Martinism is a form of Christian mysticism and esoteric Christianity concerned with the fall of the first man, his materialistic state of being deprived of his own divine source, and the process of his eventual (if not inevitable) return, called 'Reintegration'.
As a mystical tradition, it was first transmitted through a Masonic high-degree system established around 1740 in France by Martinez de Pasqually, and later propagated in different forms by his two students Louis Claude de Saint-Martin and Jean-Baptiste Willermoz.
The term Martinism applies to both this particular doctrine and the teachings of the reorganized "Martinist Order" founded in 1886 by Augustin Chaboseau and Gérard Encausse (aka Papus). It was not used at the tradition's inception in the 18th century. This confusing disambiguation has been a problem since the late 18th century, where the term Martinism was already used interchangeably between the teachings of Louis-Claude de Saint-Martin and Martinez de Pasqually, and the works of the first being attributed to the latter.Baader, Franz von Enseignement secrets de Martinez de Pasqually
Three branches Martinism can be divided into three forms through which it has been chronologically transmitted: the theurgic tradition of Martinez de Pasqually (Martinezism), the Masonic Templarism of Jean-Baptiste Willermoz (Willermozism) and the Christian Theosophy of Louis-Claude de Saint-Martin. This heritage was reorganized into the 'Ordre Martiniste' in 1886 by Augustin Chaboseau and Gerard Encausse (also known as Papus).
The Élus Coëns
The Élus Coëns (Cohen being the Hebrew for "priest" and "Elus" means "the elect" or "the chosen") was the first, and explicitly theurgical, way that 'reintegration' was to be attained. The Élus Coëns were founded by Martinez de Pasqually, who was Saint-Martin's teacher. The original Élus Coëns ceased to exist sometime in the late eighteenth or early 19th century, but it was revived in the 20th century by Robert Ambelain, and lives on today in various Martinist Orders, including the branch reinstigated by Ambelain himself.
In the highest of the three degrees of the Order of the Élus Coën, known as the Shrine, itself consisting of three degrees of which the highest was the Master Reau-Crois, evocation of entities belonging to the Divine Plane was carried out. This makes clear that the Élus Coëns were not merely a mystical but a magical order. The chief evocation was that of the 'Mender', Jehoshua, and the basic methods were those of the Key of Solomon, including the use of circles, names of angels, planetary hours and symbols. The magical operations of the lower degrees were intended to establish contact between the operator and the Invisible World. Lofty and beautiful prayers recalled the goal which the Order tried to attain. There were also exorcisms intended to strangle demonic influence in the universe and thwart its powers over men, and to combat black magic.Robert Ambelain, "Martinists", Man Myth and Magic 62 (London: Punrell, 1971), 1746-47.
The Scottish Rectified Rite or Chevaliers Bienfaisants de la Cité-Sainte (CBCS)
This was originally a Masonic rite, a reformed variant of the Rite of Strict Observance which, in its highest degrees, uses Masonic-type rituals to demonstrate the philosophy which underlies both Martinism and the practices of the Élus Coëns. The CBCS was founded in the late 18th century by Jean-Baptiste Willermoz, who was a pupil of Martinez de Pasqually and a friend of Saint-Martin. The CBCS has managed to survive as a continually practiced rite from its founding until the present day, both as a purely masonic rite, and as a detached rite which is also open to women.
Louis-Claude de Saint-Martin
The Martinism of Louis-Claude de Saint-Martin is a mystical tradition in which emphasis is placed on meditation and inner spiritual alchemy. Saint-Martin disapproved of these teachings being called 'martinism' by his contemporaries, and instead explained it as a silent 'way of the heart' to attain reintegration. Saint-Martin most likely did not organize this path as an 'order', but gathered small circles of students around him, where he transmitted his teachings.
In a nutshell, the Martinism as we know it today consists of the theurgic tradition of Martinez de Pasqually (Martinezism), the Masonic Templarism of Jean-Baptiste Willermoz (Willermozism) and the Christian Theosophy of Louis-Claude de Saint-Martin. This heritage was reorganized into the 'Ordre Martiniste' in 1886 by Augustin Chaboseau and Gerard Encausse (also known as Papus).
Martinezism: Martinez de Pasqually and the Élus Coëns Jacques de Livron Joachim de la Tour de la Casa Martinez de Pasqually was born in c. 1727 in Grenoble, France, and died in 1774 in Saint-Domingue while dealing with profane business. Martinez de Pasqually was active in Masonic organisations throughout France from the age of 28 onwards. In 1765 he established l'Ordre des Chevaliers Maçons Élus Coëns de l'Univers (Order of Knight-Masons Elect Priests of the Universe), which functioned as a regular Masonic obedience in France.
This order had three sets of degrees: the first were analogous to the symbolic degrees of conventional Freemasonry. The second were generally Masonic, though hinting at Pasqually's own secret doctrine. The third set were blatantly magical: for example, by using exorcisms against evil in the world generally and in the individual specifically. In the highest degree, the Reaux-Croix, the initiate was taught to use Theurgy to contact spiritual realms beyond the physical.
De Pasqually put forth the philosophy underlying the work of the Élus Coëns in his only book, Treatise on the Reintegration of Beings, which first uses the analogy of the Garden of Eden, and refers to Christ as "The Repairer". The ultimate aim of the Élus Coën was to attain – whilst living – the beatific vision through a series of magical invocations and complex theurgic operations.
After Martinez de Pasqually's death, the Élus Coëns continued to operate for some time; however, divisions started to occur between various temples, which became dormant during the first half of the 19th century. The last-known surviving Élus Coën from the original incarnation of the order, Destigny, died in 1868.
Louis-Claude de Saint-Martin
Louis-Claude de Saint-Martin was born in 1743 in Amboise, France, and died in 1803. He was originally a barrister before taking a commission in the army at Bordeaux. Saint-Martin was initiated into the Élus Coëns in 1768 and was active in the organization for at least six years. Saint-Martin was initiated into the Reaux-Croix, the highest degree of the Order, and in 1770 became de Pasqually's secretary.
Saint-Martin became increasingly dissatisfied with the Élus Coëns' use of theurgic ritual, feeling that it was too sophisticated for the desired end. Instead, he favoured inward contemplation, or what he called "The Way of the Heart". Nevertheless, Saint-Martin continued to acknowledge Martinez de Pasqually's influence on his own system of thought. In addition, Saint-Martin drew much inspiration from the work of Jakob Böhme.Saint-Martin, Theosophic Correspondence
In 1777, after failing to convince the Élus Coëns to adopt a more contemplative practice, he cut back his involvement in the Order. He ceased all involvement in 1790.
Saint-Martin outlined his philosophy in several books, using the pen name of "The Unknown Philosopher". These include:
Ecce Homo Of Errors and Truth, 1775 The Man of Desire The New Man Man, His True Nature & Ministry Aphorisms and Maxims The Spiritual Ministry of Man Ten Prayers The Red Book Theosophic Correspondence Natural Table of the Correspondences between God, Man and the Universe, 1782
Note: the books with the name Man or l'homme in French are retellings of Saint-Martin of the main teachings of Martinez de Pasqually and what he learned in Martinezism mixed with Boehme.
There has been some controversy over whether Saint-Martin himself ever founded a formalised Order of Martinists. For example, 20th-century Martinist author Robert Ambelain initially claimed that Saint-Martin founded an order called the "Society of Initiates", but within a few years he became disillusioned with the concept and stated that the Society of Initiates never existed. Others allege that Saint-Martin became involved in a pre-existing society called the "Order of Unknown Philosophers".
Willermoz and the Scottish Rectified Rite
Jean-Baptiste Willermoz (born 1730, Lyon, France; died 1824 also at Lyon), was initiated into Masonry at the age of 20 in a lodge which operated under the auspices of the Strict Observance. He was initiated into the Élus Coën in 1767, eventually attaining the highest degree of the Order, and being named by de Pasqually as a "Superior Judge," one of its most senior officers.
Concerned about dissent in the order after the death of de Pasqually, Willermoz in 1778, together with two other Superior Judges, formulated the idea of creating two additional degrees for the Auvergne Province of the Strict Observance, which exemplified the philosophy, though not the theurgic practices, of the Élus Coëns, while working in the Knight Templar-oriented milieu of the masonic rite. The name of the rite was changed to Chevaliers Beneficient de la Cité-Sainte (CBCS). The degree structure of the rite was thus:
Apprentice Fellowcraft Master Maître Ecossais/Scotch Master Ecuyer Novice/Squire Novice C.B.C.S. (Le Chevaliers Bienfaisants de la Cité Sainte) Chevalier-Profès/Professed Knight Chevalier-Grand Profès/Grand Professed Knight
Having reformed the French branch of the order, Willermoz in 1782 succeeded in persuading the German mother branch to adopt his reforms – though not without meeting considerable opposition from other branches of the Strict Observance, such as the Bavarian Illuminati of Adam Weishaupt.
The French Revolution curtailed the activities of the CBCS in France although the rite was preserved in Switzerland. Today the CBCS, or "Scottish Rectified Rite" (Rite Ecossais Rectifié) has several "great priories" throughout the world: Switzerland, USA., France, both the Waite's & Michael Herbert's Great Priories in England, Germany, Belgium, Spain, Portugal and Brazil, with prefectures and lodges of Saint Andrew as well as Rectified Craft lodges existing in many places from Italy to Brazil to Romania.Archives of Great Priory of America, CBCS
Papus and Chaboseau: the founding of the Martinist Order
The disciples of Saint-Martin spread the Doctrine of the Unknown Philosopher in France, Germany, Denmark and above all in Russia. It was through one of them, Henri Delaage, that in 1880 a brilliant young Parisian doctor, Gerard Encausse (Later to be known as Papus), became acquainted with the doctrines of Saint-Martin. Subsequently, in 1884, together with some of his associates, he established a Mystical Order which he called the Ordre Martiniste or the Martinist Order.
The founding of the Order came about when Encausse met Augustin Chaboseau in 1884. In parallel, Stanislas de Guaita, in association with Papus and Pierre-Augustin Chaboseau founded the Ordre Kabbalistique de la Rose Croix in 1888. Papus and Chaboseau discovered that they had both apparently received Martinist initiation through two different chains of succession which linked back to Saint-Martin and his original disciples. Papus claimed to have come into the possession of the original papers of de Pasqually and to have been given authority in the Rite of Saint-Martin by his friend Henri Viscount Delaage.Apiryon, Tau, (1995) " Docteur Gérard Encausse " However, Encausse realised that there was a "missing link" in his own chain of succession: he and Chaboseau therefore "swapped initiations" to consolidate their lineages.
The Martinist Order which Papus founded was organised as a Lodge system, which worked four degrees: Associate Mystic