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Ad Magnum Architecti Universi Gloriam Sub Auspiciis

Philosophi Incogniti Verabili Magistri Nostri

Martinist Masonic Order of Unknown

Philosophers
(Masonic Order part of Memphis Misraim Rite)

(88° Degree of A.P.R.M.M.)

A.M.A.U.G.S.A.P.I.V.M.N.

Martinist Masonic Order

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Jurisdiction of Grand Orient Egyptian of United Rites in and

for Republic of Bulgaria

The definition of Martinism

Martinism is a system of mystical Christian Illuminist philosophy and theurgical procedure,

concerned with the Fall of the first man, his state of material privation from his Divine Source,
and the process of return of mankind back into its original divine state, called 'Reintegration' or
'Illumination'.

Martinism is a collective term used to describe both this particular doctrine, as well as the
teachings of the reorganized 'Martinist Order' founded in 1886 by Dr. Gerard Encausse
(Papus). Since the late 18th century, the term Martinism already was used interchangeably
between the teachings of Louis­Claude de Saint­Martin and Martinez de Pasqually, and the
works of the first being attributed to the latter. Martinism is Christian Chivalry, or, if
preferred, a chivalric line of individual and collective improvement.

Well­known members of the Martinist movement include he Compte de Saint­Germain, Czar

Nicholas II of Russia, Gerard Encausse (Papus), John Yarker, Eliphas Levi, Lord Bulwer­
Lytton, A.E. Waite, H.P. Blavatsky, J.I. Wedgwood, Victor Blanchard, Honore de Balzac,
Pamela Coleman Smith, Margaret Peeke, and many others in the fields of government,
religion, literature, education, business, and the arts. Martinism is intimately intertwined with
the teachings of Illuminism, whose influence is felt across Europe and clear into Russia.

Martinist Initiation

Martinism is a esoteric system based upon the transmission of an Initiation and the secret
instruction and public writings of French philosopher Louis­Claude de Saint­Martin (1743­
1803). Martinist authenticity is not contingent upon acceptance or Initiation into a filiation or
succession of other Martinists as no personal initiation chain from Louis­Claude de Saint­
Martin exists in the sacramental manner of ordination as culmination of mastery in an Initiatic
Order. Louis­Claude de Saint­Martin did not confer any degrees or made use of any system. He
used a simple form of Initiation which is known as 'personal Initiation'. Saint­Martin employed
the biblical "laying on of hands" upon the Initiate. The actual 'Initiation' did not employ any
kind of ritual or 'form'. It is generally believed that Saint­Martin performed a simple personal
Initiation upon his disciples, nothing elaborate. In Martinism this process is referred to as
"Transmission".

The Initiation Saint­Martin transmitted included the elements of Illumination, enlightenment,

and empowerment, as well as certain Rosicrucian elements. An important feature of Martinism
is Illuminism, which leads to the goal of reintegration of man into his original divine state.
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The Initiation consisted of an oral transmission of a particular teaching (Christian mysticism,

esotericism, theosophy, Kabbalah, Hermeticism, and related subjects) 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. In Martinust Theurgy, the Rituals, mental
imagery, and words are used to merge the personal Will into God's Will. This merging is called
in authentic Martinism, The Way of the Heart.

Initiation must be received in person from one who stands in an unbroken Initiatic Chain of
Initiators. The first link in that Initiatic Chain is always one who has established an Inner Plane
Contact from which the Initiatic Power is received. By receiving Initiation in a Theurgical
Order like Martinist Order, you are awakened, and the innate Divine Power which was
formerly only a slumbering potential is activated ­ and you are "born to become a child of
God." After the death of Saint­Martin in 1803, the S.I. Initiation continued to be transmitted
from person to person within the framework of a very loosely knit organization. During the
19th Century, the esoteric teaching of Martinez Pasquales had therefore been transmitted:

A) By some Freemasons of the Scottish Rectified Rite who had received the secret
Instructions of the Profession Grades from J.B. Willermoz under the auspices of the Rite
of the Knights Beneficent of the Holy City (C.B.C.S.), now absorbed as a degree of the
Scottish Rectified Rite and the Rite of Memphis Misraim.

B) In the bosom of a small number of Quabalistic Areopagoi composed of 9 Elus­

Cohens, each, who refused to conform with the decision to close the Order and remit the
archives to the Order of the Philalethes.

C) By the Philosophes Inconnus (i.e. Unknown Superiors) of Louis­Claude de­ Saint­

Martin and of the societies styled “Friends of Saint­Martin” composed of S.I.’s who
were in harmony with his philosophy and functioning in small semi­public groups.

Familiarity with Hebrew, both the language and the esotericism of the Zohar and the Sefir
Yetzira, is required for the theurgical workings, which can involve complete recitations of
certain Psalms, or sometimes the entire canon of Psalms together.

Martinist Supreme Council divided The Initiation into its four constituent parts, the Degrees of
Associate, Initiate, S.:.:I.:.:, and S.:.:I.:.:I.:.: (sometimes also known as the Unknown
Philosopher degree), and established Martinist groups with officers. Not all Martinists entered
the organized Martinist Order, preferring to continue their independent operations. To this day
in Europe, one might still find a few independent Free Martinists.

Martinez de Pasqually

Martinez de Pasqually (?­1774) was a french mystic of jewish descent, born around 1720.

The source of his teachings is a mystery, but we know that he was taught by his father, who
initiated him into Freemasonry, and also was instructed by an individual he referred to as his

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old teacher.

Martinez de Pasqually held a Masonic Patent from Charles Stuart, King of England and as
early as 1754, as a first step, he founded a Masonic Lodge. His aim, however, was to create a
more spiritual Order than regular Freemasonry, so he went on to organize a movement that
eventually turned out to be not strictly Masonic, but nevertheless composed only of persons
who were Masons, and which he called: Ordre des Chevaliers Macons Elus­Cohen de l'Univers
(Order of Knights Mason, Elect Priests of the Universe).

The Ritual acts of the Elus­Cohen have almost all disappeared, but a very few manuscripts
have survived. These show that Pasqually was using Ceremonial Magic very similar to the
ritual found in the medieval grimoires. Even though Pasqually called these magical procedures,
"Theurgy," in fact, they were not in any way actually Theurgical! The Magic of the Elus­
Cohen was nothing more than medieval magic, but Pasqually, despite his considerable genius,
was unlearned and incorrectly called these acts "Theurgy."

This order and his teachings were concerned with the true spiritual origin of Mankind as a
vessel for the Divine Light, and the mystical and magical path that leads from material
ignorance to spiritual Enlightenment. Martinez himself was interested in Kabbalah,
Gnosticism and in Hermeticism. Martinez wanted the adepts ­ at all events those called upon to
penetrate the most profound mysteries of initiatory doctrine ­ to devote themselves to a study
of the secrets of nature, the occult sciences, the higher branches of chemistry, magic, the
Kabalah and Gnosticism, in order to arrive by slow degrees at Illuminism and perfection.

This was to be attained by a series of stages where the initiate underwent a series of stages
where he both were instructed, consecrated and worked a theurgical practice towards his own
spiritual and bodily purification. These were and are the most important tools for the Elus
Cohen in the quest for self­conquest. The Elus­Cohen aim at every level of grade­work is to
learn the Number­letters which make up the Holy Names (in Hebrew); to cultivate contact with
and materialization of the 72­Lettered Name of God, the Angels of the Elohim; and to obtain
personal contact with the Holy Guardian Angel(s) along the upward path, envisioned according
to Pasqually's unique take on the Kabbalah Tree of Life.

Jean Baptiste Willermoz

The original creator of the ‘Ordre de Chevalier Bienfaisant de la Cité Sainte’ – or
C.∙.B.∙.C.∙.S.∙. was Jean Baptiste Willermoz (1730 – 1824), close friend and student of
Martinez de Pasqually.

When Pasqually died in 1774, the teachings of his master were at risk of being lost, and
Willermoz then decided to use a Masonic body as a vehicle for the inner and secret teachings
of the Order of Elus Cohens. J. B. Willermoz, Elus­Cohen and Freemason, kept alive and
transferred the basic teachings of the E­C to the Templar Rite of Strict Observance, which is a
German Masonic Order. Later a chapter was established in Paris called the Knights Beneficent
of the Holy City. Willermoz accomplished this by adding two secret degrees at the culmination
of his Masonic Order: Professed Knight and Grand Professed Knight. Those orders preserved
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the E­C lectures until the secret degrees eventually disappeared.

Willermoz was a pragmatic person, a brilliant esoteric scholar and innovator. His work as a
Freemason is of fundamental impact and erudition, but has sadly been forgotten over the
centuries. But history portrays him as an ardent knight of truth fighting to rectify the decadence
of secret societies and the lack of sincere desire for enlightenment within them.

The aim of the C.’.B.’.C.’.S.’. is enable the Chevalieres to follow the Imitation of Christ, and
adopt a life of moral chivalry as the basis of all spiritual attainment. Furthering the personal
work of rebuilding what once was lost, the work of the Knights and the Dames of the order is
to manifest the charitable teachings of martinism in the world through beneficent and unselfish
deeds.

C.’.B.’.C.’.S.’. is thus the chivalric branch of the martinist tradition, the poor Knights of Christ.

Louis­Claude de Saint­Martin

Saint­Martin, better known as the ‘Unknown Philosopher’, is the last of the three founders of
what history have come to call Martinism. Beeing the most well known of them, the Tradition
have come to be referred to as ‘Martinism’ in his wake. Even though he wrote as the Unknown
Philosopher, the books won Saint­Martin international acclaim and attracted many men and
women students who were keen to study with him and to enter the ancient mysteries.

Louis Claude de St Martin was born in a noble family in Amboise, France, in 1743. Saint­
Martin received Initiation from the Rosicrucian and Freemason adept Martines de Pasqually.
Saint­Martin was initiated into the Order des Elus­Cohens, an esoteric and magical group
founded by de Pasqually in 1768. For more than 6 years, he will practice the Works of the
Order. Towards the end of 1770, becomes the personal secretary to Martinez. He became one
of Martinez de Pasqually’s personal students in the Elus Cohen, and also his close friend. It is
known that Louis­Claude de Saint­Martin was a Réau­Croix of the Order of Elus­Cohen. In the
course of his new duties, he frequently visits Lyons, which has become the centre of
Martinism. He gradually feels uneasy about the theurgic “operations” of the Rite of Elus­
Cohens. Later Saint­Martin becomes associated with the Order of Unknown Philosophers.
Saint­Martin tries to bring the Elus­Cohen round to his ideas and to pure Christian Mysticism.
Together with his life­long friend Willermoz, he went his own way in deepening the way of his
Master, and sought to establish a silent and mystic path of spiritual enlightenment. Not through
theurgy or ritual, but through the inner “Way of the Heart.” He began to instruct students in
his own teachings, which were mainly influenced by Pasqually’s doctrine, but later on also
inspired by the writings of the Christian mystic Jacob Boehme. He traveled all over Europe,
and wrote an extensive amount of literature, always under his nom­de­plume ‘The Unknown
Philosopher’ – teaching that silence and anonymity is the true way of the Adept nurturing the
Sacred Fire.

Saint­Martin did most likely not organize this Path as an 'Order', but gathered small circles of
students around him, where he transmitted his teachings. By 1790, Saint­Martin has become
entirely divorced from his earlier Elus­Cohen Work. On July 4th, he resigns from
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Freemasonry, asking that his name be removed from all Masonic records. This requires him to
also resign from the Elus­Cohen. Saint­Martin then undertakes a journey to Russia. Prince
Galitzin, who becomes a disciple of Saint­Martin, spreads the mystical teachings of Saint­
Martin within the ranks of the Russian Order of Strict Templar Observance. This heritage
was reorganized into the 'Ordre Martiniste' in 1886 by Dr. Gerard Encausse (Papus). Saint­
Martin acquired numerous followers in many countries. These followers, secretly known as
“Supérieurs Inconnus”, were grouped in a very loosely knit organization often called the
“Society of Sain­Martin”. In fact, this Society was not created by Saint­Martin, but simply
animated by him on the basis of any older secret society known as the Order of Unknown
Philosophers. The Society of Initiates of Saint­Martin was based upon Initiation. This was
nearly always a personal and private ritualistic transmission of an intimate character,
conferring the quality of “Unknown Superior” or in the commonly used form, “S.I.”
(“Supérieurs Inconnus”). Saint­Martin's students wore cloaks and masks even in their meetings
to conceal their identities.

Saint­Martin's system of Christian Illuminism was derived from the Initiations he received
from Pasqually and from the transcendental writings of Jakob Boehme and other mystics.
Saint­Martin was entitled to transmit the Masonic Elus­Cohens degrees. The “essence” of the
Initiation, that which is transmitted at the most intimate moment of the ceremony [i.e. The
Initiator employs the Biblical “laying on of hands” upon the Initiate.] comes directly from the
Order of Unkown Philosophers, and that it has been “vested” with a ritual inspired partly
from the Rites of the Elus­Cohen. This personal communication owes nothing to Freemasonry,
the “Society of Unknown Philosophers” being known to have existed at least 75 years prior
to the formation of the Grand Lodge of England. It is doubtful that the “S.I.” grade transmitted
by Saint­Martin within the “Society of Initiates” was the same “S.I.” grade that he held in the
Elus­Cohen and which probably corresponded to the rank of masonic “Souverain
Juge”/“Sovereign Judge”, which was an administrative degree. The Initiation transmitted by
Saint­Martin constituted nevertheless, a link with the Elus­Cohen, owing to his position in the
Order. Saint­Martin's initiation conferred the quality of "Unknown Superior", S.'.I. But Louis
Claude de Saint­Martin in 1780 had intended to establish a Rite of seven degrees.

Saint­Martin died in 1803, leaving many disciples in several European countries. After his
death, his disciples carried on with the Transmission of the Initiation and with the diffusion of
the doctrine of the “Unknown Philosopher”, the pseudonym under which Louis­Claude de
Saint­Martin published his books. They are particularly active in Russia. In 1821, Initiations
from person­to­person are known to have taken place. From that year to the 1880's, groups of
Initiators carry the Transmission everywhere in Europe.

The three branches of the Martinism

Martinism can be divided into three forms through which it has been chronologically
transmitted:

1. The Elus­Cohens. The was the first, and explicitly theurgical way that 'Reintegration'

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were to be attained. The Elus­Cohens were founded by Martinez de Pasqually, who was
Saint­Martin's teacher.The martinist doctrine, which is an Illuminism, was transmitted to
the Order of Mason Knights Elect Coens of the Universe (Ordre des Chevaliers Maçons
Élus Coens de l’univers. Martinez Pasqually received his Patent and initiation from his
father who received it from Prince Charles Stuart, who in turn had received it from the
Knights Templar. The original Elus Cohens ceased to exist sometime in the late
eighteenth or early nineteenth century, but it was revived in the 20th century by Robert
Ambelain (Grand Hierophant of Memphis Misraim), and lives on today in various
Martinist Orders.

2. The Scottish Rectified Rite or Chevaliers Bienfaisants de la Cité­Sainte (C.B.C.S.).

This was originally a Masonic Rite (now as degree part of Memphis Misraim Rite), a
reformed variant of the Rite of Strict Observance which, in its highest degrees, uses
Masonic­type rituals to demonstrate the philosophy which underlies both Martinism and
the practices of the Elus­Cohens. The C.BC.S. was founded in the late 18th Century by
Jean­Baptiste Willermoz, who was a pupil of Martinez de Pasqually and a friend of
Saint­Martin. The C.B.C.S. has managed to survive as a continually practiced rite from
its founding until the present day, both as a purely Masonic Rite (part of Memphis
Misraim Rite), and as a detached Rite which is also open for women (Co­Masonry).
Today the C.B.C.S., or "Scottish Rectified Rite" (Rite Ecossais Rectifié) has several
"Great Priories" throughout the world.

3. The Martinism of Louis­Claude de Saint­Martin which is a Mystical tradition in

which emphasis is placed on Meditation and inner spiritual alchemy. Saint­Martin
disapproved of these teachings being called 'Martinism' by his contemporaries, and
instead as explained it as a silent 'Way of the Heart' to attain Reintegration
(Illumination). In order to accomplish the task of Illumination, the Martinist needs
considerable metaphysical knowledge and Theurgical abilities.

Masonic Martinist Order

The Martinist Order introduces itself as the continuation of the work ofthe Illuminist
Movement. Exemplars in the later 1700's include the Comte de St. Germain, Cagliostro,
Swedenborg, Martinez de Pasquales, and Louis­Claude de Saint­Martin. Martinist Illuminism
was founded by Martines de Pasqually, who taught the doctrine of reintegration; from 1754 to
1768 he propagated his higher grades among the Masonic Lodges.
As a mystical tradition, Martinism was first transmitted through a masonic High­degree system
established around 1740 in France by de Pasqually, and later propagated in different forms by
his two students Louis­Claude de Saint­Martin and Jean­Baptiste Willermoz.

Masonic Enlightenment or the Illuminist Movement, was based on the reforms and higher
teachings of St. Germain and resulted in a rebirth of Alchemical, Hermetic, and political
philosophy. These were cultivated in Rosicrucian, Masonic, and Illuminati Lodges in which the
wisdom of India, Tibet, Persia, and Egypt were integrated through the Asiatic Brethren, the
Fratres Lucis, the Illuminati, and other "L.V.X." brotherhoods, and the Philosophers of Light
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who had preceded them. Martinism derives directly from Christian Illuminism and has
adopted its principles. Martinists allied themselves to the Illuminati.

Most contemporary Martinists were associated with one or more of masonic Rites and High
Grades. In particular, The Ancient and Primitive Rite of Masonry (reduced Rite of
Memphis Misraim) comprising 33º degrees [This is not to be confused with the Ancient and
Accepted Scottish Rite of the same number of degrees.] Later Martinist Order had amalgamated
with the Oriental Rites of Memphis and Mizraim, composed of 90º and 96º degrees
respectively, to form an organization which many Martinists were to become connected.
Furthermore, the Universal Gnostic Church and other organizations were represented among
the members of the Martinist Supreme Council.

Masonic Martinism imposed Masonic prerequisites, e.g., a candidate had to be Master Mason
(in the 3º degree) of the Rite of Memphis­Misraim before being able to receive the First
Degree: the 18th degree, before receiving the 2º degree and the 30º degree of the Rite of
Memphis­Misraim to receive the Third Degree of Martinism. Both the Masons and the
Martinists honor the G.A.O.T.U. (Grand Architect of the Universe). Masonic Martinist Order
restrict membership into the order strictly for Master­Masons (3º Degree of Blue Masonry),
preferably masons which belonged to the ‘Antient & Primitive Rite of Memphis­Mizraim’
(occult & hermetic Masonry). Martinists had considered that the Ordre Martiniste would
survive better if connected with a Masonic Obedience, of which the Ancient and Primitive
Rite of Memphis­Misraim was the most esoteric. Brother John Yarker, work in his double
quality as Sovereign Grand Conservator of the Memphis Misraim Rite 33° 95° and Martinist
Sovereign Delegate General.

The Ordre Martiniste had an outer circle in the "Collège d’Occultisme" in Paris, and an anti­
chamber to the Order, the 2 lodges of Memphis­Mizraim, "La Jerusalem Egyptienne" and
"L’Age Nouveau", provided the Masonic qualifications required for Martinist membership
who had to progressively take degrees in Memphis­Mizraim as successive prerequisites to
admitance to the Martinist degrees of Initiate and then Superior Unknown. The Ritual of the
Martinist Order of Lyon, which was approved by Papus (Grand Hierophant of Memphis
Misraim), in 1913, states that the “Associate” degree is equivalent to that of masonic “Perfect
Master”; that the “Initiate” degree is equivalent to that of the “Mason of the Secret”,
“Apprentice Cohen”; the “Unknown Superior Initiator” corresponds to the Masonic and Cohen
degree of “Grand Architect”, all of which is in the reformed Scottish [Rite] called “of Saint­
Martin”.

The Martinist Order is organized, in general, on the Lodge­system derived from Freemasonry.
After having been found sincere and desirous of study of the principles of the Order, a
candidate successively progresses through three Degrees or Grades: Associate, then Initiate,
then Unknown Superior. The education is given in person during meetings called Conventicles.
A simple ritual of opening and closing the group called a Heptad (7 members minimum) or a
Lodge (21 members minimum) is employed. Smaller groups called Circles with a very
simplified opening and closing ceremony, permit less than the minimum to study the Martinist
principles. At the beginning of Papus' O*M* the rituals existed in outline only, "as certain
heads of procedure, and each initiator had the duty of amplifying them according to his/her
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best lights", as one source states.

Martinist Rituals

The Martinist rituals are influenced by Freemasonry, especially Templarism. The Martinist
Order accepts a "creation­principle", which is symbolized by the Masonic abbreviation
A.'.L.'.G.'.D.'.G.'.A.'.D.'.L..'.U.'. which stands for "A la Gloire du Grand Architect de
L’Univers".

The rituals originally developed by Stanislas de Guaita focused on a Symbology of Light in

which the number three played an important role. In the first Grade, which was called La
Affiliè, the candidate was lead into a room in which three pillars with different colours were
placed. Between these pillars a huge candle was handed over. This Triad, in connection with
the number four (quatarnity) would in the Second Grade (La Initiè), as well as in the Third
Grade (la Initiateur), be further harmonically developed. The Candidate would in these Grades
learn more about The Fall and the strenghtening of humanity ,as in the teachings of Pasqual
and Saint­Martin. In the highest Degree (The Third), followed the forsoning between the
Created and the Creator, as well as the Unio Mystica of the elder Gnostics and Alchemists. The
Initiate also saw the masked men who silently pointed their swords at his chest. They wore an
old Egyptian headdress. The candidate had to sit down on a chair placed before a whitedraped
altar. On the altar was placed burning candles. In front of the altar lay three carpets on which a
Sphinx, Mask and a dagger was embrodded.

The main symbols used in the Martinist rituals and workings are the Mask (symbol of Silence
and Secrecy), Mantle (color ­black, symbol of Prudence), and the Universal Pentacle. The main
focus is placed on the symbolic Trinitarian structure with its 'Three points of Light' (as in many
of the occult and mystic organizations). The three Cressets symbolize i.a. the three 'Pillars' and
they also stand for 'God', 'Man', and 'Nature'.

The government of the Order is vested in three bodies, named respectively, in the order of their
rank, Supreme Coucil, Grand Council, and Lodge. The M*O* did not pretent to have some sort
of secret teachings at its disposal. It's doctrine was based on the works Saint­Martin, Martinez
de Pasqually, Boehme, and all the theosophers, occultists and mystics who were inspired by
them. It teached 'all matters considered useful to its purpose, in particular the doctrine of the
universal Reintegration'. In 1891 the SUPRÉME CONSEIL DE L'ORDRE MARTINISTE was
officially installed and a Martinist Order under the name of "ORDRE DES SUPÉRIEURS
INCONNUS" was founded. The "ORDRE DES S.'. I.'. " consisted of three Degrees.

Theurgy and the Martinist Order

Saint­Martin used and taught Theurgy, and this is the secret Tradition passed on to The
Martinist Order and all genuine Martinism. True Martinists understand that merely lecturing

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does not prepare and serve the Initiation. True Martinists understand that the Work of
Reintegration cannot be accomplished by merely talking about it, but by application through
genuine and authentic Theurgy.

The genuine Martinist Order produces a Martinist Theurgist whose Martinist Theurgy follows
Saint­Martin's command to restore "order, peace, and life" in the world. The Martinist Order
that denies Theurgy or that denies that Saint­Martin both practiced and taught Theurgy not
only doesn't know what Saint­Martin wrote, but also fails to provide its Initiates with this all­
important Theurgical Tradition. Such an incomplete Martinist Order must remember that Saint­
Martin wrote that God "...will rigorously exact His returns" because of its failure and refusal to
truly work for Reintegration. The Martinist Order will not fail in its duty to equip its Initiates
with the full and complete Tradition of Martinist, and that Tradition includes Saint­Martin's
practice and teaching of Theurgy.

The aim of the Order is the Reintegration of the Human Being into his or her primitive purity,
the ever more and more approaching of mankind to God. The Martinist Order of Unknown
Philosophers is one of the branches of the prestigious filiation which transmits, with complete
regularity, through initiatory filiation, the traditional degrees of Martinism. The Order admits
in its ranks men and women who wish to work in complete brotherhood/sisterhood for their
spiritual evolution in an ascending movement towards the Creating Principle. The Martinist
Order of Unknown Philosophers wanting itself free from any Satumine structure, hardly has
any organised structure, this means, there are no statutes, no registered office, no membership
cards, no subscription fees, no entrance fees. It exists only in the Invisible.

Martinist Masonic Order in France

Papus

Followers of The Unknown Philosopher (Saint­Martin), were spread through France, Germany,
Denmark, and above all in Russia. It is the Russian strain of this Freemasonic­Martinist­
Templar amalgam which reached Papus, and from this inspiration he was moved to revive the
Martinists as The Martinist Order.

L'Ordre Martiniste of Papus (Dr. Gérard Encausse), is created in 1888. Papus was its sole
Grand Master from 1888 till his death in 1916. 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' ), and promoted Martinism all over the world and kept the order united
during his lifetime. The original intention of Papus was to create one central Order which
unified all Occult orders in the spirit of John Yarker and Theodor Reuss. John Yarker
represented the Martinist Order at London. Reuss received a Martinist charter from 'Papus' in
1901.

Papus' Ordre Martiniste is often looked upon as an independent established organization, and
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not a continuation of the original "Société des Intimes" (Society of Friends), followers of Saint­
Martin, and/or De Pasqually's "Elus Cohen". With regard to "Martinezism" even most of the
Martinist Orders do not claim any filial authenticity. There is a "historical" connection between
the ELUS COHEN and the R.E.R. of today ("Régime Écossais Rectifié" or "Rectified Scottish
System"). R.É.R. has always been considered as ‘the other side of the Martinist mountain’,
despite of its modern masonic warrants (from Switzerland).

Martinism grew and spread under the guidance of Dr. Gérard Encausse (Papus). He added two
degrees before the superior degree of S.I. to serve as chambers of instruction and probation.
The first degree, that of Associate is said to come from Cagliostro's Egyptian Masonic Rite and
the second degree, that of Mystic, from Willermoz's Knights Beneficent of the Holy City
(C.B.C.S). Papus converted his network of Martinist Lodges over to the "Masonic Order of
Memphis and Misraim". He opened his organization to both men and women and began to
teach the forbidden lore of the Masons to both genders, for which he was reprimanded.

During Papus' lifetime there existed Martinist Lodges which conferred 'Higher Degrees of a
para­Masonic character'. The desire of Papus was to return to the "veritable Martinism", 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 "Rite of
Memphis­Misraim". They create a Martinist Grand Chapter, composed exclusively of High
Degree Masons. The Martinist Grand Chapter would act as a "bridge" between the O:::M::: and
the R.'.E.'.R.'.

In 1911 Papus signed a treaty under which he recognized the UNIVERSAL GNOSTIC
CHURCH as the official Church of Martinism. By so doing, he linked the Order revived by
him to the secular Western doctrine. The idea of a gnostic Masonic Martinism had begun and
would be taken up, shortly before the death of Papus, by Teder, Bricaud and Chevillon, but
would be extinguished by Dupont in the 1960's. Bro Charles Detre (Grand Hierophant of
Memphis Misraim) succeeded Papus and under his leadership the order took on a more
Masonic outlook.

Rene Guenon

In 1907 Rene Guenon is initiated into Martinism. Rene Guenon is recognized today as one of
the great Christian mystics of the 20th century. He was also initiated into the "Antient and
Primitive Rite of Memphis­Mizraim" at the "Humanidad­Lodge 204" in 1907. At the
'Congres Maconnique Spiritualiste' Guenon received the 30º (Knight Kadosh) and 90º of the
M.'.M.'. In 1908 Guenon was raised to the 3º degree of Master Mason. Guenon also was also
ordained as a Bishop of the Gnostic Church.

His work comprises fundamental studies related to Initiation, a subject completely re­exposited
by Guenon from the traditional perspective: Perspectives on Initiation, Initiation and Spiritual
Realization, Studies in Freemasonry and Compagnonnage, etc. René Guénon says that two
dates mark historically the fundamental spiritual degeneration of the West: first, the destruction

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of the Order of the Knight Templars in 1314, which defines precisely what René Guénon
called "modern deviation", and the Treaty of Westphalia in 1648 which severed, in the
historical and "outer realm", the link between West and what René Guénon defined as the
"Supreme Centre". According to the doctrine exposed by Guénon, the "spiritual realisation"
leads to the effective identification with the states of being that are superior to our transitory
human state, and ultimately to the "Supreme Identity" with the Supreme Principle or Absolute
Reality.

Urged on by some of his friends and collaborators, Guénon agreed to establish a new Masonic
Lodge in France founded upon his "Traditional" ideals, purified of what he saw as the
inauthentic accretions which so bedeviled other Lodges he had encountered during his early
years in Paris. This lodge was called La Grande Triade ("The Great Triad"). This lodge,
belonging to the Grande Loge de France, remains active today.

Guenon came in conflict with Papus and his associates when tried to establish a Templar order,
"Ordre du Temple Rénové" of which Guenon would be the Grand Commandeur. In 1909,
Papus 'forced' the Martinists to make their choice between Guenon's Templar order and the
'Ordre Martiniste'. Guenon was entrusted with the insignia and documents of the OKR+C,
Ordre Kabbalistique de la Rose+Croix. Guenon did not break with Masonry.

Robert Ambelain

On 1944, De Lagrèze appointed Ambelain as a Delegate ( 95º) of the Antient & Primitive
Rite of Memphis­Misraim. De Lagrèze had given a charter of the M.'.M.'. including the
following Degrees ; 4º, 12º, 14º, 18º, 32º and 33º followed by the supplemental grades 66º, 90º
and 95º. De Lagrèze's charter which he gave to Ambelain, was based on a charter which he had
received from John Yarker on September 9, 1909 ( 33º/95º ), which was "confirmed" by
Joanny (Jean) Bricaud. De Lagrèze and Ambelain founded during the war also a M.'.M.'.
Lodge (and its Chapter) called "Alexandria in Egypt", which resided in Ambelain's home. De
Lagrèze also possessed the grade of "Grand Profès" of Willermoz' C.B.C.S., and he was the
"Grand Master" of the ELUS COHEN. In 1943, the ORDRE DES CHEVALIERS MACONS
ELUS­COHEN DE L'UNIVERS, the "Elus Cohen", was officially "reconstituted" with De
Lagrèze as Grand Master and Ambelain as its Deputy Grand Master. De Lagrèze conferred all
the mentioned degrees to Ambelain / Aurifer. Both men were consecrated into the "Eglise
Gnostique Apostolique". The Orders represented by Ambelain were in the possession of all the
essential degrees, including the degree of "Reaux­Croix". The S.I. members of Ambelain's
circle during the war, founded the group A.G.L.A. Several well known Martinists/High Degree
Masons were part of Ambelain and De Lagrèze's circle. Ambelain affirmed that Martinism did
not have a legitimate lineage, except through the R.E.R., Régime Écossais Rectifié" or
"Rectified Scottish System of Willermoz.

The degrees belonged to the "Ordre des Chevaliers­Macons Elus­Cohen de L’Univers"/"Order

of Knight­Masons Elect Priests of the Universe", are the Operative degrees. The "Ordre
Martiniste des Elus Cohens" also initiated into the usual three degrees of Martinism, this was

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the "outer order" which formed the ante­chamber of the Operative degrees.

The Higher Degrees of Ambelain's Elus Cohen were obtainded from De Pasqually's original
Rite, which was originally divided into three classes + a "secret class". Ambelain's first degree
(Master Elect Cohen) belonged to Pasqually's second class of degrees (Classe du Poche), his
second and third belonged to Pasqually's third class (le Degrès du Temple), and his fourth
belonged to Pasqually's secret class (le Classe Secrète) which contained the degree of Réau­
Croix. The esoteric content of the third degree, Commander of the Orient (also known as
"Grand Elu de Zorobabel") was based on the Eleusin Mysteries, it prepared the candidate for
the secret grade of Rèau­Croix. The original significance of this grade according to Pasqually
was through magical evocations to establish contact with the highest realms of the Spirits of
the Eulis Cohens. When the Grand Architect had driven the demonical forces away from the
sphere of the Earth, it lay in the hands of the Rèau Croix to attract the Celestial Forces, and
transport these forces into the mundane Aura. These forces were brought down by either visual
or acoustic manifestation through the Rêau Croix, in order to create a link to the original image
of man. and thus integrating it within each individual soul.

Ambelain always looked for possibilities to expand the Order. One has to bear in mind that
Ambelain lead a federation of orders, including M.'.M.'., Gnostic and Rosicrucian
organizations. Ambelain lead several initiatic organizations which were closely linked with
each other ; The Martinist Order, Memphis­Misraim Rite, Elus Cohen, Kabbalistic Order of
the Rose+Cross, and the E.G.A., Ecclesia Gnostica Apostolica, the "Gnostic Catholic
Apostolic Church" ("Catholic" as in "Universal "). Like John Yarker, Theodoor Reuss and
Papus, Ambelain continued a system of Higher Degrees, in which all aspects of ("Western")
Occultism and Mysticism were taught.

Jules Boucher
Ordre Martiniste Rectifié

Jules Boucher (1902­1955), who was a chemist at Rhône­Poulenc, was fascinated by Magic,
Alchemy, and (occult) symbolism. After his involvement with Les Frères d'Héliopolis Boucher
became the driving force behind a number of (short­lived) occult organizations. One of these
groups was Le Grand Lunaire (Grand Moon). Not much is known about this group. It is stated
that, at one time, both J­J Champagne and René Schwaller de Lubicz were among the visitors
of the meetings of this group. If this information is correct, this would mean that Le Grand
Lunaire was founded somewhere before 1926 (the year of Champagne's death). The sigil of the
Grand Lunaire was the Baphometis (Eliphas Lévi's 'Goat of Mendes').

According to Robert Ambelain the group involved itself i.a. with 'black magic'. Boucher
allegedly also attended the so­called “réunions" organized in Paris by Maria de Naglowska
with her expositions on the “Troisième Terme de la Trinité”, a kind of Luciferism combined
with sexual ceremonial actions (the Golden Mass). Maria was i.a. a disciple of P.B.Randolph’s
work and a member of a secret sect, der Chlysten (German). In her Paris Temple (1937) she
practiced a system which was a mixture of (magical) Gnosticism, oriental Tantrism and
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Rosicrucianism. Boucher used the name ‘Claude d'Ygé’ within this group.

In the 1930's Jules Boucher, together with a certain mrs Maryse Choisy, founded the
"Association for the Restoration of Traditional Occultism", L' A.R.O.T. The subjects of the
teachings of the A.R.O.T. were ; Esotericsm ­ Religion Hindu Doctrines­Yoga Alchemy
Spagyrie ­ Hermeticism Astrology (general, Cabalistic) Methods of Psychic Development
Dowsing Clairvoyance Magic ­ Hypnotism ­ Magnetism. L' AROT disbanded probably in
1941 when the nazi's prohibited all order­activities in France. During the Second World War
Jules Boucher became part of a circle of occultists (read: Martinists and High Degree Masons)
that was led by George Lagrèze and Robert Ambelain. This circle included such men as Robert
Amadou, Rene Chambellant, and Camille Savoir (for more information on this Martinist­
circle, see my essay on the Martinist Order). Boucher received his Martinist initiation in 1942
from Robert Ambelain. Boucher was also involved into the clandestine activities of French
Freemasonry during the War. In 1943 he became a member of the clandestine lodge L'Arche
d'Alliance (G.L.D.F.) and was furthermore a member of the masonic circles (Ateliers) Amitiés
Internationales, Chéops, and Orphée.

In 1943­44 Boucher allegedly was initiated into Egyptian Masonry ­ Memphis Misraïm ­ at
Lodge Alexandrie d’Égypte which resided at Ambelain's home address. In 1948 Boucher
founded L'Ordre Martinist Rectifié. This Martinist Order was closely related to the Universal
Gnostic Church (Église Gnostique Universelle). Boucher was also a accomplished writer. He's
the author of i.a. “Manuel de Magie Practique” (which Boucher dedicated to his master,
Fulcanelli) and “La Symbolique Maçonnique”. Jules Boucher died in 1955, his Ordre
Martinist Rectifié was disbanded after his death.

Martinist Masonic Order in Italy

Under the name "Martinisti Napolitani" (Ordine Martinista Napolitano) the disciples of
Eliphas Lévi designated a group of Italian students of the "Maestro". Occultism is part of the
curriculum of the Order. The Order emphasizes on Meditation, Alchemy, and (Enochian)
Ritual.

The present­day curriculum of the Neapolitan Martinists is based on the A.A. ­ SCALA DI
NAPOLI (Arcana Arcanorum degrees of Memphis­Misraim) and Cagliostro's Egyptian
Masonry. Gaston Ventura has claimed that the 88º of the Arcana Arcanorum contains a
Martinist initiation of Unknown Superior ­ corresponds with the grade of "Free Initiator ",
otherwise known as S.I.I.. The Crown of the A.P.R.M.M. is found in the 87° through 90°
(Régime de Naples), which “composes the entire philosophy of the True Rite of Misraïm” and
which furnishes “a developmental explanation of the rapport between Man and God, through
the mediation of heavenly spirits.” 87º up to 90º are the famous Arcana Arcanorum Degrees,
made famous by Cagliostro in the 18th. Century. According to Grand Master they has an
Initiatic chain which exists for centuries and which goes all the way back to Ancient Egypt.
The Egyptian Egregore was adapted to the "Fratellanza Magico­Hermetica" of the middle­
ages. In this context hint at the ancient tradition of the ancient Italian "Wicca" tradition which
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is known as "Stregheria". Their mysteries were based on the Isiac (Lunar) and Osirian (Solar)
mysteries. The Ordine Martinista Napolitano states that the first Grand Master was Don
Raimondo de Sangro (1710­1771), Prince of Sansevero, who was one of the most famous
Alchemists and Masons in the 18th century.

Francesco Brunelli

The Ordine Martinista Antico / Ordine Martinista Antico e Tradizionale (1971) was "officially"
founded in Rome in 1971, under the name of "Ordine Martinista di Lingua Italica". The
founders of the Order were former prominent members of the "Ordine Martinista", lead by
Gastone Ventura at the time. Several of the members of the Supreme Council of the "Ordine
Martinista", among which Francesco Brunelli, did not wish to acknowledge the office of Grand
Master Ventura any longer and caused a schism within the Order. Ventura's "Ordine
Martinista" was based on the traditional Order of Papus, with an emphasis on the
philosophical­metaphysical aspects, but without the possibilities to advance to the so­called
"Higher degrees" which were also part of Papus' system. Therefore the " Ordine Martinista di
Lingua Italica" was founded with an emphasis on the Operative system of Ambelain ("pratiche
magico­teurgiche di Ambelain") and the inspiration taken from the French Martinezists,
without losing sight of the original intention (Devotion, 'the Way of the Heart') as advocated by
LC de Saint­Martin. The "O*M* di Lingua Italica" was founded by seven Martinists ; Luigi
Furlotti (Aloysius), Francesco Brunelli (Nebo), Claudio Travaglini (Lucius), Giuseppe Rossi
(Sirius), Alessandro Gamerra (Melkior), "Sette", and "Ignis".

In 1972 Brunelli is installed as Grand Master in the city of Perugia. In the following 10 years
under Brunelli the order flourished throughout Italy. The order had lodges in Perugia
(residence of Brunelli), Rome (residence of Sette and Libertus, successor of Brunelli), Milan,
Turin, Genoa, Florence, Bologna, Taranto, and Palermo. In 1974, the "O*M* di Lingua Italica"
officially changed its name in "Ordine Martinista Antico e Tradizionale". The new name
should emphasize the distinction between the "Ancient & Traditional Martinist Order" and the
so­called "Order of Venice" (Ventura's "Ordine Martinista"). Around the midst of the 1970's
Brunelli published a book called "Daleth" ("Libro Daleth"), a guide­book of Theoretical­
Practical work ment for the S.I.I members of the Order.

Around 1980 there were some internal discords with regard to the S.I.I/Initiator­degree, a
problem Brunelli could not solve in time during his reign. Brunelli addressed this "problem" at
the 1981 "Collegoi degli Iniziatori" ('College of Initiators"). Francesco Brunelli was also
Grand Hierophant of the "Ancient & Primitive Rite of Memphis­Misraim", a Grand
Master of the OKR+C, and primate for Italy of the 'Univeral Gnostic Apostolic Church'
(Gnostica Apostolica Universale).

In 1981, Francesco Brunelli contacted the known Italian initiate Frank G. Ripel to restructure
the Ancient and Primitive Rite of Memphis­Misraïm and the situation of the Rite was the
following: 99º or International Head of the Egyptian Oriental Order of the Ancient and
Primitive Rite of Memphis­Misraïm, 98º or Incognito Superior.

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Martinist Masonic Order in England

James Ingall Wedgwood

James Ingall Wedgwood began his spiritual career at the age of sixteen, when he was accepted
as a "young Wolf" by a local Masonic Lodge. Very soon, the determined young man climbed
to the various degrees, and after meeting John Yarker and Theodor Reuss joined other fraternal
and occult Movements. Martinism was one of them, and it had a great impact on his
philosophy by introducing him to the concept of Reintegration. According to this concept, all
creatures will one day return to unity with God, an idea Wedgwood included in the Liturgy of
the Liberal Catholic Church.

By 1910, James Ingall Wedgwood had received all the degrees from two Egyptian Rites.
From 33º to 94º in the Rite of Memphis, and from 33º to 90º in the Rite of Misraïm (including
the 66º, which is allegedly a Bishop consecration). He already had received all the degrees to
the 33º of the Ancient and Accepted Rite of Cerneau from John Yarker himself, and the highest
degrees of the Martinist Initiation by Theodor Reuss. Having received proper authority to do
so from Yarker and Reuss, James Ingall Wedgwood, founded in London an independent
Martinist Lodge named The Temple of the Rose and the Cross. Martinism having welcomed
women since the 1780's , this Temple includes at least two women as Major Officers.

Wedgwood initiated Charles Webster Leadbeater to Masonry (Scottish and Egyptian), and to
Martinism, some ten years later, in Sydney, Australia. And again some twenty years later, was
one of the founders of The Souvereign Sanctuary of the Egyptian Rite of the Ancient
Mysteries in Adyar, India.J.I. Wedgwood joined the Theosophical Society, and became very
active in England, and as a Freemason helped the French Co­masonic Obedience Le Droit
Humain to develop in England first, in Australia and other British Colonies. Simultaneously,
he promoted Martinism and Egyptian Rites. His work was supported by the leaders of the
Theosophical Society, as Martinism had been a hidden part of it from its beginning. In 1921,
Mr. G. Macbean, a member of the Theosophical Society, was named ambassador of England to
Parlermo. He had become a member of the Egyptian Rite in England, and worked with
Wedgwood in the Rite of Memphis­Misraïm. The independant Sovereign Sanctuary of the
Egyptian Rite of Palermo was chartered in 1887 by a Grand Lodge in Egypt. It was revived
when Macbean accepted his election as Grand­Master.

Under the authority of this Charter, the "Sovereign Sanctuary of the Egyptian Rite of the
Ancient Mysteries" was created as an "independent, non­Masonic organization" with a new
Constitution, authorizing women to work in this Rite as full partners. Mrs. Annie Besant was
appointed as its first Grand Master. Besides her, the members of this Souvereign Sanctuary
were: Bishop George Arundale (England), Bishop Charles Webster Leadbeater (Australia),
C. Jinarajadasa (India), the Rev. Prince Michad Tokaresvky (Poland), Mrs. Shrimati Rukmini
Devi Arundale (India), and the Rev. Prof. J. van der Stok (The Netherlands). The new
Sovereign Sanctuary authorized a revision of the Rite of Memphis­Misraïm, and reduced the
number of degrees from 95º to 7º. It also absorbed the Martinist Succession and activities of
the "Temple of the Rose and the Cross" and of the other Temples in Adyar and Sydney, opened
by Wedgwood at the beginning of the 20th century. In his experiements he tried to use his
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experience first as a Martinist by re­introducing the concept of the Unknown Masters, similar
to the doctrine of the French Theosopher Louis­Claude de Saint­Martin, then as a ceremonialist
by using stones worn by the Officers of the Lodge, in a method similar to the one he used
while revising the Tridentine Liturgy. Not supported by regular Obediences, not even by the
Droit Humain, he worked with independant groups.

Hermetic Martinist Order was founded somewhere between 1975 and 1980* in the United
Kingdom by a member of the "Ordre Martiniste et Synarchique" of England, a mr. Bourke.The
Hermetic Order of Martinists is accessible only to Freemasons of the Societas Rosicruciana in
Anglia (S.R.I.A.). The HO*M* is a purely Masonic branch," found mainly in English speaking
countries and with a similar direct initiatic link".

The H.O*M* does not initiate women. Their lessons are taken from the teachings of the "Ordre
Martiniste et Synarchique". The majority of known English Martinists carry a lineage
descending from "Ordre Martiniste et Synarchique". There's another 'active' Masonic
Martinist branch working in England at the moment which filiation is derived from Papus and
Bricaud, and the "Ordre Martiniste S.I.", this English variety is known as the "Martinist Order
of Unknown Philosophers".The M*O*U.P. started in 1998 as the English branch of the "Ordre
Martiniste S.I.". In the beginning 1999 the English branch became independent because they
choose to work in the Masonic Tradition ­ "Order of Knight Masons Elect Kohen of the
Universe".

Martinist Masonic Order in America

Edouard Blitz

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 the 'Memphis­Misraim Rite'. 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
quasi­Masonic 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". 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' 3 'essential' Degrees are in 1887:

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* 1. ASSOCIATE (Philosophic)
* 2. INITIATE (Mystic)
* 3. S:::I::: (Kabbalistic)
* 4. S:::I::: (Administrative)

As one notices, Blitz also mentions the "Administrative­Degree" (S:::I::: ­Administrative), as a

side­degree. This was given to S.I.­members, who were willing to help their Lodge on a
'administrative­level'. The mentioning of the "S.I. Aministrative Degree" undermines (at least
on paper) the general assumption within the 'Martinist­movement' that the 'Administrative­
Degree' did not exist at the time of Papus (Grand Hierophant of Memphis Misraim); "1975 12
20, the administrative rank of S.I.G.I is removed, since it was not existing at the time of Papus.

The first three degrees belonged to the "First Temple". Blitz also refers to Degrees belonging to
the "Second Temple". This 'proves' that there already existed (again, at least on paper) Higher
Degrees within the "Ordre Martiniste", before the foundation of the Supreme Council of the
O.'.M.'. These "accessory Degrees of application" were:

* 5. Vth Degree
* 6. VIth Degree
* 7. VIIth Degree

Blitz does not 'name' them, he just refers to these grades as being the fifth, sixth, and seventh
Degree. Blitz speaks about 7 degrees belonging to the 'First Temple' and another 3 degrees
belonging to a 'Second Temple’.

Lodge Melchisedech

Lodge "Melchisedech No.208" would around 1911 become "Grand Lodge No.322". The
degrees of the OKR+C (Ordre Kabbalistique de la Rose+Croix), "Bachelor", "Master" and
"Doctor" of Kabbala, were reserved only for the high degrees of the Masonic Rite of Memphis­
Mizraim (above the 33rd Degree). The 'system of Degrees' of the O*M*, as practised at Lodge
Melchisedech No.208 in 1911, proved to be an elaborate­ and intricate system (and pompous)
including Higher Degrees " of an infinitely more Occult character than those usually known".
The M.M. Degrees beneath the 33rd Degree (equal to the Scottish Rite), "Secret Master" (4th),
"Grand Pontiff" or "Sublime Scottish" (19th) and "Sovereign Grand Inspector General" (33rd),
were equivalent to the Martinist degrees of "Initiate", "Unknown Superior" and "Free Adept".

Lodge Melchisedech conferred also Higher Degrees. These degrees were connected with
practical Kabbalism, Christian Gnosis, as well as to Spiritualist Masonry (Memphis­Misraim).
“General Rules and Regulations of the Respected Lodge Melchisedech No. 208", shows that in
addition to the classical degrees of ordinary Martinism (Associate, Initiate, Unknown Superior,
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Free Adept, the latter being the modern “Free Initiator”, known also as S.I.I. or S.I. IV), the
said Lodge conferred also Higher degrees such as “Royal Initiate”, “Perfect Adept”, “Sublime
Commander”. These quasi­Masonic offerings may have contributed to the defection of
American Martinists under Dr. Edouard Blitz, who perceived an encroachment upon the
purview of Freemasonry and did not want to be associated with an Order that could be
considered clandestine by legitimate Freemasons.

Lodge Melchisedech conferred the following Degrees (1911):

The "classical" Philosophic degrees of Martinism

* 1. Associate
* 2. Initiate
* 3. Unknown Superior
* 4. Free Adept

The 4th grade, "Free Adept", corresponds with the modern grade of "Free Initiator ", otherwise
known as S.I.I. or S.I. IV. It seems likely to presume that the ordinary S.I. was not empowered
any longer to found a group on his/her own at the time. Masonic degrees called “Secret
Master” (4th), “Grand Pontiff” or “Sublime Scottish” (19th) and “Sovereign Grand Inspector
General” (33rd), are equivalent to the Martinist degrees of “Initiate”, “Unknown Superior” and
“Free Adept” [respectively], conferred by the respected Lodge of Melchisedech No. 208.

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 also incorporated the Rite of Memphis­
Mizraim into his organization­system. 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 Henri­Charles 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,
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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 Gustave­Lambert Brahy, and
L'Ordre Martiniste des Pays­Bas, 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 Martiniste­Martinéziste 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 Martiniste­Martinéziste of Lyons was founded by Charles Detré in 1916. The

successive Grand Masters of this Order were: Charles Detré "Teder" (1916­1918), Jean
Bricaud (1918­1934), and Constantin Chevillon (1934­1944). It was finally closed by its last
Grand Master Henri­Charles 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 Elus­Cohen de l'Univers founded by Don Martinez de Pasqually in
1768. It was merged with Freemasonry by his disciple and successor Jean­Baptiste
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 Martiniste­Martinéziste" 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.
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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 to reconnect
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 Gustave­Lambert Brahy, Pierre­Marie Hermant, Stéphane Beuze,
Maurice Warnon, who resigned in 1975 to work in the "Ordre Martiniste des Pays­Bas". All
four were former members of the Supreme 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 Pays­Bas, 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 Warnon­Poortman. This Order is currently
active in the Netherlands, Belgium, Canada, France, England. Gerrnany, Greece, Sweden, the
Czeck Republic and the United States of America.

Modern Martinist Order

1898 a covenant was signed which confirmed an alliance between the Martinist Order and the
Illuminati Order from Germany. One of the members of the I.O. was Theodor Reuss. 1901
Papus chartered Reuss as Grand Master of Martinist Order for Germany. The title Reuss
received as Head of the German Martinists, was Inspecteur Spécial, I.'.M.'.

In 1911 "L'Eglise Gnostique Universelle" became the "official" Church of the "Ordre
Martiniste". The Supreme Council had issued a decree of recognition. The intention of the
"Ordre Martiniste", was to act as a preliminary order and gateway to Higher Degrees and
teachings. 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.

In more recent times the Martinist Order is reconstituted and subdivided into two initiatic
organizations:

a) An Exterior Circle, called “Order of Saint­Martin”, which corresponds, on the one hand, to
the old Martinist Order, and on the other hand, to the ancient Exterior Order of the M.O.E.C.,
which includes members of both sexes, having the following degrees:
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* 1st Degree ­ Associate

* 2nd Degree ­ Initiate
* 3rd Degree ­ Unknown Superior
* 4th Degree ­ Unknown Superior Free Initiator or “S.I.I.” or “S.I. IV”,

The fourth degree is reserved only for males members except in cases which have been
previously submitted to the Board of Directors of the Order (Chambre de Direction de
L’Ordre). This is the classic Martinist Order.

b) An Interior Circle, called “Order of Elect­Cohens”, corresponding to the ancient Interior

Order of the M.O.E.C., comprising male members who have attained to the following degrees:

* 1st degree ­ Master Elect­Cohen

* 2nd degree ­ Knight of the Orient
* 3rd Degree ­ Commander of the Orient
* 4th Degree ­ Réaux­Croix

The Superior Inconnu, the S.I., the Societe de Iesus/Jesus: the Jesuits, whose members are the
top ranks of (at least key orders of) the Martinists (& the Ordo Templi Orientis). Memphis­
Misraim Rite & Marinists are both senior to the Rosicrucians (including AMORC & the
Societas Rosicruciania).

How the Memphis­Misraim Grand Hierophants fit into this picture ­ S.I. Martinists are
"Grand Tribunal" level (91°­99°). It is very interesting that the intelligence community related
head of P2, Lucio Gelli, was a member of the Memphis Misraim Masonic Lodge (the
Synarchist branch of Freemasonry) prior to his founding of P2. The Lodge P2 (before its
charter was withdrawn) was under the Grand Orient of Italy which practise M&M.. The
illuminati Rite of Memphis and Misraim and various other rituals and Rite's of Freemasonry
under direct P2/Jesuit control are practiced elsewhere around Italy and France under various
Masonic Obedience. Supreme Council of Transformation, leading to the knowledge of the true
Invisible Masters of the 39th and last degree of the Monte Carlo illuminati system known as
THE INVISIBLE MASTERS.

ORDRE KABBALISTIQUE DE LA ROSE+CROIX

In 1887 Saint­Yves d'Alveydre introduced Papus to the Marquis Stanislas De Guaita (1860­
1898). In 1888 De Guaita, J.Peladan, Oswald Wirth, Papus and others would found the
"ORDRE KABBALISTIQUE DE LA ROSE­CROIX" ("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
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level' within the "OKR+C".

The Martinist Order retain with the Kabbalistic Order of the Rose­Croix (L’Ordre
Kabbalistique de la Rose­Croix) traditional ties. The said Kabbalistic Order of the Rose­Croix,
unlike the other iniitatic organisms, persists in conferring the degrees of “Bachelor”, “Master”,
and “Doctor” “of Kabbalah” ­­ only to those who have attained and passed the 3rd degree of
“Unknown Superior” (S.I.).

L'Ordre Kabbalistique de la Rose Croix (Kabbalistic Order of the Rosy Cross) ­ L'OKR+C
conferred degrees as a sort of free university. The initiations consisted of 3 degrees, and one
secret fourth degree. O.K.R.C. was closely attached to the Martinist Order and the Gnostic
Church. The first exam resulted in a Bachelor's in Kabbalah and consisted of the study of the
western tradition, particularly that of the Rose­Croix and the knowledge of the letters of the
Hebrew Aleph­Bet, their form, their name and their symbolism; the second conferred a
Licentiate in Kabbalah focusing on the general history of religious traditions throughout
history and how they reflect a more universal Truth as well as the study of certain Hebrew
words. This part of the exam was oral. A second written part consisted of a philosophical,
moral or mystical question whose answer ought to have been made evident to the candidate by
this point; the third consisted of the defense of a thesis with discussions on all the points of the
Tradition and conferred the degree of Doctorate of Kabbalah.

The "Kabbalistic Order of the Rose+Croix" is seen as the "inner circle" of some Martinist
Orders. The "Higher degrees" of the Martinist Order are the three grades of the OKR+C:

1st to 4th = Associate thru S:. I:. IV are the Martinist Degrees
5th to 7th = OKR+C Degrees

The Kabbalistic Order of the Rose­Croix had degrees which were equal to higher degrees,
which they called “Bachelor”, “Master” and “Doctor” of Kabbala, and these degrees were
reserved only for the high degrees of the Masonic Rite of Memphis­Mizraim (which degrees
were above the 33rd),

The original OKR+C of Stanislas de Guaita did not confer any degrees but maintained a
system of examinations of which each examination was granted with a diploma. The order had
three diploma degrees of: Bachelier (Bachelor), Licencie (Master) and Docteur en Kabale
(Doctor of Kabalah).

Robert Ambelain "revalued" the OKR+C diplomas into "4 Initiatory Degrees", the so called
"Rose­Croix" degrees:

The "Rose­Croix" degrees that Brother Ambelain (Grand Hierophant of Memphis Misraim)
used descended from different traditions:

* 1° S.I.I. ­ Martinist
* 2° RC de Kilwinning ­ Scottish Masonry
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* 3° Réau­Croix ­ Elus Cohen

* 4° RC d'Oriënt ­ from Lagreze's R+C Order.

Lagreze was initiated into the ' RC d'Orient' by Dimitri Semelas­Deon .

The "Rose­Croix" degrees act as a portal to the "Ordres des Chevaliers EASIA­EASIE",
"Eques A Santo Iohanne Apostolo ­ Eques A Sancto Iohanne Evangelista" which are
associated with the Rose­Croix d Orient.

The Rose†Croix Martinist Order offers a unique course of the Three Martinist Degrees' study
and practice in Martinism that can be completely taken by correspondence, although the
Culminating S:: I:: Initiation must be received in person.

The Martinist Order of Unknown Philosophers

It 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 ­ 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.

The Martinist Order of Unknown Philosophers consists of two Circles:

a) The External Circle for esoteric studies, which is a school of instruction for the first
two degrees which meet in an “Instruction Lodge”,

b) The Inner Circle of the S.S.I.I. who meet in a “Chapter” or “Grand Chapter” and
whose will is to be part of this chosen community called the “Inner Sanctuary”, “Society
of the Elect” or “Inner Church”, which is aware of the universal and central character of
esoterism and for which “the present possession of God, of Christ in us, is the centre to
which all mysteries, as the rays of a circle, focus.”.

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,
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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.
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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 so­
called '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 Saint­Martin only 'spoke' about one initiation, the 'Supérieur Inconnu'.The first two
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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 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 Louis­Claude de St Martin, which is called S I . Alternately,

we can consider that this Initiation comes from both Martinez de Pasqually and Louis­Claude
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,
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"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 re­integration. 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
re­integration 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 re­integration 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 Louis­Claude 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.

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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.

CONCLUSION
The Martinist Rite constitute a Superior Rite of Masonry.
In order to be admitted, one must have attained the degree of Master Mason.
The privilege of Initiation is removed from Free Initiators except to form regular Lodges.
Initiation will be paid for by the neophyte, the cost of initiation, of correspondence, of
printing, etc. etc.
Mixed Lodges will be tolerated but there will be a separate ritual.
No one will be admitted to the High grades of Martinism except Masons.
The Masonic character of both ritual and history call for a Masonic organization.
Martinist Masonry will use the Bible, on which the candidates will take their oath.
Union between the Martinist Rite and the regular Masonic powers.
The Martinist Order will constitute the respective degrees of High Grades Masonry.
The Ancient and Primitive Rite and the Symbolic Lodge should be, and must be
consulted.
The ritual will be based upon the A.P.R.M.M., the Egyptian Rite.
The Martinist Order will be placed on par with the Memphis Misraim Rite.

Gnosis Cardia (Knowledge of the Heart)

is the main focus of the

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Martinism.

© 2009 Ancient and Primitive Rite of Memphis Misraim, Sovereign Sanctuary for Bulgaria

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