A Martinist Treasury (Trophimus S.I.I.)
February 28, 2019 | Author: Frater T.A.S. | Category: N/A
Short Description
Martinism...
Description
V
O C V L D L N I S I
I I ~ D V S D L = 5 t
q A
1 U O d H I I ~ V l f S ‘ S I I
CONTENTS
9
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.
-J
1
4 8 21 51
54 62
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
3
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
47
AM ARTINI5T TREASURY
“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
49
AM ARTINI ST TREASURY
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.
50
51
AM ART] NIST TREASURY
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
53
A MARTINIST TREASURY
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
AM ARTINI5T T REA5tJRY
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
AMARTIMST T R E A SU R Y
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
AM ARTINIST T REA5URY
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
AMARTINI5TTREA5IJRY
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
61
A MARTIMST T R E A SU R Y
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
AMARTENIST TREASURY
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
AM AR ART TENIST TREASURY
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
A M A R T IN IST T R E A SU R Y
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
AM ARTIMST TREASURY
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
A MARTINIST TREASURY
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
AM ARTINIST TREASURY
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
71
Al
This Book Distributed by
MartinistInformatio Information n Service The Martinist 2644 11th Ave. #D-109 Greeley, Colorado 80631 U.SA. (All inquiries
may ma y be directed to the address above.)
i I d ~
View more...
Comments