Martinism and Martinezism

Application for initiation into the Ordre Martinistes Souverains (OMS). The OMS initiates into the Martinist Way of the Heart as inspired by Louis Claude de Saint-Martin and codified by Papus, the Élus Coëns of Martinez de Pasqually, the C.B.C.S. of Jean Baptiste Willermoz, as well as the Minor and Major Orders of Gnostic Apostolic Priesthood, the Rose Croix d'Orient, EASIA-EASIE and other Rosicrucian currents.

ΑΝΑΜΝΗΣΤΙΚΟ ΛΕΥΚΩΜΑ ΑΝΥΨΩΣΗΣ ΣΤΟ «ΚΑΘΕΣΤΩΣ ΣΤΟΑΣ»
ΤΗΣ ΜΑΡΤΙΝΙΣΤΙΚΗΣ ΣΤΟΑΣ «ΑΜΦΙΚΤΥΟΝΙΑ ΤΗΣ ΜΑΚΕΔΟΝΙΑΣ #3»
ΣΤΗΝ ΚΟΙΛΑΔΑ ΤΗΣ ΘΕΣΣΑΛΟΝΙΚΗΣ
ΚΑΙ ΕΓΚΑΤΑΣΤΑΣΗΣ ΤΟΥ ΣΥΜΒΟΥΛΙΟΥ ΤΩΝ ΑΞΙΩΜΑΤΙΚΩΝ ΑΥΤΗΣ
«Η αποκορύφωση ενός «Κύκλου Εταίρων» στο Καθεστώς «Στοάς» του Σ.Μ.Τ., δεν μπορεί παρά να αποτελεί - έστω και ασυνείδητα για τους πολλούς ανθρώπους, αλλά όχι λιγότερο, ευεργετικά - ένα από τα σημαντικότερα γεγονότα στην πνευματική σφαίρα της περιοχής εμβέλειάς της.
Θα πρέπει να γίνει κατανοητό σε όλα τα Μέλη του Ιερού και Σεβαστού Τάγματός μας ότι, η «γέννηση» μιας Μαρτινιστικής «Στοάς» στη δική μας Παράδοση, δεν είναι αυτόματη, ανώδυνη και χωρίς χρόνο, συνεχή κόπο, ιδρώτα και προσωπικές θυσίες, σαν να ήταν ένα «στατικό» βέβηλο σωματείο.
Οι «Στοές» μας, είναι «ζωντανοί οργανισμοί», με υλική, ψυχική και πνευματική υπόσταση. Είναι η κύρια Μονάδα Ζωής και Δραστηριότητας του Τάγματός μας, με τα 5 Δώματά της και τα 3 επιγενόμενα Περιστύλιά της, ένα «δυναμικό» «παιδαγωγικό» σύστημα, όπως πολύ όμορφα μάς παρουσίασαν σήμερα, στο Όραμα και στην Αποστολή της,  τα Μέλη του Τριμελούς Δικαστηρίου της Νέας Στοάς μας!
Η Μαρτινιστική «Στοά» του Σ.Μ.Τ., ως ζωντανός οργανισμός, ακολουθεί τα «στάδια» κάθε ζωντανού οργανισμού: σύλληψη-κύηση-γέννηση-ανάπτυξη-ακμή-ωρίμανση κλπ. Και παράλληλα μαζί της, συλλαμβάνονται, κυοφορούνται, γεννιούνται, αναπτύσσονται, ακμάζουν και ωριμάζουν και τα Μέλη της, με μια διαδικασία που επαναλαμβάνεται ανανεωνόμενη αενάως, μέχρι την «Αποκορύφωση» της κάθε νέας γενιάς Ικετών-Μελών της… σαν τον αενάως αναγεννώμενο «Ιερό Φοίνικα» των Ε.Ι.Α.Π., σε κάθε νέα «Αποκορύφωση», της κάθε νέας γενιάς νέων Μελών.
Ο «Κύκλος Εταίρων» λοιπόν, αντιστοιχεί στη «Σύλληψη» της Στοάς και των Μελών της, οι «3 Επτάδες Καθοδήγησης» αντιστοιχούν στην «Κύησή» της και η «Αποκορύφωση» των Μελών της αντιστοιχεί στην «Γέννησή» της, την δική της ως συλλογικός  οργανισμός, αλλά και ατομικώς των Μελών της σε μια Νέα Ζωή, ως «Νέων Ανθρώπων» σύμφωνα με τον «Άγνωστο Φιλόσοφο» και ως πλήρων Στελεχών του Σεβαστού μας Τάγματος…»

Por  disposición expresa del destino y la Divinidad llega a ustedes este primer libro que tiene como único objetivo establecer las bases necesarias que nos permitan construir, una plataforma sólida en el camino de la Espiritualidad y sobre todo explicar de manera simple cómo debemos prepararnos para nuestra partida de este mundo material. Este texto, que contiene  las enseñanzas de Mr. Lowe y del abogado chileno, Jaime Galté Carré, orientara al espíritu inquieto a encontrar respuestas a preguntas eternas acerca de temas fundamentales del camino espiritual. Y al avanzar en esta senda nos encontraremos con nuestra propia Evolución que nos permitirá traspasar adecuadamente el Umbral, es decir nuestra muerte física, y así continuar nuestras etapas tal como lo señala la Divinidad y la Ley de la Reencarnación.

[The Second DAILY Invocation: To the Superior agents in Merai nicknamed Mercury; for the spiritual Monday, and not for the temporal Monday. SUNDAY is the true day Monday, given to Mercury.] O you M.10., O you M.93., O you M.21. I CALL you and invoke you by the triple and quadruple-increased power that the Eternal creator has upon his minor creature by his own power— being however, a major Superior temporal one! I am that powerful creature the Lord dedicated to be the most perfect agent to those that are temporally spiritual. Your power is bounded in its faculty of action and operation, of which the God-man of the earth was the point before his prevarication. So that you remember the truth of what I am saying to you, I reiterate to you the first commandment which was made to you by the first man, who subjected your power to his own by the power of his word! I am that first man who was presented to all of you dressed in his first virtue and spiritual power. Warning, fear and trembling are given to you, by the triple and quadruple power of the word controlling you and commanding you to obey promptly the contents of my invocation set before you in the tableau of my operation. I conjure you through all I have that is most sacred, by everything most holy, and the formidable power of O M.52. and O M.47., who preside over all of you from the angles of East and West up to your visual region; I conjure you again by the very name, Holy action of the Eternal O M.68., who presides over you from the angle of the North in your region, so that the most powerful intelligence that is innate in you now joins to my spiritual and temporal wellbeing. I compel you with all your superior powers joining you to do that commanded of you by the Eternal, his actions and operation, and to be in all the circumstances of this temporal life intimately subjected to Him

Исследование предполагает ясное понимание того, чем является объект изучения. Для этого формулируется определение понятия. В статье анализируются определения Ордена мартинистов в России первой четверти XX века в работах исследователей Ордена. Определения рассматриваются с позиций двух подходов. Во-первых, хронологически, когда изменение во времени ориентирует исследователей на те или иные формулировки. Хронологически можно выделить три этапа. Во-вторых, определения группируются по тематическому принципу, по которому главную роль играет содержательное наполнение определения. Определения исследователей рассматриваются за период с 1928 по 2017 гг. Проблемой определения Ордена мартинистов занимались не только исследователи, но и сами мартинисты. Сопоставление определений Ч. И. Чинского (1910 г.) и И. К. Антошевского (1912 г.) с современными определениями позволяет констатировать эволюционный вектор с конкретной точкой отсчета, восходящей к Парижу XIX века.

Cite: Гаврилков М.А. Определение Ордена мартинистов в России начала XX века как предмет научной рефлексии // Мистико-эзотерические движения в теории и практике: мистицизм и эзотеризм в России и других странах постсоветского пространства. Сб. материалов Девятой всероссийской научной конференции с международным участием (9–11 ноября 2017 г., Москва) / Отв. ред. и сост. С. В. Пахомов. Санкт-Петербург: Издательство РХГА, 2018. С. 23-35.

— O PR. 24., O PR. 25., O PR. 26. I CALL you and invoke you as the Superior power of the immensity of your planetary region! It is in you that the Creator has based, by immutable laws, the powerful DAILY operations, action, reaction and bodily vegetation, temporal and spiritual, in support of the general body of earth and all the particular celestial bodies. It is by virtue of these same laws and powers that I CALL you and invoke you by the superior power of yours that the all-powerful God the creator has innately put in me; it is by this same power that I do command you to be always ready in the circumstances of my temporal and spiritual life to obey the commandment of the God-man of the earth: all power has been given you not only in favor of the spiritual and temporal creature, but this same power is subjected to the strength of that which the Creator has placed innate within me, O O O (the same 3 above). Hear my invocation and RESPOND to my operation! I command you to submit your power to mine so they are intimately related together in all works and any operations that I transact in this world for the benefit of my temporal and spiritual being, and for the benefit of those whom I am most interested to make worthy of the fruit of my operations. Obey my word and its divine spiritual power! Yes! I beseech you by the redoubtable word O M.6., by the ineffable word O M.68. and by the almighty invincible word O M.76., that you make to vegetate in my spiritual being and in that period I inhabit for a limited time, the different principles of divine operations that may have been dissipated in my spiritual being. I adjure you again, O, O, O (the same spirits) to bring me faithfully all the different things that you know to be necessary to me for the different operations of divine worship for which the God-man was emancipated from the divine immensity; I command you also, in support of (or on behalf of) those whom I am obliged to remind, of the same subject. I command you to manifest your divine spiritual and temporal vegetative power in the center of the tableau that I plant in front of you (indicating oneself), or the different figures I have traced, intended for your attention, that I may henceforth no longer wander in my spiritual and temporal conduct. As the product of my operation and my various invocations, these are the things that I expect and claim from the strength of your power and that of my operation, for time immemorial. Amen. Amen. Amen. Amen.

The "OMS – Threshold of Initiation" PDF contains all the relevant information on the Ordre Martinistes Souverains (OMS), its means, purposes, and how to apply.

Included is the:
-OMS Public Manifesto,
-Pre-Associate Operation,
-Rule of the Ordre in 9 Points,
-Application.

The Application, which is purely confidential, helps us to start to understand your esoteric history so that we can better serve you, and helps us both to ensure that we are a good fit for each other.

The Pre-Associate Operation is required in order to be considered for initiation so that you may test some preliminary exercises, and we can both evaluate if you are a good fit for the Ordre, and if the Ordre is a good fit for you.

Please direct further questions to the email [email protected] as instructed in the document.

This publication contains, for the first time in English, the totality of Martinez de Pasqually’s l’Ordre des Chevaliers Macons Élus Coëns de l’Univers, manuscript B.M.G. MS. 4123 Extrait de ce qui est contenu dans les Grades de l’Ordre des E.C., or Extract of what is contained in the Grades of the Ordre of the E.C. This manuscript, the original of which is kept at the Bibliothèque Municipal de Grenoble, is part of a series of seven notebooks (Mss. 4123–4129) containing key catechisms, rituals and instructions of Pasqually’s order. Each of these Mss. have been privately released by the O.·.M.·.S.·. since 2018, and beginning in 2020, we gradually started releasing them as free digital publications online and in our usual hardcover books. Many Martinist publications are of great quality, whereas others are released by armchairs without practical magical experience and initiation in these highly complex systems. The O.·.M.·.S.·. feels it is time to release original manuscripts with initiatory notes for the greater Martinist community and esoteric community in general.

The other manuscripts of this collection include:

• B.M.G. MS. 4124 – Secret Explanation of the Catechisms of Apprentice, Companion, and Master Coën
• B.M.G. MS. 4125 – Catechisms of the Philosophers Élus Coëns of the Universe 1770
• B.M.G. MS. 4126 – Secret Instruction
• B.M.G. MS. 4128 – Prayers and Work for Reconciliation
• B.M.G. MS. 4129 – On the Circles and its Composition.

MS. 4123 contains extracts and notes on the floorwork of the Coën initiations from I° Symbolic Apprentice to X° Commander of the Orient. In the form of a catechism, this MS. exposes the physical content of the grades, its doctrine and teachings, forms of the Temples, and an overall summary of the initiations. It describes the colors and symbols of the grades, the consecrations, batteries, steps, and signs. It thus illustrates the general form, but still cannot convey the inner esoteric meanings of its skeletal presentation of the rites, a gnosis which can only be gained by being initiated through the grades, achieving the necessary Passes of the personal grade work, and earning the ranks of which it speaks.

The grades overviewed in this MS. include:

• I° Symbolic Apprentice
• II° Symbolic Companion
• III° Symbolic Master
• IV° Master Élu/Perfect Master Élu
• V° Apprentice Coën or Strongly Marked
• VI° Companion Coën or Double Strongly Marked
• VII° Master Coën or Triple Strongly Marked
• VIII° Grand Architect or Grand Master Coën
• IX° Knight of the East/Chevalier d’Orient
• X° Commander of the Orient

For each grade, we have included our own English translation, a faithful transcription of the original French, and a facsimilé of the original French manuscript. In this manner, the resources of the Tradition may be carefully preserved for the English-speaking world so that the next generation may begin where we have left off. Note that the original MS. often uses fragmented, incomplete sentences as these are essentially stage notes on the initiations intended for Officer training. We have not corrected or expanded on these except for clarifying notes in [brackets] and footnotes at the bottom of the page. Like the other E.C. MS., the reconstructionist must utilise all available sources in order to piece together a full and complete picture of the E.C., its initiations, and operations. Together with out other MS., other English-speaking Martinist and E.C. organizations now have the materials and keys to do this work for themselves.

Great thanks are due to Br.·. Ignoscentia, Master of O.·.M.·.S.·. Temple No. 11 in Sacramento, California for his assistance transcribing and translating the II°–VI° of this MS. Many thanks as well to Sr.·. Petra of O.·.M.·.S.·. Temple No. 1 in Austin, Texas for her labor in editing and proofreading our translations. You have both done a great service for the Ordre, your brethren, and the Martinist community.

The Elus Cohen tradition of Martinez de Pasqually provides us with at least one essential process for receiving a personal manifestation of reconciliation or 'divine adoption' -intentionally timed to coincide with the first five days of the Spring Equinox. While of course there is no guarantee of precisely what an aspirant may or may not experience by actually doing this, a few simple steps ensure the correct preparation of the chamber of operation, as well as the proper comportment of oneself. Specific formularies of prayer or petition are mostly omitted here: these can be inserted from Martinist, Masonic, or far more personal resources of one's own.

Libro editado por Sergio Salinas y el Grupo Martinista Jaime Galté Santiago-Chile, entrega enseñanzas espirituales recibidas entre 1927 y 1965 por el destacado abogado, académico y médium, Jaime Galté de un maestro espiritual llamado Mr. Lowe.

This MS. is generally referred to under the following names:
Manuscrit de Saint Domingue, 1764/1770
Manuscrit Côte Baylot FM4. 15
BnF, Department of Manuscripts, Baylot FM4 (15), f. 76
or simply as the Manuscrit de Jean Baylot, or the Baylot MS.
It is a part of the Fonds Maçonnique du Cabinet kept at the Bibliothèque Nationale de France (BNF).

This manuscript is a key document to the origins of the Rite d’Hérédom, the Rite de perfection or the Royal Secret. A note stuck inside the manuscript says:

“This manuscript […] was very probably copied by an officer of the Foix Regiment, from 1760 to 1770, who had to go to be stationed with his garrison regiment at Saint-Domingue […].”

Could this perhaps have been copied by Maugeir, Captain in the Legion of Saint-Domingue? His name and title appear in the Addresses and Names near the end of the MS.

This is probably the earliest known document on the Rite of Perfection grades, and the BnF says that this manuscript probably comes from the entourage of its founder, Étienne Morin. The image of the encampment of the Princes of the Royal Secret probably dates from the very beginning of the practice of the degree, around 1764. This manuscript is one of the first manifestations of the haute-grades in the New World, and predates the Franken Manuscript, an essential document of the Ancient and Accepted Scottish Rite (AASR) by at least 20 years.

As Martinezists, our primary interest in the Baylot MS. is in the final pages which consist of Élus Coën material. Included is:

• An introductory speech on the Élus Coëns titled Au nom du Grand Architecte de l’Univers,
• Apprentice Catechism, appended by an overview of the Classes of the E.C. described through the 5 colored Bands or Sashes of Election,
• Companion Catechism, appended by Fumigations (instructions on required magical tools including an incense formula, holy water, a Pantacle of goat skin, and magical names for the Circle – these instructions are appended to the Companion Catechism in the MS.),
• Addresses & Names of the Principal Officers for Addressing them in Letters or Packets for the Tribunal,
• An example of a Magical Circle,
• (Probably) the earliest drawing of the Camp of the Princes of the Royal Secret of the Ancient and Accepted Rite.

The two Catechisms in this manuscript provide information similar to that of the Extract of the Apprentice Catechism and the Companion Catechism from MS. Cote 190 D 39 / La Haye MS. also published by Antoine Faivre, however both provide additional information not presented in the other. Together with BMG MS. 4125: Catechisms of the Philosophers Élus Coëns, a complete set of Catechisms for the original E.C. system can be reconstructed. See the O.M.S. translations, transcriptions and facsimilés of these, as part of the O.M.S. Élus Coëns Source Series for more information.

It should be noted that the preliminary Élus Coëns information is given in the Baylot MS. after the 25 high degrees presented within and can therefore be seen as the capstone of that system, and beginning of the next steps.

For each section, we have included our own English translation, a faithful transcription of the original French, and a facsimilé of the original French manuscript when possible. In this manner, the resources of the Tradition may be carefully preserved for the English-speaking world so that the next generation may begin where we have left off.

Lastly, we have done our best in these new translations to render the Catechisms intelligible for practical use and have included footnotes in an attempt to point out irregularities, inaccuracies and provide contextual relevance for comprehension. Capitalization is highly irregular in the ancient Martinezist documents, even names were not consistently capitalized. We have attempted here to standardize capitalization of all key and proper Martinezist terms in order to allow for clear comprehension of what can at first seem unintelligible.

It is the hope of the G.·.C.·.S.·.I·.· of the Ordre Martinistes Souverains that this present volume, combined with the Initiations and Operations of Le Collège S.·.I·.· will assist Martinists of today and the future in further combining, reforming and refining of the various streams of Martinism.

Three letters between Jean-Baptiste Willermoz (reviser of the Strict Observance, and founder of the Régime/Rite Écossais Rectifié (R.E.R. or Rectified Scottish Rite) and Chevaliers Bienfaisants de la Cité Sainte (C.B.C.S. or Beneficent Knights of the Holy City) and Prince Charles of Hesse-Cassel.

These letters concern the transition from the old Strict Observance to Willermoz' R.E.R., the 1782 Convent of Wilhelmsbad, the formation of the C.B.C.S. and Ordre du Grands Profès degrees, as well as the effects of the French Revolution on French Freemasonry and the eventual resurrection of the Order post-Revolution. They also clearly show the influence that Pasqually's Élus Coëns had upon the R.E.R./CB.C.S. and Willermoz' vision for the future of Pasqually's teachings.

Here are some traditional/Catholic/Orthodox teachings for Wednesday of Holy Week, a.k.a. Holy Wednesday, Spy Wednesday, Good Wednesday, or Holy and Great Wednesday.

This is a day of remembrance of the betrayal by Judas, seen by followers of the canonical gospels as a clandestine spy among the disciples.

This obviously takes on very different connotations and meanings for certain sects of the Gnostic Christian traditions. (See The Gospel of Judas).

In the Byzantine Rite, the theme of Holy and Great Wednesday is the commemoration of the sinful woman who anointed Jesus before his crucifixion and burial. The service of the Sacrament of Holy Unction (Anointing of the Sick) is therefore a major celebration today in many Christian traditions. The Holy Oil (Chrism) is blessed by the Holy Spirit and is used for anointing the faithful for the healing of infirmities of the soul and body. In the Greek Orthodox Church, all members of the church receive Holy Unction on Holy Wednesday evening.

This is a 72 page preview of the 327 page OMS - Lessons of Lyon book.

The Lessons of Lyons: Instructions for the Élus Coëns, a critical translation of all 3 manuscripts, for the first time in English. 120 extensive lessons on E.C. initiations, practices and philosophy from three Réaux+Croix: Jean-Baptiste Willermoz, Louis Claude de Saint-Martin (The Unknown Philosopher), and Jean-Jacques du Roy d'Hauterive, delivered at the Lyons Temple between 1774-1776.

These lessons are an in-depth commentary and exegesis on the initiations, mythology, and personal grade work of the Élus Coëns, especially the 1st three Classes of Grades, the Blue Band (I°-III°), Black Band (IV°), and Red Band (V°-VII°). Together with St. Martin's "10 Instructions to Men of Desire", they comprise ones of the most complete commentaries on the cosmology and philosophy of E.C. work written by the original 1700s Masters.

Complete with a 50 page introduction, over 60 illustrations/diagrams, correspondences tables, glossary, index, and an extensive commentary of nearly 500 footnotes cross-referencing key primary source manuscripts and initiations of the original Ordre.

Translated by Alex Bushman, and edited with commentary by Paul Edward Rana.

327 full-colour pages, hardcover with dustjacket, letter-size, $50 USD.

Élus Coëns BMG MS. 4129 - De Circulo et Ejus Compositiones (Of the Circle and its Composition) - Translation, Transcription & Facsimilé.

These 15 handwritten pages comprise a unique piece of Élus Coëns history and show a bridge from medieval grimoiric traditions to the initiatory system of Pasqually’s ordre. It is comprised of excerpts and adaptions from two important historical grimoires, that of The Heptameron and the Ars Notoria, both with intentional omissions.

This MS. can be seen as an introduction to the classical methods of creating magical circles, using hierarchies, preliminary blessings, consecrations, and basic invocations. The Coën would however have their own specific Operations given by their Master, according to their grade, that would utilise Pasqually’s own hierarchical system.

This is the first English translation of this unique MS. which does not exist in other collections of E.C. manuscripts.

Manuscript Cote 190 D 39 of the Bibliothèque de Grand-Orient des Pays-Bas (Fonds Kloss) corresponds exactly with the La Haye MS. published in french by Antoine Faivre. It contains the following:

• A list of the Élus Coëns grades,
• An Extract from the Apprentice Catechism,
• Companion Catechism,
• Master Catechism,
• Particular Master E.C. de l’Universe Catechism,
• Master Coën Catechism,
• Grand Architect Catechism.

These so-called extracts are unique in that they do not utilise the typical Questions and Answer format, similar to that of BMG MS. 4123 – Extrait de ce qui est contenu dans les grades de l’Ordre des E.C., or BMG MS 4125, both of which are available in in the OMS Élus Coën Source Series as a Translation, Transcription & Facsimilé of the original Mss. These extracts are also unique as some grades have major variations from information given in other sources.

For each section, we have included our own English translation, a faithful transcription of the original French, and a facsimilé of the original French manuscript when possible. In this manner, the resources of the Tradition may be carefully preserved for the English-speaking world so that the next generation may begin where we have left off.

Lastly, we have done our best in these new translations to render the Catechisms intelligible for practical use and have included footnotes in an attempt to point out irregularities, inaccuracies, and provide contextual relevance for comprehension. Capitalization is highly irregular in the ancient Martinezist documents, even names were not consistently capitalized. We have attempted here to standardize capitalization of all key and proper Martinezist terms in order to allow for clear comprehension of what can at first seem unintelligible.

It is the hope of the G.·.C.·.S.·.I·.· of the Ordre Martinistes Souverains that this present volume, combined with the Initiations and Operations of Le Collège S.·.I·.· will assist Martinists of today and the future in further combining, reforming and refining of the various streams of Martinism.

The Knights Templar have been the subject of nearly a millennium of myth and legend. Esoteric societies such as Freemasonry, Rosicrucianism, Martinism, and other less known and more hidden bodies are recount numerous legends of these crusader Knights. Here, we will recount a brief summary of the Order’s history and attempt to fill in so-called secret or esoteric history passed down through the Strict Observance, Rite Écossais Rectifié, C.B.C.S., EASIE-EASIA, and other rites.

La recherche des sources judéo-chrétiennes qui ont influencé le système théologique et philosophique de Martinès de Pasqually, mystique franco-espagnol du XVIII ème siècle, aboutit au Valentinisme, mouvement chrétien hétérodoxe qui s'est développé à partir d'Alexandrie au II ème siècle. L'étude du Traité de la Réintégration, oeuvre maîtresse de Martinès, puis celle de l'Exposé valentinien, issu des « écoles » se réclamant de Valentin, dénotent de nombreux points de convergence et permettent de conclure à un parallélisme raisonnable entre les deux systèmes.

Extracted from our book "The Complete CBCS", in this paper we provide our new translations of three letters spanning 30 years from Willermoz to Prince Charles of Hesse-Cassel, one of the most influential Masons of the 18th century, as discussed earlier. The first two written in 1781 concern preparations of the Convent of Wilhelmsbad. In the first later, dated July 8th, 1781, Willermoz discusses problems and doubts within the histories and esoteric mythology of Baron von Hundt’s Strict Observance. Prince Charles of Hesse-Cassel worked closely with Baron Charles A. G. Kurt von Haugwitz who organized les Frères de la Croix, a mystical Masonic society and was a sort of competitor questioning Willermoz’ rites. In anticipation of Baron von Haugwitz, Willermoz briefly discusses the various high grade, esoteric, alchemical, and hermetic rites of the 18th century Freemasonry, all of which are preparing to compete at the Convention, and plants the seeds not only for the R.E.R./C.B.C.S./O.G.P. to reign supreme, but for Pasqually’s Élus Coëns to be secretly implemented beyond the Grand Profès grade. Important rites to consider were those of Der Stricten Observanz’ (the German Strict Observance), Des Ordens der Rosen-und Golden-Creutzer (the Order of the Gold und Rosencreutz, or GuRC), and Den Ritter und Brüder St. Johann des Evangelisten aus Asien in Europa (Asiatic Brethren, or A.B.).

The second letter dated October 12th, 1781 specifically answers questions posed by Baron von Haugwitz. Here, Willermoz gives a detailed account of the origin and writing processes of the Secret Instructions for the C.B.C.S. VII° and VIII° of Professed and Grand Professed, revealing that he wished to remain unknown and anonymous as their primary author. He also reveals to Prince Charles that their primary intention is not only to deepen the moral and chivalric virtues of the C.B.C.S. V° and VI°, but specifically to inculcate the cosmology and spiritual worldview of Willermoz’ beloved teacher Martinez de Pasqually and his magical Élus Coëns. Despite what some modern commentators may claim, here Willermoz makes very clear, again and again, his admiration of Pasqually’s E.C. which he proclaims as superior to every other rite for its foundation in Truth and its tried and tested ability to bring its candidates to that supreme Truth. Willermoz also reveals that as of October 1781, Willermoz’ students/brethren of the C.B.C.S.’ Secret Class of l’Ordre des Grands Profès were practicing the E.C. and that Willermoz was initiating into the E.C.’s RéauxCroix degree, or at least preparing students to be able to receive it.

The third letter dated September 10th, 1810 is nearly the length of the previous two combined. Willermoz writes with a loving tenderness and reminiscent affection of his old friend and Brother in the Ordre. Willermoz begins with a series of questions about the fate of several brothers and lodges of the Ordre. Any contentions between brethren of the 1782 Congress of Wilhelmsbad naturally dissipated over the course of time. Willermoz also relates a history of the Ordre, the development of its rituals and doctrine, its struggles due to the Reign of Terror and the French Revolution, and its eventual resurrection under the national rulership of Napoleon Bonaparte whose older brother served as Grand Master of the Grand Orient de France from 1805 – 1806.

This publication contains for the first time in English, the totality of l’Ordre des Chevaliers Macons Élus Coëns de l’Univers, or simply, the Élus Coëns of Martinez de Pasqually’s B.M.G. MS. 4125 (Bibliothèque Municipal de Grenoble) which appears to date from 1770. This MS. consists of four notebooks partially sewn together, forming seventy-seven pages. Included in this MS. are complete Catechisms for the grades of:

• Master Coën (pgs. 1 – 21 of the MS.)
• Grand Master Coën also known as Grand Archictect (pgs. 21 – 27)
• Grand Élu of Zorobabel, also called Knights of the East (pgs. 27 – 33)
• Catechism of the Commanders of the Orient Apprentice R+ (pgs. 34 – 52)
• A second MS. facsimilé of this last Catechism is reproduced, which according to Robert Amadou is in the handwriting of the Unknown Philosopher himself.

Included in B.M.G. Ms. 4125 is also the Catechism of the Philosophers Élus Coëns of the Universe 1770 (pgs. 53 – 77 of the MS.). This last text specifically concerns the rank of Apprentice, but differs from the Apprentice Catechisms found in other collections, namely that of BNF FM 4 15 (aka the Baylot MS., the source for Roger Dachez’ Apprentice & Companion Catechisms) as well as Papus’. This text does not merely address the 1st degree of Apprentice, but presents a panorama of the contents of the following degrees. This text states regarding the quality or state of the “Philosopher Élu Coën” that they are “To be free, virtuous and free from all vice, equal to Kings, a friend of the Princes and the Poor when they are spiritually clothed in the character of Élus Coëns.” It is the spirit of this virtue, the Election of Spiritual Nobility that we hope to confer and re-enliven in our works and our heritage.

For each, we have included our own English translation, a faithful transcription of the original French, and a facsimilé of the original French manuscript when possible. In this manner, the resources of the Tradition may be carefully preserved for the English-speaking world so that the next generation may begin where we have left off.

This volume is a collection of original Élus Coëns diagrams, sigils, philosophical tables, circles, and correspondence tables. The majority of these images are highly coveted by Inner Order Élus Coëns organizations, and very few have ever been published. These are given to O.·.M.·.S.·. Outer Ordre members to inspire reflection and contemplation on the Élus Coëns Operations, mythology and theory given to I° Associate Élu and II° Initiate Chevalier. Perhaps exposing our members to these diagrams will result in new papers exploring possible meanings and personal interpretations of these images.

First, is an extract titled Instruction on the Central Candle, 1775 which provides key information on Pasqually’s use of the alphabet and the first 22 numbers. Consider these in conjunction with the lessons of E.C. number symbolism in the O.·.M.·.S.·.  publication of LCDSM’s 10 Instructions to Men of Desire.

Second, is Figurative Pictures (or Diagrams) of the Operations which comprise another 22 images depicting aspects of the Martinezist myth. Here we reproduce two versions of each diagram – first from the manuscript of Prunelle de Lière, kept at the bibliothèque municipale de Grenoble as part of B.M.G. T 4188, and the other supposedly from the hand of Saint-Martin himself. 

Third, are the Philosophical Tables of 1780 which comprise a series of Operational Circles. We give multiple versions of these drawings and have digitally enhanced and enlarged each Circle for study and analysis. Appended to this are a series of other images from various Mss. such as BMG MS. 4125, BMG MS. 4129, the so-called Manuscrit d’Alger, as well as redrawings of E.C. Circles published by Gérard van Rijnberk.

Fourth, we provide E.C. correspondence tables translated from Robert Amadou’s publication of Willermoz’ Lessons of Lyons which provide insight into the nature of the relationships between the Partzufim of Pasqually and his unique, yet Kabbalistic Arithmosophy.

Lastly, we provide high resolution images of variations of the Élus Coëns seals, and details of the seals on two certificates from Pasqually to Willermoz.

It is the hope of the G.·.C.·.S.·.I·.· of the Ordre Martinistes Souverains that this present volume, combined with the Initiations and Operations of the Outre Ordre and Le Collège S.·.I·.· will assist Martinists of today and the future in further combining, reforming and refining of the various streams of Martinism.

Fin-de-siècle occultism is usually regarded within the context of an “occult revival” that implies the modernization of an older esoteric tradition. However, this notion is rooted in esoteric identificatory discourses at the end of the nineteenth century. At that time, French esotericists polemically distanced themselves from the “Eastern” esotericism of the Theosophical Society by constructing an ésotérisme occidental. The article will show that this separation of “East” and “West” only occurred after the T.S. had decisively stimulated the emergence of “occultist” identities. Consequently, it has to be seen as a “nationalist” reaction to a global phenomenon. Secondly, another major aspect of occultist identity formations will be highlighted: socialism. It will be shown that fin-de-siècle occultists were deeply involved with socialist theories in the July Monarchy vein but ambiguously distanced themselves from contemporary “materialist” socialisms. An analysis of this context will further help to understand the construction of an esoteric tradition.

Public Manifesto for the Ordre Martinistes Souverains (OMS) detailing the mission and structure of the Ordre. The OMS initiates into the Martinist Way of the Heart as inspired by Louis Claude de Saint-Martin and codified by Papus, the Élus Coëns of Martinez de Pasqually, the C.B.C.S. of Jean Baptiste Willermoz, as well as the Minor and Major Orders of Gnostic Apostolic Priesthood, the Rose Croix d'Orient, EASIA-EASIE and other Rosicrucian currents.

Por primera vez en su historia, el Grupo Martinista Jaime Galté Santiago Chile, a través de su vocero y conductor, Germán, nos cuenta el aporte espiritual de este destacado abogado, académico y médium. Además se anuncia la pronta aparición de un nuevo Lecciones de la Divinidad para un mundo actual trabajado en conjunto entre el Grupo Martinista Jaime Galté de Santiago, Chile y con la asociación del escritor, Sergio Salinas.

This paper is an extract of a "Secret Ceremonial for an Operator" from the Élus Coëns, translated by the OMS.

Through this paper and its footnotes, it shows the complexity of Pasqually's system and the necessity for initiatory guidance in the work. The source Mss. give an aspect of the teachings which are indecipherable and unworkable without the initiatory keys given from mouth to ear.

Excerpt from the OMS LCDV Lectionary by Sâr Cœur de la Croix.

Good Friday commemorates the crucifixion of Christ and his death at Calvary or Golgotha. It is observed during Holy Week as part of the Paschal Triduum on the Friday preceding Easter Sunday and may coincide with the Jewish observance of Passover. It is also known as Holy Friday, Great Friday, and Black Friday. There is no service of the Mass celebrated on Good Friday. The Eucharist, previously blessed on Maundy Thursday, may be distributed in the Service of the Passion of the Lord as a Presanctified Communion.

The Three Hours’ Agony (also known as the Tre Ore, The Great Three Hours, or Three Hours’ Devotion) from noon to 3pm commemorates the three hours of Christ’s hanging at the cross. During the Agony, one meditates on the seven sayings of Christ on the Cross.

The Liturgy consists of three parts: the Liturgy of the Word, the Veneration of the Cross. and Holy Communion.

Trace several radii to form concentric circles; at the North-West, place the Good Intelligences of the seven planets (deer), with a Sentinel or Senior Guard (S) in the North; and opposite it, in the South, a Serpent (face with forked tail), and the Evil planetary Intelligences (black bird) at the South-West. One equilateral triangle fills the circles, having its angles to the west, north and south; as well as a second triangle, having its angles to the east, north, and south. A Word 10 and its candle are then placed within a smaller central triangle. There will be no other sign or tracing of characters in this work, and the ones already indicated shall be done with white chalk, except for the malign ones in charcoal. Each penitent and the operant will have a candle burning beside him, and will carry it wherever he goes during the operation. As soon as the operant, occupying the center, has blessed the apartment and all of the tracings, he and the penitents, with their candles illuminating it, will go to stand outside the larger circle; the operant in the west of the apartment, the others in order, and all facing the center. They will say together or separately the seven psalms of penitence and the Litany of the Saints: everyone will make their particular confession and other specific prayers. As soon as each penitent has finished, he shall enter the circles at the S in the North, and go to stand in one of the four angles (west, north-west, north-east and east); or occupy, in turn, all six of the angles formed by the hexagram, if there are the maximum number of penitents: Only the operant shall be stationed in the center. Receiving there new strength in the secret prescribed manner, the operant at his discretion brings to the R+ penitents, in the angles vis-a-vis them, a pentacle for each one to hold with their right hand, while they hold their candles in the other. Upon completing this, the operant returns to the center, faces South, and makes the following conjuration:

Let us consider more closely the "Lens" that a true Philosophical Stone is. As an encompassing "Globe" that you are "lifted into" — it is actually more than just a three-dimensional experience. One articulate witness, Jane Lead, certainly "nails" the paradoxical sensation of what this experience is like, even if her language may seem a bit baroque to us! "Know then, that the way to ascend to the Globe-Eye, is through its descending down into the Root-Essence of the Soul, and contracting with it Philosophically, turning it into a Magick Eye; where then it may most easily ascend, and fly to be an Eye within the Globe-Eye….Therefore they who shall find such favour as to be introverted and environed with this Eye, may well come to understand the grounds of the divine Magia, and be able to exert it from the Co-essential Power of the holy Ghost." By learning to focus our faculty of discernment in and through such a subtle Lens, we must be careful not to shatter this "Crystal-dome," that even such an esteemed practitioner as Eugene Canseliet confessed, to his chagrin, as having done. Too strong a fire, through forced exertion, is the primary cause of such a mishap. So the challenge is to rest our attention there, with a calm awareness that we are beholding nothing less than our very own true Self: the test of such a stable perception "in the Mirror" is that we have become one with it. Why this is so essential emerges from the Adept-adage to us that we must "learn to work from the other side of the Glass." If we are not one with the luminous clarity that we behold there—our Sol— there is no possibility of accomplishing an effectual return into our outward "Luna" which is precisely what is called for.

Elus Cohen Operation from Le Manuscrit d'Alger that is Best to do Alone: "The operant will address his patrons and his guardian. If he does not know the latter, he shall supply him with such a name of 7 as he wills, and that he will adopt until he is better informed about it. If the operant often has the same character before his eyes either by day or by night, it is probable that it is that of his guardian: So he will place it next to his real or adoptive name, and also ask of him confirmation, either in this same work, or in a dream or vision. The operant may in particular ask for repetition and confirmation of such characters, names, and letters that have the most effect at the time. This work can be done indifferently any day of the week; just one day, or three days in a row. I suggest the latter course instead, so that one can achieve on the second or third day what you would not have obtained in just one day; moreover, the operant is better on the second and third day than on the first. One must have the attention of the Spirit of the planet of the day, whenever one's patrons or guardian are called."

If we examine the legend of John the Baptist, patron saint of Freemasonry, what do we find? A semi divine teacher, associated with the prophet Elijah (Matthew 11:14, 16:14, 17:12; Mark 6:15, 8:18; Luke 9:19) who ascended alive into heaven in a chariot of fire before many witnesses (2 Kings 2:1-14). John stands half immersed in the water, baptizing others into Wisdom by immersing them. This apparently is an echo of that more remote John, Oannes, the Sumerian-Babylonian half-fish, half man who taught humanity by day, but returned to the waters by night. The only surviving cult of John the Baptist, the Mandeans, live in modern-day Iraq, the former Babylonian and Sumerian Empire. His legend is often confused with that of Jesus, the dying and rising god first illuminated by John (their followers were in contention with one another for some time after John's martyrdom). In Masonic lore, the "two Johns" of the New Testament get interchanged in the Eighteenth Century. John the Evangelist is substituted for John the Baptist, but the latter is, in magical lore, associated with the Astrological Sign Cancer and late in the month of June, thus revealing, once again, the same origin in Oannes. Elus Cohen Observance: The T.R.M. from the east orders the route, which today is only a quarter of an angle to the east, terminated by a double radius in the center of which we will put a deer's head (for John the Evangelist a goat head) on a flat of earth and next to it, the name of 8 of the Spirit of John with his candle. The Master of Ceremonies then places seven swords around the center of the apartment. The T.R.M. from the east having made a new fire, lights the quarter-angle candle and places it with the ceremonies prescribed on the name of the Spirit of John. After which, he orders the entry of all the brothers into the temple. The T.R.M. from the east will take one of the seven swords in the center with free steps and return to the west, from where he begins a ballet-march with the right foot; at the first step, he throws his sword in the right hand around noon (south) saying abrenuncio, at the second step, he does the same towards the north; at the third step, around noon and so successively until it has reached the eastern corner. Having arrived there, he enters there by three steps, swinging as usual, falls with his right knee on the ground; meanwhile making with his left hand the three signs of the sword, and the 4th on the head of the deer saying abrenuncio, which is repeated three times. He ends up leaving the sword plunged into the head of the deer, then remaining in the same attitude, he advances his right hand at right angles to the candle, the left remaining in order, and pronounces three times without any sign the name of 8 which is below, and says aloud: I conjure you, O Spirit of Ionan, by you and by those who are with you, to join with my spirit, my soul and my body and present them to the Lord so that he gives me the grace that I can participate with dignity in the holy operation that you made for his greatest glory on this surface. Amen. The T.R.M. from the east then gets up and remains standing next to the corner, from which he successively calls six other temple brothers the most advanced in rank and the oldest, starting with the western VM who come to do the same thing entirely and meanwhile he holds onto the head of the one who makes his right hand square. Except for these seven brothers, all the others are only assistants. This ceremony being finished, the T.R.M. from the east will have a circumference drawn in the center of the apartment in which he will trace the words, characters and hieroglyphs that he deems appropriate with their candle. Notes of the Translator: 8 is a Spirit of double strength belonging to Christ. I get Ianna 35.8 a name similar to Oannes. The quarter angle to the east is a right angle from its center point to a circumferential double radius. The master calls six other temple brothers who come and make the same conjuration as he does (forming the square with three on each line of the angle) while he holds onto the (sword in the) head of the one (the deer) who makes his right hand square.

Thank you for the feedback. I hope you read it in full. My research scope was Christianity bound.  Christianity serves as a perfect example of the intended purpose. The publication focuses on the criticism of idolatry within Christendom, which lays bare the hypocrisy of the prosecution of paganism and its uses of amulet and sorcery.  It is an odyssey that points ultimately to the promotion of humanity and humanism.
The research takes an uncommon approach that challenges traditional scholars of religious scriptures, theosophists, and theologians on complacency and impunity misconduct, and the pervasive misdirection.

If you pay attention correctly, you will notice the herculean task of this effort's intended purpose, which serves, among other things, to awaken, or induce sobriety, or perhaps validate the dangerous and toxic misdirection of the unabated trend and unbridled movements of radical Christianity in the African worlds, and elsewhere. This was my impetus. However, it turned out to be more encompassing.

All along, I felt accompanied throughout this research and writing. The dedication page expresses my gratitude. This had to be done, and it took precedence. I remain grateful to God for whom only the glory is due for the endowment of knowledge as the light that rids the darkness that abounds.

In summary, all religions are selfish, naive, covetous, and predisposed to human folly. They all seek to systematize routines that affirm group sorcery, just like a sport's fans collectively rooting for their side in the performance of a few participating in a competition. Yet, every religion professes the golden rule. So why these contradictions? It is either they don't know, or they are they know and thus deliberately misleading.
It is time to have this discussion, openly and candidly. Religion is supposed to bring salvation to the soul. What then has religion achieved if the soul is unsatisfied. "What is truth?"

This Publication is ready and can be read here for free.

https://www.academia.edu/s/e26e114168

Topics covered:

Why are the Cross and Crucifix the Symbols of Christianity?
What is Truth?
Judaism
Herod Antipater
The Lynch Mob
The Crucifixion
Prosecution & Martyrdom
Constantine, I.
The Profession of Faith: The Apostles’ Creed
Councils of Nicaea (The Origin of Religious Institution)
Cathedral Architecture, Arts, and Power
The Protestant Reformations ( Irrational Exuberance)
The Origin of the Cross and the Crucifix
Hypocrisy, Superstitions, and Prophecies
Belief and Worship
The Golden Rule
Recognition of God
A Voce: Quest for Meaning
Bibliography
The Writer's (Author) Dedication

2020 was a very peculiar year. Many will look back to it with awe, But It will be the year of reflection, atonement, and correction. For seekers and thinkers, it was great because the lockdown provided a much-needed sabbatical.

The publication argues that the world is not an accident. There is a purpose.

'Begin to reckon that the beginning of the beginning begins with every chance to begin from the beginning, with every beginning of the day, of each month when the year begins. With this, I wish you a new beginning when the new year begins. Therefore, I look forward to happiness with joy at the beginning of great happiness.

With love, always from yours truly, a friend of man and woman of any kind. (this virtue was taught to us from an early age at school, and it remains till this day, a tall order :))
Sincerely,

La recherche des sources judéo-chrétiennes qui ont influencé le système théologique et philosophique de Martinès de Pasqually, mystique franco-espagnol du XVIII ème siècle, aboutit au Valentinisme, mouvement chrétien hétérodoxe qui s'est développé à partir d'Alexandrie au II ème siècle. L'étude du Traité de la Réintégration, oeuvre maîtresse de Martinès, puis celle de l'Exposé valentinien, issu des « écoles » se réclamant de Valentin, dénotent de nombreux points de convergence et permettent de conclure à un parallélisme raisonnable entre les deux systèmes.