Martinism: A Brief Introduction

History

The origins of Martinism stem from one man, The Marquis Louis Claude de Saint-Martin (1743-1803). He was born on January 18, 1743 in the French province of Toursine. His first job was that of Barrister but later he took a commission in the army where it is said he met M. de Grainville, a prominent member of the Elus-Cohen. It seems clear that this man must have influenced Saint-Martin to some extent because only six years later he was initiated into the Elus-Cohen. He studied the practices of this order for a further 6 years but gradually became disenchanted with their theurgical practices. By 1770 Saint-Martin had left the army and had accepted a position as secretary to Martinez de Pasquales and it was during this time (1775) that he published his book, Des Erreurs et de la Vérité, (Of Errors and Truth). As time passed Saint-Martin continued to grow more and more distant from the theurgical aspects of the Elus-Cohen and then in 1774 Martinez de Pasquales died. Saint-Martin tried in vain to persuade the Elus-Cohen to adopt a more Christian form of mysticism but they were totally bound to the original teachings and disciplines of Pasquales. Seeing that such a reformation was beyond his abilities and presumably that there was no advantage to be gained by pursuing this line, he began to teach using his own ideas. It was while involved with these activities that he encountered an eminent German called Rudolph Salzmann and presumably through him joined the Order of Unknown Philosophers. From 1777 to about 1787 he traveled widely throughout Europe and formed a large number of important contacts and during this time we also see him severing all connections with the Elus-Cohen. He also broke all his links with Freemasonry at the same time.

martinist seal

 

In May 1789 the French Revolution burst upon the world with its full ferocity. As though this was not bad enough the infamous “Reign of Terror” masterminded by Maxmilien Robespierre took the opportunity of ridding society of all the nobility it could lay its hands on and since Saint-Martin was of noble birth his life was in constant danger. Despite this obstacle which would have driven any normal man from his own country, Saint-Martin continued to meet his students in his apartments and initiate them into his brand of Theurgical mystic philosophy. To avoid possible recognition by spies all the students were obliged to wear masks and cloaks while attending lectures. Their identities were not known even amongst themselves.

Around about 1790 he traveled to Russia where he met Prince Galitzin who became one of his disciples and subsequently disseminated the teachings of Saint-Martin throughout the ‘Russian Order of Strict Templar Observance’.

Although Saint-Martin was himself somewhat lacking in enthusiasm for religious orders per se we know that he gathered a huge number of followers across the world who were often referred to as Supérieurs Inconnus and it has been put forward that these people set up their own groups using his name and following his teachings. In effect Saint-Martin was simply the catalyst who spurred others to create their own orders using his teachings as their guide. The common thread to be found in all these orders is that of Initiation and that this initiation was always highly private and usually designed around the recipient.

Saint-Martin died in 1803. With innumerable disciples scattered throughout the world they simply continued to teach and pass on these teaching via initiation right up to the present day. As a result of this initiation there is a continuous and unbroken line of initiators right back to Saint-Martin himself.

What is Martinism

In essence Martinism is a philosophical movement based on Mystic Christian illuminist philosophy with theurgical integration added for good measure. The core belief of this religion is that mankind should return to its original and divine state. This was to be accomplished both by metaphysical knowledge and by Theurgical abilities, that is to say magical abilities which would put the user in touch with benevolent and divine powers. The initiation which was originally provided by Saint-Martin himself, gave the student illumination, enlightenment, empowerment. As time went by the additional sciences of Christian mysticism, theosophy, Cabbala, esotericism and Hermeticism were introduced into the religion.

Initiation

One does not seek to enter this religion but instead one is invited to do so in the same manner as Saint-Martin himself used to do. The secret ceremony has at its heart the most important of all concepts, that the initiation must be carried out by one who has received initiation in an unbroken line all the way back to Saint-Martin and indeed all Martinists must be able to prove this. The actual initiation confers powers which then permit the Martinist to understand and apply the ancient magical processes. In understanding these powers the Martinist is expected to live a spiritual life, become an adept in esoteric wisdom and practice.

MARTINEZ DE PASQUALES AND THE ÉLUS COHEN
By Mike Restivo

We may say that no Masonic movement has exerted more influence in 18th century France than that initiated by Martinez de Pasquales, which became loosely known as Martinism. Martinez’ full name was “Jacques de Livron Joachim de la Tour de la Casa Martinez de Pasquales”, and that he was born in Grenoble, France, presumably in 1727. His father was born in Alicante Spain, and held a Masonic patent delivered by Charles Stuart, “King of Scotland, Ireland and England, dated 20th May 1738 and granting him as Deputy Grand Master the power to erect temples to the glory of the Grand Architect”. This patent, and the powers it conferred, were transmissible at death to his son, “The Powerful Master Joachim Don Martinez Pasqualis, aged 28”. We see therefore, that at 28, Martinez was a Master Mason.

Martinez spent all his life working at the creation of a great spiritualized movement within the ranks of Freemasonry. When he eventually organized this movement as an Order, not strictly speaking Masonic, but composed exclusively of Masons, he gave it the name of “Ordre des Chevelier Maçons Élus Cohen de L’Univers”/“Order of Knight Masons, Elect Priests of the Universe.”

Martinez’ spiritual mission began probably around 1758, but there is no doubt that prior to that period, he had worked actively at the promotion of the Freemasonic Order as such. This was the time when the so-called High Degrees were being introduced into Freemasonry, to complement the three basic degrees of Symbolic or Blude Lodge Masonry. These grades were and are:

1st Degree - Apprentice

2nd Degree - Fellow-Craft

3rd Degree - Master Mason

The introduction of these High Degrees was often resented and disapproved of by Masonic authorities controlling the Symbolic Degrees. Martinez himself was actively engaged in creating Masonic grades as such, but worked at forming a kind of “side” organization which would have a more spiritual character than Freemasonry itself. To this organization however, he would only admit Master Masons who had taken the additional Masonic degree of “Elect”.

In 1754, he had founded in Montpellier, France, the Masonic Chapter “Les Juges Ecossais”/“The Scottish Judges”. Between 1755 and 1760, we find Martinez travelling extensively through France, recruiting followers for his own system. In 1760, he is in Toulouse, where he is received in the United Lodges of St. John (Loges de St. Jean Réunies). Later the same year, he is received in “Loge Josué”/“Lodge Joshua” of Foix, France, where he initiates several Masons and forms a Chapter called “Le Temple Cohen”/“The Priests’ Temple”.

In 1761, Martinez is in Bordeau, France, where, on the strength of his Stuart Patent and with the recommendation of the Comte de Maillial d”Alzac, of the Marquis de Lescourt and of the brothers d’Auberton, he is received in “Loge La Française”/“The French Lodge”. It is here that he opens his “Particular Temple” under the name of “La Perfection Élus Écossaise”/“The Elect Scottish Perfection”. The founder members are Comte M. D’alzac, Marquis de Lescourt, the two brothers d’Auberton, de Oasen, de Bobié, Jules Tafar, Morris and Lecembard. On May 26th, 1763, Martinez forwards his Stuart Patent to the Grand Lodge of France and informs them that he has “erected in Bordeaux, to the Glory of the Grand Architect, a Temple housing 5 Degrees of Perfection, of which I am the Trustee under the Constitution of Charles Stuart, King of Scotland, England and Ireland, Grand Master of all Lodges spread over the face of the earth”. The name of the Lodge is then changed to “La Française Élus Écossaie”/“French Scottish Elect”. On February 1, 1765, the Grand Lodge of France approves and charters this Lodge.

In 1765, Martinez leaves for Paris, France, where he stays with the Augustinian Friars on the “Quai de la Seine”. He meets there Bacon de la Chevalerie, de Lusignan, de Loos, de Grainville, J.B. Willermoz, Fauger d’Igéacourt, etc., to whom he delivers his first instructions. He founds with them on March 21, 1767 (Vernal Equinox), the Sovereign Tribunal of the Élus Cohen, with Bacon de la Chevalerie as his Deputy.

By 1770, The Rite of Élus Cohen has Temples in numerous cities, such as Bordeaux, Montpellier, Avignon, Foix, La Rochelle, Versailles, Paris and Metz. A Temple opened in Lyons, and thanks to the enthusiasm of Jean Baptiste Willermoz, this town will become the spiritual capital of the Order for many years.

Meanwhile, in Bordeaux, in March of 1776, Lodge “La Française Elus Ecossaise” closes down. We note that Martinez’ secretary up to that date was one Father Bullet, padre to the Regiment of Foix. Fr. Bullet bore the Élus Cohen title of “S.I.”. History does not record under what circumstances, a presumably Roman Catholic, which alone uses the title “Father/Padre”, cleric, became a member of Martinez’ Order, as Roman Catholics were forbidden to become Freemasons under pain of excommunication although that penalty has recently been relaxed to that of “serious sin”.

In May of 1772, Martinez sails for San Domingo on the “Duc de Duras”, after having applied for a certificate of Catholicism. How he, a Mason and Grand Master of his own High Grade Rite, obtained such a certificate is not explained. He undertakes this journey in order to take up a legacy. On Tuesday, September 20, 1774, Martinez dies in Port-au_prince, Haiti. He leaves a son, then at the Lescar College, near Pau. This son will disappear during the French Revolution, 20 years later. He was baptised on June 24, 1768.

According to which set of documents one studies, the Order of Élus Cohen seems to have nine, ten or eleven degrees. A certain amount of development probably occured in the course of the Order’s existence, and that the degrees were modified, with certain additions authorized by Martinez as his members progressed, between the early days and a later period. Here follows the more reliable constitution. The Order was divided into three main classes, followed by a secret grade:

The first class contained the normal 3 Degrees of Symbolic Masonry plus an additional degree of Grand Elect or Particular Master.

The second class contained the so-called Porch Degrees of Apprentice-Cohen, Fellow-Cohen and Master-Cohen. It was typically Masonic, but contained hints of an underlying secret doctrine.

The third class contained the Temple Degrees of Grand Master Élus Cohen, Knight of the East and Commander of the East. Under the appearance of Masonry, its Catechisms were based upon Martinez’ General Doctrine. The Doctrine is expounded in Martinez’ only book, The Reintegration of Beings, which is a pseudo-commentary upon the Pentateuch. Purifying diet, similar to that of the Levites of the Old Testament, and rituals of exorcism were employed against evil in the individual and collectively in the world.

The secret grade of the Order contained the degree of Réau-Croix, not to be confused with Rose-Croix, a term that was also known in Masonic and Rosicrucian circles at the time. In this Degree of Réau-Croix, the Initiate is put in touch with the spiritual planes beyond the physical, through Magical Invocation or Theurgy. He draws the Celestial powers into his and the earth’s aura. Auditory and visual manifestations, called “signs”, enables the Réau-croix to evaluate his own evolution and that of other “operators” and to determine thereby whether he or they have been re-integrated into their original powers. The grand object of the Order was to obtain the Beatific Vision of the Repairer, Jesus Christ, in response to Magical Evocations. Martinez conferred the title of “Sovereign Judges et Superièurs Inconnus de L’ Ordre”/“Sovereign Judges and Unknown Superiors of the Order”. They were: Bacon de la Chevalerie, John-Baptise Willermoz, de Serre, du Roy, d’Hauterive and de Lusignan.

Before his death, Martinez had appointed as his successor, his cousin Armand Cagnet de Lestère, General Secretary of the Navy in Port-au-Prince, Haiti. He had very little time to devote to the Order, and could just arrange to manage the Elus Cohen Temples of Port-au-Prince and Léogane in Haiti. Divisions occurred within the Temples in Europe. A. C. De Lestère died in 1778 after transmitting his powers to the “Very Powerful Master” Sebastian de las Casas. The new Grand Master did not attempt to reconcile the different branches of the Elus Cohen, nor to unify the Rite. Eventually, the Élus Cohen Temples became dormant.

The Doctrine continued to be transmitted from person to person within Kabbalistic Areopagoi composed of 9 members. In 1806, concerted Theurgic operations were still performed on the important dates of the equinoxes, the rituals thereof being a significant purifying work of the Réau-Croix. One of the last known direct representatives of the Élus Cohen was Destigny, who died in 1868.

After the Second World War, three S. I. Martinists, including Robert Ambelain (Sar Aurifer), its Grand Master, using Elus Cohen rituals that they had obtained from various sources, created a new “Martinist Order of the Élus Cohen” which practices the operative form of Élus Cohen Theurgy. It was years later put to sleep then revived 30 years later again, by Robert Ambelain, who is still alive in Paris, France, at this date (Aug. 22, 1996).

Eliphas Levi

We must move forward now to nearer the time of Saunière and to a new figure within the Martinist movement, Eliphas Levi, the pseudonym of Alphonse Louis Constant. Constant was born in Paris in the year 1810 and received his education in the church of St. Sulpice. Despite the fact that he came from a conventional religious background he began from early age to discover that he had leanings towards the occult. After graduating from school he took up the priesthood but enjoyed only a short success since his political views were decidedly left wing and he also had an eye for the ladies. He wrote freely expressing his opinions and indeed served several short sentences in prison as a result of his outspokenness. Soon after he came into contact with a gentleman by the name of Ganneau who by all account was involved in Magic and the occult and was equally eager to pass on his learning to his new student. He lived from the earnings of his writing for a time on the subject of the occult and took the name of Magus Eliphas Levi. Names which are the Hebrew equivalent of his first names. Levi admitted that he was involved with necromancy and upon visiting London on one occasion in 1854 a woman, claiming to be an adept asked him to conjure the spirit Apollonius of Tyana, a great and ancient magician. Levi prepared for the ritual for a number of weeks beforehand and then on the appointed hour he began the ritual itself. It lasted for 12 hours after which Levi claimed a grayish spirit appeared from a mirror. After asking the spirit to step forward it finally did so and touched Levi’s arm making it go numb and making him drop his sword. At that point Levi lapsed into unconsciousness. Although he spoke with the spirit telepathically he did not disclose what was said. He later admitted that he had several other encounters with Apollonius.

eliphas levi

 

His writing was greeted with a fair degree of popular acclaim and his major works were “The Dogma and Ritual of High Magic”, “A History of Magic”, “Transcendental Magic”, “The Key of Great Mysteries”, and several other occult books.

In The Dogma, Levi devoted 22 chapters to the 22 trump cards, or Major Arcana, of the tarot. He linked each to the letters of the Hebrew alphabet, and to aspects of God.

Of some special significance is the Baphomet which Levi used to adorn his work The Dogma and Ritual of High Magic.

This figure is an ancient one and has been used throughout the ages to depict the god of witches. It is also sometimes known under the name of “The goat of Mendez” named after the city in ancient Egypt where fertility worship to the god BAAL was practiced. This god is also known as the horned god and is a depiction of one of the earliest fertility gods know to man.

Interestingly the image has links with both Freemasonry and the Order of the Knights Templar who it is claimed worshipped the image.

The ties with Freemasonry run like threads through most things within this mystery but here too they can be found within the Martinist order and indeed can be traced back to the very foundation of the order.

April 14, 2008 · Filed Under Freemasonry, Occult Societies 

 

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