Rose†Croix Martinist Order

(Ontario, Canada)

Introduction by Mike Restivo (Sar Ignatius, Initiatèur Libre)


The Rose†Croix Martinist Order (Ontario, Canada), incorporated in the province of Ontario, Canada in 1982, hereafter referred to as the "Rose†Croix Martinist Order", is in no way affiliated with the organization of the same name in Greely, Colorado and has the exclusive legal right to the name in the province of Ontario, Canada.

The Martinist history that has been published by the Rose†Croix Martinist Order contains nothing secret and is based upon French books on Martinism. They contain more detail than is found in English, but it is only detail about external events, like "Such a charter was granted at such a time." or a list of degrees. No rituals were given or things that are true secrets in the Esoteric (spiritual, arcane) or proprietary sense (passwords, rituals, Initiations, etc.). When a seeker is evaluating Martinism, and considering whether he or she should join a Martinist group, it is necessary that a "History of Martinism" and an explanation of general Martinist principles be made available, so that an informed decision can be made of any supplicant for admission to the Order. The Rose†Croix Martinist Order, alone among Martinism, represents a return to the pure Christian Mystical tradition suggested by Louis-Claude de Saint-Martin.

By only giving a minimum of information publicly, a misunderstanding may arise that Martinism is a behavioural programming cult, or extremist society, or group of occultists really practicing black magic, or some other unsavory art. In English, very little has been written about the philosophical and religious foundations of Martinism. Most of what we read about Martinism comes from groups who have followed the example of Papus, and combined occultism with the teachings of Louis-Claude de Saint-Martin. The bulk of Saint-Martin's work was spiritual, as he had rejected the occultism of his day, after studying it for a few years. He knew and experimented with Mesmerism, mediumship, and clairvoyance with other members of the Elus Cohen, with whom he participated in theurgic work.

The great majority of Martinists could not satifactorily answer questions about their understanding of Martinism to an informed student of religion, especially evangelical Christians, who quote the Bible extensively. Saint-Martin, himself was a student of the Bible, but because seekers after ultimate Truth do not wish to appear attached to one religious sect or philsophy, little attention is given to the Christian bases of Martinism. Instead, Martinism mostly is taught from an occult viewpoint that is acceptable to believers of Esotericism, but is rejected by secular students and researchers of comparative philosophy and religion. A Christian Mystical Order (i.e. Martinist Order) that repulses Christians? Many Christians are bound to reject membership in any occult organization, as indicated by condemnations in many places in the Old and New Testament. When one believes in nothing, then all other beliefs are of equal merit.

Martinist Philosophy must be placed upon a foundation that is in harmony with the Bible and Platonic (neo-Platonic) Philosophy, so that the very persons (i.e. Christians) who would be candidates for the Higher Christian Mysteries will not be disadvantaged because they could not accept occult ideas which have merely been added to the Order's Lessons from Papus' time, especially from groups which naturally add, according to their own level of attainment, what they think is useful, but it may not even be Martinist (i.e. astral projection, PSI phenomena, mediumship, talismans, fortune telling, etc.) especially with respect to small, private, and personal groups of which nothing is publicly known.

Without standards with which to compare anyone's claims of what is or what is not Martinist, an uniformed reader could be mislead about Martinist subjects. Some facts have been published with respect to the historical development of Martinist Orders to maintain the high and sacred integrity of Martinism. Care must be used to distinguish between secrets used to protect the sacred from the profane, and secrets used by false teachers and deceivers to confuse and entrap the innocent:

(Deu 29:29 KJV) " The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law."

(Psa 25:14 KJV)" The secret of the LORD is with them that fear him; and he will show them his covenant."

(Psa 31:20 KJV)" Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues."

(Psa 64:2 KJV)" Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:"

Psa 64:2-10 KJV

(Isa 45:19 KJV)" I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right."

(Isa 48:16 KJV)" Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me."

(Jer 23:24 KJV)" Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD."

(Ezek 7:22 KJV)" My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it."

(Mat 24:26 KJV)" Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not."

(Luke 8:17 KJV) "For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad."

(Luke 11:33 KJV)" No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light."

(John 7:4 KJV) "For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world."

People who believe that certain articles posted on the Internet are "secrets" reserved only for the Initiated, do not know what true secrets and mysteries are. They have not progressed sufficiently along the path of attainment, and have confused or substituted, mere historical data for matters of substantial and transformative importance, such as contained in the Martinist Lessons, for example. This material would not surprise French speaking readers who have access to material of a similar level, especially through copies of L'Initiation in Paris.

Traditionally, one studied within a Martinist group such as a Heptad (Septum) or Lodge and received personal instruction. For years, one popular mystery school offered the Martinist Lessons by mail. Also the Initiations were sent by mail, to be performed by the member. These self-Initiations were not recognized by orthodox Martinist bodies, and as a result, the whole home study section was considered unacceptable to purists. There was and is nothing intrinsically wrong with studying the Martinist lessons by correspondence. The Initiations were and are a problem, for those unable to travel to receive them.

Some Martinist groups have promoted a superstitious attitude about the Initiation; that one receives a blessing or anointing or spiritual mark of the assurace of salvation thereby. The Initiation does not convey any magical force, like one might suppose would be at work during a ritual of the Élus Cohen. It is not a kind of baptism, by which with one touch one falls under the spiritual guardianship of the Masters of the Past. Louis-Claude de Saint-Martin, in his own writings does not make any such claims.

Initiation can and usually is, considered as a flash or glimpse of understanding, if not an immediate expansion, however slight, of one's consciousness. This objective can be accomplished by the student through study of Martinist Lessons designed to facilitate an expansion of one's intellectual and spiritual capacities. In other words, it is the Martinist education itself, that constitutes whatever might pass for Initiation. It does not occur at once, but is a gradual improvement maintained with study and practice of the Degrees' material. This is a more substantial form of Initiation, than a one time display of a psychic sign or vision, like sparks.

Furthermore, as one aligns oneself more with the spirit of Martinism, its archetype or Egregore as it were, effects a spiritual, not occult, influence upon the member, who matures and consolidates his or her activities and attainment along the Mystic Path.

Thusly, the only real Initiation is the one directly from God in the form of Christ-Consciousness. No human can impart this spiritual anointing by which Christian Mystics and Martinists seek to emulate the Disciples in the Upper Room on Pentecost. The Baptism of Fire by the Holy Spirit or Transfiguration, is the Initiation for which the Christian Mystic strives. All other forms are substitutes and facsimiles employed by people who have unjustifiably appropriated to themselves the power and ministry of the Holy Spirit. Cf. (2 Tim 3:5 KJV) "Having a form of godliness, but denying the power thereof: from such turn away."

Therefore, self-Initiation, by ignorantly and indifferently reading a ritual, accomplishes nothing to change one's interior perception and state of consciousness. Direct Initiation from God will effect the Transmutation or Magnum Opus of the Christian Mystic.

What is real, pure and true Initiation?

This is a very good question about the spiritual Transmission of Martinist Initiation. There are two schools of thought on the subject, each of which I will consider. Firstly, what is meant by "real, pure and true Initiation"? How would one recognize such a thing?

Initiation as a Sacrament

Initiation can be understood as a type of sacrament or baptism, by which a spiritual awakening occurs within the recipient. This awakening may or may not be observable or accompanied by associated manifestations or signs at the time of the Initiation. This is the prevailing idea of any Initiation, in theory. It is based upon Masonic and Church antecedents and practices. It is not the understanding of practicing Mystics however. An extreme belief is that Martinist Initiation is a magical act upon the recipient.

Initiation as a Process

The transformation of one's spiritual nature is a process which started prior to recieving the Initiation and continues long afterward. Martinism is not a teaching of magic or occultism, but a Christian Mystical way of life. The Martinist Initiation is actually constituted in the association with Martinists of similar spiritual aspiration and the study and application of the lessons of the 3 Martinist Degrees.

The Initiation is really a validation of the current spiritual state of the recipient, like receiving a graduation diploma after successfully passing a study course. All those who believe in the "magic" of Martinist Initiation, and have not actively studied and worked to improve their inner life, have not understood the teachings of Louis-Claude de Saint-Martin, and have left the Order all too quickly in disappointment. Instant achievement and gratification is not here to be obtained for free. Salvation in Jesus Christ is free to all those who repent of their sins and accept Him. Further progress along the path of Righteousness requires an active spiritual life in harmony with the sanctification of the Holy Spirit. This takes study and work. The purpose of an esoteric Order is to make that study and work more efficient so that a new member may benefit from the applied experience of generations of fellow members.

The Rose†Croix Martinist Order offers a unique course of the Three Martinist Degrees' study and practice in Martinism that can be completely taken by correspondence, although the Culminating S:: I:: Initiation must be received in person. Examinations and essays are required, plus exercises to be performed to quicken the improvement of one's spiritual condition. With this feedback, the course material is conveyed to the sincere Martinist student in such a manner as to be salutory for one's inner and outer life.

The Rose†Croix Martinist Order in Canada, was incorporated in the Province of Ontario in 1982. It is unaffiliated with any other Esoteric organization. The inability of traditional Martinist bodies to impart a serious study of Esoteric and Mystical subjects through correspondence home study has greatly restricted the expansion of Martinism in general. It is to the greater promulgation of pure Martinism and Christian Mysticism of substance, not pretense, that the Rose†Croix Martinist Order has undertaken this initiative.

The Rose†Croix Martinist Order does not impose limits and/or restrictions upon its members’ personal freedom. Prospective members must be of the Christian faith and accept the essential inspiration of the Holy Bible. Prospective members and accepted members cannot belong to any organization, society, fraternity, order, club, or association which is, or whose members are, anti-government, racist, bigoted, anti-social, or anti-religious. The Rose†Croix Martinist Order is a "discreet" society, not a "secret" society. Application for membership or further correspondence may be made by email at the home page.


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