents.  This   book is   issued by the TMO of   AMORC for the   purpose of establishing   the legitim legitimacy acy of  the  the TMO by (a) showing   documents of ’   initiation   into   Martinism; (b)   showing papers of   authority   from   Martinists in   Europe; and (c )   showing letters of   recognition from   Martinist   officers.   However,   given the nature  and  content  of  the   documents  and  the   nature of  the  the   captions and   commentary, commentary, the   book does   not necessar necessarily ily  accomplish   these  filiation  and authority  is purposes. Unraveling the  TMO  problem of  filiation difficult,   but,   essentially,   these doc docume uments nts   demonstr demonstrate ate the following: (a)   that   both Lew Victorr Lewises ises and  their   wives were  initiated   by Victo Blanchard of  the  the   Martinist   Order and Synarchy; Harvey Spencer Spencer Lewis (b)  that   for for two   years  (1937-1939)  (1937-1939)   Harvey  Lewis  held Martinist   Order and   Synarchy   authority  from  Victor   Blanchard as purpose ose of    establishing the a  Regional   Grand   Master for   the purp Martinist Ord Order er and  Synarchy  in  the United  States; (c)  that  the MOS  authority  died with H.  Spencer Lewis  and  that Ralph Lew Lewis is   turned   from   the Martinist   Order and   Synarchy and sought  similar   authority  from  the   Traditional   Martinist   Order; (d)  that  the  TMO   person   primarily  responsible  for aiding   Ralph Lewis Lew is was not   Augustine Georgess Lagre Lagreze ze who Augustine Chab Chaboseau oseau,, but   George  his s obedience  from  the Martinist switched  hi Martinist Ord Order er of Lyons  headed  b y Constant Chevillon  to  the  TMO  headed  by  Chaboseau;  Chaboseau’s au’s actions of  dissolving the (e)   that  Jean  Chabose  Traditional the Traditional Martinist Martin ist Order and of   dissolving of  the TMO   Supreme   Council 38

39

A  MARTINIsT TREASURY

 Mar  M artin tinist ist Documents...

Page 1 :   This  photograph   shows a picture  of Lewis  sitting  at his one e   Martinist   Order, desk. The   caption   suggests   that   there is   only on desk. The the   Traditional   Martinist   Order. the Page 2: This  is  a description of  the  the  book’s  content. Pages 3-4:  These are French and  Spanish  versions  of  Page  2 .

Page 5: The   photograph  shows  Ralph M.   Lewis’  Martinist  Martinist Order  Order and   Synarchy   Initiation   Certificate to the   fourth Martinist   Degree (Unknown   Philosopher);  signed by   Victor Blanch ard (as   Sovereign Grand Gra nd Master of  the   Martinist   Orde Orderr and   Synarchy   and and as Imperator  of  the   FUDOSI)  and  dated  9/10/36,  or,  two  years   after  the  the  Traditional Martinist   Order;  it  is  important  to   note formation of  the  the Traditional that  Martin ist    Documents   carries no   photocopies of  a TMO initiation   certificate   f’or the   Lewises or   for any anyone one   (except a nonstandard one on   page   22); the   caption incorrectly identifi identifies es Blanc Bl anchar hard d and othe otherr   signators as   officers o f’ the   “Traditional Martinist   Order of   Europe.”   Certain OMS   Grand   Lodge   officers   this   certificate  because   Lewis’   esoteric question the   authenticity  of  this designation   does not   follow regulations. There are   three follow OMS   regulations. signatures in the   bottom  margin,  but   they are   somewhat   illegible. One   reads   “Sar   Nitram,” a “Sovereign  Grand Secretary  General” of  Synarchy. “Sar  Nitram’s”  signature   also the   Martinist   Order and   Synarchy. appears app ears with  Blanchard’s on the   document on   page 13.   A secon second d signature is   that of  “Fidel   m Rosa   (?)“   an unidentif unidentified ied  “Sovereign Grand Gr and Inspec Inspector tor Ge General neral,” ,” apparently of  the  the   MOS. A   third   reads “Michael,”   which is   Georges esoteric design designation. ation. Georges Lagrez Lagreze’s e’s   esoteric Lagreze signs  himself  as a “Sovereign  Grand Master Substitute” of  the MOS,  a rather high title   that   definitely  shows  his  membership  in the MOS   (assuming   that the  designation is   correct;  Lagreze’s  name definitely   appears in the   MOS “Line of   Filiation”). Filiation”). His seal is not clear  in  the photograph.   Oddly,  Lagreze  never  uses  the  title  “Sar.”

Page 6:   This   photograph   shows a   typewritten   initiation certificate for   Ralph   Lewis  t o   SI (but  not  to the   rank  of  initiator), signed by  Georges  B.   Lagreze, and  dated   01/09/39,  countersigned  by Augustine   Chaboseau who   writes  “V u et approuv~,”   i.e., i.e., “seen and approved.” approv ed.” The   certificate is   headed   “Martinist   Order,”   but not “Traditional  Martinist   Order.” It seems clear   that  Lagreze was a IV Degree   Martinist   under Bla Blancha nchard rd and   under under Detre, for all his signatures res   indicate his MOS and OM   affiliations, certificates   and signatu 40

THE

T M O ~r

THE MO S

and  A .   Chaboseau   also  mentions  Lagreze’s   Martinist   Order   (Ordre Martiniste)   affiliation in a   document on   page 18 of   Martinist  Lagreze e as  Do  D ocumen ents ts,,   which   see. The   caption   identifies   Lagrez Chaboseau’s   “Legate.”   The suggestion is   that  the   Martinist  Orders of  the  the  time cooperated and  had  a membership overlap.

printed ted Martin Martinist ist  Order   (but Page 7:  This   photograph   shows a prin  SI certificate icate for  Ralph Lewis  to the  Degree of  SI not  TMO)   initiation certif  and Initiator,  again  signed by  George  Georgess Lagreze  dated  01/09/39.   This  it adds certificate is  simply a double of  the  the  one  on  page  6 ,   except  that  that it the “Initiator” rank rank..   Lewis received two   certificates certificates for the same The caption initiation because initiation  caption  because the  first  is to the  Degree  of S.I.   only. The reads   that   Lewis received “a   Degree o f ’ the   Traditional   Martinist Order,” but  it is   obvious that this is  not a TMO   certificate. Page  8: The   photograph  shows  an elaborately printed  Martinist Order  (not  TMO)   certificate  to SI  for   Gladys  Lewis,   dated  01/09/39, also   signed by   Lagreze. The   caption incor incorrectl rectly y identif identifies ies the certificate as  a TMO one. Page 9:  The  photograph   shows  an elaborately printed  Martinist Order   (not  TMO)  certificate   to SI  for  Martha   Lewis,   dated  01/09/39, Order  also   signed by   Lagreze. The   caption   incorrectly incorrectly identif identifies ies the certificate as a TMO one. The  certificate  on   page  8 and this one  are Ralph, even identical, but are   quite  different  from  the one   given given to   Ralph, though his initiation was o n the   same day and  b y the   same person,  one  l~ind of  certificate Lagreze. It is  possible  that  men  received  received one  certificate  and  women  received  another,  more  elaborate   certificate. that women that

Page 1 0: The   photograph   shows  the Grand  Heptad Temple  of  the Jose, e, Traditional Martinist   Order at   Rosicrucian Traditional Rosicrucian Park  in   San Jos California Calif ornia.. The   arrangement   would be   familiar to   Martinists of  any  branch.   Note,   however,   that   though the  Traditional   Martinist has He Hepta ptads ds and Septa, Septa, it has no   Lodges, not   even at Order   has international headquarters at  San  Jose,  California,  U.S.A. Page 1 1 : The   photograph   shows the   Chart of   “Initiatique Filiation” of  the  the   TMO.   Correct  up to  the   Supreme  Council o f’  Papus, the   Chart   shows   that   Lagreze was   initiated by   Teder   (hence  Martinist   Order  certificates and  designations),  but Lagreze’s use of  Martinist it also shows Jean  Chaboseau  o n the   line  of  filiation,  followed by the Permanent anent   Committee,” 1939   “Traditional Suprem Supreme e   Council  and Perm i.e., the   FUDOSI FUDOSI mem members bers August Augustin in and   Jean   Chaboseau, 0. Beliard, and G.   Lagreze. The   term   “Permanent” is   deliberately 41

A MARTINIST TaEAsuwi

used, probably to overcome  the  difficulty   caused by   Jean Chaboseau’s later  attempt to  dissolve the   Supreme Supreme Cou Council. ncil. The   chart   suggests before re the   ~‘UDOSI members and  that that  Jean  Chaboseau  came befo   descent  is   through through Jean. Of course,  history  shows AMORC’s   line of  descent  Chaboseau u would be   unlikely. that a line  of   filiation through   Jean  Chabosea Further, the   caption caption also   states  that “Augustine Chaboseau was Masterr and   first President of   the Traditio Grand   Maste Traditional nal   Supreme Council.”   History   also   shows   this   to be   incorrect,   since the   first President dent was   V.E.   Michelet. Michelet. The line of  TM O   Grand   Master   and Presi fihiation   chart  is, at best,   confusing and incorrect. Page 12 : The  photograph   shows a letter (in  French)   from Victor Blanchard on MOS  stationery   to H.   Spencer   Lewis,   dated July 30, charters and  decrees  are being  sent to 1937,   informing Lewis  that   charters  “authority.” The  letter is  vague   as to Lewis to allow him to  exercise  exercise “authority.” exactly what kind  of  authority  is   being being give given n  to Lewis,  but  there is  n o doubt  that it  refers to  Martinist Order and Synarchy authority for  the The photo  incorrectly  refers to   Blanchard as  photo capti caption on incorrectly United States. The “the  Sovereign  Grand  Grand   Master  and  President  of  the  Supreme   Council of  the Order,”  which   office was  actually held  the   Traditional Martinist   Order,” which at that time by A.  Chaboseau.   Rather,  Blanchard was at the time  the   the Martinist Ord Order er  and Synarchy. Sovereign   Grand Master of  the Page  1 3: The   photograph  shows one of  the   “decrees”  referred to in the   photo on   page 12; on MOS   stationery,   dated  July  9 ,   1937 and Lewis is  is issued  over the   signature  of Victor   Blanchard,  H.  Spencer Lew designated as a Suprem Supreme e Legate  and  “Supreme Regional  Master  f’or ited d   States of    America” for  the   Martinist    Order  an the   Unite and  d  remarkable able   document, in   which   Blanchard is Synarchy!   This remark clearly identifi identified ed as “Le   Souverain   Grand   Maitre,   President du Supreme   Counseil   Universel, de   l’Ordre   Martiniste et Synarchique,”   shows   that H.   Spencer   Lewis did not    have TMO authority   originally, but   rather   derived his   authority   f’rom the Martinist   Order and   Synarchy Synarchy.. The capt caption ion  incorrectly identif identifies ies the MOS   document as   showing “the  various rules and   regulations regarding the  Traditional   Martinist   Order.”  In  fact, the  TMO is not mentioned in the  document.   Up to   1937,   therefore, the   conclusion must be   that H.   Spencer   Lewis   held MO MOS S   authority, not TMO authority.   However, a key letter  is   reproduced  o n   page  14, following: Page 14:  This  is a crucial crucial document,  document,   for, on   “Ordre  Martiniste” letterhead lette rhead dated   October 15,  1939,   Lagreze  describes the illness of  Augustin Aug ustin Chabo Chaboseau seau   (who   died   seven   years   later on   January 2, 1946),   and then, in the   same   letter,   Lagreze  identifies hims himself  elf  as 42

THE T M O

AND THE M OS

Legate and   “principal  inspector” who is  charged to act  o n   behalf  of   of  Chaboseau. The  state of  Chaboseau’s  Chaboseau’s  health is  not  clear,  but the few documents in   Martinist    Documents   that   come   from the nonAMORC   Traditional Martin artinist ist   Order   carry   only   Lagreze’s signature, countersigned by   Chaboseau. The  implication is   that Lagreze Lagr eze was   acting acting as a “reg “regent” ent” for   the Traditio Traditional nal Martinist Order,  with Chaboseau simply approving  what  was   done  b y   Lagreze. H.   Spencer   Lewis  died on   August 2,   1939, and  Lagreze’s   letter is addressed to  Ralph Lewis  some two  months later   (October 15,   1939). Ralph Lewis  ha  had d a problem, for  he did  not  hold  authority  from  the appear ear in MOS   (if’ he   had,   that   documentation   would   surely app 34 Yet, Ralph   Lewis   apparently  had  inherited  Mart rtin inis ist  t  Documents).   Martinist  activity   from H.   Spencer  Lewis,  even  even   though some   kind  of  Martinist  it  existed)   was probably probably only about two  years old that  activity (if  it documents  found on  pages  1 2 and   13). Ha Had d  there (based o n the   1937   documents found been  no  AMORC  Martinist  activity  either  ongoing or  planned,   there would have been  n o   reason reason for Ralph  Lewis  to   pursue  the  matter   with the Traditional Martinist   Order.  Why are   there no MOS   documents  any  kind?   There are two   possible giving  Ralph  Lewis   authority of  any reasons for the   MOS’s  refusing   authority to   Ralph   Lewis:   first, Ralph Lewis  ha  had d an  unspecified  conflict  with   Jean  Mallinger   (Sar Elgin)  of  the   FUDOSI  and  the Martinist   Order   and Synarchy, and the two were  not  o n   speaking terms;  second, by 1939   Blanchard had left the   FUDOSI and was not   willing to   give   authority to   Ralph with  Ralph   Lewis Lewis, for  reasons apparently  having  to do   either   with Ralph ith h   AMORC’s   methods himself  (a   personality   conflict) or   wit (advertising and   mail-order initiations).   Unless   other   documents turn  up to prove  otherwise,  it  seems  safe to  say that, with  the death  of  H.   Spencer   Lewis, the  AMORC/OMS   relationship ended and  that  no one at   Rosicrucian   Park    (AMORC   headquarters at San   Jose, further ther   contact with  or  authority   from  the   MOS. California)  had any fur The photo caption   correctly  describes the letter.   Interestingly,   even ~ In  fact, there had been a   falling out between Lewis and Blanchard, th the e nature of  whic objected to   which is   uncertain.   It can  be   inferred  that   Blanchard   objected the e  popular   press—something th the e AMORC’s   advertising for   members in th European   Orders  would  would never  never do  do , even   though   Rosicrucianism  first  came to public  attention  in  1614   via public  advertising.   Hence,  AM ORC   could claim tradition  for a foundation to to its  its   advertisi ertising. ng. In  retaliation,  Lewis  claimed   that Blanchard was  objecting to   AMORC’s   policy of  taking in   Black   members has s   alway (refreshingly,   AMORC ha ays s been   color-blind   inits   membership the e results of this  falling out was policies). No  matter  what  the cause, one of  th

that  Blanchard w as  ousted  as an  Imperator  o f the the F.U.D.O.S.I.  F.U.D.O.S.I. Hence,  there would  have  been no   chance  whatever   that   Lewis could   have obtained any kind of MOS authority  from   Blanchard.

43

AMARTINI5T  TREASURY covered in  the photocopy, it  appears  that though parts of  the  the  letter  are   covered Lagreze Lagre ze was   once  again app Ralph Lew Lewis is for   funds. The appealing ealing to   Ralph caption  does not  mention  this.

This is   another   crucial crucial doc docume ument nt sho showin wing g the Page 15:   This movement of  Ralph   Ralph  Lewis and of  AMORC   from MOS  authority to authority. This   typewritten   letter, letter, with   “Ordre   Martiniste” TMO   authority. typed as a   heading,   specifically   names   Ralph M.   Lewis as a “Souverain “Souv erain Deleg Delegue ue   General   [Sovereign   Delegate   General] de Traditionn tionnel, el,   pour la   Californie et les   Etatsl’Ordre   Martiniste Tradi Unis   d’Amerique d’Amerique du Nord.” The letter  also  established the  USA as  a “Grand   Counseil  Regional.”  The  date  is  October   1939  (day omitted) and is   signed by   Augustine   Chaboseau,   Jean   Chaboseau, and Lagreze Lag reze.. The caption correctly  identifies the   document as a TMO one,  but  the   caption also  says that  the  letter   confirms “the   rank  and authority of  Brother   Brother Ralp Ralph h  M .   Lewis  as a member of  the  the   Supreme Universal  Council   and Grand   Master for Master  for the   Americas.”  However, the   letter   does not   show   that  Lewis was a member of  the  the   Supreme Universal   Council of  the   Traditional Martinist   Order, nor   does it show  that  he  was  made a Grand Master. document which  establishes Page 16:   This is the  all-important   document Ralph  Lewis’ and  AM ORC’ ORC’ss  claim  to TMO  authority.   Dated  October 16, 1939,  o n TMO   letterhead, the letter first names   Ralph Lewis  as a “Sovereign “Sov ereign Delegat Delegate” e”  of  the TMO  Universal   Supreme Council,  then names nam es Lew Lewis is as TMO   “Regional   Grand   Master” for a  Regional Supreme   Temple of  the  the   Traditional   Martinist Ord Order er in the  United States. State s. The   letter   makes it   quite  clear   that  Lewis  requested   these favors   from the   Traditional   Martinist   Order,   thus   finalizing the shift   from the   Martinist   Order and  Synarchy to the   Traditional 35 Th The e   signatures on the   letter are   those of  Martinist   Order. In part,  the  letter reads: Nous soussign~,  Augustin  CHABOSEAU,  CHABOSEAU, SOVERAIN  SOVERAIN  GRAND M AITRE et   President du   SUPREME   COUNSEIL UNIVERSE l’ORDRE DRE UNIVERSEL L   de l’OR MARTINISTE TRADITIONNEL,  Apr~s   examen de  la   demande   faite par Ralph Maxwell LEWIS, ~  l’effet  d’~tablier  en  Californie et pour les   Etats-Unis d’Ameriqueun  TEMPLE SUPREME   REGIONAL de  l’ORDRE   MARTINISTE TRADITIONNEL;  sur rapport  favorable du   SOUVERAIN SECRETAIRE GENERAL et   GRAND   CHANCELLIER du   SUPREME CONSE CONSEIL IL de l’ORDRE   MARTINISTE TRADITIONNEL;  en vue de la   d~cision   prise en le  SUPREME  CONSEIL  UNIVERSEL favour de   Ralph  Maxwell LEWIS  par le SUPREME de l’O  RDRE  M ARTIN ISTE TRADITIONNEL.... [Note:the erratic capitalization  appears thus in the  original.] 44

THE TMO AND THE MO S

Augustine Chaboseau, Ge George orgess Lag Lagrez reze, e, and  Jeanne Guesdon.   Jean Chaboseau’s   signature  does  not   appear. An  examination  of  the  letter on   page 17,   suggests   that   appointing   Ralph Lew Lewis is as a   Regional Regional Suprem Supreme e Temple was  primarily Grand   Master of  a TMO   Regional  of  Georges  Lagreze. the work  of  Lewis is Page 1 7:   This   letter   from Lagreze is a report to   Ralph Lew regarding regardi ng Augustine Augustine   Chaboseau’s   stepping   down   from   active participation in   Traditional Martinist   Order   activity and  actt on   Chaboseau’s  behalf.  The   letter establishing Lagreze’s  power to  ac is  not  countersigned by  A.  Chaboseau  and  is   dated  October 23, 1939, only seven   days   after the  vital   letter of  Lewis’   Lewis’ TMO  Grand Master empowerment, empow erment, which indicates i ndicates   Lagreze’s   importance in   granting Lewis  TM O   authority.   Because the   photographic   reproduction has reduced the   letter  to  fit on the  page,  much of  the  the   letter  is  difficult  to read.  However, the letter   does  appear   to be  exactly what  what the  the  caption says it   is—Chaboseau’s   swan   song in the   Traditional   Martinist Order. as to   Lagreze’s TMO Page 18 :   Lest any   doubt   should   exist   as authority,   this photocopy  clearly shows  that  Lagreze was  confirmed by   Augustine Chaboseau  as a Princip Principal al Inspector of  the Traditional  the  Traditional Order and as a   Legate of   Chaboseau’s for the   USA, Martinist   Order free hand   in TM TMO O meaning,   apparently,   that   Lagreze had a   free development  in   the United   States. States. The  TMO   document   states   that Chaboseau has   examined  Lagreze’s OM   documents on   which the signatures of   Papu Papuss and Teder Teder ap appe pear; ar; thes these e   documents documents name Lagreze as a   General General Inspec Inspector, tor, Princ Principal ipal Inspec Inspector tor and   active member of  the   Supreme   International   Council of,   “the Ord Order,” er,” by which  is   meant the  (Masonic)   Martinist  Order  of  Lyons.   Chaboseau does   not me Lagreze’s MO MOS S   documents, mentio ntion n see seeing ing   Lagreze’s documents, whic which h he certainly certa inly must   have   hel held d if  he was, inde indeed, ed, a “Sovereign   Grand  he   was, Master   Substitute” in the MOS  as  per his signature  o n  the initiation document  o n  page 5 of this  book. What   Chaboseau did was to   “maintain”   Lagreze’s OM appointments in the   Traditional Martinist   Order,   i.e., i.e., chan change ge Lagreze   f’rom OM  obedience to  TM O   obedience  by  reappointing  him Lagreze  would to the   same   offices in the   TMO. It is not  clear why Lagreze want  to move  his  membership and obedience from  either the  O M L or the  MOS,  unless  he saw  greater   opportunities  in  the  TM O   than he he di  di d in the two   older   Martinist   bodies. The   photo   caption is   fairly accurate,  except  that  it assumes  an  identity between the O M  and  the assumes an TM O   when  no   such  identity   existed.

45

A  MARTINIsT TREASURY

Page 19:   This letter  from Lagreze,   dated   August 25,   1945, is important  because  it  is  the  foundation of  AMORC’s   AMORC’s TMO   extension and Sou South th   America.   Previous to   this   letter, the into   Canada   and AMORC/TMO had   authority   only in   the Unit United ed Stat States. es.   Lagreze  we could   extend  our merely me rely asked Ralph Lewis ,“Do Lewis  ,“Do  you  think  that  that we activities to  South America.. .or would you be   willing to   organize  the work  as  well for for South  South  America  as for  Canada  where you could have Provincial and   Regional   Councils   under   your   jurisdiction?” Lagreze ha Lagreze  had dbut to  ask. Having   now switched obedie Having obedience nce   f’rom the two   older   Martinist Orde Or ders rs,, La Lagr grez eze e no now w co com mpl plai ains ns of   “false   organizations” of  Martinists  that are  not   recognizing the  TMO TMO or or “  “ do not   know”  the traditional   “filiation” of  Chaboseau.   However,   Lagreze   does not

THE

TM O

AND THE MOS

Page 21 :  This   letter   from   Lagreze  (who   signs himself  signs  himself  as   Grand Knights),” ts),”   dated   November 12, Master of  the  the   “Elected  [sic)  Cohen Knigh 1945,  grants  to  Ralph   Lewis  rights to  establish the  “Elus-Cohens  de L’Univ[erse]” in the   USA. The   first two   sentences of  the   letter suggest   that  Ralph  Lewis had   written to   Lagreze  requesting   such permission.   However,  Lagreze   indicates   that   he does  not have the necessary rituals,   that the rituals  must  be  translated, and that  they must  be   revised.  No  evidence  is  presented  that  Ralph  Lewis  was ever initiated initi ated into, establ established, ished, or   worked   this  “Elus-Cohens”   body. 36 Typically,   Lagreze’s   letter   also conta contains ins a   plea for   money (75 dollars, a consid considerable erable amou amount nt in   1945) and   ends   wit ith h an  money quickly.  quickly.   The photo   caption  fairly encouragement  to   send  the  money accurately  describes the letter.

identify   which   Martinist   organiz organizations ations he means. This   complaint appears   to be  Lagreze’s way of  establishing   establishing the TMO   “ascendency” over  the two  older   organizations.  If so, he was  being   disingenuous.  important ortant paragraph  is the  second  one in  which Lagreze A  very imp cards an and d thanks   Ralph   Lewis for   sending him   “diplomas,   cards discourses for the   MARTINIST MARTINIST OR ORDER DER   (sic).”   This  shows the (which, like the   Swiss   Grand influence   that the   American TMO   (which,   the Martinist   Order and   Synarchy, had not   suffered the Lodge of  the ravages of  war) had on the   French  TMO, a  situation in   which the created   supported and  influenced  the  creator. The  photo  caption   describes the   letter as   “authorizing”   Ralph Lewis to  extend  TMO  activity  to  Canada  and South  America,  but,  in fact, the letter  doesn’t  grant  authority, it only  asks a question. The line in the   letter   about about unnam unnamed ed caption   also   points to the   line “fraudulent”   Martinist   Orders,   suggesting   that   only th the e Traditional   Martinist   Order was th the e  legitimate   Martinism.   Such a claim  b y the TM O   cannot  be   substantiated.

Page 22: This  photo   shows  a December  13,   1976 TMO  initiation document  for  Raymond  Bernard in   which Ralph Lew Lewis is is   identified as   Sovereign   Grand  Grand   Master of  the  the   TMO,   sans the  Chaboseaus and Lagreze. How   Lewis’   assumption o f’   that   office office came   about has already   been   described. The   document   also also gi give vess   Bernard’s authority   to “reest “reestablish ablish” ” the   Traditional Martinist   Order Order in “French-speaking   countries.” The   document   further   claims   that Ralph Lew Lewis is was give given n  permission by A.   Chaboseau  to   succeed H. Spencer Spen cer Lew Lewis is as   Sovereign   Grand   Master of  the   TMO.   Such permission permissio n could   not be   given, as H.   Spencer Spencer Lew Lewis is was  never a Grand Master   (much   less a Sovereign   Grand  Master) of  the  the  TMO. The docum document ent addition additionally ally claim claimss   that the   AMORC/TMO is from Lo Louis uis Clau Claude de de   Saint-Mart Saint-Martin in and the directly directl y desce descended nded   from original   Supreme   Council,  when, in   fact,  the   TMO was   f’ounded  by Augustine   Chaboseau in   1934.   Actually,   authentic authentic Martinism dependss upon Th depend The e   Initiation   transmitted via an   unbroken   line of 

Page 20:  This is an   English  translation of  a  a French   letter  with typed TMO   letterhead letterhead and dated   January   1940   from Lagreze and Jeanne  Guesdon,  warning   “Delegates,   Inspectors, and  Presidents of  Colleges”  to be  o n the  alert against Martinist  groups  that  “pretend  to undertaken  b y the   Martinist   Supreme   Council continue the   work   undertaken b founded  in   1890.”  The   letter  claims  that  such Orders  have  modified Martinist   ritual and  tradition,  although no   specifics  are   given. No  any Martinist  Martinist Orders  are   named, but  the  implication is is that  that  any specific   Orders are Order other   than the  Traditional Martinist   Order  is   not legitimate, which cannot be   substantiated. The   photo   caption   fairly a  claim   which letter’s  date  is  it   says the   letter’s date accurately  describes the  letter,   except  that  that it March 1 ,  1940  when January  1940  appears clearly on  the letter.

36   Which is Which  is just  as well.  Th e  “Elus-Cohens”  uses Masonic  rituals,  grips,  “Elus-Cohens” uses  Masonic rituals, and   passwords, something  that  A M ORC had   always  carefully   avoided in The last  last thing order  to  avert  problems  with regular   American  Freemasons. The Lewis needed was   the wrath  o f  the  the   American Masonic Grand   Lodges, who would  view Elus-Cohens activity as  “clandestine Masonry”  and   who could cause considerable grief for AM ORC by  branding  AM ORC as   “clandestine”  regular Masons.  Masons. Indeed, prohibiting AM  AM ORC   membership for  regular Masonry and prohibiting the Masonic Rosicrucian  Society does  proscribe AM ORC   membership  for  its members (an od d and and   inexplicable  proscription, since th e   American  Masonic  claimed to  to have authentic  Rosicrucian Rosicrucians  d o not   have and never  claimed connection; the the Societas  Societas  Rosicruciana  in Civitatus  Foederatis—the Masonic Rosicrucians—has  always claimed  to  be   nothing more nothing  more  than  a scholarly  and literary   body). The MOS  American   Grand  Lodge   currently currently opera operating ting in illicit Masonic  Masonic   activity. America will   eventually have to face  the problem  o f its illicit

46

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“filiation,” not on a   relationship to the   Supreme   Council of  Dr. Gerard   Encausse.  The photo   caption  fairly  accurately  describes the document. Page 23:   This photo show showss  a Ma y 16,   1959   letter  confirming  a meeting with   Ralph   Lewis   from   someone who   signs meeting signs hims himself  elf  as “Sovereign   Grand General Delegate”  of  the  “Martinist   Order of  the  the Elus-Cohens.” Elus-Cohen s.” The  signature is not  legible.  The “Martinist  Order of   legible. The the  Elus-Cohens” is a modern  continuation of  Martines  Pasqually’s “Order of   Elus-Cohens.”   After   Pasqually’s   death in   Haiti,   J.B. Willermoz, who had   been   left in   charge of  the   Elus-Cohens in France, saw the   Elus-Cohens   gradually  fade  away  because  of   lack  of   Pasqually’s   enlightened   leadership and because   Pasqually had not left all the   Elus-Cohens  materials   with Willermoz. To  prevent its  total  loss,  Willermoz  attached   the remaining degrees of  the  the   ElusCohens to a Masonic   rite   which he   headed.   From   these   actions emerged   later the “Knig “Knights hts  Beneftcient of  the  the   Holy   City” and  “The Martinist   Order of  the   Elus-Cohens,” a   Martinist   body   that is interested in   Pasqually’s   “operative   way”   (i.e., magical  ceremony) as   opposed   to “the way of  the   heart”  (i.e.,  prayer and   theurgy) as established by  Saint-Martin. The letter   implies  that  Ralph  Lewis is a member of  of  that  that  Order and   that   there are   other other Elus-C Elus-Cohens ohens   Members   to be   met. Interestingly, the   letter   addresses   Ralph   Lewis as a   “Regional Supreme   Grand   Master, Master,” ” not the   “Sovereign   Grand Grand Master” as himself  lf   after the   Chaboseaus Chaboseaus and Ralph Ral ph Le Lewis wis beg began an to   sign himse Lagreze Lagre ze pass passed ed from  the   scene.   There is no   internal   evidence   that the   letter is   authentic,  although it  probably is. The   photo   caption describes the   letter  as an  “official   communication”   requesting an appointment   from   Ralph   Lewis,   when, when, actua actually, lly, the docu documen mentt is only a personal   letter  confirming  an app appointm ointment ent already made made by telephone.

THE

TM O

AND THE MO S

occurred. Conclusion Thus   we come to the end  of  the examination of  the   the relationship the e   Martinist   Order and   Synarchy and the   Traditional between th Martinist   Order.   Parts of   constructions of this  been constructions this exam examination ination have been based   upon   documents  available  from   AMORC and from the  files of  too, will be the   author.   Should  further  evidence   come to   light, it,   too, future re histo histories ries of  Martinism. examined and  included  in futu  Martinism.

Page 24: The   photos in the book  come   come  to an  end on   page 23.  Pages 24, 25, and  26 are  identical  one-page  histories of  Martinism   Martinism in the Englis Eng lish, h, Fre Frenc nch, h, an and d   Spanis Spanish h lan langua guages   respectively. The histories are written as   seen  by  AMO RC’ RC’ss  TMO. The   entire  episode of  the TMO   troubles   after after the   death of  Augustine   Chaboseau is omitted, and the Ralph Lew Lewis is received  direct  history   reports   that   Ralph the history rathe ther r than from  A . authority from  the “Martinist Order  in   Europe” ra Chaboseau and G.  Legreze of  the   the Traditional   Martinist   Order. The from  Augustine Chaboseau  Chaboseau history implies a transition of  authority  authority   from Augustine to   Ralph   Lewis ,   when, in  fact, a   transition of  Sovereign   Grand Master   power and   authority   from   Chaboseau to   Lewis   never 48

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REFERENCES Rosicrucian Forum Forum:: A   Private “About the   F.U.D.O.S.I.” Th The e   Rosicrucian Publication  for  Mem  Membe bers rs of    A 1VIORC  46.1   46.1   (1975):  19-20. Lewis, Harvey Spencer.  Rosicrucian   Questions an and  d  Answers:   Answers: With Complete   History of   the   Rosicrucian   Order. San   Jose, California: Suprem Supreme e   Grand   Lodge of  AMORC,   1929.   Rpr. 1979. Mission Fulfi Fulfilled. lled. San   Jose, Lewis,   Ralph   Maxwell.   Cosmic   Mission California: Califo rnia: Suprem Supreme e   Grand  Lodge of  AMORC,   AMORC,   1966.  Lod  L odge ge   Officer’s   Handbook.   Barbados: The   Martinist   Order and Synarchy,   1989. [Privately   printed and   circulated.] McIntosh,   Christopher.   Eliphas   Levi an and  d  the   French   Occult   Reviva  Re vival. l. New York:   Weiser,  1974. Rosicrucian cian   Press,  1977.  Mar  M artin tinist  ist   Documents.  San Jose: Rosicru Rosicrucian n   Press, no   date).  Rosi  R osicr cruc ucia ian n Do Docu cume ment nts. s.   (San Jose: Rosicrucia Waite,   Arthur   Edward. The   Brotherhood  of   the   Rosy   Cross:  Being the   House of  the   Holy   Spirit Spirit in Its   Inward  an and  d   Reco  Re cord rds s of  the Outward Outwa rd History: New York:   University   Books, no   date [original   publication  date:  1924].  A   New Encyclopedia of  Freemasonry Cognate   Mysteries: Freemasonry an and  d  of  Cognate Their    Rites,   Litera Literatu ture re,, an and d His isto tory ry.. New   York: Weathervane,   1970. Saint-Martin:   The Fre French nch Mysti ystic c an and  d  the   Story of    Modern London: William   Rider,   1922. 1922. [no [now w out of   Mar arti tin nis ism m.   London: print.] the   Life of   Lo The   Unknown  Louis uis   Claude  de   Saint Unknown Philosopher: the and  d  the  Substance of    His His Transcendental   Doctrine.  Mar  M artin tin an Blauvelt,  New York:   Rudolph  Steiner Publications,   1970. Illinois: Op Open en Webb,   James. The   Occult    Underground.   LaSalle,   Illinois: Court,  1974.  Rpr. 1988.

Martinistt Excerp Martinis Excerpts ts

McIntosh,   Christopher.   Eliphas   Levi  an  and  d  th the e   French   Occult  Rev  R eviv iva al.

“The   true   initiates who   were   Etteilla’s   contemporaries, the Rosicrucians, for   example, and the  Martinists,   were in  possession of  the  the  true  Tarot....”  [quoting  Eliphas  Levi]—p. 148. Waite, Arthur Edward.  of  the  Rosy Cross. Edward.   TheBrotherhood  of  .The Rosy .The  Rosy Cross   [wasl   known  in common  parlance and  [was] identified.. .under  the  generic   name o f’  Martinism.”   —p. 530. “The   process [of  persecution by   Russian   police] was   directed nominally   against against the   Martinists..  .“—p.   546. .

 tombeau eau de  Jacques  deMolay   (Paris, Cadet-Gassicort,   C.-L.  Le  tomb 1797). “Of   these   mysterious mysterious initiates— initiates—now now   become   numerous,   bold, conspiring—all   [conspiracy] was   born:   Jesuitism,   magnetism, Martinism.  ~ —p. 91. . .

 Encycl cyclopa opaedi edia. a. Mackenzie, Kenneth. The Roya  Royal  l  Mas  Mason onic ic En Article:   “Martinism” “The   Martinists  were mystics and  believed in the  possibility  of  communicating  with spirits of  the  the  ultramundane   spheres.”

Article:   “Saint-Martin,   Louis   Claude   De.” Russia and   the Mart “His   system was   introduced   into   Russia Martini inist st  ever er held in  high  esteem.” Lodges  were  ev Blavatsky, H.P.  Th SecretDoct Doctrine rine..  The e Secret “...The   Astral   Light,   wit ith h  which the   ancient ancient priests   were acquainted, though the   name   ‘Astral ‘Astral Lig Light’ ht’ was perfectly   well   acquainted, invented b y   the Martinists.”   —Volume   II, p. 62. Sadhu, Mou Sadhu, Mouni. ni. Th The e Tar Tarot. ot. “In   some  West European   countries,   we can   still  encounter   some Martinist Martin ist initiates. But   only if  we   ourselves ourselves are   also  members of  that mysterious   Order.   For otherwise,  we   cannot see   their signs of  recognition, nor   understand the   words   they  speak  in   order to  find brother initiat initiates.” es.” —p. 269.

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Webb, James.

The Occult  Underground.

“Martinist   doctrines...were   introduced   into   both   Russia and Poland,  where  they   were  combined in the   Lodges   with alchemical symbolism.”— symbo lism.”—p. p. 249.

MARTINIST   TREASURY A MARTINIST

Cooper-Qaldy,Isabel.  The  Count  o  of  f Saint Saint-Germain. “Investigation proves “Investigation  Saint.Germainl to  have  been  proves  [the   Count  of  Saint.Germainl connected  with..   .the .the ‘Knigh ‘Knights ts of  St.  St.   John the   Evangelist   from the East  in  Europe,’ also with the  ‘Knights  of Light,’  and  with various  also with  with the other  Rosicrucian bodies  in  Austria and  Hungary; and  also ‘Martinists’  in   Paris.”   —pp. 15 1  .152. . .

 Encycl cyclopa opaedi edia a  of  F Arthur r Edw Edward. ard.  The  Ne  New w En Waite, Arthu  Fre reem emas ason onry. ry. Article:   “Acacia” “But on the  Europe, in  the  o ld  places  of  Lyons,  under the   continent of  Europe, the   auspices of  Martinism,   there   were   those who had   eyes for symbolism and  they saw  clearly.”  AnEncyclo clopa paedi edia a  of Occultism. Spence, Sp ence, Lewis. AnEncy Article:   “St.   Martin,  Louis   Claude  d e”  St. Martin  found a host  of  disciples...,   these “A s a philosopher, philosopher, St.   ‘Martinists.”’ gradually... gradua lly...acqui acquiring ring the   name of  ‘Martinists.”’

 Encycl cyclope opedia dia.. Coil, Henry Wilson. Coil’s M  Mas ason onic ic En

Article:   “Martinism”

“His   followers were sty styled led   Martin ists and the  philosophy of   Mar  M artinis tinism m   held  that   man, in one aspect, was a microcosm of  the  the reflection of God.” universe and,  on th the e   other  side,  th  the e   mind  and reflection

 Encycl cyclope opedia dia of  Fre Mackey, Albert G. En  Freem emas ason onry. ry.

Article:   “Martinism” “The   Degrees of   Martinism   abounded in the   reveries of  the  the Mystics.” Howard, Michael. Th The e Occult Conspiracy:  Secret Societies—Their  History. ry.  Influenc  Influ ence e and  Po  Power wer in World  Histo eighteenth th centu tury ry   Freemasonry, “By the end of  the   eighteen Rosicrucianism and   Martinism   were   flourishing   in..   Russian society...”  — p. 98. “[Czarina]   Catherine had outlawed  the Martinists  in  the   wake of  the  French   Revolution  because she resented  their   radicalism.”  —pp. 99-100. “Early  in  his  reign   [Czar]   Ale,cander lifted  the  prohibition of  the  the  actively supported  supported  the  role  o f  the Martinists and he  actively  the secret societies  in political   life.” —p. 101. Webster, Nesta  H. Sec Secret ret Soc Societi ieties es  and Subversive  M  Move oveme ment nts. s. “Cagliostro  also   formed a link with  the Martinistes. . .It  was  the who—following in   the footsteps of  the Martinistes   who—following   the Rosicrucians— device e of    presenting   Christ as an had ha d suggested ted...the ...the   devic ‘Illuminatus....”’ —p.   233. 52

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APPENDIX A. THE AMORC   IMPERATOR CONTROVERSY Founded by   Harvey   Spencer   Lewis in   1915, AMORC   (Ancient Mystical   Order   Rosae Cru ruci cis) s) is is,, in   terms of    wealth and memb me mbersh ership, ip, probab bably ly the   most   successful   Rosicrucian the e   history  of occult  movements. The  Order   mostly organization in th offers its teac  the e   majority of  it teachin hings an and d ini initiati tiation ons by   mail, mail, an and d  th its s members are   “Home   Sanctum” (mail-order) members, but th the e AIvIORC   also has   active lodges and groups  throughout the  world. Its history  is  too   long and  complex to   detail  here. A   detailed,   objective,   AMORC ha has s not   been been written. Ralph   Lewis’ scholarly   history of  AMORC biography  of his his  father,   Cosmic  Mission  Fulfilled    contains  much information   regarding th the e   early   days   of AMO AMORC, RC, as   does does H. Rosier  ucian the e   Rosicrucians   in hi Spencer   Lewis’   history of  th his s   Rosier ucian ~

and  d  Answers.   Answers.   However, the   reader   needs a considerable Questions an amount of  background   background   knowledge and  discernment  to   ascertain the tradition and   documentable difference  between   AMORC   tradition documentable history. For   example,   Lewis’   story   about   “Mrs. May  Banks-Stacey”   passing on   Rosicrucian papers and  American   Rosicrucian   authority to hi him m is  doubted  by   many because she has   proved so  elusive—there are n o her. Even  th  her in   AMORC’s records concerning   her.  the e   photograph of  her The   Rosicrucian   Manual is   said (by Clymer, whose   testimony might be   tainted) to   be of   an ac actre tress ss   portraying   her.   Lewis’ “Rosicrucian   Manifesto”  of  1 91  8   indicates   that at  least   some of  the  the  were received  today known  is  today  received by a method  that  known  as  that is AMORC  teachings  were “channeling.” The   AMORC has   constantly   suffered opp opposition, osition, typical of   which is   that   from   Paul   Masson Masson wh who o is   quoted by Raymond Raym ond Ber Bernard nard38 (page 35)  in  The Great   Secret  of   Count  Saint Germain: “I   know of  only   only  two [Rosic [Rosicrucia rucian n   Societies]   that are still functi functioning oning [in   America), America), i.e., the   AMORC (Lewis   Spencer’s   very,   very spurious   order), now carried on by his heirs....”

(Mokelumne   Hill,   California: California: Heal Health th Researc Research). h).

Nevertheless,   whether or not   Lewis  had any   Rosicrucian   authority   AMORC   (i.e., before   1934), he  certainly had the e   early   days of  AMORC in th ~‘~‘

  available  from  A M ORC   Books and   Supplies/Rosicrucian   Park/i 34 2

Naglee   Avenue/San Jose, CA  95191.  95191. (408)  (408) 287.9171)  287.9171)  the  Raymond Bernard  who 38  This  “Raymond  Bernard” is obviously not  the was for many years  the  AMORC  Legate for Europe. 54

French Rosi French Rosicruc crucian ian   connections   after after th the e   1934   F.U.D.O.S.I. convention. The   AMORC had  (and has)   many   critics, but a   case the e   controversy   regarding   AMORC’s could be   made   that th authority ty exi exists sts primarily because the org organ anizatio ization Rosicrucian   authori

has  been  so  important in  the   world-wide  occult  movement.

After H.   Spencer  Lewis’   death in   1939, his son,   Ralph,   became Imperator, a  position which he  held held for  life.   After Ralph Ralph’s ’s   death, elected ed by the   AMORC   corporation   Board of  Gary   Stewart   was elect president ident of  the Directors   to be the   Imperator (in   legal   terms, pres corporation). Gary   Stewart’s rise to the  Imperatorship of  the  the  world’s   largest and   most   successful   occult  organization was  meteo and  meteoric. ric. Accor According ding to anti-Stewart letter   from from one who   signs the   name an   undated   anti-Stew “Operasus,”  Stewart’s  AMORC   career   is summed thus: 1—in the   early  1980s,   Gary  Lee  Stewart  moved  to   Rosicrucian San  Jose  from Fresno, California  where he  held  an  office in Park  at San Jose a Fresno  AMORC  body; 2—his  employment at  Rosicrucian   Park   was was as  an “adjustment the e   Park, he   befriended befriended Ralph   Lewis, who ha had d no clerk”; at th children, and   thus had no   heir who   might be   eligible for the Imperatorship after  Lewis’  death; 3—Stewart   soon was   transferred   from  “adjustment   clerk”  to a plac pl ace e in   AMORC’s   Public   Relations Relations department, a   position   that would   ensure   high   visibility   since   he was assigned to the   Courie rier r Car, meaning that that he  he would  travel the   countr try y to  th  the e  AMORC lodges, giving lectures and  selling   AMORC  supplies; 4—as it turned  out,  even  though  the  Courier Car  was  (reportedly)  though  it  lost money,  it was  a favorite project a  dreaded job  and  even  even though of   Ralph favored position; Ralph Lew Lewis; is; thus,   Stewart  was in  a favored  position; 5—after   Grand Grand Master   Robert E.   Daniels   retired   (supposedly forced to  retire  because  of unpopularity),   Gary  Stewart was appointed to the   office of  English   Grand   Master; he was   supported in   this Poole,  an  AIvIORC   “patriarch”  who  was  close to appointment  by Cecil Poole, both  H.   Spencer Lewis Spencer  Lewis and Ralph   Lewis; friendship and   support of  Ralph 6—with the   friendship   Ralph   Lewis and   Cecil Poole,  Stewart  was  appointed  to  the  AMORC  board of   directors; early y   1987,   Gary L.   Stewart 7—when   Ralph   Lewis   died   in earl seemed the   natural   choice for   Imperator; he had   been   admired,  trustedby by the two  great  names in  AMORC, Poole and respected,  and  trusted was   young,   educated, a  good   speaker speaker,, and had  risen Lewis; he was rapidly   throug through h the   ranks to a   Grand   Mastership and an appointment to the  AMORC   corporate  board; 8—thus,  in 1987,  Gary Lee  Stewart became Imperator  of  AMORC. 55

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However, as   Grand   Master and   then   as as Imp Imperato erator, r,   Stewart instituted   certain   changes   which which bega began n to   generate   powerful opposition.   Ralph   Lewis, a fixture and  stabilizing  force  at AMORC, had   been   surrounded with   long-time   friends and   AMORC Rosicrucians,   all of whom   accepted   relatively   modest  salaries  from  somewhat hat frugal frugally. ly. The   first o f ’  the lived ed  somew AMORC and   all of whom liv major changes  Stewart  made  was  to   also  surround   with his  himself  with  surround himself  own  friends, and   he made made certain  that  they—and he—received  the increased incre ased salaries that he  considered  to be  prop  proper er for such   positions. anger er and Self-appointed   salary   increa increases ses are   always   met with ang skepticism, no   matter   what the   circumstances, as   Stewart discovered.   Also, Also, to   bring in   friends and   supporters   means   that others  who hold key  positions  must be  fired. The  firings  resulted  in panic,  which   resulted  in   resignations and   in “a  parade of  Supreme and  Grand  Lodge   officers,”  as the “Operasus”  letter  says  on   page  3 . By   1990,   AMORC was   suffering   from   considerable   internal turmoil   related to the   activities of  its new   Imperator.   What to do? was a question   Stewart had to   decide. In   the backg  the background round of  the turmoil (but not  necessarily  the  cause  of  it,  even   though  Stewart had his   suspicions) was  Christian Be Bernard rnard,,   who,   many  believed,   should have been been the Imp Imperator, erator, not Stewa Stewart. rt. Bernard’s  father,   Raymond, had   been a   close   friend and   confidant of   Ralph   Lewis, and had served as  French   Grand  Grand   Master,  then as   “Legate  for  Europe” and  a Director on   AMORC’s  corporate board. Christian   Bernard had not only  been  a “cradle  Rosicrucian,”  he  had  actually entered the Order long  before the   normal   AMORC   legal   age as a teenager,   long before age of   entry (18).   Thereafter,  he  had held  many positions in the French   Grand the   French  Lodge, and he  had  done well in  each.  In  the  1970s,  Raymond  took  the  the position  as   Legate Legate and  Christian   became French  Grand  Master, at which he was   quite succ successfu essful, l, as   demonstrated by a   dramatic increase in   French   Grand   Lodge   membership membership.. Whi While le   Christian  role le in the  controversy  is  neither  clear  nor establ Bernard’s  ro established, ished, it does  appear  that Stewart  believed  that,  somehow,  Christian  Christian Bernard  Bernard had   to be   appeased to   help   quell the   troubles.   Stewart   probably believed that  Bernard  merely  wanted  recognition,  and  to  satisfy that need,   Stewart thoug thought ht   that the   Traditional Martinist   Order of  AMORC  might  be the   method of  satisfaction.  The TMO   (which  had little   money  and  little   prestige in   AMORC)   held no   attraction for Stewart, and an   idea   came to  him—Bernard   could be   appeased  by offering him  the  Sovereign  Grand Mastership of  the  the   AMORC/TMO. To   accomplish  this, on   Tuesday,   April   3, 1990,   AMORC   Imperator Gary  Stewart  convened  a   meeting of  the  the  AMORC   Grand  Masters in fond of   travel).   Notes of  the Edinburgh, Edinburg h, Scotl Scotland and   (Stewart was   fond taken, reportedly by   Peter   Bindon, Bindon, who had   been meeting   were   taken, 56

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appointed to the   AMORC   Supreme   Grand   Lodge by   Stewart. The notes show show,,  at  item #5,   that   approximately two   weeks  prior to his removal as   Imperator of   AMORC,   Stewart   resigned   from the   office title and of AMORC/TMO   Sovereign  Grand Master  and  handed the   title   item #5   says: over to  Christian Be Bernard. rnard. The   last  sentence of  item office   over “All   present   accepted   Gary’s   resignation and   endorsed his [Bern rnar ard] d] to   the posit nomination of   Christian   [Be position ion of   Sovereign Master.” The purpose of  the  Grand  Master.”  the   resignation is  not   made clear in the notes, but one  AMORC   member suggested  that  the   notes  do not Stewart rt was   under; the   AMORC   member   also show the   pressure Stewa suggested the  obvious—that the   purpose  of   this  resignation was to “buy   time” so   that   Stewart   could   gain   control of  the   AMORC problems.   However,   appeasing the   opposition is not the way to forestall problems; problems; such  action can be   seen  as ano another ther example of  Stewart’s  leadership   miscalculations.39 Thereafter, There after, Stewart did not remain   long as   AMORC   Imperator, fact, any new nor was his term of  office   office   peaceful. Far   from  it. In   fact, impossible le  task  of  taking Imperator   would   have   faced the   almost impossib   taking over  a Rosicrucian   body whose two  previous  charismatic  leaders not only  represented the  stability of  family   family  lineage, but who  also   were

well-liked,   highly highly resp respected ected,, and, having   known the   legendary figures of  1 9th   French   century   occultism,   were   themselves legendary.   Upon   becoming   Imperator   of AM AMOR ORC, C,   Stewart automatically had a number  of  strikes   against   him: •   Stewart   was was not a life-long AMORC  member,   i.e., i.e., was not  a “cradle   Rosicrucian,”   as, as, fo for r   exam example ple,, was   Christian   Bernard. Many   AMORC   members,   both at  Rosicrucian   Park, Park, an and d  elsewhere, resented hi arative tively short and, to   them,   undistinguished his s   compara

membership  record;  worse,  the   presence  of   Christian Bernard was a constant   destabilizing  force,   even if only for   comparison; •   Stewart was too   young—AMORC   members members need needed ed and someone who looke looked d expected a patriarch for   their  Imperator, not   someone young and who   wore  casual   clothes to  Rosicrucian   Park.   With a youthful  face,  hairstyle, and  demeanor,  Stewart had no   clue  that, for Imperator,  youth was  not an advan an   Imperator, youth advantage; tage; •   Stewart   rose rose to too o   rapidly   through through the   ranks, and his installation instal lation as Imp Imperato eratorr   came as a  surprise to  many—too   many, charismatic atic   Christian including the   powerful,   intelligent,   and charism inherited ted   AMORC   activities in   Europe from his Bernard who  had inheri ~   The photocop photocopyy of   the the not notes es is  in   the archi archives ves of  The   Martinist Information Service.  T he   notes  appear  authentic and have not,  so  far,  been repudiated  by  the  parties   concerned. 57

 MART]NIST TREASURY A  MART]NIST  TREASURY

father,   Raymond;  Stewart  was  later to   claim that Christian  Bernard  Christian Bernard had “planned”  hi  his s  ouster;  circumsta  circumstances nces suggest the  possibility  that this   charge  was at  least  partially   correct, especially  in  the  overnight speed of  the   preparation of  the   legal   documents needed to   oust Stewart; Stew art; lon long g   legal   papers   which   would   have   taken   weeks to assemble assem ble were ready   almost immediately;  a case  could be   made that they   were   arranged   weeks   in adva advance, nce, and   Christian Christian Be Bernard rnard migh mi ghtt hav have e been the   very person   to se seee to it   that   such   advance preparation was   accomplished;  his s •   Stewart—who  holds an   MBA—apparently   decided to  treat  hi ascendency  to   power as a   corporate  takeover  which  would  require a “shakeup” in   command.   While   this   approach   would work  in a business   whose   foundation was   economic, the   formula   would prove peration, ion, disastrous in   an organization   whose foundation was   cooperat

  those   who were   fired   or who  left good  will,  and  respect. The list of  those ones who could  have   provided   smooth under   duress   were the   very   ones transition   support support for   Stewart and   who would be the   very   ones Stewart   would   need  to  make his Imp Imperatorship eratorship work: a major   loss was   Lamore respected and   well-known   Rosicrucian Lamore Kilgo Kilgore, re, the   respected also o   Vice-President of  the   AMORC   corporation;   then who   was als followed   the Sup Suprem reme e Sec Secreta retary, ry, the   Grand   Secretary-Treasurer, two   Directors of   Person Personnel, the   Director of   Public   Relatio Relations, the Director of  Purchasing   Purchasing,, the Com Comptro ptroller ller of  AMORC, Grounds ounds  AMORC,   the Gr Supervisor, the Supervisor of  the   Registration Department,   several the e  personnel  of  th accounting  department  personnel, all th the e   Computer Department, the Supervisor of  Special  Services,  the Grand  Master’s Secretary,  and  many others; obviously,  the   exodus  created  a sense  of  alarm and an   atmosphere of    dread   among the   remaining  the   empire was employees at  Rosicrucian Park; the   foundation of  the crumbling crum bling,, and many saw in the   Imperator the   cause of  the crumbling; •   Stewart   allegedly  began spending  AMORC money on   what  his to be   personal   frivolities~   including   office opponents   perceived   to

travel; el;   indeed, renovations, a   person personal al medi meditation tation   room,   and trav Stewart was   often   gone   from   Rosicrucia Rosicrucian n Park  for   months at a time...or so hi his s   opponents claimed.   Among his   other   proposed

expenditures: a new   magazine,   Heterodoxy, for   non-AMORC members and the   addition to   AMORC of  non-my non-mystical stical teachings such as   health   care and   retirement   investments   (books on   such topics are found on  page  2 3 of the   1990  AMORC  Book  Books s an  and  d   Supplies catalog;  they  have been  removed  in   subsequent editions); To   replace his  rapidly-dwindling   staff,   Stewart   brought in people   whom  he knew and   trusted,   including   Antonio de   Nicolas whose   alleged   connection   with the   Unification Church   apparently 58

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was the   final   straw. A  vilification   campaign   against   Stewart had already alre ady beg begun, un, head headed ed by one or   more   persons in the   AMORC

Hierarchy   (high-degree   members), and the   eight eight now-infam now-infamous ous “Hierarchy Letters” began   to be   circulated. The   first Letter   carries December 1  1 ,   1987;   letter  #2,   dated  December  2 7,  1987,  lists the date  of  December eight concerns.  Finally, a document  dated June 1 ,   1990   entitled  “The Rosicrucian—Unification   Connection” by   “J. Sairam Rosicrucian—Unification Sairam” ”   appeared.   “there’s  a  conspiracy to Written in the   breathless,   urgent   style of  “there’s show w a take tak e ove overr the   world”   literature,   the docu documen mentt   attempts   to sho conspiracy   among  the   Knights of   Malta Unification Church Church,, Malta,, the   Unification and the AMORC,  and  the writer accuses  Stewart  of being a tool in  the hands of  the Unification Chur Church ch whi which ch was  planning to   take   over  the   Unification AMORC—to  quote  from  the  document: a   world   wide   ~Unification’  plot, in   which a   peaceful and  d  all   the teachin teachings gs an and  d   land  worldwide fraterni worldwide fraternity, ty, an holdings  associated   with  it,  were   caught   caught   up...to set it  up as a   front  for  the   worldwide worldwide movem movement  ent  of  Mr. Sun  Myun  M yung g  Moon an is poli  politic tical al   connections. and  d  his This   document—accurat death ath   knell for rate e or   not—sounded   the de

already-troubled -troubled Imper Imperatorship atorship,, and the ten   Grand Stewart’s already jurisdictions gathered to   confer.   Stewart Masters of  AM ORC’ ORC’ss ten   jurisdictions apparently  was   planning  to  transfer a large  amount of  money   money to  the Grand   Lodge Lodge of   Spain,   supposedly   having  been   told by told  by   DeNicolas

that the  government of  Spain   Spain   would  grant   AMORC   tracts   of free independent Grand  Spanish   Lodge of ’   AMORC   would be land if   an independen establis esta blished. hed. The   money   would be   moved to   Spain   under the abbreviation of   “GLS,” or   “Grand   Lodge of  Spain.”   Spain.”   However, the Grand   Masters   noted   that   “GLS”   could   also   mean mean “G “Gary ary L. was possibly  possibly in  the   process of  Stewart,”   and,  believing  that  Stewart was embezzling   AMORC   monies,   the Gran rand d   Masters,   acting as AMORC’s   corporate   officers,   fired   Stewart as   president of  the The   Grand AMORC   corporation—and,   therefore, as   Imperator. Masters, Maste rs, still   acting in the   capacity as   officers of  the   AMORC corporation,   then  filed   legal proceeding proceedingss   designed to   make the documents mentio mentioned ned ouster   permanent. The   necessary   legal   documents earlier  were  produced, and Stewart  found himself being escorted off  the   premises of  Rosicrucian   Park  by the   police; his   supporters could d be   expected,   there was received   similar treatment. As   coul unrelenting and  vicious   animosity in   the fo form rm of   letters,   charges, counter-charges. arges. Suits and   countersuits   were   filed, but and counter-ch eventually the  California   Court   which   held  jurisdiction   ruled   that the   “Board of   Directors” of  the   legal   entity   called   AMORC   had, under Calif California ornia   law, the   right to   remove remove the Bo Board ard   President, 59

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Stewart.  Legally,   that  settled the question, and th the e Board  of  Directors (the   Grand Masters)   elected   and in insta stalled lled Christ hristian ian Ber Berna nard rd (of  Paris) to be   Imperator.   However,  for many  AMORC   members,   there I mperator or of  is the   occult  question   as to who is   truly the   actual Imperat AMORC and  the   Sovereign  Grand Master of  the   TMO.   Many  felt that these   positions  are  held  “for  life” and  cannot  be   afThcted at the discretion of   subordinate Grand    legal Grand   Masters   or by the  decision of  legal and   court proc proceedin eedings. gs.   Many   loyal loyal AMO AMORC RC   members of   many yearss standing year standing,, believi believing ng  that the  Imperatorship   was,  indeed, ad  and suddenly vitam   supported  Stewart during  the   difficulties and  suddenly found the e   Order,   their   Monographs (monthly ousted from th themselves   ousted

Rosicrucian teachings)   stopped, and  their   dues   receipts   withheld Rosicrucian (which   prevented prevented them   from   attending   AMORC   meetings).   Other AMORC   members members remain quiet to   protect  their   memberships, but privately do not   accept   Christian   Bernard as the   true   Imperator. not  t    state   that the However, th the e   AMORC   Constitution   does no Imperatorship is ad   vitam,   and, in   fact,   clearly   estab establishes lishes the  Imperator   for cause. However, the power of  the  the  Board  to  remove  the  the Imperator life-long terms of  both   both Lew Lewises ises  set the  precedent.  Furthermore, as Stewart’s supporters   point   out,   legalities,  whether in   the California

cannot  supersede  the  occult  or Courts  or in the AIMORC   Constitution, cannot supersede metaphysical   laws   governing the   Head of  an   Order.   That is, Stewart’s   supporters   ask:   while th Head ofan  Order  can  resign and the e   Head relinquish power,  can the  office and  its  power  be  taken  away  by  hi  his s subordinates? subord inates? Their answer is,   “No.” to al alll AM AMOR ORC C Dorothy L.   Stewart Stewart issu issued ed an   open   letter   to Rosicrucians (May  10, 1990)  detailing the events  as  th  the e   Stewarts  saw them.  According  to   this letter letter,,  complete   documentation is  available Stewart’ss   attorneys:   Maynard Law  Offices, Offices, 1475   South f’rom   the Stewart’ Bascom  Avenue,  Suite 115,  Campbell, CA 95008:   telephone: (408)  559  $150.00, 8990. 899 0. AMO AMORC RC has   countere costt of  $150.00, ntered d by   offering, at a   cos the e   court   proceedings which   confirmed   Stewart’s transcripts of  th dismissal. Once   begun,   hysteria has a way of   maintaining   itself.   Soon rumo mors   began after   Bernard’s   installation as   Imperator, ru circulating  that  he was  in som somee  kind  of  legal difficulty with  French authorities   over  matters of money.  There  is  currently no   evidence to the e  allegation.   Further,   recently   (December   1991-January support th 1992),  the spe specter cter of conspiracy  again appeared—a letter,   supposedly from a   Hierarchy   member, was   circulated   among   AMORC members claiming   that now   Scientology was   attempting an

AMARTINIST TREASIJRY

  the “Militia Crucifera Evangelic gelica,” a,” an  organization own   branch of  the “protective   army.” Founded army.”  Founded along  the that  served  both   Lewises  as a “protective lines of  the  Jesuits   (the   “Vatican’s   army”),  the  Knights  of  the MCE pledge  person  personal al alleg allegiance iance to the   Imperator and   see to it   that  the protected in whatever   manner  needed.  While the MC MCE E Order is   protected  threatening ning,, and  while it could  very likely be  threatening, it seems  threate the e   area of   propaganda   defense.   Stewart has generally   served in th been  busy  busy speaking  speaking   to AMORC  members  in  various  AMORC  bodies along  the   East coast, but  his  future and  the  future of his  efforts  are

uncertain. uncer tain. In   1990,   Stewart   founded founded the “Traditiona “Traditionall   Martinist U.S.A., Inc. Inc.” ” For  more   information about Stewart’s Order of  the   U.S.A., Martinism, see the  Chapter on   Martinist   Orders   currently operating in   Ameri also o  Appendix B  which  follows. erica. ca.   See als There is  no   doubt   that  both  AMORC’s  economic  foundation and

its  reputation as a metaphysical  school  have  been  damaged by  these difficulties. A   sign of   AIMORC’s   weakened  economic   foundation is ubiquitous, now advertising,,40   once   ubiquitous, the   lack  of   AMORC’s   famous advertising  AMORC   is Christian new leg legal al  Imperator of  AMORC rarely to be   seen. The  new Bernard of    Paris,   France— France—for the   first   Lime,   the world-wide

organization   does   not hav have e an Am Americ erican an   Imperator.   Bernard’s responsibilities are  enormous, for he  must (a)   reestablish   AMORC’s leadersh ership ip credibility   among   AMORC   members, (b)   reestablish basis, and (c )   overview,   update,   and,   without AMORC’s  financial   basis, changing   their   essence,   modernize   AMORC’s   system of  which suffer fro from m 19 1920 20s s and   1930s language and monographs   whic

illustrations. The   challenge for   Bernard is   Promethean—but whether  he is AMORC’s   Prometheus or   Mary  Shelley’s   Prometheus only  the   future  can  tell.

 Eter erni nity ty Second d In  Et 40 Who  can forget  the two   most  famous ads, A  Split Secon shows a man   being   crucified on a   stone   cross, a   bolt of  lightening which   shows striking his  forehead; and  Seeret8 Known to a Few  which shows the   dusty, old cobwebby locked book   surrounded  by  mysterious  alchemical  retorts?  In

regional convention, then convention,  then Grand Master  Chris Warnken 1974, at  AMORC’s   regional visual impact of these  ads personally told me [Trophimus]   that  the drama and visual brought  in   thousands  of  inquiries and memberships.

AMORC   takeover. the e   measures   taken agai agains nst Meanwhile, Stewart, to  counteract th “Ancient Rosa Rosae e Cruc Crucis” is”   (ARC) and  activated his him, founded the   “Ancient 60

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B: T APPENDIX B:  T HE  Th1O  PROBU~M Since th the e  AMORC/TMO is not  recognized because of  a break  in the e   Line of   Filiation, th the e   question   arises:   is the   TMO/USA its it s th

legitimate through   an unbr Line of   Filiation?   Because   both unbrok oken en   Line cannot be TMOs are   tightly   bound   together,   Stewart’s TMO   cannot discussed  without   again examining  Bernard’s   TMO. According to   rumors   being   circulated   among   non-TMO TMO O   Sovereign Martinists, Martinist s, the installat installation ion of   Gary   Stewart   as TM Grand Gr and Master was   done by the   New York   Heptad.   If this   were correct,   there   would be a problem with   Heptad   officers in stalling a Grand Master, a rite  normally performed  by  another  Grand Master, Supreme e Coun Council, cil, or a Council of  Unknown a Suprem   Unknown  Philosophers or SIi Initiators.   Hence, the   legitimacy of  the   installation has   been questioned by at  least one MOS   Grand Grand Master who   believes the  Howe wever ver,,  “Christopher,” a New York  Martinist, reports   to be   true.  Ho writes: “Gary told  me  that  he   was,  in  fact,   installed   by Olive  Asher, Grand   Recorder  of  the   T.M.O. T.M.O. in   San Jose, c.   May/June,   1987. The course, would have been  from   the Grand   Temple  there, officers, of   course, This statem statement ent app appears ears   to be   more likely, not the   N.Y.   Heptad.”   This sources and   since  Stewart since  the   story  is  also  reported  from other   sources would  probably  not trav travel el to New York to  have an Installation   that could   just as   easily   occur in the   Supreme   Temple in San   Jose, California.   Olive   Asher was   once   Grand   Recorder of   AMORC’s knew w   nothing of   Martinism’s TMO. As   will be   seen   shortly,   she kne requirement   of an   unbroken   Line of  Filiation   from   Saint-Martin or of  the  the   requirement of  the   Fourth   Degree for   valid  Initiation.   Olive Asher  did not  hold the   Fourth   Degree, and   to be   “installed” by her actually meant   nothing. The  TMO/USA  members   (and  Stewart)   also  claim   that  Stewart was   never   remov removed ed as Sov Sover ereig eign n   Grand Master of  the  therefore, the he AMORC/TMO,  and  that,  therefore,  the  office  was  still his, even if he had been  been ousted  ousted from the   AMORC   Imperatorship.   Strictly  speaking, the   claim is   quite   true—Stewart was not    removed as  Sovereign Grand   Master of  the   AMORC/TMO. ..but   only   because he had already   resigned th the e  office, and  a  removal was   not necessary. The Peter   Bindon   notes of  the  meetin  meeting g Stewa Stewart rt   called at   Edinburgh, Scotland  establish the   fact of  Stewart’s  resignation  (assuming   Stewart’s   resignation (assum ing the

notes are are   authentic). A larger  problem for  Stewart  is  the  question  of  whether or  not he holds legitimate   Martinist   Initiation, inclu including ding the  Fourth   Degree. The   claims by   Stewart’s   supporters are   that  the   documents   which

would  prove  Stewart’s   legitimacy were  taken to   Paris by   Christian claims, s, a photocopy of  a Bernard. 41 In  fact,   notwithstanding   those claim letter  of  “regularization” for Stewart  from   Poole   dated  May 22, 1987 exists. In the  letter,  Poole   writes:  “  that I  I  had, by my  “II   further  attest  that personal presence,   transmitted   to me   the Four Fourth th   Degree of   Free Traditional Martinist   Order,   under   full Initiator of  th the e   Trad authorization of  the   Sovereign Sovereign Counc Council— il—that that I, in   turn, am initiating with   such  authority.”  However, the   letter   doesn’t say that Stewart,, altho although ugh this is the   Fourth   Degree was   transmitted to   Stewart implied: “I,   therefore, in   full   ritualistic and   initiatic initiatic traditio tradition, n, transmit to the   above   Initiate our  traditional,   unbroken, and and pure  pure The   case   could be   made  that  the   phrase “transmit...our lineage....” The unbroken, en, and   pure   lineage”   could   mean traditional,   unbrok mean all   four   Martinism.  Unfortunately, the   statement is  just   vague Degrees of  Martinism. enough to   leave   doubts. It  is   always possible   that the   letter is a forgery,  but the signature  attached  to  the  document  does  appear  to be Cecil   Poole’s.42  While it   would  have been   much  better if Poole  had stated forthrightly that  Stewart  received  the  Fourth  Degree (or, “Free Initiator” as the TMO   calls the   Degree), the   implication is   that

since ce   Stewart   received an Stewart   received the   Fourth   Degree sin “esoteric   name” as   required   in TMO and MO MOS S  tradition   (i.e., in given only with   the their   tradition,   the eso esoteri teric c   name is   given the Four Fourth th Degree).   Luckily for  Stewart,   Poole   also  provided   Stewart   with a Initiation” tion”   which   clearly   states   that   Stewart “Certificate of  Free Initia  Fourth   Degree.  The document  is  dated  May  2 2,  1987  and received the the Fourth does not  appear  to be  a forgery.  Photocopies  of both documents  are in Service. The  problem the archiv archives es of  The   Martinist   Information   Service.  is—did Cecil  Cecil Poole   hold  the Fo Fourth urth that these  documents do not  solve  is—did Degree? April il 16,   1945 According  to a photocopy of  a carbon  copy of   an Apr letter   from Ralph Lew Lewis is to   Jeanne   Guesdon,  both   Cecil   Poole and Orval   Graves   were to  receive  the TMO   “Free Initiation”   (or,   Fourth Degree) from  R.M.   Lewis and   then be   placed on the TMO  Board  of  Directors.43 The   difficulty of  this   this   “documentation” is immediately

4 1 T he   original of Stewart’s document  may be in  Paris, but a  photocopy Information   Service.   Probably  what s of itis itis in the   archives  of  The Martinist   Information 

meant by  Stewart’s   supporters  is  that Cecil  Poole’s  Fourth Degree  certificate cannot  be   located.  The misinformation  is an  example  of  the   confusion  that the TM exists in the  TM 0/U SA . of Poole’s letters  in the 42   That is, the signature matches signatures of  Poole’s on   letters in archives  ofThe   Martinist  Information Service. ~ Of course, Lewis held Lewis  held the Fourth Fourth   Degree   from Victor   Blanchard. A certificate is in AM ORC ’s   Martinist  photocopy of  his   Fourth   Degree   certificate 63

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obvious—the   letter is   only a  photocopy of   an unsi unsigne gned d   carbon. Verification of  the  the   authenticity of  the  the   letter is   very   difficult, if  not  not impossible,  and,   therefore, the   letter   could  easily  be a   forgery. On would allow the one   hand, it  seems   impossible  that   Ralph   Lewis would Poole to   serve  o n   the Board of  Directors of  AMORC’s   AMORC’s TMO   without being a “Free  Initiator”;   but, on the   other   hand,   Ralph Lew Lewis is did allow such   things  to  happen in  AMORC,   especially  in   relation  to  his TMO, TM O, in   which he   held  very   little   interest. The bad   news for Stewart’s TMO is  simply  this:  to  date,  n o SiI document  for  Poole has been found, and the   letter  which  attests to   his Initiation   is only a photocopy of   an unsi unsigne gned d   carbon   copy.   This is   flimsy  evidence, indeed, upon which  to  build  a Martinist   Order. alternate e  evidence  other  than a Poole SII  document  that Is  there alternat might   support   Stewart’s   Martinist  regularity?   Unfortunately, the answer  is—No. A letter   from   Christian Bernard, dated June 7,  1989,  Stewart  (page 1).  Later in  the does   acknowledge  Poole’s  Initiation  o f  Stewart Christian Be Bernard rnard   includes same   letter   (page 4),   Christian includes the   following Filiation Line: “Chaboseau/Pap “Chaboseau/Papus—> us—>Teder—> Teder—>Lagr~ze— Lagr~ze—>R.M. >R.M. The   same Lewis—>C.A. Lewis— >C.A. Poole— Poole—>G.L. >G.L.   Stewart—>C.   Bernard.”44 Line Li ne als also o   shows   Papus   Initiating V.   Blanchard, who in   turn Initiated both  H.S.   Lewis and  R.M. Lewis. At  the   time of  the  the  letter, no   doubt   as to Ste Stewar wart’s t’s   Fourth   Degree   “regularity” “regularity” existed, especially   since   Christian   Bernard’s own   Line of    Filiation depended   upon  Stewart’s. Yet, Bernard’s Bernard’s  letter   cannot   be offered as genuine   “evidence,”   because it   could be   argued   that   Bernard acknowledged  Stewart’s   regularity   simply because his   (Bernard’s) own   regularity   depended   upon it.   Opponents to  Stewart   can still pointt out   that the   uncertain   link  in   the cha poin chain in   is Cec Cecil il Poo Poole, le, for whom  n o SII  document  exists.  Photocopies  of  Bernard’s  Bernard’s  letters  are  in  The   Martinist   Information  Service. The The   conclusion the archives of  The  very comforting isn’t very  comforting for  Stewart’s  TMO:  there  is  n o  doubt  that  Poole gave  Stewart  a “Fourth   Degree,”  but   who, if anyone,  gave Poole the Fourth Degree? Another problem  is   that  n o   one in the   AMORC/TMO   seems to  Documen  Docu ments ts   book.

~   Bernard’s  Line of  Filiation  Line—if it, it, indeed,  indeed, has   Filiation   shows  that the  T M O’s  Line—if  who  is  linked  to  Papus one—is  from  Papus, not Chaboseau, who is  Papus only  only with a slash. detail, nor  nor has  it ye yett been  noticed,  fo r Obviously, n o on e  at the  time noticed  this detail, all   along, the  T M O has been claiming Chaboseau  as  a  direct  source.  Bernard’s assumption is  that Cecil   Poole  held the Fourth Fourth Degree.  But, maybe  he   didn’t, since,   as yet, no   document has  been   produced to   prove the   fact. fact. Lately, was founded  founded  b y  S aint-Marti Bernard  has taken to   claiming  that the  T M O was aint-Martin, n, if  no t  b y Martinez  de Pasqually,  himself. 64

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have even been  aware  tha  Filiat io n and its  Fourth  Degree  thatt a Line of  Filiat Ritual   were   required or   even existed. It is   true   that now  both the AMORC/TMO and the  TMO/USA have a Fourth  Degree,  but  without means nothing nothing.. a  Line of   Filiation,   possessing a  Fourth   Degree   means Again, Aga in, “Christoph “Christopher,” er,” SI,   writes: is my   understanding,   combining   statements and “It   is letters   [made and written] by  both  Gary  Stewart and  Cyril Esty, successor   to Olive   Asher,   that that a Ritual was   indeed discovered, discov ered, work worked, ed, and   later   withdrawn withdrawn. It was supposedly found  and translated  b y one   Rene Tully,  who, I believe, was a Past Master  of  AMO RC’ RC’ss   Sunrise   Chapter, Long  Island, NY. The  Ritual   itself  was  was   ostensibly   written by   none   other   than   Raymond   Bernard, but   lacked the

proper   words and   signs necessar necessary y to   fulfill its   function. say,, at a TMO   Seminar,  held   in Ne New w  York  ...Cy   Esty   did say in   September of  1989,   1989,   that th the e   ‘Consecration’   Ritual had been   withdrawn because of  the   above-mentioned irregularities, irregul arities, but   would   return,   corrected, ‘in a   year  or

 it was An  examination  of  this TMO  Fourth   Degree suggests that that it Stewart himself  who   either   wrote or   revised  most of  the   Degree. Photocopies of  the  The   Martinist  the   Degree are in the   archives of  The Information Inform ation Servi Service. ce.   There is no   question but   that   Raymond Bernard had written a “Consecration  Ceremony,”  but how it came about  reads   like  a comedy of  errors.   errors. In a letter  from Olive L .   Asher, AMORC/TMO to   Ralph M.   Lewis   (dated Grand Gr and Reco Recorder rder of  the   AMORC/TMO Raymond ond Bernard’s Bernard’s   surprise  when, March   11, 1985),  Asher recounts Raym in the   1950s, as he   attempted to  introd  introduce uce the   AMORC/TMO   into France,  he   found that “...there “...th ere wer were e   other   organizations of   ‘Martinism’   that were   attempting to   infringe on his   authority.  Ritual of  Apparently,   they had established  some   sort of  Ritual their own and   they  made   claim   that   this   Ritual was required to   make a bonified   [sic]  Initiator.” This   letter   shows   that   the ex existen istence of  an  Initiator’s (Fo (Fourth urth) Degree  had   been been forgotte forgotten n  or  ignored  by  Ralph  Lewis so  that even the Grand   Officers of  the  the   AMORC/TMO  knew   nothing   about it. It is  have  received difficult to  believe   that  Raymond  Bernard   would not not have   Initiator   from   Lewis—but clearly  he  had  not,  Fourth   Degree of  Initiator the Fourth the for Asher   goes  o n to write: In   order   to offset   this   problem   Frater   Bernard   wrote a 65

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special   Consecration   Ceremony,   with   your app approval, roval, which  consecrated any ~ff1~ who  would  be   involved in an   Initiation   Ceremony. Thus, to   counter the  charges   from   the Ord Ordre re   Martiniste of  Paris, Raymond   Bernard   simply wrote a “ceremony” to   pass on   what he did   not have— have—the the   Martinist   Fourth   Degree of    Initiator. The apparently arently never   occurred to impossibility of   these   proceedings app anyone and   casts casts seri serious ous   doubt on   Poole’s   actually   receiving a Fourth   Degree—for if   Lewis   later   neglected to   make make an SII of  Supreme   Legate and TMO   Grand Grand Master  Raymond   Bernard, why botherr  ma would he  earlier bothe  make ke an SIi of Cecil Poole? It is a vexing problem. Asher’s   letter  continues: that thi this s   special  was s not   aware   that “Unfortunately, I  wa ceremony cerem ony existed   except   from  questions I had   received from some  o f  our  to m  our members. It became  apparent  to  m e  that it was   impo jurisdiction ction to   have   this important for   our jurisdi available and with the   approval   of Mr. Consecration   available Piepenbrink  and  yourself, we   wrote  to Fr.   Bernard and requested a  copy of  the  the   Ritual. He   sent a  copy of  it in French and   Soror   Ren~   Tully  translated   it to   English. With  your  authority  I   then proceeded  to   establish  a team of    eligible   members and we   conducted the   first Consecration Consec ration in   February,   1984, at   which which tim time e I participated  and was  Consecrated.”   [emphasis   added] What  we  see  here  is  that persons who did not   hold  the Fourth  Degree any   Line of   Filiation   whatever used   Bernard’s or any Bernard’s “Consec “Consecration,” ration,” believing that  the   mere  possession of  the Ceremony  was   enough to  the   Ceremony was establish the   Line of   Filiatio Filiation n and   validate TMO   initiations— which, of course,  it  was  not,  could  not, and  did  not. Then  Asher makes an astonishing  statement: “You may recall   that  the  plan   was for you to serve as  the Initiator to   create a   continuous   line of   Consecrated Initiators in   this  jurisdiction.   Unfortunately, you   were illl on   that day and you   gave me the   authority as il conducted cted Consecrator   over the   phone. We   have   since condu this   Consecration for 18   additional   members.... At present  this  is  considered an   Honorary   Initiation.”  this is Had Ha d   Ralph Lew Lewis is   actually  been   present  to   give  the  Consecration, there is  little  doubt  that the  Line of Filiation  would  have been carried on  through him,  no   matter  what the  form of  the  “ceremony.” However,   that  Lewis  gave Asher  “authority as   Consecrator  over the   phone” phone” mer merely ely sho shows ws the   actions of   persons who had no understanding  whatever of  Martinism   Martinism  insofar   as to how Martinist 66

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Initiation is   passed   on. The SiI  (which   Ralph  Lewis   certainly and “permiss mission” ion” over  the phone to a demonstrably   was)   cannot   give “per non-initiate to confer  the   Sill  Initiation,  any more  than the  Pope can “authorize”  a  layman  by   telephone to   consecrate a Cardinal.   Olive  was not  a Martinist Initiate  because she held  no  Filiation or Asher was Asher valid   Martinist Initiation of  any   kind   whatsoever, so her “Consecration” was as   worthless as the   “permission” “permission” Lewis   gave her. Had Lewis Lewis only   been  present and had  h e  used the   Consecration ceremony,   AMORC’s TMO   Filiation   would   have have been firmly firmly and incontestabl incont estably y establis established. hed. Of   course,   Asher   does say   that the Consecration was   considered   “honorary,”   suggesting   that she  nothing.. But,  under the realized   that without   Ralph, it truly meant  nothing if it was  merely “honorary,”  why give it  at all? circumstances, and   if What   illness   could  have   prevented   Ralph from  participating  from all-importa ortant nt   event, one   that   would   have ha such   an all-imp had d   vitally

important and far-r important far-reach eaching ing  consequences? Despite   Asher’s   acknowledgement   that the   ceremony was nothing   more   than   “honorary,”   i.e.,   without   substance,   her her lett letter er concludes   with a   plan to   begin begin conf conferring erring the   Consecration on “Heptad   officers,   past   Masters,   Grand   Councilor Councilors, s, Region Regional al however possible Monitors,  and  Septem Masters  whenever and however  possible  until such   time as we  have Conse Consecrated crated  enough members in   each  area where Septems  and  He  Heptads ptads are located so  that it can be  handled  in the   same   manner as it is   handled in   France....” Thus, the blind led the blind, and  the  AMORC/TMO’s   problem  was not  solved. Ironically,   Asher’s   letter  refers to  the Ord Ordre re Martiniste Martiniste of  Paris  Paris as a “clandestine   organization,”  indicating  that  it  was the OM   that was   being acc accuse used d of    “infringing”   upon   Raymond   Bernard’s “authority.” Asher— Asher—who who  thought she was a Martinis Martinist— t—had had never even   heard  of  the   Mother   Supreme  Council  of  most  of  the   world’s Martinist  Orders!  Truly,   Asher’s   letter  is a remarkable  document, one  that  that shows  shows  that the   AMORC/TMO  had utterly  forgotten its  roots and, in the   manner of  AMORC’s   “siege   mentality,” had  become completely  isolated   from  the   rest of  rest  of  the   Martinist   world  and   even from   Saint-Martin   himself. What  is the   future of   both the   Bernard Bernard and  the   Stewart TM O   business   should   be be to bec become ome bodies? For   both, the   first   order of  business “regular”  by  obtaining an authentic   Line of  Filiation. In  both   cases, a drawback  is   obvious—how to   obtain  the   “Chaboseau” Line  instead of  the   “Papus”   line so   that   some   relation to   Chaboseau can be claimed. For  the   AMORC/TMO,  another  major  problem  will be how   Filiation among its  officers and and   members— to  distribute the   Line of  Filiation  Filiation.   Also for both, a body of  assuming  it can   obtain a Lin Linee of  Filiation. 67

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authentic Martinist   teaching  will  have  to be   found  or  written,  a task  which  will  require   contact  with a genuine   Martinist tradition. The  papers ers and  are AMORC/TMO   papers are   derived  from  early MOS  pap so  heavily  edited to  reflect  AM ORC’ ORC’ss  world view  that  their  dryness is   universally   acknowledged—even by   their own   members. Further,   many of  the  the   AMORCiTMO   rituals   lack   beauty  and   poetic form,   especially,   for exa examp mple, le, the   ceremony for   introducing visiting   grand   officers,  and,   sadly, the Yehesh Yeheshua ua  Ceremony which  but   “words,  words is, as   Hamlet   complains,  nothing  nothing but  words,, word words.” s.” That  quote te one  AMORC/TMO  member—”The   meetings are   really is—to  quo dull!”   However,   despite   whatever   “dullness”   from   which it may Line of   Filiation, suffer and   despite despite its   lack  of  a   provable   Line Filiation, the AMORC/TMO   does   have the   best  chance  for survival survival between the two   TMOs,   simply   because of   AMORC’s own   well-established organization of   Pronaoi, Pronaoi, Chap Chapters, ters, and  Lodges.   Indeed, in the recent   “English  Grand   Lodge   Bulletin”  (dated  February   1992 and distributed   with the   AMORC   monographs)   Christian   Bernard encourages  AMORC  members  to become  members of  the  the  TMO. The new Imperator  had  an  ideal  opportunity to   acknowledge the  his  TMO’s   past  and to  proceed from  there.   Bernard   could errors of  his easily eas ily have said said::   (a) (a) H.   Spencer   Lewis and   Ralph   Lewis   held Victorr   Blanchard, not   Chaboseau; (b)  Ralph   later Initiation   from Victo Grand Mastership   through   Georges Lagre Lagreze ze obtained a   Regional   Grand from   Augustin Chaboseau and   rebuilt  the   defunct  TMO  upon   that error; r; (d) the   Fourth foundation; (c )   home  “initiations”   were   an erro Degree and  Line of  Filiation error, lost, but  would be   Filiation   were,  through   error, restored   from an   authentic   Line and   then   properly   distributed through throug h Gr Grand and Masters,   Regional Regional Monit Monitors, ors, and TMO   Septem Masters; and (e ) the TMO   teachings   would be  rewritten to  reflect authentic   Martinist   tradition.   But,   AMORC has   always   found it difficult—if  not  not   impossible—to   admit admit error,  and,   unfortunately, it appears  that  Imperator Bernard  has  chosen  not  to  correct any errors of   the the pa past, st,   but,   rather, has   moved to   compound   them—his “Imperator’s   Message” in the   English   Grand   Lodge   Bulletin of  February 1992   contains a hopelessly garbled  “histo  “history” ry” of  AM  AM ORC’ ORC’ss TMO. The   “Message”   contains so   many   inaccuracies, all   tossed off  with suc such h  utter  self-confidence,   that  it  seems   impossible to  believe that   Bernard  was   consciously lying. For   example: origin of  the Traditional 1 .   ‘The   origin  the  Traditional  Martinist  Order   lies  within the work  and  teachings of   Martinez de   Pasqually....” Fact:  Strictly speaking,  this  is   true, because  the origin of all Martinist   Orders   lies   within   Pasqually’s   work   with the Elus-Cohens.   However, the   intent of  the   statement   is to 68

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suggest  that  the TMO   came   directly  from the Elus-Cohens— which isn’t  true; 2 . “ T o   study   [Saint-Martin’s]   teachings,   groups know known n as Fellowships of   Unknown  Philosophers  were established. During  Saint-Martin’s   lifetime,   he called his  groups Fact:   During Saint-Martin’s   Close  Friends.” “Soci~te des   Intim~s,”  or   “Society of  Close 3.   “Jean-Baptiste   Willermoz   undertook  the   expansion of  the T.M.O. by   establishing   groups and   lodges   where Martinism..  .was   studied.” Fact:  Chaboseau established established the  the  TM O in  1934.  Jean-Baptiste Willermoz   never   heard of  the  the   TMO, or   even of   Martinism  se.   What  Willermoz  attempted to   carry  on was  the   Elus.  per  se. Cohens   after the   death of   Pasqually, and   he he did so by grafting  the   Elus-Cohens Elus-Cohens onto  Baron   Hund’s Masonic body,  “Rite te of  Strict   Observance,” a   Knights  Templar   Masonic the  “Ri association.  4. “In   1890 the  various  branches   which  composed the   Martinist Order  gathered together ether,, and  a Supreme   Council,   consisting of  21 lodgess   throughout  21   members   having authority   over  all lodge the world,  w  wa as created.”

Fact: in   1890,   there   were no   “various   branches” of  the Martinistt Order,   although   there  were individual   groups and Martinis lodges   scattered throughout   Europe.   Papus and   Chaboseau created   their own   Martinist   Order in   1890-91, and the Supreme  Council  consisted of  ten   members. The TMO  itself  would not be   founded  for  another 44   years. 5.   “Alas,   this  famous and   brilliant   mystic  [Papus]   disappeared during   World War   II.” Fact:  Papus  died  of a lung disease in   1916,   during W W I   (not II),, whi II) hile le in   service to   Franc France. e. Hi Hiss dea death th is   well documented, and   the Or Ordre dre   Martiniste of  Paris   holds an annual pil pilgrim grimage age to his   tomb.   Papus   didn’t   “disappear” during  WWII, he was   buried    during   WWI. 6.   “Many  of the leaders and  members  of the Martinist   Order did   this  the   Martinist not   survive  the upheaval, and  because of  this Order   became  inactive in   Europe.” Fact:  W W I did  not interfere with the operation   of the   Ordre  persecuti ecutions ons during   WWII Martiniste.   Because of  pers WWII by the

Nazis, the   French   Ordre   Martiniste   ceased   operations; however   the Martinist   Order and Syn Synarchy archy continued to Switzerland d and in other  countries.   Martinism operate in   Switzerlan was   never   “inactive” in   Europe. 7.   “Due to   Augustin   Chaboseau’s effort the e   three efforts— s—one of  th 69

A MARTINIST TREASURY

survivors of   the Sup Suprem reme e   Council—the   Order resumed its activities  in 1931 1931.” .” Fact: The   Order had been  operating continuously in   one or another  of  the European  countries.   Chaboseau,   even  though  a member of  the  the   original   Supreme  Council, did not  begin his own   Martinist   activity  until  1934. 8. “In   August   1934,   Augustin Chaboseau,   then   Grand  Master,

conferred in   Brussels,   with   the app approva rovall of  the   Supreme Legate te  of  the  Martinist  Order Council, the   title of Sovereign Lega for the   United   States of   America   upon   Dr. H.   Spencer Lewis....” Lewis was   initiated by and   received Fact: E l.   Spencer   Lewis authority   from  Victor Blancha Blanchard rd   who was  Grand Master of  the e   office  of  the   Martinist   Order and Synarchy. He   received th Provincial   Grand Grand Master, not   “Sovereign   Legate,” and the authority was for the  Martinist   Order  an  and d Synarchy, not  for the  ‘Martinist   Order.” The TMO offi office ce of   ‘Sovereign Legate for Am America erica” ” was   held by   Georges Lagrez Lagreze, e,   who was appointed to  the  office  b y  Chaboseau.  H.  Spencer  Lewis  never received  Initiation or  authority  of  any  kind   whatsoever   from Augustin   Chaboseau  or from   Lagreze.

AM ARTINIST TREASURY misstatements   in his  blundering   “history,” he   will   want to   correct any   indiscretions.   Whether or  not he   does, it  is  not   lil~ely that lil~ely  that he will allo allow w the TMO to   blossom   beyond the   parent   organization, AMORC.   Thus, the probable  future  of the   AMORC/TMO is  to   always be  hidden   under  the shadow of AMORC’s wing.

teaching and Stewart’s TMO   lacks lacks an   authenti authentic c Martinist   teaching doctrine (and a provable  Filiation), and  it lacks  the   active support active  support  o f  merely sees it as a   too its   Sovereign   Grand   Master who   merely tooll fo forr regai ain nin ing g of   AMORO recruiting   people who   can help in   the reg control—surely a  pipe   dream   if ever  there   was one. The   TMO/USA  reportedly   hard at   work   writing nonAmerican   Grand   Master is is reportedly AMORC   teaching  papers for th  the e   American   members. members. Giv Given en it its s   lack  of  support its s   Sovereign   Grand Master, it its s  lack  of   Filiation   support   from it and it its s   lack  of  authentic   teachin teachings, the   future  of  Stewart’s TMO is

uncertain.

9.   “The   charters and   documents accompanying th the e   title of 

Sovereign   Legate   granted him [H.   Spencer   Lewis] the exclusive   authority to   revive   the Traditional   Martinist

 time.” Order,  which was  inactive  in  the United States  at that that time.” Fact: H.   Spencer   Lewis was   never a   member of  the Martinist ist Order of    Chaboseau,   never was Traditional   Martin initiated by   Chaboseau, and   received no   charters or  any  kind   whatever  to   “revive”   the Traditional documents of  any kind Martinist   Order in  the United  States or   anywhere  else. The TMO was not   “inactive” in the  United   States at the  time, never having been   previously   established  in the  USA. All of  Initiations an and d auth authority ority   came   from th the e MOS of  Lewis’s   Initiation

Blanchard—and  Lewis  did   nothing  to   promote the   MOS in  UnitedStates States.. the United 10.   ‘Thus,...the   Martinist   Light was   able   to shine and   increase without  interruption,  under the  protection of AMORC  and  its leaders.”   AMORC’s   treatment  of  Martin ism  has Fact: The   history of  AMORC’s already been given, and that  treatment   constitutes constitutes the   sole the e   hands of  “protection”   the movement   received at th

AMORC’s   leaders. It may be   that, as   Bernard   becomes   aware of  the   errors and 70

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