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 18^th century 'Illuminaries' ;

- 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.

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.

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 :

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’.

*the C.B.C.S. was included in the Rite Ecossais Rectifié (R.E.R.)

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"

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".

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

Saint Martin was initiated by Baudry de Balzac in the ELUS COHEN in 1768.

Gérard Anaclet Vincent Encausse (1865-1916) : Initiated in 1882

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!

(courtesy of "Ordre Martiniste")

"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:

*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:

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:::

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 :

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 ;

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' ;

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' ;

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.

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';

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

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.

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…

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 ;

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"

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.

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) :

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 ...

'Traité méthodique des sciences occultes' (Paris, 1903)

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".

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 …

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

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 ").

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".

THE MARTINIST ORDER and the ORDER OF THE ILLUMINATI

On May 9^th , 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.

PRIMITIVE AND ORIGINAL RITE OF FREEMASONRY, OR

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.

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:

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 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;

Regarding the involvement of Martinists with Masonry 'Sar Ignatius' states as follows:

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".

- 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 ;

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

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 18^th 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 4^th 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.

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 26^th ) the following list of 'Protectors' or the 'Honorary Committee of International Directors' :

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";

source : Marcel Roggemans, Belgium

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

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 .

"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)

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.

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.

In 1897 (July 30^th ) 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 German Gold-and Rosycross) in Russia.

Nevertheless it is quite possible that Papus initiated the Czar into his "Ordre Martiniste". According to James Webb in "the Occult Establishment", Papus installed the Czar as the head of a Martinist Lodge. Papus served the Czar and his wife, Czarina Alexandra, both as physician and occult consultant. According to the "Ordre Martiniste des Pays-Bas" Papus "allegedly conjured up the spirit of Alexandre III, Czar Nicholas' father, who prophesied that the Czar would meet his downfall at the hand of revolutionaires. Papus allegedly informed the Czar that he would be able to magically avert Alexander's prophesy so long as he was alive (Czar Nicholas was executed in 1917, 141 days after Papus' death). This story is most likely untrue, because many sources state that at that time Papus was not even in Russia. There are no entries in Papus' diary on the supposed conjuration. Marc Haven (Dr.Lalande), Papus' partner at the time even wrote an official 'Dementi' ( denial ). Papus would visit Russia again twice, in 1905 and 1906. "During their later correspondence, Papus warned the Czar and his wife a number of times against the influence of Rasputin. In 1910 Dr.Czinski is appointed Sovereign Delegate of the Russian Martinist Order. The advisor of State, Gregoire Ottonovich de Mébés presides over the opening of a new Lodge in St.Petersburg.

In America the Order was represented by Edouard Blitz, who was the "Souverain Délégate" for the 'Ordre Martiniste' in America. Blitz was born in Belgium and was a Jewish emigrant, descending from the 'old' Martinists. Blitz was also an initiate of the 'Chévaliers Bienfaisants de la Cité Sainte' and of 'Memphis-Misraim'. He was the direct successor of the 'Elus Cohen', being the successors of Antoine Pont in America.On June 21, 1902 Blitz broke with the Martinists in France and founded the "AMERICAN RECTIFIED MARTINIST ORDER". It is said that Blitz did not want to be associated with a Martinist Order that had 'changed' to a quasi-Masonic rite. On June 2, 1902 a General Convocation was held in Cleveland, Ohio, where an official 'Manifesto' was issued by Blitz' Council. The 'American Manifesto' referred, amongst others, to certain hidden Grades within Blitz' Rite "which came out of that marriage between Martinism and the Rite of the Strict Observance", thus A.E.Waite in his 'Encyclopaedia of Freemasonry". After the foundation of the "Ordre Martiniste" with its three Degrees in 1891, through the years the O:::M::: would develop into an order which also conferred higher degrees upon their members. Being a 'regular' Mason himself, Blitz did not want to be associated with an order that could be considered clandestine by regular, legitimate Masonry. Blitz was replaced by Margaret B.Peeke, who was chosen by the 'Supreme Council'. After the 'American Manifesto' was published, the Supreme Counsil in Paris replied with an 'Edict from the East' which was published in a periodical called "Star in the East". The Edict 'rectified' certain decisions of the former President and his Delegates and furthermore there was an official announcement regarding Peeke's authorization as 'Inspectrice Générale de l'Ordre pour les Etats-Unis' (Inspectress-General). When Peeke died in 1908 she was replaced by the French Supreme Coucil with François L. Gauthey of New York, with the title of Delegate General for the USA. Gauthey received his diploma on 19 February 1909. Due to lack of assistance from France, the American Martinist Order died out in the U.S.A. Blitz' "American Rectified Martinist Order" was only accessible to Masons. Both branches became extinct in the first decades of the 20th century. Blitz proclaimed he held a direct lineage to De Pasqually and Saint-Martin, through the R.E.R. (Régime Écossais Rectifié" or "Rectified Scottish System), which included the C.B.C.S., and the "Ordre Interieure", which were transmitted by the 'Grand Priory of Helvetia' in Geneva, Switzerland. According to Papus' son, Philippe Encausse , Blitz died somewhere between 1920 and 1924. But we know though Harold V.B. Voorhis -from a paper he delivered at the Annual Meeting of the Grand College of Rites held in Washington, D.C. on 20 February 1943 - that Blitz accurate date of Blitz'death was February 10^, 1915. One of the S.I.IV's (Martinist Initiator) from the Peeke lineage was George Plummer (Herodotus), who was in touch with Dr.Edward Brown and his "Temple of the Rosy Cross" from 1899 onwards, Brown being the successor of Pascal Beverly Randolph. Plummer was also one of the leaders of Gould's restructured S.R.I.A. in 1912. Plummer's successor as head of the S.R.I.A. in America was "Mother Serena", who was also a S.I.IV from Peek's lineage. Another occultist which helped introducing Martinism to America was, as mentioned before, Peter Davidson of the Hermetic Brotherhood of Luxor. Davidson represented the "ORDRE MARTINISTE" during his 'American period' in the H.B.of L. colony in Georgia, USA. He also published a journal for the members of the Fraternite de L'Etoile, of which Davidson was the head of the American branch. Apparently this journal, the "Morning Star", acted as the official journal of the Martinist Order in America for a short period of time… As mentioned before, in 1909 the official Martinist journal in America is called "Treshold ". Blitz did not accept Davidson as a Martinist due to his activities and the H.B. of L., which Blitz did not 'recognize', to put it mildly. In spite of th efforts of Blitz, and later Peeke as well as Gauthey, the Martinist Order died out in the U.S.A. There was a constant lack of "documents necessary to faciliate the operation of the Order", as Gauthey put it in a letter -dated January 2, 1912 - addressed to Papus. All the material was in French (as most still is today), no translations were made available to the English speaking communities overseas, in other words: The Martinist Order in the U.S.A. did not have its teachings, its doctrines or whatsoever. Like Blitz stated in a letter written to Papus, dated April 2, 1901:

Copie of a circular distributed by Blitz addressed to the American delegates in 1902:

Nevada, (Missouri) January 2, 1902.

Dear Sir and Brother,

The Supreme Council of the Martinist Order residing in Paris, France, in its recent « REGLEMENT ADMINISTRATIF » for Lodges and Delegations,

1) - Having laid down a plan of work, which the greatest majority of our Members are unable to follow owing to certain obligations taken freely and voluntarily in other Fraternities, thereby causing the entire Order to be confounded with so-called c l a n d e s t i n e associations by persons unacquainted with our work in America ;

2) - After repeated respectful remonstrances and final ultimatum presented by the Sovereign-delegate-General for this continent in regard to the irregularity and illegal character of such dangerous and dishonorable innovation, the President of the Supreme council of France, speaking in behalf of that Assembly, having declared his unwillingness to amend the said « REGLEMENT ADMINISTRATIF » in order that our Brethren be permitted to act honorably to themselves and the other institutions of which they share the rights and benefits of membership ; and

3) - The Grand Master, President of the said Supreme Council, having threatened, in a private letter to his Sovereign-Delegate-General, to dissolve all Martinist formation throughout the World rather than to allow the America Branch to refuse recognition of the Supreme Council of France, or declare its own independance ;

Therefore it is deemed meet and proper that the undersigned should, and the Sovereign-Delegate-General, President of the Grand Council of America, does herby call a GENERAL CONVOCATION of the Martinist Order in America to be held in some central city in the United States (probably Cleveland, Ohio) the time and place to be designated within next 30 days, after conferring by correspondence with the different Martinist Lodges and Groups, such meeting when convened to take such action in the premises as the seriousness of the occasion and the honorable welfare of the Order in the Americas may require, and the undersigned would respectfully request that each Martinist formation send one of its ablest members to such meeting for the purpose of hearing and discussing the situation created by the arbitrary and unreasonable « Promulgation » of the Supreme Council of France in its Rules and Regulations for Lodges and Delegations. It is highly desirable that each Martinist formation should be represented at this meeting in order that each Group may be told word of mouth of its own representative of the imperative but impossible regulations promulgated as above stated, and that each lodge or group may be informed by its own representative of the exact character and nature of the requirements of said « Promulgation ».

When such MEETING shall have convened and the « Promulgation » in its entirety laid before the Convocation, either one of two courses will be left open to us in this Country :

a) - Either forswear and perjure ourselves who are affiliated with other honorable institutions, or

b) - Adept a set of resolutions, something like the following :

Resolved : The Grand Council of the Martinist Order in America severs all affiliation with the Supreme Council of France and all bodies placed under the jurisdiction of the same.

Resolved : The Grand Council of the Martinist Order in America, under the title of « SOVEREIGN-GRAND-COUNCIL-GENERAL » as heretefore, continues the administration of the Order, according to its Statutes and Regulations.

Revolved : The Martinist Order placed under the jurisdiction of the Sovereign Grand Council General, shall be known as the « AMERICAN MARTINIST ORDER » to distinguish it from that placed under any other obedience.

Dear Sir and Brother,

You are fraternally requested to cause the present announcement to be read at you next regular meeting and designate by vote of your lodge or group, the representative who, with yourself or delegate, will represent your body at the General Convocation which, in all probability, will be held in the month of June 1902.

Very fraternally yours,

[signé] É. Blitz \

Sov Del Gen, Pres G C of A

Not much is known of the English Martinists at the time, except for some information A.E. Waite is giving in his book "A new Encyclopaedia of Freemasonry" (about 1920). According to Waite, The English Martinists broke with the Supreme Counsil in Paris for similar reasons as Blitz's. This happened "during the course of 1902", thus Waite. An "INDEPENDENT AND RECTIFIED RITE OF MARTINISM" was 'officially'constituted. The English "Rectified Rite" differed from Blitz' Rectified Rite by the fact "that it sought no recognition in Masonic circles and initiated both sexes. It remained, however, in full sympathy with the Rectified Order, as this was being propagated in America". The Rite made use of transmuted Rituals and was divided in Three Degrees ;

According to Waite, the English Rectified Rite appeared not to be successful and seemed "to have fallen asleep ..." Waite was, amongst others, a Martinist. He probably received his "initiation" by communication. Later on in his life, Waite went to Switzerland to receive initiation into the CBCS , through the help of Edward Blitz, himself a CBCS initiate . According to the introductory pamphlet of Trophimus' Rose-Croix Martinist Order (Greely, Colorado) Dion Fortune was also associated to Martinism ( Dion Fortune, member of Mather's "Alpha & Omega", after which she founded the "Society of Inner Light"). There's also some 'evidence' that William Wynn Wescott (S.R.I.A., one of the founders of the "Hermetic Order of the Golden Dawn) had received the S.I. degree. The following text is from R.A. Gilbert's "William Wynn Wescott and the Esoteric School of Masonic Research";

In Fr.Fiducius' article "La Venerable figura del Maestro Papus" the writer states that Papus appointed a "Sovereign General Delegate" among one of the members of a "Masonic Organization" which had its seat in Manchester. The writer of course refers to the circle around John Yarker. A "Principal Inspector" is appointed in London and special delegates are appointed in Southampton, Edinborough, Glasgow, Dublin, and Birmingham, thus Fr. Fiducius…

On May 9, 1898 a covenant was signed which confirmed an alliance between the Martinist Order and the Illuminati Order of Leopold Engel from Germany. One of the members of th