The Landmarks of Martinism [PDF]

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The Landmarks of Martinism The purpose of this article is to examine the Landmarks of Martinism, the particular elements of Martinism on which all Martinists individually, and all Martinist Orders collectively, can agree. Masonically, Landmarks are those things which define Masonry, and without which something is not masonic. A landmark, then, is a characteristic which defines who we are, and which helps to define the ways in which, although we speak a different language, or wear different garments, yet we are members of the same family, as anyone can plainly see by our close family resemblances. A great deal of ink has been spilt hitherto on those things which separate us. Yet are we not children of one Father ? Are we not all Brothers and Sisters of one initiatic family ? 1) Belief in God, and invocation of Yeheshua. Martinism is an essentially Christian Order, and Yeheshua is invoked at every Martinist meeting, and is named on every Martinist Document. A belief in Deity is an essential feature of all initiatic bodies. Without it we have no raison d'être, and our oaths are meaningless. We are Christian, not in any narrow and dogmatic way, but as being truly reverent of the mystery of the incarnation of the Logos into the physical world. In this sense, the events of the Christian drama are ongoing, and it is this participation of the Divine in existence which gives rise to all the miracles which occur in answer to our prayers and acts of Theurgy. All Martinists are, or ought to be, comfortable with this Landmark. 2) The Initiation, passed from Louis-Claude de St Martin, which is called S I . Alternately, we can consider that this Initiation comes from both Martinez de Pasqually and Louis-Claude de St Martin. It is this bequest which makes us Martinists. We regard it as the transmission of a spiritual essence which unites us as an initiatic family. There may be different routes by which it reached us in the present, as the difference between the Russian filiation, the filiation that came to Papus, ad the filiation which came to Chaboseau, but it is a filiation that, in each and every case, ascends to St Martin. According to the theory of our esteemed Brother, Robert AMADOU, it's then a matter of a filiation of desire, of a spiritual filiation which was, bit by bit, formalized ritually, under the influence of diverse personalities. 3) The organization by Papus, of a structure consisting of two preparatory grades and one degree, that of S I . All Martinist Orders work with the same structure, although there is some variation in the names of the degrees. They most usually are: first, "Associate"; second, "Initiate"; and third, "Superior Inconnu", or "Serviteur Inconnu". 4) Transmission of the Initiation from person to person, IN PERSON, by an authorized Initiator, by whatever title. The Initiation is a gift given by the Initiator to his or her initiate, and is a mark of the deepest rust and confidence between the two. It can never be transmitted through the mail, or by telephone, or in any other way than in person, and in the presence of the fundamental Martinist symbols. The Initiator may be known by several different titles, Initiator, Initiateur Libre, Free Initiator, Unknown Philosopher. In all cases these mean the same thing, once given the authority by another Initiator to confer the Initiation.

To some degree, each Initiator is free and autonomous. It is ultimately left to the discretion of the Initiator to confer initiation, and the desire and requirement to give intellectual and spiritual charity to the Man of Desire must be balanced by an awareness of the responsibility involved. An Initiator must never act to confer the initiation on the merely curious, upon those who seek the Initiation to satisfy their own outer egos, or upon those who seek it for mercenary ends. And, this being true of the Initiation, how much more true is it of the status of an Initiator ? In the hands of these rests our Tradition. While each Initiator must make every effort to preserve that heritage which is his, and to pass it on intact to posterity, yet must he also assure that that tradition is never cheapened by bestowing it on those who have not been thoroughly prepared and educated, and who are certain to maintain that tradition in purity, neither diluting it, nor cheapening it by making of it a mere commodity. 5) The Masters of the Past. These are those who have created, contributed to, and shaped our tradition, and who have passed the filiation to us. Some we all know. Papus, Sédir, Phaneg, Maître Philippe. Others are only known to the members of one or the other lines of filiation. And some have labored so completely behind the mask that they are only known to the other Saints and great souls, and not at all to those who were around them. We invoke their presence at every meeting, and seek their guidance and protection. 6) The essential freedom of the initiate to pursue his own path of re-integration. The Martinist Order has had, since its earliest days, a syllabus of instruction and certain fundamental symbols. Aside from these, each Initiator or Group President has been free to instruct according to his understanding, and the understanding and interest of his group. Thus, Martinism is a venue, rather than a rigid curriculum, and this is as it should be, for the path of re-integration is personal. Thus, some will work within one Order, some within another, and some will work alone as free Martinists. This is as it has always been. 7) Belief in the process of re-integration as necessary to emerge from the Forest of Errors. The Martinist Order from its earliest antecedents in the Doctrine of Pasqually has always held that Man is Fallen, lost in privation, and unaware of the privileges of his first estate. The function of the schools of Don Martinez and of Louis-Claude de St Martin has always been to remind Man of the glories of his supernal origins and indicate a path of return. Some will prefer to follow an operative path, and some the Path of the Heart, but, whichever path may be elected, the journey must be undertaken and completed. 8) The Use of the Symbolic Cloak, Mask, and Cordelier. It doesn't really mater if the cloak is black, white or red; or the Cordelier for the S I is white, red, or gold; or has three knots, five, or none at all. All Martinists make use of these three profound symbols, and the underlying meaning of them is in all cases the same. 9) The use of three cloths, black, red, and white. As with the cloak, mask, and cordelier, these are in universal use, and their symbolism is everywhere explained in much the same way. 10) The use of the Trigone of Luminaries. Atop a Martinist altar are three white tapers, disposed in triangular form. In some lodges these are only used in two degrees, in others in all

three, but unlit in one. The symbolism, however, is ever the same, and can be agreed upon by all Martinists. 11) The use of the Martinist Pantacle. In some Orders this is on the floor in the East, in others above the Initiator's chair, in others in both places. It is on all Martinist documents, and constitutes a universal Martinist symbol. 12) The station of the Masters of the Past. In every Martinist Temple, however named, is a place, a chair or table or altar, with a candle, representing the Masters of the Past of our Order, of our Initiatic family. It may be more decorated, but the candle is always present, and lit at all ceremonies to represent our invocation of the Masters of the Past, to represent their presence in our assemblies, and to represent our aspiration to join their number. DEGREES OF THE MARTINIST ORDER Marttnism traces its origins to Martinez de Pasqualley, who established a Temple containing five (5) Degrees. Neither Pasqualley nor Saint Martin started organizations under the name Martinist. The people that followed them were responsible for the name and for the evolution of the Degrees that bring us to the present. It seems that very early in Martinism there was only one Degree, that of the S.I.. When it was completed one became an Unknown Philosopher. Later, the S.l. Degree was divided into three parts. In some systems they are known as S.I. I, S.I. II and S.I. III. (The Unknown Philosophers), then, aie the "S.I. IV"or "Fourth Degree". Other systems give names to the Degrees. Traditional Masonic Martinist Order consists of simple adherents and of “Initiates” divided in three grades, two probationary degrees and one grade. This grade, the S.I. or “Unknown Superior” (also called “Unknown Server”) is only granted to members who show themselves worthy by their behaviour in their daily life, as well as by their special knowledge (concerning the doctrine and workings of the “Passed Masters” of Martinism - hermetic traditions) and in general by their support for Martinist principles. Only the grade of S. I. can under certain conditions grant the right and the power to initiate according to the Tradition. When the Martinist Order was 'officially' established in 1891, the "Ordre des S.'.I.'." was comprised of three Degrees. There's some confusion about the actual "1891- title" of the third Degree concerned. In general, the sources will present the following names of the degrees; * 1. ASSOCIÉ * 2. INITIÉ * 3. ADEPTE A.E. Waite's "Encyclopaedia of Freemasonry" presents the following degrees, in English ; * 1. ASSOCIATE * 2. INITIATED MARTINIST * 3. INITIATOR

The 'original' Martinist Order which Papus founded was organised as a masonic Lodge system, which worked four degrees: * 1. Associate * 2. Mystic * 3. Unknown Superior (S::I::/Supèrieur Inconnu) * 4. Unknown Superior Initiator (S::I::I::/Supèrieur Inconnu Initiateur)(Lodge/Heptad Master). The explanation of the 4 Degrees: The Associates: They are integrated into the Egregore of the Secret Chain through seeing, listening and speaking. The Mystic Initiates: Sustained and protected by the Egregore of the Secret Chain, they travel the Initiatic Way for their personal Reintegration. They experience. The Superior Unknowns: As Guardians of the Martinist Tradition, they deepen the Way (we give this word the same meaning as the sense of the word, "Tao"). By their effective works, and their research, they prepare themselves for the transmission of this traditional heritage. The Free Initiators; Few in number, they are in charge of the seekers for initiation. They transmit these initiations freely, and it is their sole responsibility to initiate those who are duly prepared. They make officers of the members in the Order, and they conduct the ritualistic works. The "Free Initiator" is competent to initiate a 3rd degree Martinist (S.I.) into the 4th degree (S.I.I ), but he is not competent to initiate a Martinist as a "Free Initiator S.I.IV". The Martinist S.I.I has no competency to initiate another Martinist into this degree. The idea of "Free Initiator" descends from the "Free Martinists", when the latter decided only to initiate Master Masons into the Martinist Order. Many original Martinists left the order and "united' as the socalled 'Free French Martinists'. The degree of S::I::IV descends from the "Ordre Martiniste et Synarchique" . The S::I::IV was connected to the traditional degree of 'Initiatèur Libre'. A Martinist who has the degree of 'Initiatèur Libre', I::L::, is officially authorized to found a Martinist organization. The Martinist I::L:: is authorized to transfer "all" of the Martinist Degrees, including the degree of 'Unknown Philosopher' - ' Philosophe Inconnu'. The I::L:: is even authorized to transfer these degrees outside of a lodge, without the ritual of Initiation. Most of the Martinist Orders abolished the degree of I::L:: , 'Initiatèur Libre', for obvious reasons. The "Ordre Martiniste et Synarchique" is an exception, the 'Initiatèur Libre' forms part of their 'system of degrees'.

The I::L:: as well as the S::I::IV are transferred 'Ad Vitam' ( for life ). Later branches of the Martinist Order worked a fifth degree, I::L:: (Free Initiator/Initiateur Libre), which conferred on the candidate the power to initiate others into all four degrees in person, not requiring Lodge or Heptad group forms, and to establish a new and independent Martinist Order, as well as to act as the legate or representative or Grand Master of that new order. * 1. Associate * 2. Mystic * 3. Unknown Superior (S::I::/Supèrieur Inconnu) * 4. Unknown Superior Initiator (S::I::I::/Supèrieur Inconnu 5. Initiateur)(Lodge/Heptad Master) * 5. Free Initiator (I::L::/Initiateur Libre/S.I.IV) (Grand Officer/Grand Initiator). But Saint-Martin only 'spoke' about one initiation, the 'Supérieur Inconnu'.The first two degrees are a 'preparation' for the third Degree, the S.I. Degree. According to Papus (Grand Hierophant of Memphis Misraim), "there is only one Degree, that of S.I." The aim of the Martinist was (and is) to awaken the Conscience and finally achieving interior Harmony.

The Martinist Orders 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 alsoincorporated the Rite of MemphisMizraim 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. When Papus died in 1916, the unity of the order died with him. The Order went dormant and was revived by Philippe Encausse, his son in 1958. In 1960, taking the succession of Henri-Charles Dupont, Philippe Encausse became Grand Master and revived the Order. His occupied this office from 1960 and resigned in 1971, Irénée Séguret succeeded him in 1971 and stayed in office till 1974, Philippe Encausse took the function again in 1975, finally resigning in 1979. Emilio Lorenzo leads the Order since 1979. In 1918, the Martinist Order had signed an alliance with the Universal Gnostic Church, making

that body the official Church of that Order. Philippe Encausse, having been ordained to the Priesthood of the Gnostic Church, signed in 1968, a Protocol confirming the alliance of 1918, and making the theology defined by the Gnostic Church, the official teaching of his Martinist Order and the services of that church were to become the official sacramental support for its members. Many Martinists objected to this limitation of their religious freedom. A number of them, mostly outside France, simply resigned, others joined two newly created Orders: L'Ordre Martiniste Belge, presided by the Belgian astrologer Gustave-Lambert Brahy, and L'Ordre Martiniste des Pays-Bas, presided by Maurice H. Warnon, both former members of Supreme Council of the Ordre Martiniste. The foundation of both orders was achieved at the request of Philippe Encausse, to offer an alternative to the objecting members of his order. The Federation of the Martinist Orders founded in 1958 with Philippe Encausse as its only president; it disappeared when he died. Its purpose was to unite all the Martinist Orders. It was recognized by the Ordre Martiniste of Papus, the Ordre Martiniste-Martinéziste of Lyons, the Martinist Order of the "Elus Cohen", and the Ordre Martiniste et Synarchique. It is as president of this Federation that Philippe Encausse suggested the creation of the Martinist Order of the Netherlands, in 1975. L'Ordre Martiniste-Martinéziste of Lyons was founded by Charles Detré in 1916. The successive Grand Masters of this Order were: Charles Detré "Teder" (1916-1918), Jean Bricaud (1918-1934), and Constantin Chevillon (1934-1944). It was finally closed by its last Grand Master Henri-Charles Dupont on 14 December 1958 by a merger with the Federation of the Martinist Orders of Philippe Encausse, and the Martinist Order of the "Elus Cohen" of Robert Ambelain. L'Ordre Martiniste et Synarchique is a British branch of the Martinist tree. Little is known about its history, and the members of that Order are very discrete. Several groups of this Order were installed in Canada. L'Ordre Martiniste des Elus-Cohen de l'Univers founded by Don Martinez de Pasqually in 1768. It was merged with Freemasonry by his disciple and successor Jean-Baptiste Willermoz. It was revived after World War II by Robert Ambelain, and definitively closed by him in a declaration printed in the Martinist magazine L'Initiation, in 1964. L'Ordre Martiniste Traditionnel was created by Augustin Chaboseau, in parallel with the "L'Ordre Martiniste-Martinéziste" of Lyons to succeed to Papus. Augustin Chaboseau was a member of the original Supreme Council of 1888, and was in reality the occult director of the first Martinist Order. Objecting to the religious orientation of Charles Detré, and the Universal Gnostic Church, he continued to transmit the Western tradition through this organization. Directly or indirectly, he initiated Martinists who would continue the fight for religious freedom: Jules Boucher, Gustave Lambert Brahy, Maurice Warnon.

L'Ordre Martiniste Traditionnel of the AMORC. Reserved to the members of the Ancient and Mystic Order of the Rose and the Cross (A.M.O.R.C.) created by Spencer Lewis. This Order was validly established by Ralph Maxwell Lewis, son of Spencer, initiated by Augustin Chaboseau and appointed as Sovereign General Delegate for California and the United States of America. Ralph Lewis separated the American Delegation from the parent Order on 14 August 1951 to created a new Order using the same name as Chaboseau’s, and claiming to be his rightful successor. This is the only Martinist Order refusing to admit Martinists from other Martinist brotherhoods as visitors. L'Ordre Martiniste Initiatique was created by Jules Boucher also as a reaction to the growing influence of the Universal Gnostic Church. His intention was toreconnect Martinism with Freemasonry. The French freemasons, being in great majority hostile to Christianity, didn't support his efforts and this order disappeared quietly with the death of its founder. L'Ordre Martiniste Belge, created at the request of Philippe Encausse in 1968. The members of the Supreme Council were Gustave-Lambert Brahy, Pierre-Marie Hermant, Stéphane Beuze, Maurice Warnon, who resigned in 1975 to work in the "Ordre Martiniste des Pays-Bas". All four were former members of theSupreme Council of the Franch "Ordre Martiniste. This branch of Martinism practically disappeared with the demise of Gustave Brahy in 1991. There is only one group remaining, under the guidance of Brother Loruite. L'Ordre Martiniste des Pays-Bas, also created at the request of Philippe Encausse in 1975, to allow members of the Martinist Order to keep the freedom to worship in the churches of their choice. The members of the Supreme Council were: Maurice Warnon, Augustus Goetmakers, Bep Goetmakers, Femke Iken, Annie Iken, Joan Warnon-Poortman. This Order is currently active in the Netherlands, Belgium, Canada, France, England. Gerrnany, Greece, Sweden, the Czeck Republic and the United States of America.