VERSION 1.2 , November 2003 copyright (C) Milko Bogaard

Reprinted with kind permission from the author: Milko Bogaard.

1891 SUPRÊME CONSEIL DE L'ORDRE MARTINISTE

The philosophy of the MARTINIST-ORDER is in fact based upon the work of three different men, Martinez De Pasqually, Louis Claude de Saint-Martin, and Jean Baptiste Willermoz. Therefore I'll start with a (brief) profile on these 18th century 'Illuminaries' ;

MARTINEZ DE PASQUALLY

(1727 - 1774/09/20), born as (full name) Jacques de Livron Joachim de la Tour de la Casa Martinez de Pasqually . He had founded the ' Ordre des Chevaliers Maçons Elus Cohens de l'Univers' (Order of Knight Masons, Elect Priests of the Universe ) a.k.a. the' ELUS COHEN '. De Pasqually's doctrine is expounded in his only work, "the Reintegration of Beings". The book is a 'pseudo-commentary' on the 'Pentateuch' . De Pasqually's order was divided into three classes, with a total of "9, 10, or 11 Degrees" (dependant on which set of documents one studies), followed by a 'secret grade'. The 'Secret Grade' contained the 'Réau- Croix' -degree (not to be confused with 'Rose-Croix'), in which the initiate practised the art of Theurgy (magical invocation). After De Pasqually's death in 1774 the 'Elus Cohen'-temples soon became dormant. Sebastian de las Casas, the last Grand Master of the Elus Cohen, delivered the archives of the order to the 'Philalèthes' (see "1870 RITE ANCIEN ET PRIMITIF DE MEMPHIS-MISRAÏM" ). De Pasqually's teachings and doctrine continued within the bosom of a small number of Kabbalistic 'Areopagoi' , composed of 9 Elus Cohens ('Elect Priests'). One of the last known direct representatives of the original Elus Cohen was a msr. Destigny, who died in 1868. The successors of the E.'.C.'. at the end of the 19th century were Bergeron, Bréban-Salomon, Carl Michelsen ( Denmark) and Edouard Blitz (USA). Blitz was also an initiate of the 'Chévaliers Bienfaisants de la Cité Sainte' and the 'Memphis-Misraim Rite'. He was the direct successor of Antoine Pont. The immediate successors in France were Fugairon and Charles Détré (source-Fr.Roggemans). According to Dr.Edouard Blitz in his manual "Ritual and Monitor of the O.'.M.'., the following rites were "entirely or partially derived from the Elus Cohen" : - ILLUMINATI OF AVIGNON (Hermetic) , Dom Pernety 1766 - ILLUM. THEOSOPHISTS (Mystic), Chantanier 1767 - - PHILALETHES (Occult) Savalette de Langes* 1773 - PRIMITIVE RITE OF NARBONNE (Rosicrucian), 1780 * Savalette de Langes was also co-founder of La Société Philantropique (1780), together with (amongst others) Louis Claude de Saint-Martin.

LOUIS CLAUDE DE SAINT-MARTIN

( 01/18/1743 - 1803/10/13). Saint-Martin was initiated into Pasqually's ELUS COHEN in october 1768 and towards the end of 1770 he becomes Martinez De Pasqually's personal secretary. After De Pasqually's death Saint-Martin tries to convert the Elus Cohen to his personal blend of Christian mysticism (through the years, Saint-Martin gradually felt uneasy about the theurgical operations of the rite). He failt to convert the rite, and decides to leave the order. Meanwhile he publishes several works (his first book had been published in 1775, Des Erreurs et de la Vérité (' Of Errors and Truth' , a book that was recommended by "the Initiated Knights and Brothers of Asia" and used by the "Philalethes") "and assumes the role of mentor and teacher" (source: Sar Ignatius). It is not certain that Saint-Martin founded an order of any kind, however, there's some evidence, if slight, found in private correspondences, in which one finds references to the existence of a group called the "Société des Initiées" (Society of Initiates, founded in 1785 by Willermoz). The 'group' is also referred to as the "Société des Intimes" (Society of Friends). According to leading French Martinist researchers and authorities, such as the late Robert Ambelain and Robert Amadou, the "Société des Intimes" referred to the Elus Cohen of which Saint-Martin himself was a member. In a small booklet published by Gence, "Notice biographique sur L. C. de Saint-Martin" it is stated that it has never been the intention of L.C. de Saint-Martin to establish a rite, order, cult or whatsoever. Cf. R. Amadou in his portrait of L. C. de Saint-Martin, presents the following quote of Saint-Martin ; "

Ma secte, c'est la Providence ; mes prosélytes, c'est moi ; mon culte,c'est la justice....", (freely transl.) "My sect - it's called Providence, My <

prosélyte>, it's me ; My Cult, it's Justice…". Anyway, in both cases the group/society is represented by the initials "S.I." ("Supérieur Inconnu"). The followers of Saint-Martin (in various european countries, including Russia) met in small circles, which were based on 'personal initiation' (the initiator employs the biblical "laying on of hands" upon the initiate). According to Sar Ignatius (R+C Martinist Order ) the ceremony comes directly from an order called THE ORDER OF UNKNOWN PHILOSOPHERS 1. Saint-Martin had used the ancient order, thus Sar I., as a "blueprint" to create his 'circles', sometimes referred to as the SOCIETY OF SAINT- MARTIN. The ceremony of the 'personal initiation' also included a ritual which was derived from the Elus Cohen. Saint-Martin's initiation conferred the quality of "Unknown Superior", S.'.I.'. Louis Claude de Saint-Martin died in 1803, " leaving many disciples in several European countries. After his death, his disciples carried on with the Transmission of the Initiation and with the diffusion of the doctrine of the "Unknown Philosopher", the pseudonym under which Louis-Claude de Saint-Martin published his books. They are particularly active in France, in Germany, in Denmark, and in Russia. In 1821, Initiations from person-to-person are known to have taken place. From that year to the 1880's, groups of Initiators carry the Transmission everywhere and particularly in Italy and Germany". (source: R+CMO, Sar Ignatius) The following information on the possible existence of a rite which was founded by Saint-Martin is derived from Jules Boucher's "Du Martinisme et des Ordres Martinistes", published in 1950.

"One cannot prove the claim that Saint-Martin founded a group which had a 'form' and a 'structure', simply because the documented proof of such a claim does not exist". But if he founded such a group, it must have been a 'true' Secret Society, which kept no files and with members which were bound to an oath of secrecy" (

freely transl.

)

Boucher continues with a reference to the works of Van Rijnberk. Van Rijnberk, a Martinist and historian, refers to three different texts which speak in favour of the assumption that there existed a group which was founded by Saint-Martin :

"A passage from the "Souvenirs du Comte de Gleichen" who reports that Saint-Martin had constituted a small School in Paris" "An article of Varnhagen Von Ense, dated 1821, were it is stated that 'Saint-Martin had decided to found a Society which aims were of a purely spiritual nature' " "A letter, author unknown, addressed to Prof. Köster, dated December 20, 1794. The letter speaks about Saint-Martin and the members of his 'cercle intime', intimate circle. There is talk of a 'Société de Saint-Martin', a Society which had a branch in Strassbourg"

extract from "Du Martinisme et des Ordres Martinistes", Chapter "Ordres et Rites Martinistes", Jules Boucher, C) 1950

Antoine Faivre, professor at the Toulouse State University and later at the famous ‘Sorbonne’, stated in his ‘Notes on Martinism’ that Saint Martin’s movement was first started in Lyon as an Occult Masonic Society, ‘le Rite Rectifié de Saint-Martin’.

JEAN-BAPTISTE WILLERMOZ

(1730/10/07 - 1824/05/20) was a pupil of Martinez De Pasqually. Willermoz had become a mason in 1750. In 1753 he founded a lodge called 'La Parfaite Amitié' , of which he became Master. In 1767 Willermoz meets Bacon De Chevalerie, Deputy-Grandmaster of the 'Elus-Cohen'. Through this meeting Willermoz became aware of the existence of a German Masonic order called 'Stricte Observance Templière'. Willermoz contacted the Stricte Observance in 1772. In 1774 a lodge is founded in Lyon called "Loge Ecossaise Rectifiée 'La Bienfaissance''. In 1777 Willermoz implemented the teachings of the 'Elus Cohen' within the rite of the 'Stricte Observance'. On a convention in 1778 it was decided that the rite in the provence of Auvergne would go by the name of 'Chevaliers Bienfaisants de la Cité Sainte' ; C.B.C.S.* The widow of Joseph Pont assured the succession of Willermoz as she passed on the complete archives of the C.'.B.'.C.'.S.'. to Cavarnier in 1893. The rites of the C.B.C.S. were transmitted to the 'Grand Priory of Helvetia' (Switzerland) . After 1945 the Rite returned to France and was reactivated. In the Martinist rituals we can find traces of the Templar tradition of the rite. Often, the influence of Willermoz on Martinism is described as ' Willermozism'. *the C.B.C.S. was included in the Rite Ecossais Rectifié (R.E.R.) Some sources state that Saint-Martin quickly became a teaching force within the ranks of the THE ORDER OF UNKNOWN PHILOSOPHERS. "Claiming connection with an ancient Order, dating back to 1643 of a 'Rosicrucian character' and having Heinrich Khunrath, Alexander Sethon, Sendivogius, and Boehme among its ranks, the Society of Unknown Philosophers also linked itself to "Les Freres d’ Orient" created in Constantinople in 1090. The teachings of this society were conveyed from teacher to disciple and their principle unifying form was the distinction of receiving "The Initiation" which gave them the right to be known as "Unknown Superiors" or "Superieurs Inconnus" or S.I. as it is written. Saint-Martin's writings, under the pseudonym "The Unknown Philosopher," made him quite in demand among European aristocracy" KABBALAH & THE HERMETIC TRADITION, Mark Stavish

http://www.hermetic.com/stavish/essays/kabbalah-hermetic.html

. Arthur Edward Waite - on Saint-Martin and a possible affiliated organization at Saint-Martin's time in his book " a new Encyclopaedia of Freemasonry " - presents the following information: Waite explains there's been a Saint-Martin (circa 316-397 A.D.), who was Bishop of Tours in 371, on which a masonic rite was based about 1770, the rite carried the name of "Ecossais Rectifie de Saint-Martin". The rite arose at the time at the "Lodge -or- Chapter of St.Theodore of Metz". But, as Waite explains, the rite was based on the christian legend of Saint-Martin, who was Bishop of Tours in the 4th century A.D., and not on Louis Claude de S.M. Dr.Edouard Blitz, General Delegate of the Supreme Council of the Martinist Order in the U.S.A. and successor of Antoine Pont's E.'.C.'., also refers to the "Rectified Rite of Saint Martin" in the 'official' Martinist manual he wrote. The manual was called 'Ritual and Monitor of the M:::O:::', and was published on April 2, 1896. According to Blitz, the rite was established by Saint-Martin himself in 1767. "The system of De Pasqually's Elus Cohen underwent a transformation by Saint-Martin, and became the rectified Rite in 10 Degrees, classified in 2 Temples", thus Blitz. In 1782 Martin's Rite was introduced in Germany, according to Blitz. The 10 degrees were transformed into 7 Degrees and the rite was known in Germany as "Reformed Ecossism".

Papus, Chaboseau and the 'Ordre Martiniste'

As stated before, it has probably never been the intention of Louis Claude de Saint-Martin to found an actual order, but the continuation of the S.I. Initiation transmitted from person to person would finally lead to the foundation of one of the most prolific esoteric organizations of the western world, the ORDE MARTINISTE or in English, THE MARTINIST ORDER. It was P. Gaëtan Leymarie ( 1817 - 1901 ), publisher of the periodical 'La Revue Spirite', who arranged a meeting in Paris between Gérard Anaclet Encausse (07/13/1865 - 10/25/1916 ) aka Papus, and Pierre-Augustin Chaboseau (06/17/1868 - 01/21/1946). Leymarie was a disciple of Allen Kardec (Leon Revail) . Kardec had published in 1857 "Le Livre des Esprits", after which Kardec became a household name in the world of Spiritism ( Kardec is important mostly for his codification of the doctrine of spiritual progress through reincarnation, a doctrine which influenced Blavatsky in her Theosophical writings). Both students of medical science, Papus and Chaboseau discovered that they both had received the S.I.-Martinist Initiation. In 1888 Papus and Chaboseau exchanged Initiations to consolidate their lines of succession. Gerard Encausse (Papus) had received his 'Initiation' from Henri Dellage, a few weeks before Delaage's death in 1882. Pierre-Augustin Chaboseau was initiated in 1886, at the age of twenty, by his aunt Amelie de Boise-Montmart. According to Chaboseau the 'Initiation' consisted of an "oral transmission of a particular teaching and a certain comprehension of the laws of the Universe and of Spiritual life, which, in no case could be regarded as an Initiation in a ritualistic form" The quote was found in Chaboseau's 'archive' by his son Jean Chaboseau. (source : R.A. in "L'Encyclopedie de la Franc-Maconnerie", ed. 2000) LINES OF SUCCESSION Pierre Augustin Chaboseau (1868-1946) : Initiated in 1886 Amélie de Boise-Mortmart* Adolphe Desbarolles Henri de la Touche J.A. Hennequin Abbé de Lanoüe ( +, 1820) Louis Claude de Saint-Martin ( +, 1803) Saint Martin was initiated by Baudry de Balzac in the ELUS COHEN in 1768. Gérard Anaclet Vincent Encausse (1865-1916) : Initiated in 1882 Henri Delaage ( +, 1882) - unknown - Msr. Jean Antoine Chaptal ( +, 1832) Louis Claude de Saint-Martin ( +, 1803) A survey of the filiation of the "ORDRE MARTINISTE" ; Chaptal died in 1832, Delaage was born in 1825, it seems unlikely that Chaptal had initiated Delaage at the age of seven!

http://pclaurent.free.fr/OM/Pages/OM-filiation.html

(courtesy of "Ordre Martiniste")

MARTINISM and the MARTINIST ORDER

"Martinism" is generally considered to be a collective noun representing the followers of the 18th century French mystic Louis Claude de Saint-Martin. It is in particular based on the writings of this French mystic. Martinism has also a strong bond with the Elus Cohen of Martinez De Pasqually, as a matter of fact the followers of Martinez de Pasqually (1727-1774) are also known as 'Martinists'. Disciples of De Pasqually follow the technique of theurgic operations, those of Saint-Martin follow the method of inner guidance and illumination, which is known as the "Inner way" or "Way of the Heart". Both share the belief of the Divine Glory of Man's Origin - and both have the same aim: to regain that glorious Divinity. In general Martinism is a system of philosophic tought, mainly based on the doctrines of Martinez De Pasqually's.'La Réintegration des êtres / Treatise on the Reintegration of Beings into their original virtues, powers and qualities'. On the purpose and aim of the Martinist Order Papus wrote ; "the Order, as a whole, is especially a school of moral knighthood, endeavouring to develop the spirituality of its members by the study of the invisible world and its laws, by the exercise of devotion and the intellectual assistance and by the creation in each spirit of an all the more solid faith as it is based on observation and science" To avoid any misunderstanding 'we' usually refer to the followers of De Pasqually as "Martinezists". "Martinism" is in essence a collection of five various rites, orders and groups: "L'Ordre des Chevaliers Maçon Elus Cohens de l'Univers", founded in 1758 by Martinez de Pasqually "L'Ordre des Chevaliers Bienfaisants de la Cité Sainte", founded in 1778 by Jean-Baptiste Willermoz, belonging to the 'Higher Derees" of the 'Régime Ecossais Rectifié', or ' Rite Ecossais Rectifié' (R.E.R. - "Scottish Rectified Rite") "L'Ordre Martiniste des Elus-Cohens", founded in 1768 by Martinez de Pasqually. The friends and disciples of Louis Claude de Saint-Martin, the "Unknown Philosopher". "L'Ordre Martiniste", founded in 1887* by Papus as 'L'Ordre des Supérieurs Inconnus'. *other sources claim the year 1888. Papus and Chaboseau decided to create an organization that would serve as a centre of study of "Martinism' and as a means to propagate the Martinist teachings. At the same time the Order propagated the study of symbolism, cults and mystical traditions through an academy of Science, Art and Social Studies. The 'O:::M:::' would establish a Hermetic school under the name of L' ECOLE HERMETIQUE (see chapter "1896 Societe Alchimique de France"), which "through Arabic, Sanskrit, Greek and Latin undertook studies of Hermetical prime-sources. Papus and his friends also strived towards research into the Divine Sciences as revelation of the history of humanity" (notes on "Martinism', source unknown*). There was an emphasis on the study of Spiritism, Magnetism, Magic and Astrology (in theory and practice) by means of "Scientific experiments". "The reintegration of humanity should as religious subjects through the minds of De Pasqually and Saint-Martin led onto an original purity. Thus should the ancient Gnostic goal of a closeness between Men and God be accomplished (notes*). 'Martinism' as formulated by Papus and Chaboseau was meant to be a 'gateway' to Higher Degrees and teachings. Papus also wanted to strive towards the 'unification of all occult orders'; He shared this vision with men like John Yarker and Theodor Reuss. These men were in communication with each other at the time, and there was a 'constant' interchange of documents, charters, and information between them. According to Papus, the first personal Initiations (1) into the redefined "Martinist Order" date back to 1884. The first Lodges were founded between 1887 and 1890. Actually, the first Lodge was founded by Papus, Josephin Peladan, and Stanislas De Guaita, and was probably located at the "rue Pigalle" were Josephin Peladan lived.The name ORDRE MARTINISTE turns up for the first time.in 1887. The O.'.M.'. was a fusion of the "Ordre des Elus Cohen" and the "Rectified Rite of Saint-Martin* ". As mentioned before, in 1888 Papus and Chaboseau discovered that they were both initiated into the S::I:: Degree. Together they redefined the ORDRE MARTINISTE with Papus acting as its leader. In 1889 the first official proclamation of the ORDRE MARTINISTE is published in the periodical "L'Initiation". In 1891 the order was placed under a Supreme Council of 12 members with Papus appointed as President for life and as Grand Master. The idea of this Supreme Council was developed two years earlier and the Council was originally called "Conseil Occulte des 12 de la Rose+Croix ". The 12 original members of the "Suprême Conseil de L'Ordre Martiniste" were: Gerard Encausse (Papus), Augustin.Chaboseau, Stanislas De Guaita, Lucien Chamuel, Francois-Charles Barlet, Paul Sedir (Yvon Leloup), Paul Adam, Maurice Barres, Jules Lejay, Georges Montieres, Jaques Burget, and Josephin Peladan. The order was officially known as "l'Ordre des Supérieurs Inconnus" ( 2), the Order of the Unknown Superiors, comprising of three degrees. "Papus claimed to have come into the possession of the original papers of de Pasqually and to have been given authority in the Rite of Saint-Martin* by his friend Henri Viscount Delaage, who claimed that his maternal grandfather had been initiated into the order by Saint-Martin himself". (Ordre Martiniste des Pays-Bas) The Martinist Order would soon establish branches all over Europe and America, and was to become a primary focus for Papus … see Waite's commentary on "The Rite of Saint-Martin" in the beginning of the chapter on the M:::O::: On the method of "personal Initiation" ; each member who'd received the S.I. Degree was empowered to form a group, which was pledged solely to conceal the name of the person from who he had received the Order on his own part. The early rituals describe the method as follows: "The diffusion of the Order is like cellular diffusion. One cell never shuts up another, except for a very short period. The mother-cell divides or rather gives birth to cellules, which themselves become 'mothers' in a very short space of time" The O:::M::: was officially called the "Ordre des Silencieux Inconnus" aka "Ordre des S:::I::: , sometimes referred to as "Brethren of the Six Points" (A.E.Waite in "a new Encyclopeadia of Freemasonry" )

Gérard Anaclet Vincent Encausse ( Papus ) 1865 - 1916

Encausse's pseudonym "Papus" was taken from the "Nuctemeron of Appolonius of Tyana" , which was published as a supplement to Eliphas Levi's "Dogme et Rituel de la Haute Magie". "Papus" means "Physician" (of the first hour), after the Egyptian genii of the healing arts. Papus was born in La Coruña, Spain on July 13, 1865, of a Spanish mother and a French father. His family moved to Paris when Papus was four. " As a young man, Encausse spent a great deal of time at the Bibliothèque Nationale studying the Qabalah, the Tarot, the sciences of magic and alchemy, and the writings of Eliphas Lévi ". Papus also studied material which came from Charles Nodier, writer, occultist and chief librarian of the famous Arsenal Library in 1824. In 1934 the library was incorporated with the National Library. Papus became aquainted with a circle of Gnostics, Rosicrucians, and 'older' Martinists, all students of the late Eliphas Levi. "It was amidst this circle that Gerard Encausse was to make acquaintance with HENRI DELAAGE, his initiator, who, in 1882, consecrated the young Encausse with the name 'PAPUS S:::I:::' !" ("the Balzac of the Occult and the Russian Sphynx"). About his Initiation Papus' commented : "a few months before his death, Delaage wanted to entrust 'the seed' which had been entrusted to him at one time; a simple gift consisting of 2 letters and some dots, a summary of a doctrine of Initiation and the 'Trinity' which had illuminated all the works of Delaage. But the 'Invisible One' was there, and its Light illuminated the responsibility entrusted to me, to plant this spiritual Seed in soil where it can and will develop" ("freely" transl. from the original in French) After his study (1894) Papus starts to work as a physician and as head of the laboratory of the "Hopital de la Charite de Paris" . He had received his "Doctor of Medicine degree" on July 7, 1894, upon submital of a dissertation on Philosophical Anatomy. At the same time he started a career as a prolific author. Papus published 160 titles during his life (books, articles etc.). In 1888 he received international recognition with his second publication "Traité Elementaire de Science Occulte" (1). Around 1897-1898 Papus also became 'active' within the peace movement. He established the "Union Idealiste Universelle", a kind of movement which was inspired on Eliphas Lévi's "Catechism de paix" ( ' Catechism of Peace' ). Although Jollivet-Castelot ( Jollivet would later become a member of the Communist party of France, until he was expelled) talked about a membership of 30,000 intellectuals, many of these are unknown. The Union strongly pleaded the Armenian cause at the time. During his life, Papus was also involved in the publication of several journals, reviews etc. Besides the earlier mentioned "la revue Théosophique" and the 'official' Martinist review 'L'Initiation', there were the Le Voile D'Isis (1890, with Détre as editor-1912-), 'Le Réveil Gnostique', 'Revue d'Hypnologie' , 'La Gnose', "le Lotus" (TS) ,"Light of Paris" (Spiritualism), "la Lumière d'Orient" (on the Islam and Turkey, just 2 editions), ' l'Hiram' ('Masonic'), and 'Mysteria' ( 1913, 'Mysteria' was the new name for "l'Initiation" ). Several of the Martinist Order's jurisdictions outside of France published their own Journals ; 1905, publication of the Martinist bulletin "L'Isis" appears in Hungary. 1906, publication of the English version of "L'Initiation" for England appears under the name of "INRI ". 1909, A Martinist newspaper appears in the United States, called "Treshold" 1910, the official review "Isida " is published in Russia.

"Le Voile D'Isis", Nov. 1890

first publication of "Le Voile d'Isis", the official organ of the "Indépendant d'études Esoterique de Paris", Wednesday, November 12, 1890. Directeur; Papus- 29, rue de Trévise . Rédacteur en Chef, Augustin Chaboseau. Sécretaire de la Rédaction, L.Mauchel - 29, rue de Trévis

His meeting with M Philippe from Lyon upsets his vision of the world. From this time on Papus becomes the propagator of Christian Mysticism and "the Way of the Heart", which Saint-Martin called the "Inner Way" . The core of this philosophy, as described by Papus, is published in Papus' The Cardiac or Mystic Path '. Papus deals in this publication with the importance of simplicity and the purification of body, soul and mind in one's spiritual quest. Another text of Papus which reflects the philosophy of the 'Inner Way' is appropriately called 'the Way of the Heart' ; "I know a simple man who has never read a book and who, nevertheless, can solve the trickiest problems of science better than famous scientists. There are humble people without academic qualifications and medical experience to whom heaven is so accessible that the sick are healed at their request and the wicked feel their hearts melting in loving kindness at their contact". A.Philippe Nizier (1842-1905), who used magnetism as a healing-technique, attracted many followers at the time (see Chapter "1850-1900 France"). Among them were occultists like Papus, Marc Haven (Dr.Lalande), Sedir, Phaneg etc. The influence of Maitre Philippe upon the Martinist Order of Papus should not be underestimated! Within some modern-day Martinist Lodges Maitre Philippe is venerated as one of the 'Unknown Superiors'. There are Martinists who claim that 'Papus' was chosen to create the O:::M::: , at the time when he became one of the companions of Philippe. Papus wrote a text called "the Incarnation of the Elect" which is often referred to as 'prove'. Here's the passage which refers to the 'group of Compagnions' ; " And I was not allowed to write the mystery of this incarnation when eleven elect passed by the sun to accompany him who came deliberately back on Earth, and the eleven arrived at the sun five years after half the century " Papus wrote many articles on the ' healing-techniques' of Maitre Philippe. The following phrase is an excerpt from an article by Papus and published in "L'Initiation", of certain experiments on healing-methods of M.Philippe. At the time of one of my last voyages, the Master instructed me the following practise; I had to "touch" the face of a young girl who had a sister who was ill. The sick child was 2 kilometers away from her sister and me. By means of "touch" and "concentration" the child was cured. This treatment is generally known by many hypnotizers .... Papus was known to the poor of the district around the la rue de Savoie in Paris as the 'bon docteur', as Papus treated his patients, that is to say the poor and needy, for free. When World War I broke out, Papus volunteered to help the casualties. He enters the war as doctor and Head of an ambulance. Due to his work in the notorious trenches at the front, he falls seriously ill and Papus dies on October 25, 1916 at the "Hopital de la Charite de Paris", the same hospital where he had started his career as a physician. Papus was 51 when he died. Papus' method of treatment often started with an observation of the patient's aura to support his diagnosis. Papus' method of treatment evidently appealed to the Vital Life-Force of the patient. Papus' classified diseases in three 'classes'; Diseases of the Body (fevers, traumas) "Astral" Diseases (tuberculosis, cancer) , can be treated by Homoeopathy and Magnetism Diseases of the 'Spirit' (epilepsy, hysteria, madness), can be treated with the help of 'Magic'. According to Papus this kind of disease has its root in "Evil", and is therefore not subject to one's Kharma. Papus' first actual teacher in the intellectual aspects of occultism was the Marquis Joseph Alexandre Saint-Yves d'Alveydre (1842-1909). As stated in the "History of the FUDOSI-Addendum series", Saint-Yves had inherited the papers of Antoine Fabre d'Olivet (1768 *-1825), one of the great teachers of French occultism. Papus was also a follower of Saint-Yves' concept of Synarchy (see "F.U.D.O.S.I.- Addendum 7" and Chapter "1850-1900 France"). From these days on, Papus would always refer to d'Alveydre as his "Intellectual teacher". Papus considered "Le Maitre Philippe' (Philippe Nizier) as his "Spiritual Master" and Peter Davidson, whom Papus called "one of the wisest of the Western Adepts", as his 'Practical Master'. Papus met Monsieur Phillippe (sometime about 1886-1887) through his fiancee Mathilde. As stated in Part 5 of this 'series' : At first, it seems that Papus suspected that Nizier exercized "some illicit fascination" over her. When Papus tried to defend her by occult means , the ritual actually backfired when he tried to attack Nizier. "Papus says it was from this instant he recognized Phillippe as his spiritual master (maitre spirituelle)". Papus was also a great admirer of the works of Louis Lucas, an alchemist and follower of Levi. Papus called himself a pupil of Lucas. His brochure "L'Occultism Contemporain", published in 1887 was dedicated to Lucas. In respect of Papus' Martinist affiliations I think it would be interesting to know more about his relationship with the Italian Martinist Giuliano Kremmerz (1861-1930). Kremmerz' school was supposedly based on Martinism. His branch traces back to the 'school' of Eliphas Levi, and is called "MARTINISMO NAPOLITANO'. Kremmerz (2) was an 'old' Martinist, and an acquaintance of Papus at the time. Many Martinists suppose that Kremmerz exchanged initiations with Papus. According to Andres Kibisa, an Italian Martinist, it would be strange if they did not exchange their lineages. "They were friends, with Papus being in need to strengthen his main line of affiliation, and with Kremmerz in possesion of a more trustable filiation, it seems to me very odd if they did not exchange their lines of succession !", thus Kibisa (Centro Studi Andrés Kimbisa ). Kibisa also refers to another ancient Martinist filiation, the only one linked directly ( Kibisa's words) to De Pasqually. He refers to Lucien Francois Jean-Maine (Tau Ogdoade-Orfeo I, - the whole history on Jean-Maine and his organizations is quite controversial, for those who are interested, see Peter R.Koenig's "O.T.O.A.-a Gnostic Inflation" at : http://home.sunrise.ch/~prkoenig/otoa.htm ). Maine's relatives were members of the original Cohen-temple in Leogane, Haiti. After De Pasqually's death several members of the Elus Cohen, together with some Masons and Templars, founded the "Les Templiers Noires". Jeane-Maine spent some time in Paris where he met Papus. It is said that he exchanged his M.M. filiations (amongst others) with Papus, for which Jean-Maine received in return such charters as the O.T.O. etc. "Is it possible that Papus, being aware of his heritage, asked to get Jean-maine's line of succession ?". In 1887 he was also introduced by a F.K. Gaborian into the company of Lady Marie Caithness, Duchess of Pomar, and her circle. In 1882 the Duchess was approached by Mdm Blavatsky, Colonel Olcott, and Annie Besant, to form the French branch of the "THEOSOPHICAL SOCIETY". * some sources state that D'Olivet was born in 1762.I d (1) Some of Papus' titles and publications ; Traité Elementaire de Science Occulte. Carré, 1888 Le Tarot des Bohémiens. Carré, 1889 Traité Méthodique de Science Occulte. Carré, 1891 La Science des Mages. Chamuel,1892 Qu´est-ce que l´Occultisme? Chamuel, 1892 Traité Elémentaire de Magie Pratique, Chamuel, 1893 Les Arts Divinatoires. Chamuel, 1895 L´Almanach du Magiste, ed. 1895 and ed.1899. La Magie et l´Hypnose. Chamuel,1897 L´Occultisme contemporain. Carré, 1901 Comment on lit dans les mains. Ollendorff, 1902 (2º ed.) La Cabbale, Chacornac, 1903 (3º ed.) Almanach de la Chance pour 1905 Le Tarot Divinatoire. Libr. Hermetique, 1909 Révisé Le Voile d´Isis (articles from 1891, publ.in 1909). Ce que doit savoir un maitre Maçon. Ficher, 1910 La Réincarnation. Dorbon, 1912 Premiers Eléments de Lecture de la Langue Hébraique.Dorbon 1913 Révisé L´Initiation (articles from 1891, publ. in 1914) Ce que deviennent nos morts, La Sirene, 1918 ABC Illustré D´Occultisme, Dorbon, 1922 (6º ed.) Traité Méthodique de Magie Pratique, Chacornac, 1924 La Science des Nombres. Chacornac, 1934 Traité Elémentaire d´Occultisme et d´Astrologie, Dangles, 1936

Papus in the back-room of the "Librarie du Merveilleux", used for Martinist activities around 1890 …

(2) Giuliano Kremmerz (1861-1930) Kremmerz is the founder of the "ORDER OF MYRIAM" and the "ORDINE OSIRIDEO EGIZIO" (EGYPTIAN OSIRIAN ORDER). The "Order of Myriam" ( Fratellanza Terapeutico-Magica di Myriam ) was mainly a therapeutic school, the OOE was an internal Order dedicated to spiritual and operative alchemy. Although Kremmerz was a "notorious" occultist, Kremmerz has a lot of interesting material to offer. Apparently, Kremmerz' first teacher was a Pasquale de Servis, a.k.a. IZAR, and his teachings were based upon the A.A.-SCALA DI NAPOLI system.

Papus and the Orders & Societies

THEOSOPHICAL SOCIETY

At the age of 23, Papus became a member of the "THEOSOPHICAL SOCIETY". "On October 25, 1887, Colonel Olcott personally announced the election of Papus to the newly formed General Council of the Theosophical Society at Adyar, India and as a propagator of Kiato Buddhism for the 'T.S.' . Papus became a member of Lodge-Isis, founded in July 1887 by Dramard and Gaboriau. In 1888, Papus would already leave the T.S. He had justed helped co-founding Lodge-Hermes in October, 1888. Papus "officialy" resigned on May 19, 1890. According to many sources, his reason for leaving the T.S. being the dislike of Papus of the Society's emphasis on Eastern Occultism. Some sources even state that Blavatsky and Papus disrespected each other! ( Christopher McIntosh). According to Papus' son Dr.Philippe Encausse, his father had always held Blavatsky in high esteem; see "the Balzac of the occult ….." at: http://members.nbci.com/merlin_21/balzac.htm But it is true that Papus considered Blavatsky's Mahatma's not the sole depository of "Sacred Sience". Papus believed in a tradition conserved in the ancient temples of ancient Egypt, thus Philippe Encausse…

GROUPE INDEPENDANTE DES d'ETUDES ESOTERIQUES/ G.I.D.E.E.

Things startened to happen for Papus, in 1887 he was also elected President of the "GROUPE INDEPENDANTE DES d'ETUDES ESOTERIQUES". This association attracted many popular mystics living in France at the time. Its aim was to create 'Initiates'; men and women who'd chosen to undertake the study of esoteric wisdom and occult science. "The role of- the -Initiatic society," as Papus conceived it, was to"encourage the student to create a personal doctrine of his own". Many of the French occultists who were collectively known as "LES COMPAGNONS DE LA HEIROPHONIE" were part of the G.I.D.E.E. Included were men like Victor Michelet, Josephin Peladan, Paul Sedir, Lucien Chamuel, Stanislas De Guaita, Albert Poisson, Ch.F.Bartlet (Alfred Foucheaux), Gary de Lacroze, Augustin Chaboseau, Phaneg ( Descormiers, + 1946), Silva, Marc Haven, Dr.Rozier, Jollivet-Castelot, etc. Many of them were Theosophists, as well as initiated Martinists of one or other chain. Papus was editor-chief at the time of a journal called "The Veil of Isis". The "Veil of Isis" was published under the banner of the G.I.D.E.E. (published once a month, between 1890 and 1898). In 1905 the review reappeared. The review continued its publications until 1936 (Chief-editor Charnorac; Charnorac became chief-editor in 1912, the review disappeared during 1914-1918, and reappeared again in 1920. In 1936 the "Veil of Isis" changed its name to "études traditionnelles". Papus would describe the G.I.D.E.E. as the "Outer court for a greater and higher Initiatic Order, comprising their recruits from this outer and predominantly theosophically oriented association" ("The Balzac of the Occult …") This statement of Papus shows the obvious reason why his days in the T.S. would be short-lived. He left to give way to full time concentration on the order that would unite all Martinists. In an article of Papus, published in the "Veil of Isis" of February, 1891, he stated that the G.I.D.E.E. was already "active" for a year, with more then 350 members, a headquarter, library and conference-room included. Other contemporary members were men such as Polti, Colonel Rochas, Lemerle, Abel Haatan, Serge Basset, etc. The G.I.D.E.E. had various branches in France and Belgium: For instance, in Lyon, at 17 Rue de Sully, there was established the "Fraternité Lyonnaise et Catalane" (contact: Ely Steel). At Brussels, Belgium, lodge KVMRIS represented i.a. the G.I.D.E.E. in Belgium. There are sources which state that the G.I.D.E.E. was established by Papus with the help of Saint-Yves d'Alveydre (see Chapter "1888 -OKR+C"). Saint-Yves, according to some sources, also claimed to be the Grand Master of the original Martinist Order (??). Whatever the truth is, the collaboration of a man like Saint-Yves d'Alveydre would certainly have attracted many "mystics" to the ranks of a new organization like the "Groupe Independent des Etudes Esoterique". But it is a fact that Saint-Yves has never held any membership of any occult organization, despite the claims. He was never a member of the Martinist Order. It is claimed that Saint-Yves d'Alveydre even rejected a honorary membership into the Martinist Order which Papus had sended to him. According to various sources (e.g.Koenig) the G.I.D.E.E. also carried a succession of Fabre-Palaprat's "Order of the Temple". Bernard-Raymond Fabre-Palaprat, a physician from Paris, had "restored" the original Templar Order in 1804. The restoration was supported by Napoleon Bonaparte. The G.I.D.E.E. ("Independent Group of Esoteric Studies") was founded to develop research-centres of occult siences. One of such branches or centres was for instance the G.'.M.'.E.'.I.'. , Groupe Maconnique d'Etudes Initiatiques , which was headed by Oswald Wirth. According to some, the G.I.D.E.E. was later renamed "Ecole Hermetique", the Hermetic School, others state that the "Ecole Hermetique" was established next (and afterwards) to the G.I.D.E.E. The "Ecole Hermetique" later allegedly developed into the "Université libre des hautes Etudes" (Faculté des Sciences Hermétiques);. The university was ment for the "aces" of the Martinist Order. Some of the 'professors" and lecturers who were appointed at the "faculty of Hermetic Sciences" ; Paul Sédir, Serge Basset, Siséra Rosabis, Dr.Rozier , Jollivet Castelot. The Hermetic School was led by a 'council of improvement' which consisted of ; Charles Barlet Papus Marc Haven Victor Emile Michelet Serge Basset Paul Sédir The graduated Hermetic students would continue their studies in several Martinist Lodges in Paris ; 1) LE SPHINX. The Grand Lodge for general studies. 2) HERMANUBIS, led by Paul Sédir, studies of the Mystic and Eastern tradition. 3) VELLÉDA, led by V-E Michelet, studies of French Masonry and its Symbolism 4) SPHYNGE, reserved mainly for Artistic adaptations. The following text is a translation of the article "L'Ordre Martiniste a la belle époque" taken from the French website of the Traitional Martinist Order. The article confirms the assumptionS made earlier that the "Ecole Hermetique" and the "Faculté des Sciences Hermétiques" were indeed continuations of the G.I.D.E.E.. "Papus wanted to renew the occidental esoterism : "As there are existing faculties where the materialistic sciences can be studied, why would it not be possible to create such a faculty where the esoteric sciences can be studied? " Thus he creates 'l’École Supérieure Libre des Sciences Hermétiques', a group which gives courses and organizes lectures to promote the values of occidental esoterism to the seeker. This 'exterior' circle of the Martinist Order will be first known under the name 'le Groupe Indépendant d'Etudes Esotériques' (G.I.D.E.E.), then as 'l'Ecole Hermétique' and 'la Faculté des Sciences Hermétiques'. Many courses are presented (12 per month) with subjects ranging from the kabbala, alchemy and the tarot, to the history of hermetic philosophy . The teachers are Papus, Sédir, Victor-Emile Michelet, Barlet, Augustijnse Chaboseau, Sisera …. A special section is devoted to the oriental sciences under the direction of Augustin Chaboseau (1). Another section, presided by François Jollivet-Castelot, is devoted to alchemy - this is la Société Alchimique de France" (

source: Ordre Martiniste Traditionnel - Grande Heptade de la Juridiction Française

)

It is common knowledge that Augustin Chaboseau was very interested in Buddhism, an interest he shared with i.a. Harvey Spencer Lewis of A.M.O.R.C / O.M.T. and which he maintained all his life.

In 1888 Papus and his friend Lucien Chamuel founded the "Librarie du Merveilleux" and its monthly journal "L'Initiation". Many Occultists contributed articles to the review, some of the lesser known occultists were men such as Villier de l'Isle-Adam, Catulle Mendés, Julien Lejay, Emile Goudeau, Jules Lermina,Eugéne Nus Rodolphe Darzens, George Montiere, Aleph, el F.'.Bertrand, Bouvery, rené Caillié George Delanne, Ely Star, Fabre des Essarts, G.Poirel, A.Robert, Rouxel, H.Sausse, G.Vitoux, Vurgey, and many others… the review was "banned" by the Vatican in Rome in 1891 and was put on the Index. Another review of the G.I.D.E.E. was called "l'Union Occulte de France", and was published in Lyon. The journal remained in publication until 1914, when World War I broke out. Papus' son, Dr.Philippe Encausse, reconstituted the "ORDRE MARTINISTE DE PAPUS" in 1952, and revived the original journal again. There exists today even an English version of "L'Initiation" , obtainable on the following address: : GERME (USA) - 4287-A Beltline Road, # 330; Addison, TX 75001 – USA ; their first edition, published in 2000, was for the most part a translation of the first edition of the revived L'Initiation of Phillipe Encausse in Januari, 1953.

HERMETIC BROTHERHOOD OF LUXOR

Apparently, Papus was a member of the " Fraternité Hermétique de Louxor', the French branch of the "HERMETIC BROTHERHOOD OF LUXOR". The French branch was headed by Francois Charles Barlet, who was also a member of the G.I.D.E.E. Certain sources state that Barlet already knew Max Theon (founder of the "H.B.of L.") in 1871 when, supposedly together with Blavatsky, they'd established the "SOCIETE SPIRITE"(1). The "Societe Spirité" was an organization which studied the teaching of the spiritist Alan Kardec (2 weeks after its foundation the society would already be disbanded due thru 'difficulties' between Blavatsky and Theon). According to the information given in Koenig's "Ein Leben fuer die Rose" (on Krumm-Heller) Barlet was introduced to the 'H.B.of L.' by Alexander Ayton. Ayton would later join the 'Golden Dawn' . Barlet later joined Theon with his "MOUVEMENT COSMIQUE", an organization which Theon founded around 1900. Barlet was the first editor of the "Cosmic Review", which acted as "mouthpiece" for the 'movement'. Evidently, the H.B.of L. became extinct in France in the final years of the 19th century in preparation for Theon's 'Cosmic Movement'. We know this from a statement made by Barlet in 1908 "... it (H.B. of L.) only ceased in order to pass on the succession to another perfectly vital form".The statement was made in a new magazine Barlet had started, called "L'Etoile D'Orient - Revue de Hautes Etudes Psychiques". The first edition of Jan. 24, 1908 announced the establishment of the "Centre Esoterique Oriental de France". The third edition of March 24 presented an article written by Barlet, "Au Fondateur du Centre Esotérique Oriental de Paris, Dr.Albert de Sarâk". The statement regarding the filiation between the H.B. of L. and the "Mouvement Cosmique" stems from the article. 1. The supposed connection between Blavatsky and Theon in Blavatsky's 'Societe Spirité'' in Cairo, Egypt in 1871 is attributed to 'The Mother' , a follower of Theon's 'Mouvement Cosmique' , based on her reminiscences of events which happened 50 years before. Furthermore, the involvement of Barlet in the 'Societe Spirité' seems also unlikely. Barlet was one of the first members of the Theosophic Society in France. René Guenon stated that Barlet hesitated to join the 'H.B.of L.', because of his membership in the Theosophic Society. Barlet asked his initiator, Rev.W.A.Ayton, if membership in the H.B.of L. was compatible with Barlet's membership in the Theosophic Society. Ayton had joined the H.B.of L. in or about the year 1880. Barlet joined a few years later in 1885... In letters which were written in 1895 by Peter Davidson (Papus' 'Practical Master', co- founder of the 'H.B.of L.' with Max Theon) it becomes clear that Davidson was a member of several orders, among which the "G.I.D.E.E.". Davidson also represented the "ORDRE MARTINISTE" during Davidson's 'American period', at the H.B.of L. colony in Georgia, USA. In 1889 two Frenchmen, René Caillié ( 1831 - 1896 ) and Albert Jounet ( 1863 - 1923), founded the "FRATERNITE DE L'ETOILE" ("Fraternity of the Star"). Many of their members were Martinists. The Order had a branch of some sort in the USA, which was led by Peter Davidson, co-founder of the 'H.B.of L.' The Order was 'baptized' "THE MORNING STAR". Apparently, the order published a journal under the same name ("Morning Star" 1), which acted as the 'official journal' of the 'Martinist Order' of Papus for a short period of time….(source: Marcel Roggemans, Belgium). According to one source, the "FRATERNITE DE L'ETOILE" sprang from circles within the "THEOSOPHIC SOCIETY". This seems rather unlikely, because both Caillé and Jounet, two Christian esotericists, had founded the fraternity "to counter the 'atheistic neo-Buddhism' of the Theosophical Society". Caillé was also a member of the H.B.of L. Apparently, the "Fraternite de L'Etoile" was dissolved officially at a (Theosophic?) conference in 1927 at the city of Ommen in the Netherlands. There has been an unsuccessful attempt to revive the order in 1982 (??). The "HERMETIC BROTHERHOOD OF LUXOR" was an occult school which taught their pupils by correspondence. Papus wrote in his work 'Traité méthodique des sciences occultes' (Paris, 1903) : "The HERMETIC BROTHERHOOD OF LUXOR instructs their members by private correspondence, helping them in their studies and exercizes on a personal basis. The organization has many members in Egypt, India, Scotland, France and America…." Another interesting aspect of the H.B.of L. is its original intended relationship with the "Ordre Martiniste" as foreseen by Papus. The following text is taken from an article written by René Guenon, which was published in the journal "Le Voile d'Isis", in April 1925. The complete translated text of Guenon can be found in the excellent book "The Hermetic Brotherhood of Luxor, Initiatic and Historical Documents of an Order of Practical Occultism", written by J.Godwin, C.Chanel, and J.P.Deveney. René Guenon, "F-Ch.Barlet et les Sociétiés Initiatiques" , Le Voile d'Isis 30/64 (April 1925), 217-221 ... "Towards the middle of 1888, Barlet resigned from the Theosophic Society, after the dissension that had arisen within the Isis Branch of Paris ... It was also at about this date that Papus began to organize Martinism, and Barlet was one of the first people he called on to form his Supreme Counsil. It was understood, at first, that Martinism's sole purpose was to prepare its members for entry into an Order that could confer an authentic initiation on those who showed themselves able to receive it; and the Order which they had in view for this was none other then the H.B. of L. , of which Barlet had become the official representative for France.This is why Papus wrote, in 1891: "Authentically occult societies still exist, possessing the integral tradition; I call for witness one of the wisest of Western adepts, my Practical Master, Peter Davidson" *. However, this project did not succeed, and they had to content themselves, for Martinism's superior center, with the Kabbalistic Order of the Rose-Cross" (Ordre Kabbalistique de la Rose+Croix) 'Traité méthodique des sciences occultes' (Paris, 1903) The journal was under the editorship of Peter Davidson. The 'Morning Star' also represented the interests of the H.B. of L. for a while. From 1905 onwards, the journal acted as a vehicle for Theon's "Mouvement Cosmique" in the English speaking world and as the official review of Davidson's Order, "THE ORDER OF THE CROSS AND THE SERPENT", which Davidson had founded after the 'demise' of the H.B. of L.

ORDRE KABBALISTIQUE DE LA ROSE+CROIX

In 1887 Saint-Yves d'Alveydre introduced Papus to the Marquis Stanislas De Guaita (1860-1897). In 1888 De Guaita, J.Peladan, Oswald Wirth, Papus and others would found the "ORDRE KABBALISTIQUE DE LA ROSE-CROIX" ("officially" the 'OKR+C' was founded by Peladan and De Guaita). The OKR+C would later be 'incorporated' with the "ORDRE MARTINISTE". After the S.I. Degree the Martinist would study the Kabbalah on a 'deeper level' within the "OKR+C". In 1888 things began to move with regard to the development of the "ORDRE MARTINISTE" as an organization. Especially the "Congres Spirite et Spiritualiste" given in the lodgerooms of the co-Masonic order "LE DROIT HUMAIN" in Paris proved to be a success for Papus and his Martinist Order. The congress gathered both members of established occult- and Masonic orders, as well as independent occultists from all over Europe, America, and Australia. Apparently, In 1889 there were 27 Martinist Lodges in France, 33 in Germany, 36 in America, and surprisingly 9 in Sweden (McIntosh). Finally, in 1891 the Martinist Order was placed under a Supreme Counsil of 12 members with Papus appointed as President for life and as Grand Master. When Stanislas De Guaita died in 1897, Papus succeeded him as leader of the OKR+C. Papus was the "Deluge General de L'Ordre Kabbalistique de la Rose-Croix" until his death in 1916. According to René Guenon it was Barlet who succeeded De Guaita, but Barlet was not interested in the OKR+C. René Guenon speaks about the inactivity of the OKR+C after De Guaita's death in 1897. Guenon states that F.Ch. Barlet succeeded De Guaita as Grand Master of the OKR+C, and

"although he had the title, he never exercised its functions effectively. The order, in fact, had no further regular meetings after the death of its founder, and later, when Papus was thinking for a moment of reviving it, Barlet, who by now was not frequenting any occultist groups, declared that he was completely uninterested in it ; he thought, and no doubt rightly, that such efforts, resting on no solid basis, could only lead to further failures".

René Guenon, "F-Ch.Barlet et les Sociétiés Initiatiques" , Le Voile d'Isis 30/64 (April 1925), 217-221 ... as translated in "The Hermetic Brotherhood of Luxor, Initiatic and Historical Documents of an Order of Practical Occultism"

FRATERNITAS THÉSAURI LUCIS

Some sources state that Papus, Marc Haven and Sédir founded a new organization to replace the O.K.R.C., the mysterious Fraternitas Thésauri Lucis (F.T.L.). Unfortunately, the Order, founded in 1897, enjoyed a short-lived existence. The F.T.L. is i.a. mentioned in the 1939 edition of "Les Religions Nouvelles de Paris -

Parmi les sectes et les rites", written by Pierre Geyraud and first published in 1937. Geyraud also states that the F.T.L. was founded around 1898.

Geyraud is i.a. quoted in Christopher McIntosh's "

Eliphas Levi and the French Occult Revival"(1972). Paul Sédir stated the following in his "Histoire des Rose+Croix" (1910):

"we suppose that the neophytes are put in touch with the Order in a way comparable to that described in the rosicrucian poster placarded in Paris in 1623; the initiation is very pure and essentially Christian."

Pierre Geyraud (1937):

"This F.T.L. is certainly surrounded by mystery! None the less I have been able to find out that its present head is M.C., a friend of Barlet, who was the Grand Master of the Ordre Kabbalistique de la Rose+Croix; that it has a branch at Bordeaux-called the Saint-Graal; and that it's founder was …. Sédir himself ! (

Geyraud quoted in "Eliphas Levi and the Occult Revival"

)

The text of Geyraud implies that the F.T.L., Fraternitas Thésauri Lucis ( Geyraud only speaks of the F.T.L.), was active at the time of his investigations for his book …

ÉGLISE GNOSTIQUE

In 1888, while working as archivist for the library of Orleans in France, Jules Doinel discovered an original charter dated 1022, which had been written by Canon Stephan of Orleans, a schoolmaster and forerunner of the Cathars who taught Gnostic doctrines ( He was burned for heresy that same year). Doinel had a vision in which the "Aeon Jesus" appeared, 'He' charged Doinel with the work of establishing a new church. Doinel was a "Grand Orient Freemason" and a practising Spiritist. "In May of 1890 (although specific dates vary) Jules Doinel attended a séance of sorts in the oratorie of the ' Duchess of Pomar (The Countess of Caithness)…. It appears that the disembodied spirits of ancient Albigensians, joined by a heavenly voice, laid spiritual hands on Doinel, creating him "Valentinus II, Bishop of the Holy Assembly of the Paraclete and of the Gnostic Church". Too cut a long story short, the EGLISE GNOSTIQUE was founded by Jules Doinel in 1890. In 1892 Doinel consecrated Papus asTau Vincent, Bishop of Toulouse. Other Martinists, such as Paul Sedir and Lucien Chamuel were also consecrated by Doinel. These three men 'embodied' the 'nucleus' of the newly build Gnostic Universal Church. "In 1908 a Gnostic schism occurred: the branch at Lyon under Bricaud took yet another new name; 'Église Gnostique Catholique' (EGC). Then it changed again becoming the EGLISE GNOSTIQUE UNIVERSELLE (EGU). Meanwhile the original Paris Église Gnostique of Paris had been taken over by Leon Champrenaud "Théophane" though it later disintegrated under Paul Genty "Basilides" in 1926"

source: "Stranded Bishops: Ecclesia Gnostica Catholica", by Peter-R. Koenig

http://www.cyberlink.ch/~koenig/bishops.htm

In 1911 the E.G.A. became the official church of the "ORDRE MARTINISTE", the EGU was headed (since 1908) by Joannie Bricaud, who was the Patriarch of the Gnostic Church. The EGU would later change its name to "EGLISE GNOSTIQUE APOSTOLIQUE". (see Chapter " 1890 ECCLESIA GNOSTICA APOSTOLICA ").

HERMETIC ORDER OF THE GOLDEN DAWN

In March of 1895 (specific dates vary) Papus joined the "Ahathoor Temple" of the "HERMETIC ORDER OF THE GOLDEN DAWN" in Paris. Papus receives his initiation into the Neophyte-Degree (0=0) on March 23 at the Temple 'Ahathoor no.7 '. On May 21, 1892, the Matherses (Samuel Liddell MacGregor Mathers and Moina Mathers / Mina Bergson) decided to leave London and moved to Paris. In Januari 1894, the "Ahathoor-Temple" is consecrated. One source (Hermetic Order of the G.'.D.'. in Florida) states that Papus was a member at the time of consecration. His membership of the G.'.D.'. was short-lived, one year later he would leave the "Hermetic Order of the Golden Dawn". In 1903 the G.'.D.'. of Mathers changed its name to "ALPHA ET OMEGA" , due to a schism within the original order. After Mather's death in 1918, Moina returned to London where she established the "Alpha et Omega III -Temple". Papus received his initiation from Moina Mathers

(

membershipnumber

240

)

THE MARTINIST ORDER and the ORDER OF THE ILLUMINATI

On May 9th , 1898 the Martinist Order under the leadership of Papus signed a treaty of alliance with the "Illuminaten Orden" of Theodor Reuss from Germany. In (probably) the fifties Papus' son, Philippe Encausse Jr., published an article in "L'Initiation" which stated that both orders formed a pact, which was ratified by the Aeropagus of the Illuminati and the "board of directors" of the Supreme Council of the Martinist Order, which unites "two of the more powerful Brotherhoods of the Western Tradition". The official date of the pact was set on June 13, 1898. Reuss would later incorporate (as he did with all 'his' organizations) the Order of the Illuminati within the framework of the O.T.O.

L'ORDRE EUDIAQUE

The Order, a school for Magnetism, was founded by Hector Durville in 1892. This school established a subdivision in Lyon in 1895 which was headed by Maitre Philippe (A.P. Nizier). Papus was the Vice-President of this school.

"The "ORDRE EUDIAQUE" had 7 Degrees which included initiationrites and a theoretical exam for each and every Grade.

" (

France 1850-1900" - F.U.D.O.S.I. Orders & Societies, Part I

).

PRIMITIVE AND ORIGINAL RITE OF FREEMASONRY, OR SWEDENBORGIAN RITE

Well known French researcher Gerard Galtier confirms that in 1901 Papus was chartered by John Yarker (Grand Hierophant of the M.'.M.'.) to open the "SWEDENBORGIAN LODGE - I.N.R.I.". This warrant would be later renewed on March 1906. According to yet another source, Papus established in 1906 contact with "LOGE DU TEMPLE DE PERFECTION I.N.R.I.", which worked under the "Grand Loge Swedenborgienne du Rite Primitif et Original des la Franc-Maconnerie", as well as the "Loge Misraimite". Yarker (Yarker's successor would be W.Wynn Wescott) was, amongst others, head of the 'masonic' "SWEDENBORG -RITE", the Rite's full name being "Primitive and Original Rite of Freemasonry, or Swedenborgian Rite". The Rite of Swedenborg was an offshoot of "The Illuminated Theosophists", the British branch of the French "Illuminèes Theosophes". The Rite was established at the end of the 18th century. Apparently, the rite was reestablished around 1859. In 1877 John Yarker developed the rite, together with Francis George Irwin and Samuel Petty Leather. The "Rite of Swedenborg" consisted of 3 degrees. The Non-masonic part of the rite would develop into the "Church of Swedenborg". According to Reuss' journal, the "Oriflamme"(Nº 0 of the Oriflamme, supplement to Die Übersinnliche Welt, January 1902) Papus even belonged to the "Sovereign Grand Lodge of England". It has always been a subject of discussion, whether Papus has ever been a member of 'regular' masonry or not. Besides the "Oriflamme-reference", I've never seen other sources indicating that Papus was a 'regular' mason.

ANTIENT & PRIMITIVE RITE (MEMPHIS-MISRAIM)

According to Christopher McIntosh, Papus received his initiation into the "Rite of Memphis-Mizraim" on the 12th of July 1899. "He sought to fuse his Martinist order with the various stratas of French mystical-occult masonry", thus McIntosh. Who actually initiated Papus into the M.M. McIntosh does not tell. Dr.Philippe Encausse, Papus' son, claimed that his father possessed two M.'.M.'. charters which came from Italy, one of the documents dated March, 25, 1907. However, nothing is known in respect of the actual contents of the documents. Another charter, presumably dated from 1906, came from the ''Antiguo y Primitivo Rito Oriental de Memphis y Mizraïm' led by Villarino del Villar, a descendant from Giambattista Pessina, successor of Garibaldi, who had united the original "Rite of Misraim" with the "Rite of Memphis" in 1882 (specific dates very) In 1908, Papus, Charles Detre (aka 'Teder'), and Victor Blanchard (Papus' secretary at the time- see "1934-1951 FUDOSI-Addendum 6 'Victor Blanchard') organized in Paris, France, an international Masonic Conference, "The Masonic and Spiritualist Congress" ('Congres Maconnique Spiritualiste' ) at the temple of the "DROIT HUMAIN". The main themes of the congress were Spiritism, Magnetism, Spiritual Masonry and Esoteric Christianity. Papus received a charter to constitute the "ANTIENT & PRIMITIVE RITE OF FREEMASONRY" in France (more precisely: "The Antient & Primitive Rite"). "The constituting Letters Patent were sent to Berlin from England on June 24th; they were signed (as 'Peregrinos') by Theodor Reuss, who had travelled to Paris for this purpose. Grand Masters for France [on the 24th of June] were Gérard Encausse "Papus" [33°, 90°, 96°} and Charles Détré "Teder" [33°, 97°, X°}. The Oriflamme for December 1909 also credits Détré with the 33°, 90°, and 95°; The nomination of Papus as Grand Maitre National of the M.'.M.'. did not please Rudolf Steiner, at the time GM for Germany of the M.'.M.'. .Steiner apparently despised Papus who he saw as a "Black Magician". One of the results of the Masonic congress of 1908 was the establishment of a "Central Bureau" which was called "Secrétariat de la Fédération Maçonnique Universelle". According to a letter written by Joannie Bricaud, date 1921, the charter which Papus and Detre received from Reuss did not grant them to found a "Sovereign Sanctuary" at the time. France had to wait until 1919, when the Memphis-Misraim rite was revived after the war of '14-'18. " The ' Humanidad' Mother-Lodge was revived at Lyons in accordance with the 1908 [Reuss] warrant. Thus on the 10th of September Brother Joanny Bricaud was granted a warrant [through Reuss] to establish the French Sovereign Sanctuary of the MM [33°, 90°, 96°], and likewise on the 30th of September activated the French foundation of a "Supreme Grand Council of Confederated Rites, Early Grand Scottish Rite, Memphis and Misraim, Royal Order of Scotland" etc " Joanny Bricaud:

Notes Historique sur le Rite Ancien et Primitiv de Memphis-Misraim

Peter R.Koenig ; "the Ordo Templi Orientis phenomenon"

It is stated on the website of the "O.M. des Pays-Bas" that probably on the same occasion Reuss had conferred upon Papus the X* of the O.T.O. for France (X*, 'REX SUMMUS SANCTISSIMUS' , the grade for all national Grand Masters of the O.T.O) and that Papus in turn assisted Reuss in the formation of the O.T.O. Gnostic Catholic Church, as a child of the "Eglise Gnostique de France. The information above credits Téder with the X* of the O.T.O. This is confirmed on a charter given to A.Krumm-Heller in 1908 by Reuss. Teder (Charles Detre) co-signs as "Representante en France le Grand Maitre General de l'Empire d'Allemagne" of the M.'.M.'. The source of Papus' M.'.M.'. charter is the 'Jubilee Edition' of the Oriflamme, Schmiedeberg 1912, the official journal of Reuss' orders, at the time (1912) mainly devoted to the O.T.O. ("ORDO TEMPLI ORIENTIS"). "The "Oriflamme" was published between 1902 and 1914, initially intended as the journal of two of his many inventions, the 'Swedenborg Rite' and an order of Rosicrucians*.When these met with little success, it became the magazine for members of the AASR and MM, but by 1912 it was mainly devoted to the O.T.O." (Peter R.Koenig, "O.T.O.-FAQ" ). * The order of rosicrucians was the SRIA offshoot 'Societas Rosicruciana in Germania' which existed from 7.7.1902 to 11.7.1907 A lodge that originally belonged to the "Spanish Rite" became the Mother-Lodge of the French branch of the "Antient and Primitive Rite of Memphis-Misraim". This lodge was named "Humanidad-Lodge", but as stated before, the French branch was not yet an independent 'obedience'. Apparently, John Yarker, Grand Hierophant of the M.M.rite, was not happy with the activities of Reuss and Papus in France. According to Gerard Galtier in his book 'Maçonnerie Egyptienne' Yarker "nominated George Lagrèze on Sept. 9, 1909 in their place". Lagrèze (mystical nomen- Mikael ) apparently never made use of his charter until August 15, 1944, when he appointed Robert Ambelain as a Delegate of Memphis-Misraim (95)* It is generally known that no Grand Lodge in France or England would accept Papus as a Mason. The Grand Lodges ' feared' that Papus' organization was a quasi-Masonic body of irregular Masonry, which was, certainly at the end of the first decade of the 20th century, not totally untrue. There has been a lot of speculation whether Papus was at any time a member of regular Masonry, probably not. According to Fr.Roggemans we know this from the archives of Papus himself, because there's no mention of an 'official Initiation' into the three degrees of 'regular Masonry". The Ordre Martiniste des Pays-Bas states that Papus was refused (around 1889) by the Grand Lodge of France, because Papus was involved with Occultism. We've seen so far that Papus received several charters for the "Antient and Primitive rite of Memphis-Misraim". Apparently, almost all of the French occultists at the time were convinced that Papus derived his Memphis-Misraim authority from the "Spanish Sovereign Sanctuary of Memphis-Misraim". In the book "I Riti Masonici di Misraïm e Memphis", written by Gastone Ventura ( Aldebaran ) and translated into French by Gérard Galtier and Sophie Salbreux, the writer states that most of these charters did not grant any authority at all. It is the 'never-ending story' of the value of all those Masonic documents which were sold at the right price at the time, especially with rites as Yarkers 'Antient and Primitive Rite", "Rite of Cerneau" etc., and all the everlasting tales of disputes over 'legitimacy'. In 1910 Papus said the following with regard to his own Masonic charters; "In my conversations and correspondences with the illustrious Brother Superior John Yarker, Supreme Head of the "Antient and Primitive Rite of Masonry", with Doctor Wescott of the "Societas Rosicruciana in Anglia", with Villarino del Villar, the illustrious Spanish Mason ….. Many of the foreign Supreme Councils have registered me among their Honorary members or as their representatives in France, which I consider an honour". Regarding the involvement of Martinists with Masonry 'Sar Ignatius' states as follows: "At the end of the (19th) century, the main Masonic Obediences of France, particularly the Grand Orient, were predominately humanistic and philosophical. On the fringes of mainline Masonry, were smaller Obediences of a more esoteric and spiritual nature. Most contemporary Martinists were associated with one or more of those Rites and High Grades" In 1913 John Yarker, the 'Grand Hierophant" of the M.'.M.'., died. Yarker had 'inherit' the rite in 1902. His successor was Theodor Reuss from Germany (Oriflamme, July 1913, p. 2), Yarker's successor in England and Ireland was a Henry Meyer (33*, 90*, 96*). According to various sources Papus inherited Yarker's "Antient & Primitive Rite of Memphis-Misraim".

ROSE-CROIX D'ORIENT

Many Martinists claim that Papus seems to have been involved in a lineage of genuine rosicrucian descendents. Some claim that this lineage contained men like Charles Nodier (1), Eliphas Levi, Count Golitzyn etc. This assertion seems rather doubtful. Anyway, fact is that Papus was one of the premier members of the OKR+C, of which he would become its president in 1898. George Lagreze (Mikael) was initiated in the "ROSE-CROIX D'ORIENT" by Démétrius Sémélas (Deon), co-founder of the "L'ORDRE DU LYS ET DE L'AIGLE" ("Order of the Lily & the Eagle", see chapter "1914-L'Ordre du Lys et de L'Aigle") in 1914. Lagreze initiated Papus into the "Rose Croix d'Orient". According to Robert Ambelain, in his introduction of the "Sacramentary of the Rose+Croix",

"Dr. Encausse (Papus) had received a lineage of them by a member of the Supreme Council of the Martinist Order, who himself had received a lineage in the city of Cairo (Egypt), before 1914. Inside Martinism of that era, no one else had such a lineage, not even Teder (Papus' successor)."

In Ambelain's reference to Cairo, he's making reference to the Martinist temple in the capitol city of Egypt. Eugène Dupré, the leader of the Martinists in Egypt (around 1914), allegedly was the founder (or: one of the founders) of 'Le Temple d'Essenie', the Martinist Lodge in Cairo, founded in 1911. This Lodge allegedly had the authority to establish lodges under its jurisdiction (source: O.M.T./T.M.O.). Démétrius Platon Sémélas, a Greek Martinist who'd become a member of the Egyptian Martinist Lodge at Cairo in 1911, founded the ‘Rose-Croix d’Oriënt’ shortly after. Sémélas claimed that ‘Rose-Croix d’Oriënt’ was founded in 1054 by a certain Photius, Patriarch of Constantinople (see "Fudosi Orders & Societies - R+C d'Orient & L'Ordre du Lys et de L'Aigle). When the first World War broke out many French Martinists from abroad returned to France. Dupré was mobilized and Sémélas settled in Paris where he became a close friend of Papus. According to the French T.M.O. , Papus and Sémélas pondered on the idea of replacing the 'Ordre Kabbalistique de la Rose-Croix' by the 'Rose-Croix d’Oriënt’ as the inner order (Cercle intérieur) of the Martinist Order. As we've seen before, the OKR+C almost went dormant after the death of Stanislas de Guaita in 1897. The French T.M.O also claims that Démétrius P. Sémélas was involved in the negotiations between the 'Ordre Martiniste' and the masonic 'Rite Ecossais Rectifié', the Rectified Scottish Rite (

see also Page 28

). It is claimed that Papus requested D.P. Sémélas to draw up a 'Protocol of Agreement' between the Martinist Order and the Rectified Scottish Rite. The T.M.O. claims that

D. P. Sémélas had several conversations with a certain

Maxime Macaigne and Edouard de Ribaucourt (1865-1936), founder of the 'Centre des Amis' Lodge (1910), of the 'Grande Loge Nationale Indépendante et Régulière' (R.E.R.). The topic of these conversations was the creation of a lodge that was acceptable to both the Martinist Order as well as the Rectified Rite of E. de Ribaucourt. The death of Papus (October 25, 1916) prevented the possible completion of these ideas.

Charles Nodier (1780-1844 ) of which is said that he was already involved with a masonic rite called the "Philadelphes" at a very young age. Supposedly, Nodier also had been a member of the Jacobin Club. In the early 19th century (1802, probably) Nodier wrote of his affiliation with a secret society he described as "Biblical and Pythagorean". In 1803 he spent some months in jail after he wrote a critical parody on Napoleon.After his imprisonment he published a book called "La Peintre de Salzbourg, journal des emotions d'un coeur souffrant, suivi des Meditations du cloitre". As a writer Nodier published various titles but one of his most curious and influential works was published anonymously ; "A History of Secret Societies in the Army under Napoleon". In this book Nodier does not clarify whether he is writing pure fiction or pure fact. In any case, Nodier develops in disguised allegories, a comprehensive philosophy of secret societies. According to Nodier, the 'supreme' secret society is called the "Philadelphes", but, as he explains, an oath binds him to make them known under their real name. One of the 'key-figures' Nodier speaks about is "Eliasin". Eliphas Levi spoke also about 'the One who was to come that would be named Eliasi'n. In 1824 Charles Nodier was appointed Chief Librarian at the famous Arsenal Library. "During his 20 years at the Arsenal Library he was able to supply a centre and rallying place to a knot of young literary men of greater individual talent than himself - the so-called Romanticists of 1830- and to colour their tastes and work very decidedly with his own predilections" ( source : "Timeline of the Authentic Tradition; 1816-1825). He became "the Source" for such young artists as Victor Hugo, Honoré de Balzac, Dumas, Delacroix, Gerard de Nerval etc. many of these writers (Hugo, Balzac) and painters were Martinists and members of "Hermetic-Rosicrucian Circles" who drew heavily on the Hermetic tradition in their works. Charles Nodier was assisted by Jean Baptiste Pitois, aka ' Paul Christian' . Both men sorted the complete Arsenal library in the 1830's and claimed to have made interesting discoveries daily. Also at the time, Charles Nodier was elected a member of "The Academy". Nodier was also in contact at the time with Alphonse Louis Constant, better known as Eliphas Levi. On Januari 27, 1844 , Charles Nodier died. Nodier is also listed as a Grand Master of the highly controversial "Prieure de Sion". As stated earlier, The Arsenal Library was incorporated in the National Library of Paris in 1934. The complete original library is incorporated as a special Department of the Bibliothèque Nationale in Paris ...

1891 ORDRE DES SUPÉRIEURS INCONNUS, Ordre des S:::I:::

- short summary on the events leading up to the foundation :

1884; Papus started to initiate candidates into 'Martinism'. In 1887 (specific dates vary +) Papus meets Chaboseau ; developments for a "Martinist organization" were realized. In 1887 the name "ORDRE MARTINISTE" turns up for the first time. Febr., 1889, Official proclamation of the "ORDRE MARTINISTE", published in the review "l' Initiation". On September 9-16, 1889, the 'CONGRÈS SPIRITE et SPIRITUALISTE INTERNATIONAL' was held in the 'rue Cadet 16, in Paris.On this congress Papus started with his plans for the ACTUAL realization of "L' ORDRE MARTINISTE", as we know the Order today. In 1889 there were already 27 Martinist-Lodges in France, 33 in Germany, 36 in America, and 9 in Sweden. In March,1891 a supreme council of 12 members was officially installed. Papus founded a Martinist order under the name of "ORDRE DES SUPÉRIEURS INCONNUS" in three degrees ; ASSOCIÉ INITIÉ ADEPTE The title of the 3th grade, 'Adepte' is known since the beginning of the 20th century as "SUPERIEUR INCONNU" The Order added on a later date the 4th Degree, being the grade of "FREE ADEPT" date (in 1911 the 4th degree appeared in "L'Initiation") ; the 4th degree is known today as "Free Initiator" or S.I.I. / S.I. IV (sometimes also known as the Unknown Philosopher degree. + for the most I've used dates as given by the "ORDRE MARTINISTE DE PAPUS", the original order revived in 1952 by Papus' son, Dr.Philippe Encausse Another source regarding the degrees of the O:::M::: is Edouard Blitz' Martinist manual "Ritual and Monitor of the Martinist Order". The manual was published on April 2, 1896 by permission of the Supreme Counsil under Papus. The manual describes the Degree-system as follows : "THE MARTINIST ORDER - MODERN RITE" As practised in France in 1887

First Temple

ASSOCIATE (Philosophic) INITIATE (Mystic) S:::I::: (Kabbalistic) S:::I::: (Administrative)

Second Temple

Vth Degree Vith Degree VIIth Degree More information on the Degrees and the rituals is given in the Chapter concerned. Source : "Ritual and Monitor of the M.'.O.'." , Dr.Edouard Blitz, General Delegate of the Supreme Counsil of the Martinist Order of the U.S.A. , 1ST edit. April 2, 1896 According to Papus and Chaboseau, Louis Claude de Saint-Martin had intended to establish a rite of seven degrees in 1780. These grades were; 1. Apprenti, 2. Compagnon, 3. Maître, 4. Maître Parfait, 5. Elu, 6. Ecossais, 7. Sage. Finally the degrees were reduced to three degrees; Associé, Initié, and Adepti. The third degree eventually became the "S:::I:::", "SUPERIEUR INCONNU" -degree. As mentioned earlier on in this chapter, "Papus claimed to have come into possession of the original papers of De Pasqually and to have been given authority by his friend Henri Viscount Delaage, who claimed that his maternal grandfather had been initiated into the order by Saint-Martin himself, and who attempted to revive the order in 1887". (source; "Ordre Martiniste des Pays-Bas"). The order mentioned here as being the order of Saint-Martin, is the controversial "Rectified Rite of Saint-Martin". The subject whether Saint-Martin established a rite or not, has always been at all points debatable. Again, as A.E.Waite states at the beginning of the chapter, there existed a rite in the 18th century called "Ecossais Rectifie de Saint-Martin". The rite arose at the time at the "Lodge -or- Chapter of St.Theodore of Metz". But, as Waite explains, the rite was based on the christian legend of Saint-Martin, Bishop of Tours. Allegedly there lived a man in the 4th century A.D. in France also called Saint-Martin, which was used as a "historical source" for a masonic body under the name of "Rectified Rite of Saint-Martin" (A.E. Waite "a new Encyclopaedia of Freemasonry"). The Official installation of the first Martinist Counsil, which consisted of 12 men, was proclaimed in March, 1891. These 12 men were all well known occultists, which knew each other from other esoteric organizations they were involved with. Some of them belonged to the " Fraternité Hermétique de Louxor' (Hbof L) and the"OKR+C", others being Masons of different obediences, mostly Hermetic rites and High Grades. *except for Oswald Wirth all members of the "Supréme Conseil de la Rose+Croix" (OKR+C) of 1891 were represented in the Martinist council. I've already explained in a previous chapter that the OKR+C was connected to the Martinist Order. After the Martinist S.I. degree most of the members joined the "Ordre kabbalistique de la Rose+Croix" to increase their knowledge of the Kabbalah. Both Maurice Barrès and Joséphin Péladan soon left the Martinist Counsil (Péladan for obvious reasons, see chapter "1888-OKR+C"), and they were replaced by Marc Haven (Dr.Lalande) and Victor-Emile Michelet (1861-1938). Michelet would later found the "ASSOCIATION DES AMIS DE PÉLADAN" (1920 -1) and "ORDRE MARTINISTE TRADITIONNEL" (1931 OMT/TMO). In 1893 Pierre-Augustin Chaboseau surrendered his seat in the Supreme Council of the Martinist Order. Chaboseau had been the chief-editor of the review 'Le Voile d'Isis' and secretary of the editorship of the review Psyché, after which he decided to distance himself from the Martinist Order. It is stated that Chaboseau, who's been described as a man of action, was not fascinated by the (speculative) work within the Order's lodges. Chaboseau stated that "all knowledge is useless, useless and selfish, if others cannot immediately benefit from this knowledge" (freely transl. from the original French quote by Chaboseau: Toute connaissance, disait-il « est inutile, vaine et égoïste, qui ne peut profiter immédiatement au bien des autres » ). In 1893 he stopped attending the Order's lodge-meetings and became involved in the propagation of i.a. emancipated ideas (through his writings). In the early 1900's he became a member of the socialist movement. Unlike Papus, Chaboseau had been accepted by the Grand Orient as a Freemason. Chaboseau was a member of the French lodge 'l'Action Socialiste' of the 'Grand Orient de France' (Apprentice, 1907) an later received the 3th degree at the 'loge du Foyer Maçonnique'. He left this lodge in 1919 to become a member of the co-masonic Order 'Le Droit Humain'. Out of respect, Chaboseau was never replaced by Papus within the Supreme Council of the Martinist Order. Right from the beginning the "ORDRE MARTINISTE" proved to be internationally successful. It is generally known that Papus was a skilful organizer and 'manager' in his time. Like the "THEOSOPHIC SOCIETY" the Martinist Order had branches all over the world. In the 1890's the order had lodges in cities like London (U.K., 2 Lodges), Brussels, Antwerp (Belgium, 3 Lodges), Amsterdam, Muenich (Germany, 3 Lodges), Warschaw, St.-Petersburg (Russia, 2 Lodges), Vienna, Rome, Barcelona (Spain, 3 Lodges), New-York (USA, 37 Lodges), Quebec, Port Saïd, and countries like Panama, Cuba (1), Italy (8), Egypt (1), Argentina (7), Sweden (9), Denmark (1), Bohemia (1), Rumania (1), Switzerland (2), Tunesia (1), Colombia (1). In 1896 Papus published -in a letter to Edouard Blitz (dated June 26th ) the following list of 'Protectors' or the 'Honorary Committee of International Directors' : His Majesty King Oscar II Her Majesty the Queen of Romania Dr. Gérard Encausse (Papus) - France Dr. von Hartman - Austria, Occultist Dr, Lehman-Hohenbert - Germany, Writer Dr. Th. Schäfer - Germany, famous Mason Edward Maisland - England, Mystic Dr. Niels Sjobert - Sweden, Mystic FreeMason Dr. Eugène H. Schmitt - Hungary, Sociologist H. A. Sabro - Norway, Journalist Peter Davidson - United States, Mystic Sylvestre C. Gould - United States, Scientist Prof. Carl Michelsen - Denmark - Scientist The following 'Martinist-memberlist' consists of the order's most famous members who were involved in occultism during a period otherwise known as the "La belle epoque"; Baron Spedalieri and Maria Rosa Tommasi (Italy), George Montière, Stevenard, Caminade, Gary de Lacroze (also a member of Péladan's "Ordre de la Rose-Croix Catholique et Esthetique du Temple et du Graal"), George Vitoux, Mdm de Wolska, M.Letoquart (New York), Julius Zeier and Gustav Meyrink (Lodge "Der Blauen Stern"), La Plata and Girgois (Argentina), René Philipon (better known under his pseudonym Jean Tabris), Emma Calvé (mistress of Jules Bois, honorary member), Marie-Anne de Bovet, Alfredo Eymerich de Aldao (Spain), Peter Davidson (co-founder of the "Hermetic Brotherhood of Luxor"), Leopold Engel (Berlin, founder of the "World League" in 1893, co-founder of 'Union of German Occultists', co-leader "Ordo Illuminati"), Theodor Reuss (O.I, M.M., O.T.O.), Arnoldo Krumm-Heller ('active' in South-America,would later found the F.R.A. ), Alphonso de Wallen, Carl Michelsen and Carl William Hansen (Denmark, Hansen ,aka Ben Kadosh, Grand Master of the Danish Martinists incl. the Kabbalistic Order of the Rose+Cross), Olga de Moussine-Puchkin, Levchine, Valerius Mouraviev-Amurski, Mdm Golovine (adorer of Raspoutin, all members of the lodge in St.Petersburg, Russia), Pierre Bardy, René Guénon, Demesthenos Verzato (Egypt), Clément de Saint-Marq (Belgium, also a member of Péladan's order and writer of i.a. "L'Eucharistie" ), Dr.Edouard Blitz ('Le Souverain Délégate' of the U.S.A.) source : Marcel Roggemans, Belgium Other well known Martinists - Novikov,Sar Hieronymous (Emile Dantinne), Eliphas Levi, A.E. Waite, H.P. Blavatsky, John Yarker, J.I. Wedgwood, Victor Blanchard, Honorè Balzac, Pamela Coleman Smith, Margaret Peeke, Czar Nicholas II of Russia, Emma Calve *, Harvey Spencer- and Ralph M.Lewis, Jollivet-Castelot, Joannie (Jean) Bricaud, Constant Chevillon, Robert Ambelain, Armand Toussaint, Robert Amadou, Jean Dubuis, Raymond Bernard, Emilio Lorenzo, … Rosa Emma Calve was a famous French singer and was made a 'honorary member' of Papus' Ordre Martiniste on November 11, 1892 in Paris. She was also a friend of the priest Saunière (The "Rennes le Chateau" mystery) and mistress of Jules Bois. The friendship between Emma and Saunière is considered to be an "invention" of Pierre Plantard.The document Emma received (a 'Diplome d'Honneur' ) can be found at

http://www.rennes-le-chateau.com/Anglais/Calve2.htm

- Rennes le Chateau -Emma Calve 'Superieur Inconnu' -

(1) the "ASSOCIATION DES AMIS DE PÉLADAN" was founded in 1920 by Victor-Emile Michelet, as a 'circle of friends of Péladan'. The association was not an order. Its purpose was to study the works of Joséphin Péladan. Some of their members were ; Mdm Péladan, Gabriel Boissy, Albert de Pouvourville, G.L.Tautain, Edouard Willermoz, Maurice Venoize and Maurice Gallard. Speaking of Péladan, not unimportant to know is that Joséphin Péladan was the Grand Master of the 'officially registered' "ORDER OF THE TEMPLE OF JERUZALEM", founded by Jacques de Molay. De Molay's first successor was a Jean-Marc de Larmeny (1314-1324). Péladan's presuccessor was H.M. Edward VII, Prince of Wales and King of England (1873-1910). Péladan's successor was H.M. Wilhelm II, Emperor of Germany (1910-1915

). source: Marcel Roggemans, Belgium

. In 1893, the Martinists of Lyon received the complete archives of J.B. Willermoz' C.B.C.S., 'Chevaliers Bienfaisants de la Cité Sainte', and the archives of the ELUS COHEN temple of Lyon. Brother Cavarnier received the archives from the widow of Joseph Pont, the latter being the successor of Willermoz. " By the mediation of M. Elie Steel, a bookseller of Lyons, Papus was placed in communication with Cavernier, and was enabled to copy the principal documents". Papus regarded the gift as an event of major importance. In 1908 Papus, with the help of Detre (Papus' secretary) and Blanchard (secretary-general of the congress), organized the "The Masonic and Spiritualist Congress" (' Congres Maconnique Spiritualiste' ) at the temple of the "DROIT HUMAIN" (French co--Masonic order, 'Ordre Macon Mixte le Droit Humain'), as stated before. One of the aims of the congress, in all probability, was to establish an international federation of esoteric (masonic) rites and orders. Victor Blanchard referred to it as "the first autonomous Congress of Occultism" in his opening discourse. We know that Papus had a dream to 'unite all orders' under one 'Universal Rite', so to speak. Papus' dream was never actually realized, due to the war which was at hand and his premature death.One of Papus' associates on the Congress, Theodor Reuss from Germany, organized a 'World Congress of Freemasons' in Zurich during the summer of 1920 which was analogous to the congress of 1908. Reuss' main objective was also to establish an 'International Union of Freemasons' (which -also- failed ; see "1934-1951 F.U.D.O.S.I." and Peter R.Koenig's "Veritas Mystica Maxima or …" at

http://www.cyberlink.ch/~koenig/consider.htm

In my notes on Reuss' 1920 congress there's a reference (-Robert Vanloo) to Papus federation of orders, under the name of "Federation Maconnique Universelle". In 1907 Rene Guenon is initiated into Martinism. Rene Guenon is recognized today as one of the great Christian mystics of the 20th century. Before Guenon became a member of the "Ordre Martiniste", he had taken several classes of one of Papus' organizations, probably the "ECOLE HERMETIQUE". He was also initiated into the "Antient and Primitive Rite of Memphis-Mizraim" at the "Humanidad-Lodge 204" on October 25, 1907. On April 10, 1908 Guenon was raised to the 3th degree of Master Mason. Guenon also was also ordained as a Bishop of the Gnostic Church as Tau Palingénius . He was consecrated somewhere between 1907 and 1910, the exact date is unknown to me (probably 1909, see "1890 Eclessia Gnostica"). In 1908 on the ' Congres Maconnique Spiritualiste' Guenon was one of the members of the organization. Apparently Guenon left the audience when Papus expressed the concept of reincarnation in his openingspeech, because he considered this concept a false notion. At the congress Guenon received the 30* (Knight Kadosh) and 90* of the M.'.M.'. from Reuss. Guenon came in conflict with Papus and his associates when Guenon and Victor Blanchard tried to establish a Templar order, "Ordre du Temple Rénové" of which Guenon would be the Grand Commandeur and which i.a. included the Bro. Blanchard and Marc Haven. On March 26, 1909, Papus 'forced' the Martinists to make their choice between Guenon's Templar order and the 'Ordre Martiniste'. The order was short-lived, and Guenon and his followers broke with Papus. Apparently, Blanchard 'broke' with Guenon ( note: other sources state that this was not Victor Blanchard of the later 'Ordre Martiniste & Synarchique') Guenon did not break with Masonry,on the contrary. At the times, René Guenon was also a close friend of Barlet, of whom Guenon received a considerable part of his knowledge of the teachings of such orders as the Hermetic Brotherhood of Luxor and the OKR+C. Barlet even entrusted Guenon with the insignia and documents of the OKR+C, Ordre Kabbalistique de la Rose+Croix. In 1925 Guenon meets a L.A. Charbonneau-Lassay. Through Charbonneau-Lassay he comes in contact with various isolated Christian-Hermetic groups (i.a. Fraternite de Paraclete). In 1927 Guenon contacted the "FRATERNITE DES POLAIRES" … (see Chapter "1908 – Fraternite des Polaires"). In 1911 Bricaud's "L'Eglise Gnostique Universelle" became the "official" church of the Papus' "Ordre Martiniste". The Supreme Council had issued a decree of recognition. As mentioned before, The intention of the "Ordre Martiniste", as founded by Papus and Chaboseau, was to act as a preliminary order and gateway to Higher Degrees and teachings. We already have seen that many Martinists, who'd received the S:::I::: -degree, would join the OKR+C to study the Kabbalah and the Occult arts on a higher level (as mentioned before, Papus originally had the 'Hermetic Brotherhood of Luxor' in mind for the purpose). During Papus' lifetime there existed Martinist Lodges which conferred 'Higher Degrees of a para-Masonic character' (see "The Degrees and Rituals of the 'Ordre Martiniste' "). The desire of Papus and his associates was to return to the "veritable Martinism of the 18th. century", in other words, a Martinist Order consisting of 3 "exterior" Degrees, followed by Higher Degrees which incorporated the "Elus Cohen", and the curriculum of the OKR+C, and "Memphis-Misraim". Also incorporated was Joannie (Jean) Bricaud's " L'Eglise Gnostique Universelle" as the official church of the order. In 1914 Papus and Teder (C.Detre) approached Dr.Ribeaucourt, Grand Master of the R.E.R., "Rite Ecossais Rectifié" (Scottish Rectified Rite). As stated before, the R.E.R. included Willermoz' "C.B.C.S". , 'Chevaliers Bienfaisants de la Cité Sainte' , which had connections to Baron Von Hund's "Stricte Observance" (Willermoz had implemented the teachings of the E.C. within the rite of "Stricte Observance" in 1777). They came to an agreement with Ribeaucourt to create a Martinist Grand Chapter, which would be composed exclusively of High Degree Masons. The Martinist Grand Chapter would act as a "bridge" between the O:::M::: and the R.'.E.'.R.'. Unfortunately for the M:::O::: Grand Chapter, the war, the death of Papus in 1916, and especially the change of Grand Mastership of the R.'.E.'.R.'., brought an end to the initiative of Papus, Teder (Charles Détre), and Dr.Ribeaucourt … In 1914 Papus allegedly tried to establish connections with the "L'ORDRE DU LYS ET DE L'AIGLE " ( 'the Order of the Lily & the Eagle'. See also Page 21 ), founded in Egypt by Maria Routchine-Dupre, also known as Dea, with the help of Dimitri Sémélas-Déon. Eugéne Dupré was the head of the O:::M::: in Egypt. Dimitri Sémélas (Déon) was the founder of the Rose-Croix d'Oriënt (1912), and the initiator of Géorges Bogé de Lagrèze (see Chapter "1914 L'ORDRE DU LYS ET DE L'AIGLE"). Papus' whole life had been centered around the development of the Martinist Order. He created an order, the "Ordre Martiniste" ('L'Ordre des Supérieurs Inconnus' ), he promoted Martinism all over the world and kept the order united during his lifetime. When Papus died in 1916, the unity of the order died with him … … Charles Détre (Téder, 1855-1918) succeeded Papus as Grand Master of the O:::M::: Not much is known about the short of Téder's 'reign'. We know that when Jean Bricaud succeeded Téder after his death in 1918 the unity of the order really bursted, but the succession of Papus by Téder was also disputed by several high-ranking Martinists. According to one source, in "l'Encyclopédie de la Franc-Maconnerie, ED. 2000", Papus even seem to have wished that Ernest Loiselle, the Librarian of the Supreme Council, would disband the Martinist Order ! Another 'curious' incident described in the 'l'Encyclopédie R.A.de la Franc-Maconnerie' , is the appointment of Téder as Edouard Blitz's representative ! Blitz, who left the Martinist Order as Grand Master of the U.S.A., had founded his own order in 1902 (see "the M.O. abroad- America"). According to this source, Téder had also adapted Blitz' Rituals (1) in French before succeeding as a G.M. of the "Ordre Martiniste". This source (R.A.) does not mention the date of the supposed adaption of Blitz' rituals. We know for a fact that the definitive rituals of the "Ordre Martiniste" were attributed to Téder by Papus in 1911. According to some sources Téder's version was based on the hand-written rituals of François-Charles Barlet (see "The Degrees and Rituals of the 'Ordre Martiniste' "). But it is almost certain that Téder adapted Blitz' rituals. Around 1912 Papus' authority shrank within the O*M*. There had been many difficulties over the last couple of years within the Order (Guenon, Papus' activities in Russia, etc.) and Papus decided to appoint Charles Détre (Téder ) as head of the Supreme Council (in Papus' name, so to speak or 'semi-official' ). Apparently Téder started to work 'independently' from Papus .

It is claimed that Blitz had written new rituals for the M:::O::: in, or around, 1901. These were the rituals that Téder supposedly adapted. " But what caused the shrinking of Papus' authority within the Order ?" Without doubt, Papus was, and still is, seen as a brilliant and great organizer who'd achieved in presenting the Martinist Order as a coherent and structural international organization. But if we analyse the period of Papus' reign ("officially" between 1891 and 1916) there's no talk of a constant coherent Order doctrine and teachings. The doctrines of the Order developed over time. In the 1890's Papus and his associates were merely focused on creating an umbrella-organization which included all the occult and esoteric currents of the Western Mystery Tradition under the banner of the Martinist Order. At the time, Papus' main interest was occultism (Kabbala, Symbolism, Magic etc.), later, after he met Philippe de Lyon ('Maitre Philippe, 1849-1905), Papus' interest turned more towards (Christian) mysticism. In short: The Martinist Order had to start from scratch (in a manner of speaking), and grew steadily, along with its leaders. In the beginning Papus established the 'Groupe Indipendant d'Etudes Esoteriques' where occultism was studied, he declared that the G.I.D.E.E. was the outer court of the Martinist Order. Later the G.I.D.E.E. became the 'Ecole Hermetique' etc., all signs of an organization in development. A fine example of the, sometimes slow, developments within the Martinist Order is the corpus of letters of Dr. Edouard Emanuel Blitz ((1860-1915)), the Sovereign National Delegate for America, to Dr. Gérard Emcausse (Papus): For instance, Blitz responding to a letter from Sédir, January 9, 1902, states: "Finally, in ending this I tell you, that from 1896 or '97 I prayed, begged Papus not to compromise the whole Order by creating some clandestine Masonic Rite; I prayed and begged him to send some teachings for our members... we were promised everything, teachings, a copy of the archives, new degrees, etc... but nothing was ever realized. We finally came to the conclusion that the Order in France is a myth, that the Supreme Council ... functions only in the astral... For my part, I hope that my initiates decide to abandon this new Taxilian Order to permit me to pursue more serious matters. If, however, [the Supreme Council] wants to give the Order a real, solid base... my 'providential documents' will be put to use... in this whole affair, I sought only to work for the good of the Order."

(Edouard Blitz & American Martinism / Scottish Rite Research Society?transl. T.Vincent II)

As Papus' interests changed towards mysticism (after 1898), the Ordre Martiniste came to occupy an increasingly important place in Papus' Occultist movement, "since the Christian illuminism it espoused meshed quite well with its leader's new sensibility." ("

The Esoteric: Crossing Over" Institute for Sociology and the History of Ideas

). But several of the original dignitaries alienated themselves from Papus and his Order. In 1907 Victor-Emile Michelet retired from the Martinist Order and in 1910 Sédir, one of

Papus' closest associates, left the Martinist Order. Many members of the Martinist Order joined the School of Magnetism of Henri Durville (

see "Fudosi Orders & Societies: 1850-1900 France"

). In 1911 the Martinst Rituals of Téder are published; in reality -as stated on Page 27 - the rituals were probably written by Edouard Blitz. Blitz had written these rituals in 1900/1901 and had sended them in 1901 to Papus. In September 1912 the final edition of "L'Initiation" is published, a triple-edition combining the issues of July, August and September 1912. Papus apparently had a presentiment at the time about the dark clouds which gathered together above the horizon of Europe. He 'prophecied' the forthcoming First World War in several writings of his around 1912-1913. He became more and more involved with the issue of social reformations, politics, and his views on this subject which were, of course, based on the philosophy of his "Intellectual Master", St-Yves d'Alveydre… … The original intention of Papus and his associates was to create one central Order which unified all Occult orders in the spirit of John Yarker and Theodor Reuss. The Martinist Order Papus created with its 'original' three degrees was ment as a preliminary order to "to prepare its members for entry into an Order that could confer an authentic initiation on those who showed themselves able to receive it ". In 1888 the "Higher Order", as foreseen by Papus, was the "Fraternité Hermétique de Louxor", the H.B.of L. Eventuelly, for reasons unknown to me, the "Higher Order" became the "Ordre Kabbalistique de la Rose+Croix", the OKR+C. In 1893 the Martinist Order had obtained the original archives of Willermoz' C.B.C.S. and the archives of the "Elus Cohen" of Lyon. Later on Papus also incorporated the Memphis-Mizraim rite into his organization-system. The whole 'Rite' was connected with the L'Eglise Gnostique Universelle, the Gnostic Church which acted as the official church of the "Ordre Martiniste", thus creating a Martinist Order which had High Degrees of an Occult character, which were connected with practical Kabbalah and Esoteric Masonry...

"The Martinist Order is an active center for initiation. It was established with the purpose to disseminate widely the teachings of Occultism, according to the ways of the Western Christian tradition." (Papus).

At the end of his life Papus had created an order which reminded of the Martinism of the 18th century, a system which incorporated Occult High Degrees. When Papus died the M*O* had more than 160 regular Lodges all over the world. In 1918, when the smoke had cleared, the most important figures from the 19th century occult movement were all gone; Papus, Péladan, De Guaita ….

"But the visions they had nurtured remained…" In the eyes of the French visionairies mankind stood at the dawn of a new period in time, a period which awaited the long-expected Kingdom of the Paraclete ….

The M:::O::: Abroad

RUSSIA

In 1897 (July 30th ) Papus initiated Russian violinist Olga de Moussine-Pouchkine ("Hathor") into the Martinist "Supérieur Inconnu" degree. In 1899 Mme de Moussine-Pouchkine is nominated as "Grand Maître de l'Ordre Martiniste" for Russia. In 1901 Papus visited Russia, accompanied by his 'spiritual teacher", Maitre de Philippe (Anthelme Philippe Nizier, 1842-1905) from Lyon. Together they visited Czar Nicolas II of Russia. In 1900, supposedly, Maitre Philippe had already been in contact with Grand Duke Wladimir through Papus. Whether Papus did initiate the Czar is not sure, because Martinism had already been introduced in Russia by Prince Kourakine. Saint Martin's first propagandist in the 18th century was Johann Georg Schwarz, who was born in Transylvania and who sought to reorient the Russian (masonic) lodges on the basis of both the Rosicrucian system and Saint-Martin's Lyons Reformation. Saint-Martin's philosophy had been quit successful in Russia at the time, due to Saint-Martin's affinity with the theosophical philosophy of Jacob Böhme. Kourakine had been initiated into Martinism by Louis Claude de Saint-Martin, when Kourakine represented his country in France as a diplomat. Kourakin introduced Martinism in Russia as the initiator of Nicolas Ivanovitch Novikov ( 1744 - 1818 ). Nicolai Novikov was a writer, publisher and dignitary of French Masonry and of the Rosicrucians (18th century G