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 CONTENTS

Chapter One: Who Are the Martinists9 1

Chapter Two. So You Want To Be A Martinis 12 4
Chapter Three: A Brief History of Martinist Orders
Currently Operating in the United States 8
Chapter Four: The Traditional Martinist Order and the
Martinist Order and Synarchy: An Examination of
Claims and Relationships 21
Martinist Excerpts 51
Appendix A: The AMORC Imperator Controversy 54
Appendix B: The TMO Problem 62
Copyright © 1991 by
The Rose+Croix Martinist Order, Inc.
Revised edition copyright © 1992 by
The Rose+Croix Martinist Order, Inc.
ISBN 0-932104-02-9

Published by St. George Press, Rt. 1, Box 75, Geneva, NE 68361

Distributed by
The Martinist Information Service
2644 11th Ave. #D-109 • Greeley, Colorado 80631 U.S.A.

-J
 INTRODUCTION TO THE SECOND EDITION

When the first edition of this book was published, I had no idea that it
would become, in so short a time, a Martinist “best-seller” with
world-wide distribution. From this distribution, I learned that there
are persons throughout the world who were hungry for information
about that mysterious esoteric organization, The Martinist Order.
There were persons who wanted to contact an authentic Martinist
Order, to correspond with a true Martinist, and, hopefully, to
eventually become Martinists themselves. Finally, I discovered
that there are two types of Martinists: first, there are Martinists who
believe that theirs is the only true Martinist Order, and that all
others are spurious; and there are Martinists who, in true Martinist
spirit, love their own particular Martinist Orders, but who are
always ready to extend a hand of kindness and friendship to
Martinists of other branches. To these I offer a warm “thank you”
for their support and encouragement.

Also, I was not aware that there were so many errors—both major
and minor—to be corrected and that so much new information
would be required to update the book. Martinists and Rosicrucians
of all types sent information and photocopies of documents. Much of
the information provided has been incorporated into this second
edition, and I thank those persons, both cognito and incognito, for
their kindness and their help. I especially thank “Inconnu,” the
anonymous donor from California who sent photocopies of very
valuable documents, but who wished to remain “Inconnu” because
dealing with “occultists” had left a “bad taste” in his/her mouth.
Further, I thank “Christopher,” SIL, of’ New York for his information
and comments. The Treasury now stands at over 26,000 words.

So much information was provided about the recent difficulties

within the Rosicrucian Order (AMORC) and the TMO sponsored by
AMORC that I have added two special sections to the book giving
overviews of these problems. The animosity of the struggle and the
claims and counterclaims have made it difficult to sort out truth
from exaggeration, misinterpretation, and lies, but I have done my
best to remain objective and to make careful judgments about the
documents and statements. The AMORC has been the target of an
enormous amount of animosity from ex-members and non-
members, especially during its recent difficulties, but no one should
forget that despite whatever faults it may have, AMORC has been a
valuable and stabilizing force within the occult world, and has led
 AMARTINIsT TREASURY

many thousands of persons into a deeper study of the mysteries of

life, persons who might have, otherwise, never entered the study of
metaphysics and mysticism. For those reasons alone, no one should
wish it harm. Further, the TMO of AMORC—even though it has lost
its Line of Filiation and thereby has invalidated its Initiation, and
despite its pretense, in the face of all contrary evidence, that it, and it
alone, is the one true Martinist Order—nevertheless has kept the
flame of Martinist interest flickering, and, therefore, I believe all
true Martinists everywhere owe the AMORC/TMO a debt of
gratitude.

—Br. Trophimus, S:::I:::I:::

R~C
February 1992
 CHAPTER ONE

Who Are The Martinists?

Who are the Martinists?

The iViartinists: admired by the wise...feared by the
tyrant.. .persecuted by the dictator.. .respected by the mystic... sought
by the Seeker. Since the seventeenth century, the Martinists have
been found at the very heart and center of esotericism and mystical
belief in all its various expressions. While the Martinist Order is
not a secret society, rarely do individual Martinists allow
themselves to be seen directly; generally, only a hint of their
presence is noted. Yet always, their influence is great, and their
charisma is felt by those who know. Frequently are they discussed
by the uninitiated who have little knowledge or understanding of the
Martinists or their abilities.
In general, it can be said that Martinism is a system of mystical
Christian Illuminist philosophy and practice that traces its
knowledge and power to Louis Claude de Saint-Martin (the famous
French philosopher and adept, b. 1743—d. 1803) who, himself, was
Initiated by Rosicrucian adept Martines de Pasqually. Saint-
Martin privately propagated this Christian Illuminism by way of
personal initiation and the private instruction of his men and
women students. These students eventually became known as
“Martinists,” men and women adepts who to this day have
continued to transmit not only The Initiation of Saint-Martin, but
also his esoteric instruction.

The Martinist Initiation

Entrance into the authentic Martinist Order has always been by
way of private invitation to receive in person The Initiation as it
was received and conferred by Louis Claude de Saint-Martin
himself. This mysterious and secret Initiation is a ritual ceremony
that confers powers and abilities which enable a Martinist to
understand and apply the ancient esoteric wisdom. The goal is for
the Martinist to develop and live a Christian spiritual life and to
become an adept in esoteric wisdom and, especially,
Rosicrucianism. Indeed, by the end of the 18th century, Martinism
and Rosicrucianism were closely identified, an identity which has
continued into modern times.

1
 AM ARTINIST TREASURY AMARTINIST TREASURY

Because the Martinist is theurgically empowered by The is an offshoot of the AMORC/TMO, it also is not considered as
Initiation and because the Martinist carries the secret wisdom and valid. See Appendix B for a full account of the problems connected
knowledge of the Adept, it is no surprise that Martinism is with both TMOs.
considered by Initiates and non-initiates to be the very hub and
spoke of esotericism and mystical wisdom. Famous Marti nists
Well-known members of the Martinist movement include
The Founding ofthe Supreme Council of N’Iartinism Gerard Encausse (Papus), Augustine Chaboseau, Sar Hieronymous
After Saint-Martin’s death in 1803, Martinists continued to (Emile Dantinne), Eliphas Levi, Lord Bulwer-Lytton, the Compte de
teach and initiate new members privately and independently, just Saint-Germain, A.E. Waite, H.P. Blavatsky, John Yarker, Franz
as Saint-Martin had taught them to do. Each new Martinist, after Hartmann, J.I. Wedgwood, Mouni Sadhu, Victor Blanchard,
developing proficiency in the Work, was expected to initiate others. Honor~ Balzac, Pamela Coleman Smith, Margaret Peeke, and
Both during and after Saint-Martin’s lifetime, there were, in many others in the fields of government, religion, literature,
many major cities, Martinist groups that came together to study and education, business, and the arts.
practice esoteric science. There are records of Martinist bodies in
Paris, Venice, Lyons, St. Petersburg—all well before 1890-91.
Sometime during those two years (records are not clear, although
1890 seems closer), the respected French esotericists and Martinists,
Pierre Augustine Chaboseau and Dr. Gerard Encausse, to prevent
irregularities in the Martinist Initiation, gathered together ten of
their friends, Initiated them, and, with them, formed the first
Martinist Supreme Council. This Supreme Council safeguarded
The Initiation and established Martinist groups with officers. From
the Initiates of this Supreme Council many (but not all) regular
(legitimate) Martinist bodies have descended.

Regularity and Affiliation

All legitimate Martinism is united on the Inner Plane by The
Initiation. There are now several regular (legitimate) branches of
The Martinist Order throughout the world, many of which have been
founded by Initiates who derive The Initiation from Chaboseau or
Encausse.
In the United States, regular Martinist activity is represented by
three legitimate branches, The Rose+ Croix Mart mist Order and the
Martin ist Order and Synarchy (with its affiliated Church, The
Universal Apostolic Church). The background of each is provided
in the Chapter entitled “A Brief History of Martinist Orders
Currently Operating in America.”
There are two a branches of Martinism in America which are
not recognized as legitimate. One is connected with AMORC and is
called the “Traditional Martinist Order” with headquarters at San
Jose, California. This branch does not hold valid initiatory power
because it offers (or, once offered) the Martinist “initiation” by mail
and because it no longer has the all-important “fourth degree” of
Initiator. There is also a branch called the TMO/USA, but, since it
2 3
 So YOU WANT ToBa A MARTXN]ST?
matters are all-important, for Martinism cannot use a shallow
CHAPTER TWO person, one who is merely curious about the “other world.” Secondly,
Martinism requires that its Postulants be living a moral life, a life
that is law-abiding, and that is productive and useful to the person
So You Want to be a Martinist? and to society in general. The Martinist must be gainfully
employed with sufficient income so that money and economic
When a person who is interested in esoteric and mystical
worries don’t intrude upon the Work time the iViartinist needs.
matters first hears about the mysterious Martinist Order, often the Thirdly, a requirement is that the Postulant must know and be
first reaction is “Where can I get in touch with these Initiates, and
considered a friend of a Martinist prior to receiving the Invitation
how can I join?” Yes, for many there is a natural attraction to the into Martinism. This sense of friendship is a tradition from Saint-
goals and ideals of Martinism. Yet, one does not join the Martinist Martin, himself, for he gave The Initiation only to his “Societ~ des
Order, one becomes a Martinist, first by receiving personally and
Intim~s,” his “society of friends” who visited him regularly in his
by invitation only The Initiation, and then by the practical private apartments. No one can merely find a Martinist and then
application of the Martinist Tradition. To become a Martinist is no ask to “join” and expect a favorable response. Any Martin ist Order
light matter, nor should someone be misled into thinking that the
that “takes all comers” is suspect as to its objects, goals, and
Martinist Order is a mere social club or “just another group” into legitimacy.
which he or she can enter without giving any thought to the A Postulant must consider what his motives and objectives are
obligations and duties of being a Martinist. Because the Order has a in wanting to be a Martinist. If the Postulant is only desiring
body of teaching and practice which it expects its members to study, personal power” or merely wishes to feel exclusive by belonging to
interpret, and apply, the Martinist will be expected to attend a “secret order,” then these motives are not worthy, and Martinism
regularly the meetings, and the Martinist will be expected to will be a failure in that Postulant’s life—indeed, The Initiation,
regularly conduct Martinist Work at home and otherwise in his or under these ego-centered circumstances, can recoil upon the egotist
her personal life. Remember, the precious heritage of The Initiation and cause serious problems. Rather, the Postulant must be prepared
is too valuable to simply give away to a “joiner,” someone who will to apply Ritual action and concentration on the mind, the body, the
merely put an Initiation Certificate on the wall and then let it be spirit, and the world for the purpose of improvement. The fact is that
known that, yes, he possesses the mysteries of Martinism. Rather, Martinism is not a social club, but an opportunity to work for the
the Martinist holds an enabling transmittal of power and authority reestablishment of the world’s original Divine union, a state which
which links him or her to the venerable Martinist chain which Martinists call “Reintegration.” The Martinists teach that
reaches back into distant time. The Martinist is expected to be Initiation transmits powers and abilities to the Martinist. In turn,
humble about the trust given and about the knowledge obtained the Martinist works to apply, in a practical manner, the teachings of
through Martinist status. esoteric science for the purpose of Reintegration. This Work
Therefore, the first consideration is this: is the Postulant requires a regular methodology, as well as concentration and self-
spiritually prepared to enter the mysteries of Martinism? Does he discipline. Therefore, the Postulant will be expected to attend
(or she) have a solid life of Christian spiritual practice, which Martinist meetings regularly and will be expected to perform,
includes religious activity, authentic meditation practice, an regularly and privately, other Martinist Work at home. Thus, the
understanding of spiritual and occult matters, and, finally, a IV2artinist will be expected to make time available for Martinist
sincere desire to know God, especially through service?1 These meetings and Work, and the Martinist must be ready to work for the
In fact, Martinism is a Christian movement, and some Martinist Orders advancement of those who will have no knowledge of the benefits of
require that their members be baptized Christians who are active in some Martinist Work.
branch of the Christian Church. Such a requirement is in keeping with the The Martinist must be certain that participation in the Work of
tradition established by Saint-Martin himself and is established because these the Order will not be a source of difficulty in his family life. The
Orders believe that The Initiation of Martinism cannot be received except by authentic Martinist works the Martinist Work regularly and must
someone who is linked to the Christian Current of Initiation through Baptism be able to do such Work in peace. Therefore, the Postulant must be
and subsequent religious activity. certain that he will not face unrelenting family hostility and

4 5
 AM ARTIM5T T ~EA5URY So You WANT TOBE A MARTINIST?
official Church, the “Gnostic Catholic Church” (also sometimes
opposition because of Martinism. called the Universal Apostolic Church, or variations thereoD, and
The true Head of the Martinist Order is Jesus Christ, and His its officers and members are expected to participate in that Church.3
Name is regularly mentioned in Martinist Work. Therefore, the However, other authentic Martinist Orders (such as The Rose +
Martinist must feel no hesitation in being, perceiving, and Croix Martinist Order) have no official or unofficial church. In
describing himself as a Christian. Long-winded discourses about those Martinist bodies, your religious affiliation and
“toleration” found in some Martinist literature are often simply a understanding would be your own. However, Martinism is a
cover for disinterest, dislike, non-belief, or contempt for the Christian Order. Therefore, Martinists of all branches are strongly
Christian religion. Of course the Martinist is tolerant, but that encouraged to develop a spiritual life both individually and in a
toleration comes from his development as a Mystic. To paraphrase church setting.
Jacob Boeh me, “All mystics speak the same language, because they Finally, it is important to say that there are no initiation or
all come from the same country.” Tolerance is not intellectual or degree fees in Martinism. However, the Order must be able to meet
regulatory, but a result of a mystical experience which allows one to its bills, since it must have supplies for group meetings, not to
see God in all His manifestations. To be truly “tolerant,” one mention rent and utilities. Therefore, the individual Martinist will
mustn’t be indifferent to religion, merely asserting that, somehow, be expected to help support the Work of the group through reasonable,
all religions are ‘‘the same or are ‘‘equally valid.’’ Neither
‘~
regular contributions. The Martinist must not foresee any problems
statement is true. To experience the Beatific Vision, the true in meeting these financial obligations to the Order. Therefore, the
Martinist must stand for something, must have a belief in Martinist should be gainfully employed in a regular job or
something, and that “something” must be Christianity. Just as Our occupation.
Venerable Master, Louis-Claude de Saint-Martin proclaimed This Chapter gives a solid foundation for helping a person
himself a Christian2, so must his follower be a Christian and must
think of himself as one, even if his personal understanding of decide whether or not to seek Martinist Initiation. If, after careful
Christianity is neither standard-brand or orthodox. Indeed, after consideration, the person wishes to proceed, then that thought should
the Martinist has had a mystical experience, it is often difficult to be be formed and sent forth—a strong desire to become a Martinist
a “standard-brand” Christian. At any rate, the truth is that always results in a Martinist contact, sometimes by the Postulant,
Martinist Orders which attempt to pass on a Christian Initiation to sometimes by a Martinist.
all comers, including those of non-Christian faiths or no faith at all
eventually become, sadly, not truly Martinist at all. Papus, in 1914, acting in his capacity as a Gnostic Catholic Bishop and
Further, the Martinist must have developed an understanding of as President of the Martinist Supreme Council at Paris, signed agreements
Jesus Christ, His nature and Work. We’ve already established that, making the Gnostic Catholic Church the “official” church of French
in general, Martinists are not “standard brand” Christians because Martinism. However, these concordats resulted in preventing the wider
The Initiation has given them a more mystical and esoteric participation of French Martinists in a variety of other churches, thus
isolating French Martinists from other churches and reducing Martinist
understanding of Christianity. Nevertheless, it is the nature of the
impact on general church life and theology. For Russian Martinists whose
Martinist, not his church, that is important; Martinists belong to all
Line of Filiation came from Saint-Martin through Prince Kourakin, the
kinds of Christian Churches, from the most conservative to the most Russian Ambassador to Paris, this official act of Papus did not apply, and most
liberal. Real Martinism insists upon the Christian life for its Russian Martinists remained active members of the Orthodox Church.
members, although the form and content of that Christian life is left
to the individual Martinist. Many Martinist Orders have an

2 In fact, Saint .Martin was a Roman Catholic, even though he was critical
of the political and intellectual oppression of the French priests. In retaliation
to his opposition, the Roman Catholic Church placed Saint-Martin’s books on
the Index of Forbidden Books. However, Saint-Martin was never
excommunicated, and he lived and died a Roman Catholic, although always a
mystical and metaphysical one.

6 7
 K—
A BRIEF HIsTORY OF MARTINIST ORDERS

CHAPTER Tm~EE Orders.

In 1890-91, the respected French esotericist, Dr. Gerard
Encausse, and his friend, Augustin Chaboseau, to prevent
A Brief History of Martinist Orders Currently irregularities in the Martinist Initiation, gathered ten of their
friends, Initiated them, and formed the first Martinist Supreme
Council. Papus and Chaboseau, along with their Supreme Council,
Operating in the United States divided The Initiation (as Martinists called their initiatic
The Martinist Movement ceremony) into four constituent parts4 and established Martinist
Lodges with officers. Not all Martinists at first entered the newly-
organized Martinist Order, preferring to continue independent
The Legend operations. It was these “free” Martinists5 and former Supreme
The very name “Martinist” conjures images of the mysterious Council members that Victor Blanchard drew upon in 1918 to form
and the unknown adept who has at his command occult powers and his branch of the Martinist Order. To this day, there are in Europe a
who studies “quaint and curious volumes of forgotten lore.” few independent “free” Martinists. The Martinist Order of the Elus-
Martinists are known to be theurgists, alchemists, and Grailists. Cohens (ca. l940s) is also considered a “regular” Martinist body, but
Since such persons as the Count of St. Germain, Cagliostro, Edward its methods are the Masonic/medieval.magical ones of Martines de
Bulwer-Lytton, Mine. H.P. Blavatsky, and Eliphas Levi were Pasqually rather than the Theurgical-mystical ones of Louis-
Martinists, Martinism and Martinists have been identified as Claude de Saint-Martin. There are other tiny regular Martinist
major forces in the occult and esoteric movements of the last three Orders, such as a “Russian” branch descended from the Martinist
centuries. Lodge at the Court of Czar Nicholas II (see Waite’s Brotherhood of the
Rosy Cross).6 Martinist topics of study in the 18th, 19th, and 20th
The History centuries include Christian mysticism, esotericism, theosophy,
“Martinism” is a system of mystical Christian Illuminist Kabbalah, Hermeticism, Rosicruciani sin, and related subjects.
philosophy and practice based upon the private instruction and
public writings of French philosopher Louis Claude de Saint-Martin Evolution of the Various Martinist Orders
(1743-1803). Saint-Martin’s major published works include Of The history of the various Martinist Orders that followed the
Errors and Truth, The New Man, and The Spirit of Things. (See formation of the first Supreme Council is directly connected to the
Waite’s The Unknown Philosopher for a complete bibliography of events which followed the death (from lung disease) of Dr. Gerard
St. Martin’s works.) Saint-Martin was initiated into the Order des Encausse (Papus) in 1916. Charles Detre (esoteric name—”Teder”)
Elus-Cohens, an esoteric and medieval magical quasi-Masonic ascended to the Grand Mastership after Encausse’s death. As Grand
body founded by Rosicrucian and Freemason, Martines de Master, Detre decided that the Martinist Order (Ordre Martiniste)
Pasqually (?-1774). Saint-Martin eventually developed a preference would best be served by limiting membership to Freemasons,
for mysticism and Theurgy rather than for Pasqually’s medieval
magic. Therefore, Saint-Martin evolved his own system of ~‘ The Degrees of Associate, Initiate, S.I., and, the all-important final
Christian Illuminism built upon the foundations of Pasqually and Initiator’s Degree, that of S.I.I. The final Degree is also called “Unknown
Jakob Boehme. This Christian Illuminism Saint-Martin privately Philosopher,” “SI IV,” and “L.I.,” or, “Free Initiator.”
propagated by way of personal initiation and private instruction of ~ Because Martinists tend to be sociable and have come to prefer groups,
his men and women students. These students eventually became the independent (“Free”) Martinist has almost totally disappeared.
known as “Martinists.” After Saint-Martin’s death in 2 803, his 6 Martinism was apparently first introduced into Russia through Prince
“disciples” continued to teach and initiate new disciples privately Kourakin, the Russian Ambassador to France, who received The Initiation
and independently, just as Saint-Martin had taught them to do. from Saint-Martin. He, in turn, gave The Initiation to Nicolai Novikov, the
Each Martinist was expected to initiate others. By the end of the 18th “father of Russian Masonry,” who was a strong proponent and supporter of
century, Martinism and Rosicrucianism were closely identified, the Martinist movement. Thus, Martinism was well-established in the Russian
an identity which continues into modern times in certain Martinist royal court by the time Papus arrived.

8 9
 AM ARTINIST TREASURY A BRIEF HIsToRY OF M ARTINIST ORDERS
the late 19th century, the “RMM” entered the jurisdiction of British
especially those of the Rite of Memphis and Misraim—the RMM. Freemasonry under the headship of John Yarker (founder of the
Detre was an ardent supporter of the Rite of Memphis and Misraim, Holy Royal Arch Knight Templar Priests). The Grand Lodge of
a huge collection of Masonic Degrees assembled into a rite about
England neither recognized nor rejected Yarker’s RMM, thereby
1814 by G.M. Marconis. The “RMM” consists, first, of a variation of giving the English version a sort of quasi-legitimacy, and it has
the Scottish Rite called the “Primitive Rite” of 33 Degrees; then the
survived on the fringes of regular English-speaking Freemasonry
Rite of Misraim of 90 Degrees; and, finally, the Rite of Memphis of ever since. Yarker conferred the Degrees on some Americans, and,
96 Degrees. Holders of the Rite place, after their names, their ranks
for a period of about fifty years, the RMM was very popular in the
by grade number, usually 33, 90, 95, thus giving the appearance of
American West, where it also had a quasi-legitimacy. Today in
outranking everybody in all of world-wide Freemasonry. The
America and Great Britain, the Grand College of Rites holds
complete history of the Rite is too complex to recount here7 (see
Waite’s Encyclopedia of Freemasonry), but the Grand Lodge of authority over the RMM, and it isn’t likely that the RMM could
France eventually recognized the Rite in the early 19th century, successfully (i.e., legitimately) be revived. French RMM bodies
ostensibly so that the Rite could function, but actually for the purpose and those deriving their “authority” from them are, in fact,
of putting the RMM “to sleep.” The French Grand Lodge allowed the clandestine (illegal, unrecognized, or spurious) Freemasonry, and
RMM to work the first three Masonic Degrees (Apprentice, Fellow, regular Freemasons in all countries are prohibited from entering
and Master), but proscribed the “higher” degrees. Later, J.E. such bodies. Waite described (in A New Encyclopedia of
Marconis (son of G.M. Marconis) revived the Rite, accusing Freemasonry) most of the RMM Degrees as “puerile,” but also
(correctly) the French Grand Lodge of duplicity in falsely declaring acknowledged that the mammoth Rite did contain some Degrees of
its purpose for recognition. However, since the French Grand Lodge considerable interest and value.
had control of the RMM, Marconis’ efforts merely resulted in the Detre’s decision to restrict membership in the Martinist Order to
establishing of more French “clandestine” (illegal) Masonry. [n Master Masons was right insofar as Freemasonry could serve as a
membership pool and insofar as the availability of the resources of
A peculiar transformation has occurred in some versions of the RMM the Masons (use of lodges for Martinist meetings, for example). The
that have come under the control of the Gnostic Catholic Church, the “official problem, of course~ was that excluding women from Martinist
church” of most branches of Martinism such as the “Martinist Order and Initiation violated a fundamental precept of original Martinism,
Synarchy” and the “Ordre Martiniste”: as the candidate passes through the not to mention the fact that there were already numerous female
various degrees, he (and it is always a “he”) is supposedly ordained to the Martinists who suddenly found themselves cut off from Martinist
priesthood and episcopacy (at the 66th degree), i.e., the person allegedly is activity. The first result of Detre’s action was the exit of several
made a priest and bishop of the Christian Church during the process of the members from the original 1891 Martinist Supreme Council as
various so-ca[led Masonic ceremonies in the RMM. This confusion of spurious established by Papus (the original Supreme Council consisted of
Freemasonry and Catholicism shows a confusion of mind that is not
unexpected in some occult circles. Not only might a Masonic/Catholic mixture Gerard Encausse, Pierre Augustin Chaboseau, Paul Adam,
be unsettling to Protestant Church candidates, but also such “ordinations” Francois-Charles Barlet [pseud. of Albert Faucheux, 1838-19211,
would not be recognized as proper or legitimate by established Church bodies. Maurice Barres, Burget, Lucien Chamuel, Stanislas de Guaita,
(I Thus, in those branches of the RMM which practice such rituals, the candidate LeJay, Montiere, Josephin Peladan, and Sedir). Soon after the
undergoes ceremonies that many would consider fraudulent or even formation of the first Supreme Council, Maurice Barres and
sacrilegious. Such “ordinations” apparently occur more often than many Peladan left to develop Rosicrucian societies, and they were
realize. In a recent (9/11/91) long-distance telephone conversation with a man replaced by Marc Haven and Victor-Emile Michelet (about whom
living in California, the man revealed that he had been ordained a “Deacon” of more later).
some independent “catholic” church during a “Masonic lodge meeting.” That A second result of Detre’s action was the renaming of the
is, a “Masonic” lodge had been opened and the ordination occurred. Needless Masonic branch of Martinism as the “Martinist Order of Lyons,”
to say, this “Masonic” body was spurious and not in any way connected with the city to which Detre moved, taking the “headquarters” of the
or related to the genuine Masonic Grand Lodge of California—nor, indeed, Masonic Martinists with him. Today, the “Martinist Order of
was the “church” re[ated to any regular church body. The man wanted to Lyons” no longer exists, having merged with the “Ordre
know if he was really a “deacon.” The answer is simple—No.
Martiniste” of Philippe Encausse. According to a November 10, 1960

10 11
 A BRIEF HISTORY OF MARTINIST ORDERS
A MARTINIST TREASURY
Blanchard, so he and Chaboseau left the Supreme Council and
document written by “Fra. Sorath” and issued by the MOS Grand founded the Traditional Martinist Order, with Michelet as Grand
Lodge of Canada, in 1951, Philippe Encausse, son of Papus, gathered Master and with Chaboseau as deputy Grand Master.10
together a number of unattached (“free”) French Martinists and The Parisian Martinist Order, with its membership limited to
formed the “Ordre Martiniste” under the original constitution. In Freemasons, was renamed the “Martinist Order of Lyons,” the city
October 1960, Henri DuPont, Grand Master of the Martinist Order of to which Detre moved. In 1951, Philippe Encausse gathered together
Lyons, died, leaving the Grand Mastership to Philippe Encausse as many unattached (“free”) French Martinists as he could locate
who was confirmed in that office. Thus, Encausse headed two and formed the “Ordre Martiniste” under the original constitution
Martinist Orders, the OM and the 0Mb. He then merged the two as written by his father, Dr. Gerard Encausse. In October 1960,
Henri DuPont, Grand Master of the Martinist Order of Lyons, died,
Orders after the Masonic qualification of the OML was removed.
An undated document issued by the MOS Grand Lodge of Canada leaving the Grand Mastership to Philippe Encausse, who was
shows the line of fihiation for the modern OM as: Jean-Antoine confirmed in that office. Thus, Philippe Encausse headed two
Chaptal (d. 1832); Henri Delaage (d. 1882); Gerard Encausse (d. Martinist Orders, the Ordre Martiniste which he founded and the
1916); Charles Detre (d. 1918); Jean Bricaud (d. 1934); Constant OML, which was the original Martinist body. Then, the two Orders
Chevillon (d. 1944); Charles-Henry DuPont (d. 1960); and Philippe merged after the Masonic qualification of the OML was removed.
Therefore, the “Ordre Martiniste” of France is the continuation of
Encausse.
the original body founded by Dr. Gerard Encausse and Pierre
A third result of Detre’s new Masonic requirement was the
Augustine Chaboseau. The line of filiation for the Ordre Martiniste
establishing of two other Martinist Orders. The first of the two was
is: Jean-Antoine Chaptal (d. 1832); an unknown brother
the Martinist Order and Synarchy established in 1918 under Victor
Blanchard. At Detre’s death in 1918, Blanchard was to have become (considered to be an uncertain break in the chain); Henri Delaage
Grand Master of the OM, but Blanchard refused the office because he (d. 1882); Gerard Encausse (d. 1916); Charles Detre (d. 1918); Jean
Bricaud (d. 1934); Constant Chevillon (d. 1944); Charles-Henry
did not agree with the Masonic requirement. In the same year,
Blanchard gathered together independent Martinists who did not DuPont (d. 1960); and Philippe Encausse. Because of the uncertainty
adhere to or belong to the Masonic Martinist branch, forming a of the Line between Chaptal and Delaage, Chaboseau and Papus
Martinist branch which had no Masonic qualification and which “exchanged” their Initiations, since there was no break in
Initiated men and women.8 Several years later, in 1934, at a Chaboseau’s Line of Filiation. Thus, Papus held Filiation probably
convention of Martinists called by Blanchard, Blanchard’s Order through Delaage and definitely through Chaboseau.
changed its name to the Martinist Order and Synarchy, and There are now several regular (legitimate) Grand Lodges and
Blanchard was elected MOS Universal Sovereign Grand Master.9 Jurisdictions of The Martinist Order throughout the world, many of
Unfortunately, Chaboseau’s candidate for Universal Sovereign them founded by Initiates who trace their Line of Filiation to
Grand Master, V.E. Michelet, did not accept the election of Chaboseau or Papus.11 Such Grand Lodges usually share the same

8 Ironically, the modern MOS has established close ties with the 10 Chaboseau was a man of great personal dignity and humility and was
reconstituted “Order of Elus-Cohens,” a spurious “Masonic” body which now not particularly interested in the ambition which Grand Masterships
serves as the MOS “inner order”; women MOS members are excluded from represented—hence his refusal to take the lead office. He accepted the Deputy
this activity. Thus, the modern MOS has turned its back on the very reason for GM office only at the insistence of Michelet, and later took the Grand
its original formation. Mastership only because of Michelet’s death. The THO’s successful growth in
~ The American MOS, facing the growing success of other Martinist Paris was primarily due to Chaboseau’s charisma.
Orders and wishing to bolster its own claims, is now insisting that only those 11 But not all Lines of Filiation are from Chaboseau or Papus. Baron
Orders founded by the original Supreme Council members are “legitimate.” Spedeliere, friend of Eliphas Levi, joined a Martinist lodge in Venice in 1830;
Such a claim cannot be supported, especially in view of the fact that the this was a group whose Filiation obviously came from neither Chaboseau nor
original founders themselves belonged to no Supreme Councils before Papus. Furthermore, the “Ordre Martiniste des Chevaliers du Christ” a
founding their own Order. Also, such a claim ignores the Russian Martinist Russian Martinist Order, claims this Filiation Line: Saint-Martin—>Prmnce
Orders which were formed without any connection to Lhe French Supreme Kourakin (Russian Ambassador to France in the time of Saint-Martin)—>
Council.
13
12
 A MARTINIST TREASURY A BRIEF HIs¶roRYOF MARTINIsT ORDERS
territory, the idea of “exclusive territorial jurisdiction” not being Church” or the “Gnostic Catholic Church”) and most of its officers
practiced in Martinism. These Grand Lodges are often defined by are deacons, priests, or bishops of this church. Also, the “inner
order” of the Martinist Order and Synarchy is the Order of the Elus-
the different emphases placed on various aspects of Martinist Cohens. This is a reconstituted body, since the charter of the
doctrine and practice. In the United States of America, there are four
original Elus-Cohens expired with the death of its founder, Martinez
fully functioning Martinist Orders: the Martinist Order and Pasqually. Even though the initiation rituals of the higher degrees
Synarchy of the U.S.A., The Rose + Croix Mart mist Order, the of the original Elus-Cohens were irretrievably lost, the Elus-Cohens
Traditional Martinist Order U.S.A., Inc., and the Traditional
was reconstituted by adding the degrees of the Masonic lodge. In
Martinist Order of AMORC.
1969, by order of its Grand Master, the reconstituted Elus-Cohens
The Traditional Martinist Order which functions under the
was officially closed. However, the Martinist Order and Synarchy
wing of AMORC is not recognized as legitimate, as described below. ignored the closing order and has maintained its Elus-Cohens as
Further, the Traditional Martinist Order of the U.S.A. (not
AMORC, but under Gary Stewart) also lacks evidence of an an inner order.” Because the “Elus-Cohens” of the Martinist Order
unbroken Line of Filiation. and Synarchy confers “Masonic” degrees, it is considered as
“clandestin e” (illegitimate, or, more accurately, spurious)
Masonry by the regular Masonic Grand Lodges, thus causing
Martinist Order and Synarchy, Grand Lodge of the U.S.A. problems with MOS Masons who are also members of regular
(Sar Benedictus [Eliakim], Grand Master) Masonic bodies. The “regular” Grand Lodges have descended from
the original British Masonic Grand Lodge, and all regular
The Martinist Order and Synarchy was established in 1918 Masonic bodies prohibit their members from interacting with
under Victor Blanchard. At Detre’s death in 1918, Blanchard was to spurious Masonic organizations (such as the French Rite of
have become Grand Master of the Ordre Martiniste, but Blanchard Memphis & Misraim—and the Elus-Cohens). Thus, regular
refused the office because he did not agree with the new Masonic Freemasons who are also in the MOS would be prohibited from
requirement. In the same year, Blanchard resigned from the entering the “inner order” of that Martinist body. Furthermore,
Supreme Council and formed a Martinist branch which had no since the Martinist Order and Synarchy has its own church, there
Masonic qualification and which Initiated men and women. are some problems with its members who prefer their own churches.
Finally, since the reconstituted “Elus-Cohens” of the Martinist
Several years later, in 1934, at a convention of Martinists called by
Blanchard, Blanchard’s Martinist Order, to avoid confusion with Order and Synarchy is “Masonic” and “priestly,” once again,
women MOS Martinists find themselves excluded from these
the Lyons Order, changed its name to the Martinist Order and
Synarchy, and Blanchard was duly elected Martinist Order and aspects of Martinist Order and Synarchy activities. The MOS was
Synarchy Universal Sovereign Grand Master. chartered in 1990 in the United States under the sponsorship of the
The Martinist Order and Synarchy has an official church12, the MOS Grand Lodge of Britain. The head of this Martinist body is Sar
“Universal Gnostic Church” (also called the “Universal Apostolic Benedictus (formerly known as “Sar Eliakim”) of New York City.
Unofficially related to the Martinist Order and Synarchy is the
Nicolai Novikov—> Gamalei—> Posdeev—> Arseniev—> Pierre “International College of Esoteric Studies” whose address is
Kasnatcheev—> Serge Marcotoune (Sar Hermius)—> Armand Toussaint—> Worthing 31W, Barbados, West [ndies ($1.00 brings information).
Sar Hieronymous (not Emile Dantinne)—> Sar Dionysus. Its series of graded lessons contain historical and philosophical
12 The “official church” was established by Gerard Encausse himself. information related to Martinism and a host of other esoteric and
Encausse had become a bishop of the Gnostic Catholic Church and, in 1914, mystical subjects. Martinists of all affiliations are welcomed as
signed a concordat with the GCC making it the “official” church of Martinism. students and many find their lessons and publications interesting.
Thereafter, officers of the Martinist Order Supreme Council were made Recently, the ICES has de-emphasized its Martinist connections
bishops of the GCC, while subordinate Martinist officers were made priests. and has begun publicizing and promoting the “Order of the Grail,” a
Having an “official church” may have seemed appropriate at the time, but this
“official church” has caused numerous problems for the Martinist Orders that Rosicrucian, knightly body that is interested in the writings and
philosophy of Sar Peladan, the founder of the “Catholic Order of the
follow the custom.
Rose + Cross.”

14 15
 AM ART] NIST T REA5URY A BRIEF HISTORY OF MARTINIsT 0 RDER5

Traditional Martinist Order Order (AMORC), Ralph Lewis, had been appointed as a Regional
(AMORC Sponsored; Christian Bernard13, Grand Master for the TMO by TMO Legate Georges LaGreze. After
Sovereign Grand Master) the Supreme Council of the international TMO was dissolved, Lewis
elevated himself to the office of Sovereign Grand Master and
In 1934, a convention of Martinists was called by Victor assumed full control of the TMO. Today, the TMO operates under
Blan chard who had been the head of a Martinist Order he founded the wing of the AMORC, and one must be an AMORC member to be
after the original Martinist Order restricted its membership to in the TMO (at least this is so at press time—1992; AMORC’s policy
Masons. At the 1934 convention, Blanchard’s Order changed its has see-sawed over the past several decades, first allowing non-
name to the Martinist Order and Synarchy, and Blanchard was AIvIORC members to enter the TMO, then restricting such
elected Martinist Order and Synarchy Universal Sovereign Grand membership to Ninth Degree AMORC members, then allowing
Master. However, Pierre Augustine Chaboseau had offered his own entry by First Degree members). The AMORC sponsors TMO
candidate for Universal Sovereign Grand Master, V.E. Michelet. “Heptads” and “Septa” (singular, “Septem”). The teachings of the
When Michelet was not elected, Chaboseau and Michelet withdrew AMORC/TMO are given in the form of mail-order papers. The
from the Supreme Council of Blanchard’s and founded the instruction papers are based upon those of the Martinist Order and
Traditional Martinist Order, with Michelet as Grand Master and Synarchy which the TMO officers obtained when they were Initiated
with Chaboseau as deputy Grand Master. After Michelet’s death, into the Martinist Order and Synarchy by Victor Blanchard in the
Chaboseau became Grand Master. The TMO was very successful 1930s. These MOS papers have been edited to reflect the non-magical
and grew steadily. After Augustine Chaboseau’s death, his son, philosophy of AMORC.’4 The Sovereign Grand Master of the TMO
Jean, was nominated to succeed him. However, the son was not is Christian Bernard, who can be reached via AMORC/TMO
confirmed in the office of Grand Master by the TMO Supreme headquarters in San Jose, California.
Council, and Jean then ordered the TMO to dissolve. This order was The AMORC/TMO does have a major problem: no other regular
refused, and a “Regency Council” of F.U.D.O.S.I. members Martinist body recognizes the TMO as legitimate because (a) the
attempted to maintain the TMO, but this effort eventually failed, TMO offers (or, at one time offered) a mail-order “initiation,” thus
and European TMO members entered either the Ordre Martiniste or violating the Martinist requirement of personal transmission of
the Martinist Order and Synarchy or remained independent as The Initiation; and (b) the TMO lost its link in the Line of Filiation
“Free Martin ists.” because it failed to give its initiating officers the fourth degree of
Meanwhile, in the United States, the head of the Rosicrucian “[nitiator,” thereby invalidating all its initiations. See Appendix B:
The TMO Problem.
1 ~ The original edition of The Alartinist Treasury incorrectly listed
Raymond Bernard as the TMO Sovereign Grand Master. That error is here
corrected to Christian Bernard. Raymond Bernard is Christian Bernard’s The Traditional Martinist Order of the U.S.A., Inc.
father. At one time, the fadier was “Supreme Legate for Europe” for AMORC, (Gary Stewart, Sovereign Grand Master)
but now Raymond Bernard is t:he head of C.I.R.C.E.S., an outer organization
(Maltimore Smith, New York, Grand Master for U.S.A.)
whose inner groups are the Order of Pythagoras, the Order of Melchezidek,
and the Knights of the Temple. The source of Raymond Bernard’s authority to
form these groups is not: known. A “Dean” of the organization, when
After the death of AMORC Imperator Ralph M. Lewis, the Board
questioned as to Bernard’s authority or Initiatic Chain, didn’t know. There of Directors of AMORC appointed Gary Stewart as Imperator of the
may not be an Initiatic Chain for C.I.R.C.E.S., but such a lacl~ would not impair Order and installed him as Grand Master of the AMORC/TMO.
the organization’s legitimacy or effectiveness, especially since its founder,
Raymond Bernard, is a known and respected occult leader and authority. 14 For example, the papers contain no references to magic, to Theurgy, to
However, there are already existing active bodies of the Order of Pythagoras, the writings of Saint-Martin, to God, or to the Christian religion. Further, the
the Order of Melchezidek, and the Knights of the Temple, and these papers contain very little practical applications. The editing of the old papers
organizations reportedly are not pleased to find Raymond Bernard operating and the writing ofnew ones were done in the mid.1940s by J. Duane Freeman
similar bodies with the same names, possibly without authority. The matter and Gilbert N. Holloway, Jr., both AMORC officers. Ralph Lewis approved all
has yet to be settled. editorial changes. See Appendix B.

16
17
 A MARTINIST TREASURY A BRIEF HISTORY OF MARTINIsT ORDERS
Officers of the American Supreme Council of the Martinist Order
However, after only a few years in office, Stewart was accused of and Synarchy. Indeed, Trophimus was a Supreme Council officer
mismanagement of ANIORC and the corporate Board of Directors and Charter Member and a signatory of the application for the
stunned the occult world by removing Stewart from the Charter of the American Grand Lodge. However, the Universal
Imperatorship.’5 Stewart claims that during the turmoil and Gnostic Church and the clandestine (spurious) “masonry” of the
lawsuits which followed, the Board members failed to remember to
remove him from the office of Sovereign Grand Master of AMORC’s Elus-Cohens caused problems because Trophimus and Basileus and
the Martinists under their charge were active in their own churches.
TMO.’6 Upon these foundations, Stewart reestablished the TMO as
Furthermore, because many of their male Martinists were members
the TMO/USA, Incorporated. Stewart claims to hold the all-
of “regular” (recognized) Masonic bodies, Trophimus and Basileus
important Fourth Degree of Initiator from Cecil Poole, who
found themselves in a difficult situation, having to reconcile
supposedly held the Degree from Ralph Lewis.17 Stewart’s claim to
themselves, somehow, to the conferring of illegal “Masonic”
the Fourth Degree is enhanced by the fact that he was an installed
Sovereign Grand Master. There is, however, a problem: Stewart’s degrees.
Finally, after it became clear that the American MOS was not
supporters in the TMO/USA claim that the documentation of his
planning to cease its “Masonic” and Church activities, Trophimus
Initiation to the Fourth Degree was taken to Paris, along with all
other TMO papers and records, by the new AMORC Imperator, and Basileus and the thirty Martinist Initiates under their care
Christian Bernard, and that, therefore, he (Stewart) is unable to determined that they would have to withdraw from this particular
produce the necessary evidence of his Initiator status.t8 If there is Martinist body because their own Church and Masonic
any evidence of Stewart’s Fourth Degree status, it must be inferred memberships were being jeopardized. Afterwards, Trophimus and
Basileus made contact with the Grand Master of “Le Ordre
from scant information. Stewart’s lack of definite verification of
Martiniste des Pays-Bays,” a regular European Martinist body
Fourth Degree Initiation has caused much concern among
whose See is at Amsterdam. The Grand Master of this regular and
TMO/USA Martinists. For further details, see Appendix B.
legitimate Martinist body, conferred the complete Initiation (that of
Associate, Initiate, SI, and SI Initiator) on Trophimus and Basileus.
In order to meet the increasing demand from Seekers for a
The Rose+Croix Martinist Order ofAmerica
(Trophimus, SII, Premier National Council President) regular and authentic Martinist Initiation that is free of official
Church and illegal Masonic affiliations, and that practices the
The founders of the Rose+Croix Martinists, Basileus and authentic Theurgy as taught by Saint-Martin, Trophimus and
Trophimus,19 were originally SI Initiates and Grand and Regional Basileus, like Papus, Chaboseau, and Blanchard before them,
founded, in 1991, a Martinist Order—The Rose +Croix Martinist
15 But it had all been done before in the late 1930s when Ralph Lewis Order, which offers the authentic Initiation and inner teachings of
manuevered to have Victor Blanchard removed as Imperator of the traditional Martinism without Masonic activity (clandestine or
F.U.D.O.S.I. otherwise) and without official church affiliation.
16 In a sense, the claim appears to be true—it seems that Stewart wasn’t The Rose+Croix Martinist Order, while maintaining the
authentic traditions of Saint-Martin himself, is unique in that it:
“removed” because he had already resigned. See Appendix B.
~ The first: edition of The Martinist Treasury stated that Poole held his 1—offers genuine, world-affecting Theurgy as found in the
Initiation from V. Blanchard. However, new evidence shows only that Poole tradition from Saint-Martin. Saint-Martin himself wrote as a
was supposed to have received his Fourth Degree from Ralph Lewis. See
Appendix B. activities of the “inner order,” the Elus-Cohens, nor was he aware that the
~8There is such evidence, but it is in grave doubt. See Appendix B. Gnostic Catholic Church was soon to become the ex-officio Church of the
MOS in America. When he discovered these activities, Trophimus considered
~ Trophimus was one of the seven Martinist Order and Synarchy/grand them intrusions into true Martinism and into the private lives of Martinists.
officers who co-founded the American Grand Lodge of the MOS. The petition When it became clear that the American MOS was planning to continue these
for a Grand Lodge Charter for the MOS is dated February 22, 1990 and is non-Martinist:, intrusive activities, Trophimus withdrew and, with Basileus
addressed to Sar Gulion, Grand Master of the Grand Lodge of the MOS for and thirty other Martinists, founded The Rose-+ Croix Martinist Order.
Great Britain. At the time of the petition, Trophimus did not know of the

18 19
 —U

AM ARTINI5T TREASURY

Theurgist when he said... (Letter XCII, 11 July, 1796 in CHAPTER FOUR

Theosophic Correspondence):
...There were precious things in our first school. I am
even inclined to think that [Martinez] Pasqualis. ..had The Traditional Martinist Order
the active key to all that our dear Boehme exposes in and the Martinist Order and Synarchy:
his theories.... From all this, it follows that an excellent
match may be made by marrying our first school to An Examination of Claims and Relationships23
friend Boehme. This is what I work at; and I confess to
you candidlythat I find the two spouses so well suited
to each other that I know nothing more perfect in its The Formation of the F.U.D.O.S.I.
way ....Iiemphasis added] The Martinist Order and Synarchy and the Traditional
2—confers all four Degrees upon its members (using Martinist Order both participated in the FUDOSI. The term
ceremonies derived from the original Papus and Chaboseau “FUDOSI” is an abbreviation for the well-known F~deration
Rituals); Universelle des Ordres et Soci~t~s Initiatiques, a federation of the
3—transmits the ancient Rose+Croix Initiation to its members heads of certain initiatic orders. The FUDOSI’s first meeting was
(as Saint-Martin himself originally planned); held during August 13-18, 1934, in Brussels, Belgium. The FUDOSI
4—has no official church affiliation or requirements; apparently was the idea of the well-known and respected French
5—is not connected with clandestine (unlawful) Rosicrucian Imperator “Sar2’ Hieronymous,” whose name was
Freem asonry; Emile Dantinne. In fact, it appears that the FUDOSI may have
6—functions under a national council system as originally originally been planned as a general meeting of Martinists. There
planned by Chaboseau and Papus. is no doubt that Victor Blanchard, already a Martinist Grand
Master, and soon to be elected Supreme Grand Master of The
The esoteric Work and secret teachings of The Rose+Croix Martinist Order and Synarchy, did call a general meeting of all
Martinist Order are drawn from the secret and public papers of Martinists at the same time as the August 1934 FUDOSI gathering.
Louis Claude de Saint-Martin, as well as from certain other esoteric Victor Blanchard was also elected an Imperator of the FUDOS[.
writers who influenced St. Martin. The Rose+Croix Martinist According to the August 1975 issue of The Rosicrucian Forum (p.
Order emphasizes the active, world-affecting spiritual development 20), the “initiatic orders” which constituted the FUDOSI were the...
that is provided by Martinist Theurgy. The Rose+Croix Martinist
Order has established itself in several American states and is Ordre de Ia Rose+Croix Universelle;
incorporated under the non-profit laws of the State of Colorado, Ordre de Ia Rose+Croix Universitaire;
U.S.A. Ordre Pythagoricien;
The President of the Premier National Council of The Ordre Martiniste et Synarchique (formed in 1918);
Rose+Croix Martinist Order is Br. Trophimus of Colorado, and the AMORC (Ancient Mystical Order Rosae Crucis);
Vice-President is Br. Basileus of Nebraska. (Note that the officers
of the Rose+Croix Martinists do not use the title “Sar” in their 20 This chapter is a revised and updated version of an article that
Nomen Mystica.) The Rose+Croix Martinist Order, as a originally appeared in The Philalethes: The Journal ofMasonic Research and
corporation organized under the non-profit corporation laws of the Letters 43(October 1990), pp. 18-23; 43(December 1990), pp. 19-23 and is ©
1990. The article and its revisions are here reprinted with permission of the
State of Colorado, is the legal entity which owns trademarks and
copyright holder.
copyrights pertaining to the Order.
21 “Sar,” a title originally discovered used by Josephin Peladan, is now
used by most—but not all—Martinist Orders to denote a holder of the rank of
Initiator. Peladan claimed that the title was Assyrian, and the term is found in
the Old Testament where it means “captain.” “Sar” also appears to be closely
related to the term “Czar,” and very likely was maintained in Martinism by the
Martinists in the court of Czar Nicholas II.
21
 A MARTINIsT TREA5UR~r THE TMO ANr THE MOS
teaching and authority, which may explain why Lewis was willing
Ordre Martinist Traditionnel (formed at the FUDOSI in 1934); to commit AMORC’s rather considerable wealth to support the
Eglise Gnostique Universelle (or, the “Universal Gnostic FUDOSI. Not to be outdone, Clymer went to France in 1939, formed
Church,” a religious body which serves as the official church an alliance with the Ordre Martiniste de Lyons (under its Grand
of the MOS; most officers of the MOS are deacons, priests, or Master, Constant Chevillon) and assembled his own version of the
bishops of this church); FUDOSI. However, Clymer’s organization existed mostly on paper
Soci6t~ d”Etudes Martinistes; and was not as successful as the FLTDOSI itself, primarily because
Union Synarchique de Pologne; and... Clymer did not have the resources that AMORC was making
the Ordre de Ia Militia Crucifera Evangelica. available to the FUDOSI. Also, the outbreak of hostilities in Europe
prevented the development of Clymer’s efforts; in fact, Constant
The FUDOSI has been made famous by AMORC’s22
reproduction in its advertising literature of various FUDOSI Chevillon, as the head of a proscribed organization—the OML—was
documents which attest to AMORC’s authenticity as a Rosicrucian assassinated by the Gestapo during the early l940s.
body. Indeed, a common criticism of AMORC is that it continues to Certainly, in modern times, there is no reason why AMORC
use the FUDOSI documents to attest to its authenticity, even though should not use documents legitimately issued by the FLTDOSI, even
the FUDOSI ceased to exist in 1951. AMORC Imperator H. Spencer if that body no longer eKists. The documents were issued for the very
Lewis was literally fighting for AMORC’s life in the 20’s and 30’s, purpose of display, so displaying them can hardly be considered
fending off virulent and vicious (and actually slanderous) attacks improper. Furthermore, the disbanding of the FUDOSI does not
on both AMORC and H. Spencer Lewis personally from Reuben nullify those documents. For example, if a person earns a college
Swinburne Clymer of the Pennsylvania “Rosicrucian Society.” For degree and then that college is absorbed by another or the college
example, Clymer made a great noise about Lewis’ claim of being closes its doors because of financial problems, the college degree
initiated as a Rosicrucian in 1909 in Toulouse, France in what is doesn’t suddenly become null and void. The same applies to the
called the “Dongeon,” or city castle. Clymer correctly said that the FUDOSI. Its documents are still valid, whether the FUDOSI exists
“Dongeon” was a city building and not likely to be available for or not (and it doesn’t, although from time to time, officers of the
Rosicrucian activity. However, French occult activity was peaking original esoteric Orders dream of reestablishing it). Further, there
about 1909, and it is quite possible that government workers were is no doubt that the FUDOSI, through its officers, recognized
occultists who had access to the picturesque “Dongeon” and who went AMORC as an authentic Rosicrucian body. For example, in
in the evening to use its vacant rooms for ritual activity (See Eliphas AMORC’s Rosicrucian Documents (p. 20) is a photocopy of a
Levi and the French Occult Revival by Christopher Mcintosh or The document which extends such recognition; the document is signed
Occult Underground by James Webb). Lewis was quite specific by Victor Blanchard, the Imperator of the FUDOSI. Blanchard also
about the time of his “reception” into Rosicrucianism. Ralph Lewis, signed another FUDOSI document authorizing AMORC to extend its
in his biography of his father, Cosmic Mission Fulfilled, reports H. jurisdiction to South America (p. 15). Even Sar Hieronymous
Spencer Lewis as saying (page 100) that the Rosicrucian ceremony acknowledged AMORC’s authenticity (see p. 14). Such recognition
occurred “Later that night” and “at midnight.” If the Dongeon were of AMORC’s authenticity as a Rosicrucian body cannot and should
actually used as a public building, it would have only been available not be ignored or belittled. On the other hand, AMORC weakens its
at such times. Indeed, based upon Lewis’ expectedly vague case considerably when it claims to be the only authentic
descriptions of that “Rosicrucian initiation,” one might conclude Rosicrucian body, when FUDOSI documents are signed entirely by
that Lewis was actually receiving a Martinist/Rose+Croix AMORC members (such as the one on p. 13 of Rosicrucian
ceremony. At any rate, because of the public attacks mounted by Documents), or when FUDOSI stationery is used well after the
Clymer (and because of doubts about AMORC’s authenticity cast by dissolution of the FUDOSI (such as the one on p. 29—dated September
such occult illuminaries as Paul Foster Case, Rudolph Steiner, and 6, 1962!).23
Manley Palmer Hall), H. Spencer Lewis desperately needed the
FUDOSI documents to establish his claims to authentic Rosicrucian 23 There is still ongoing controversy regarding H. Spencer Lewis’ claims
as to the Rosicrucian authority of his AMORC and the source of its teachings.
22 Founded by Harvey Spencer Lewis in 1915. See Appendix A. See Appendix A.

23
 AM ARTINI5T TREA5URY THE TMO AND THE MOS
An Examination of the Charges Against the Traditional Martinist AMORCiTMO so that the essential fourth portion of the original
Order Martinist Initiation was omitted, thus invalidating all Initiations
The Lodge Officer’s Handbook of the Martinist Order and given by TMO officers.
Synarchy (abbreviated “MOS”) is very clear about the Traditional
Martinist Order (abbreviated “TMO”): the TMO is not recognized Let us examine each of these charges.
as “legitimate” N’Iartinism, even though the Traditional Martinist
Order is both successful and widespread, operating as it does under 1. After Chaboseau’s death, the Supreme Council refused to
the sponsorship of the Ancient and Mystical Order Rosae Crucis confirm Jean Chaboseauas Grand Master; therefore, the TMO had
whose See is at San Jose in California, USA (and hereafter known no Grand Master.
by the familiar initials “AMORC”). What are the objections to the The first Grand Master was V.E. Michelet, who was either
Traditional Martinist Order that the “Ordre Martiniste” (or, “OM”) elected or appointed in 1934 when the Traditional N’Iartinist Order
of France and the “Martinist Order and Synarchy” (or, “OMS”) was founded. Michelet was later succeeded by Augustin Chaboseau.
throughout the world make? To answer this question, an The TMO Supreme Council after Michelet’s death consisted of
examination of the objections normally made against the TMO will FUDOSI members Pierre Augustine Chaboseau, his son Jean
be required. Then, the book Martinist Documents, published by Chaboseau, 0. Beliard, and Georges Lagreze (Their names can be
AMORC, will be examined to further answer any questions found listed on the TMO “Chart of the [nitiatique Filiation” on page
concerning the TMO’s “regularity.” 11 of AN’IORC’s Martinist Documents.)
The charges listed against the Traditional Martinist Order are After the death of Augustine Chaboseau, his son, Jean, was to
these: have been elevated to the Grand Mastership of the TMO; however,
the Traditional Martinist Order Supreme Council refused to
1. After Chaboseau’s death, the Supreme Council refused to confirm Jean as Grand Master, apparently because there was
confirm Jean Chaboseau as Grand Master; therefore, the TMO had something in Jean Chaboseau’s personal life or morals of which the
no Grand Master. Supreme Council did not approve. Since he was “unconfirmed,”
2. Jean Chaboseau, acting under his inherited right as TMO Jean was not installed as TMO Grand Master. That is to say, Jean
Grand Master, dissolved both the TMO and the TMO Supreme Chaboseau appears to have been a Grand Master-elect, by right of
Council. inheritance and appointment by his father, but it also appears that a
3. A “Regency Council” within the FUDOSI, apparently made up requirement was that the TMO Supreme Council play a vital part in
of the formerTMO Supreme Council, attempted to rule the TMO the establishing of the succession by installing the Grand Master-
after Jean Chaboseau’s actions of dissolution; and when the elect. How do we reach this conclusion? It is clear that the
FUDOSI disbanded in 1951, so did the Regency Council, thus ending Traditional Martinist Order would have had a constitution or some
the TMO. similar “operating document.” Without having access to and
4. (a) The only surviving branch of the TMO after its examining the original TMO document, it is difficult to say for
dissolution by Jean Chaboseauwas the American branch originally certain what the correct procedures should have been, but it does
founded by Supreme Legate H. Spencer Lewis of AMORC, who was appear that the correct procedure as required by the constitution was
not a Grand NIaster. for the Grand Master-elect to be “confirmed” by the Traditional
(b) Furthermore, Ralph M. Lewis was not a Grand Master Martinist Order Supreme Council, i.e., for the Supreme Council to
and neither Lewises held the Degree of Unknown Philosopher (the empower the Grand Master-elect by a confirmation vote. Had the
degree of “Initiator”). TMO Supreme Council acted illegally, it is certain that Jean
5. The AMORC/TMO extended its activity without Chaboseau would have protested the Supreme Council’s right to
authorization. prevent his taking the office and that he would have appealed to the
6. The AMORCiTMO began to charge for its degrees. Traditional Martinist Order members to rally around him.
7. The AMORC1TMO began to offer its initiation by mail, which However, so far no evidence of such protests has surfaced, so the
method of passingon The Initiation was not and is not legitimate. presumption is that the TMO Supreme Council followed correct
8. The Degree ofUnknown Philosopher was discontinued by the procedure.

24 25
 A MARTIMST TREASURY THE TMO AND THE MOS
Conclusion: The TMO Supreme Council was within its rights to Martinist Order and Synarchy, there are various independent
refuse to “confirm” Jean Chaboseau as TMO Grand Master. jurisdictions, each with its own Grand Master, so the MOS
regulation is that a Grand Master of one jurisdiction installs the
2. Jean Chaboseau, acting under his inherited right as TMO new Grand Master of another. However, because the TMO
Grand Master, dissolved both the TMO and the TMO Supreme Sovereign Grand Master heads a single branch of Martinism that
Council. has no other jurisdiction and because that Sovereign Grand Master
After the TMO Supreme Council refused to act on Jean also holds the office ad vitam, then it is obvious that he cannot
Chaboseau’s claim to the TMO Grand Mastership, he took a radical install his successor and that such installation must be done by
step: he simply declared the Traditional Martinist Order dissolved, someone or something else. For example, no Pope installs his
then stepped down from the “office” of “Grand Master” and successor. That job falls to the College of Cardinals. In like
withdrew completely from the Martin ist movement. Was Jean manner, a Supreme Council could properly elect and install a
Chaboseau within his rights to “dissolve” the TMO? According to Grand Master. However, one high MOS officer has told me that
one MOS Grand Master, a Grand Master does have the power and installation authority would actually be vested in a Council of
authority to close down an entire Grand Lodge simply by
Unknown Philosophers, not a “Supreme Council.” [t may be that, for
withdrawing its Charter. However, Jean Chaboseau was not a
the TMO, the Council of Unknown Philosophers, the Supreme
confirmed Grand Master and, lacking that confirmation, any Council, and the Regency Council were all the same. It is not clear
action he might have taken could have had no effect, or, at least,
why the TMO Regency Council did not proceed to find a replacement
such action did not have to be acknowledged as effective.
for Jean Chaboseau. Some possibilities might be: (a) the
Conclusion: Jean Chaboseau had neither the power nor the “dissolution” pronounced by Jean Chaboseau, despite its likely
authority to declare the Traditional Martinist Order dissolved. nullity, may have had a chilling effect on then-current and
prospective TMO members; (b) no one could be found who was
3. A “Regency Council” within the FUDOSI~, apparently made up
interested in taking an unpaid job that promised to be enormous and
of the former TMO Supreme Council, attempted to rule the TMO
unrewarding; (c) the TMO membership itself may not, at that point,
after Jean Chaboseau’s actions of dissolution; and when the
have been large enough to sustain the work.
FUDOSI disbanded in 1951, so did the Regency Council, thus ending Further, even if the TMO Supreme Council did disappear with
the TMO. the FUDOSI in 1951, there was a fully functioning TMO jurisdiction
Without complete documentation, it is difficult to ascertain in the United States, headed by a Provincial Grand Master (Ralph
exactly who constituted the “Regency Council” within the FUDOSI, M. Lewis of AMORC) and a provincial TMO Council (all AMORC
other than 0. Beliard and Georges Lagreze. It is certain that neither
officers). If all other jurisdictions of the TMO vanished (and there
of the Chaboseaus were a part of the Regency Council—Augustine is no evidence that that were any other TMO jurisdictions), then,
was dead and Jean had resigned from Martinism. It might be ipso facto, the American jurisdiction would become independent
assumed that the former TMO Supreme Council and the Regency (which it did).
Council were the same, although one MOS grand officer has told me
Conclusion: Whatever its reasons for not vigorously pursuing a
Il
that the two bodies were not the same. The same officer said that replacement for the Grand Master’s office, the TMO Regency
when Jean “dissolved” the Supreme Council, it did, indeed, disband, Council was probably within its rights to oversee the Traditional
and that certain TMO members within the FUDOSI formed the Martinist Order during the interregnum. Further, when the
Regency Council. However, as yet no written evidence has surfaced Regency Council disbanded with the FUDOSI, the TMO remained
to support those statements. But, no matter who was on the TMO
alive through its American operations.
Supreme Council or FUDOSI Regency Council, if Jean Chaboseau
had no right to dissolve the Supreme Council, then the FUDOSI 4. The only surviving branch of the TMO after its dissolution by
Regency Council was within its rights to attempt to hold together the Jean Chaboseau was the American branch originally founded by
Traditional Martinist Order while searching for a new Grand Supreme Legate H. Spencer Lewis ofAMORC, who was not a Grand
Master, for the assumption is that while Martinism needs no Grand Master and not an Initiator; furthermore, Ralph NI. Lewis was not a
Masters, Martinist Orders must have them. In the case of the
Grand Master and did not hold the Degree ofUnknown Philosopher.
27
 THE TMO AND THE MOS
AMAwrIMsT TREASURY
have been “removed” as Grand Master, since the French
There is no question but that H. Spencer Lewis was a “Regional monarchists who founded the first Supreme Council made no
Supreme Master” (i.e., a kind of Grand Master) for “Californie et provision for “removing” a Martinist Grand Master. To date, no
pour les Etats-Unis d’Amerique” (California and the United States records supporting Whitcomb’s statements have come to light, so the
of America). Further, it is perfectly clear that H. Spencer Lewis was presumption is that Whitcomb was simply misremembering
an Unknown Philosopher, and the document that proves both events.24 Indeed, in a September 1, 1978 letter to the author,
assertions will be astonishing to MOS members, for the document Whitcomb claims that the MOS “came into being in the decade of the
attesting that Lewis held both a Grand Mastership and the Unknown 1950’s.” There is no evidence to support that statement. Whitcomb
Philosopher degree was issued from the Martinist Order and may have been thinking of Philip Encausse’s Ordre Martinist
Synarchy over the signature of Victor Blanchard! This Decree, which he founded in 1951. Records of the former MOS Provincial
dated July 9, 1937, appears on page 13 of AMORC’s Mart mist Lodge of Canada show that Blanchard’s 1918 Martinist Order was
Documents over the signature of “Paul Yesir” (Victor Blanchard’s renamed the Martinist Order and Synarchy in 1934 at the FUDOSI
esoteric signature). It is clear that H. Spencer Lewis never headed a gathering. The purpose of the slightly longer new name, “MOS,”
TMO branch. In a letter (October 18, 1978) to me, James R. was to distinguish Blanchard’s Order from the “Masonic”
Whitcomb, then Sovereign Inspector and Secretary of the Martinist body at Lyons.
Traditional Martinist Order, wrote: Since the Traditional Martinist Order was founded and
represented at the 1934 FUDOSI meeting, why weren’t the Lewises
The schematic drawing to show our Grand Master’s initiated by that branch of Martinism? There is no definite answer,
succession would be quite brief since the Traditional although it is possible that the Lewises saw the Traditional
Martinist Order had its revival in 1934, having been Martinist Order as the “new” branch of Martinism (which it was),
inactive and non-existent from the time of the transition of as opposed to Blanchard’s older Martinist Order, and, at the time,
Papus during World War 1. Dr. H. Spencer Lewis was the Lewises were interested in “ancient” more than opportunity.
initiated by Victor Blanchard in 1934; Ralph M. Lewis by (Later, it appears that the reverse was true.) Another possibility is
Blanchard in 1936; my wife and [by Blanchard in 1937. that even though the “founding year” of the TMO is 1934, the
organization may not have actually operated until some years later.
How the TMO could have been both “non-existent” and a “revival” Ralph M. Lewis also held a Martinist Order and Synarchy
is not explained. Whitcomb was then a full-time employee of Fourth Degree (Unknown Philosopher) initiation certificate from
AIVIORC at San Jose, California. He has since retired. Whitcomb’s Blanchard (see page 5 of Martinist Documents). Ralph’s TMO
letter clearly shows that neither of the Lewises were initiated by Grand Mastership for California and the United States was
Augustine Chaboseau, even though Chaboseau later granted Ralph confirmed by Augustine Chaboseau in a Martinist Order document
M. Lewis authority as a TMO grand officer. But the letter is not dated “October 1939” (page 15 of Martinist Documents).
wholly reliable. For example, Whitcomb goes on to say: The obvious fact is that both Lewises at first derived whatever
Martinist authority they had, not from the Traditional Martin ist
The FUDOSI recognized Blanchard as the legitimate Grand Order, but from the Martinist Order and Synarchy under its
Master of the Traditional Martinist Order and President of founder, Victor Blanchard. The photocopies Found in Martinist
the Supreme Council in Paris, France. However, in 1939, he Documents are perfectly clear. However, neither Ralph M. Lewis
was removed from that office by the Federation, and nor AMORC ever claimed Martinist Order and Synarchy authority,
replaced by Brother Chaboseau; who was a member of the despite the obvious MOS source of both Lewises’ original initiations
first Supreme Council when Papus was elected President
and Grand Master. 24 Blanchard was removed from his office as an Imperator of the
F.U.D.O.S.I., primarily at the insistance of Ralph Lewis. Perhaps this is what
These assertions by Whitcomb cannot be correct. Blanchard had Whitcomb was remembering. At any rate, the precedent for removing an
been, since 1918, Supreme Grand Master of what would later be Imperator was set, and the precedent has come back to haunt AMORG. See
named “The Martinist Order and Synarchy,” so he was not and Appendix A.
could not have been “recognized” as head of the TMO, nor could he
29
 A MARTINIST TREASURY THE TMO AND THE MOS

and, in the case of H. Spencer Lewis, elevation.25 But why? Why Members of the TMO know that there are very few “exercises~~ and
didn’t Ralph Lewis, after the death of his father, operate the no theurgy whatever in the TMO teachings. As one TMO member
Martinist Order and Synarchy? Why did Ralph Lewis choose the once told me, “I was disappointed in TMO meetings. They seemed
Traditional Martinist Order? The answer will be fully developed rather tame.”
later, but basically, the MOS authority of H. Spencer Lewis died with With this opportunity, of course, Ralph Lewis could also make
him, and Ralph M. Lewis could not obtain MOS authority because of “Martinism” available by mail order. Before the “dissolution,”
a falling out with FUDOSI and MOS officers. Another reason for letter photocopies in Martinist Documents suggest that Chaboseau
shying away from the Martinist Order and Synarchy may also himself was old, sick, and failing and that most of the TMO work
have been Ralph M. Lewis~ aversion to theurgy and ritual. Ralph was being performed on Chaboseau’s behalf by Georges Lagreze.
Lewis, who was something of an “existentialist,” much preferred to Further, certain papers reproduced in Martinist Documents show
“demythologize” the complex rituals which he was taught and which that Traditional Martinist Order activity, whether in the USA or in
he inherited from the various bodies into which he was initiated, Europe, was financially assisted by AIvIORC, suggesting that Ralph
including Martinism. Where he kept theurgical practices, Ralph Lewis was, at the very least, economically in control of the
renamed them as “experiments” or “demonstrations.” Ralph Lewis’ Traditional Martinist Order. Lagreze welcomed such financial
“demythologizing” was detailed and complete; it was he who assistance, especially considering the post-war economy of Europe,
replaced the term “God” with the phrase “the Cosmic” in all AMORC and his letters to Ralph Lewis often contain pleas for financial help.
teaching and literature. Of course, he deleted all invocations and The fact is that Jean’s dissolution decree and the inattention and
references to angelic beings in Martinist (and other) rituals. (It later disbanding of the TMO Supreme Council in the FLTDOS[ left
may have been at this time that the Initiator Degree of Unknown the Traditional Martinist Order in America under the wing of a
Philosopher was dropped, thereby, according to regular Martinist well-organized and wealthy Rosicrucian body and with a strong,
Orders, invalidating TMO initiations.) Simply put, Ralph Lewis standing Regional Grand Master (Ralph Lewis) who unexpectedly
(who never allowed Martinism to compete with AIvIORC) may have found himself free from the restraints of either Supreme Council or
found the flexibility of the Traditional Martin ist Order more to his Supreme Grand Master and, therefore, rightfully felt perfectly free
liking, especially after the FUDOSI and the TMO Regency Council to act as he thought best in regards to his branch of Martin ism, the
disbanded in 1951. Thus, he would be able to remove, without protest Traditional Martinist Order.27
from any other authority, whatever theurgical practices the Conclusion: It is indisputable that both Lewises were Unknown
Traditional Martinist Order may have had, then simplify the Philosophers and were Grand Masters; the American branch of the
remaining practices, and finally leave only the philosophy and Traditional Martinist Order was correct in ignoring Jean
ethical lectures of Martinism to be distributed to TMO members.26
asks Holloway:
25 In fact, the AMORC Martinist body is incorporated in California as
“The Martinist Order and Synarchy,” even though it uses the name of the “May I offer a suggestion? That is, that in writing these discourses,
TMO. To add to the confusion, the AMORC/TMO secret papers, until recently, regardless of what type of material you use, won’t you please use
carried the running head, “Martinist Order and Synarchy.” Since AMORC Martinist terminology? ... In order that these lectures may be consistent
already has a Martinist Order and Synarchy corporation in California, it is not with Martinism and no so closely aligned with the AMORC teachings, it is
clear what the legal implications might be for the non-AMORC Martinist my opinion that it would be better if we stayed more closely to Martinist
Order and Synarchy headed by Sar Benedictus [Eliakiml of New York. teachings.”
26 Photocopies of letters in the archives of The Martinist Information
Service indicate that J. Duane Freeman, Regional Grand Recorder of Thus, the “de-Martinizing” of the Martinist lessons had begun. These
AMORC, and Gilbert N. Holloway, Jr., Master of Hermes Minor Lodge letters offer a valuable insight into how the AMORC/TMO lessons developed).
(AMORC) were responsible for rewriting some—if not all—of the Martinist 27 Following the death of Ralph Lewis, Gary Stewart was elected and
papers, at least nominally under the direction of Ralph Lewis. The letters are installed as Imperator of AMORC, and, since the Imperator of AMORC is
dated 9/27/45—Freeman to Gilbert N. Holloway, Jr.; 9/29/45—Holloway to always the Grand Master of the TMO, Stewart was also installed as the
Freeman; 10/1/45—Freeman to Holloway; 12/27/45—Freeman to Sovereign Grand Master of the TMO. See Appendix B for a detailed account
Holloway;and 1/16/46—Freeman to Holloway; in the 12/27/45 letter, Freeman of Stewart’s Imperatorship.

30 31
 A MARTINIST TREASURY THE TMO AND THE MOS
Chaboseau’s “dissolution” decree; once the Traditional Martinist W31, Barbados, West Indies. The ICES offers graded
Order was disbanded elsewhere, the surviving American Grand correspondence courses in mysticism and ritual magic, history of
Master acted properly in continuing the Traditional Martinist Freemasonry, Rosicrucianism, Martinism, Kabbalah, and
Order and in elevating himself to a position of Sovereign Grand spiritual and Hermetic practice. The ICES offers no “initiation” by
Master of the Traditional Martinist Order. mail, nor does one become a Martinist by subscribing to the ICES
correspondence courses.
5. The AMORC/TMO extended its activity without Further, no one objects to providing for the rent that must be paid
authorization. to house Martinist activities of the OM or Martinist Order and
In a letter dated August 25, 1945, George Lagreze, TMO Synarchy. Of course, this should not be taken t~o imply or to mean
Principal Inspector, acting on behalf of Augustin Chaboseau, that regular Martinism should demand initiation fees or dues, but it
inquired of Ralph Lewis as to whether or not the AMORC/TMO does mean that all regular Martinists should be expected to support
could extend TMO activity to both South America and Canada. the Work of the Order, not only with their time, but also with their
Lewis needed little encouragement and proceeded to arrange and pocketbooks. Therefore, no one can or should blame or cast
execute the extension both south and north. Later, after the death of aspersions on the AMORC/TMO for asking its members for money
Augustine Chaboseau and the so-called “dissoluUon” order of Jean, to pay the expenses incurred in mailing the Traditional Martinist
and after the TMO Supreme Council within the FUDOSI disbanded, Order materials and otherwise paying Traditional Martinist Order
the AMORC/TMO, with its own jurisdictional Grand Master, acted operating costs.
independently to extend its jurisdiction throughout the world. Conclusion: Asking for dues, while not traditional, does not
Conclusion: The extension of AMORC/TMO activity throughout impair the regularity of any Martinist body.
the world was and is proper.
7. The AMORC,TMObegan to offer its initiation by mail, which
6. The AMORCITMO began to charge for its degrees. method of passing on The Initiation was not and is not legitimate.
The peculiar aversion to money held by the OM and the The mail-order “initiation” method of the Traditional
Martinist Order and Synarchy is an oddity inherited from pre-OM Martinist Order is one of the two major problems with the
Supreme Council days when Martinist Initiation was passed on legitimacy of the Traditional Martinist Order (the other being the
from person to person in the Initiator’s private home. No money loss of the Unknown Philosopher [Initiator] Degree). Papus said that
changed hands i~hen because there was no “overhead” (operating he founded the original Martinist Order primarily because he
expenses) and because the Martinist Initiation was freely given wanted to insure that The Initiation would not be lost. To what “loss”
from friend to friend (Saint-Martin often called his gatherings “a did Papus refer? How could such a loss occur? In his book Saint-
society of friends”). Even Papus boasted that no Martinist was ever Martin: The French Mystic and the Story of Modern Martinism28,
Arthur Edward Waite provides an important clue:
expelled for non-payment of dues and that the matter of money was
to be ignored. Such an attitude about money was acceptable when
there were no Martinist bills to pay. However, after the formation of The mode [of initiation] adopted [by Martinists previous to
the formation of the Supreme Council] was usually that
the Martinist Order, monies were needed for room rent, utilities,
which is known technically as “communication,” that is to
and supplies. Unless the Masters of the Order are to pay all the
say, personally and not in Lodge or Temple. To my certain
expenses, donations from Members are needed. No one seems to
mind paying for subscriptions to L’Initiat ion, a monthly Martinist knowledge, reception was arranged even by post (pp. 73-74;
journal that has been in continuous publication since it first saw emphasis added).29
print under the direction of Dr. Gerard Encausse (address:
L’Initiation, 6, rue Jean-Bouvin, 92100 Boulogne-Billaucourt, 28 Rider. Unfortunately, this book is now out of print.
Paris). Nor does anyone object to paying for the study materials 29 Waite’s “knowledge” was “certain” because ft was he, himself, who had
issued by the International College Of Esoteric Studies (formerly the been thus “admitted” as a ‘~Martinist” by the British fringe Mason, John
International College Of Martinist Studies), a correspondence Yarker, who, when Waite wrote to him about Martinism, simply sent a written
Obligation which Waite completed and returned. Yarker then considered
school sponsored by the MOS Grand Lodge of Barbados, Worthing
33
 A MARTINIST TREASURY THE TMO AND THE MOS
The answer is clear. Papus was aware of the mail-order instruction and even Rosicrucian initiation by mail, it also has
“initiations,” an aberrant method of “initiation” that Papus knew Pronaoi, Chapters, and Lodges located throughout the world. In these
would destroy the succession of The Initiation. Hence, Papus bodies, AMORC Rosicrucians meet for instruction, practice, and the
formed the first Supreme Council of Mart,inism in order to preserve conferral of Rosicrucian Degrees. The same is true of the TMO
the primary requirement that The Initiation be passed on from which AMORC supports. The TMO also has Heptads and Septa
person to person, directly, with Initiator physically standing where TMO Martinists who are willing and able actually meet and
directly before Candidate. No other method will work, especially not confer initiation, valid or not. But it must be noted that the majority
a “mail-order” type of self-initiation as practiced by the Traditional of TMO “Martinists” are “Home Sanctum Members” who have
Martinist Order. A private MOS publicaUon30 carries the following “initiated” themselves via a mail-order ceremony.
question and answer: How did the Traditional Martinist Order come to give
“initiations” through the mail, especially considering the TMO
Can a person be a Martinist if they have not been inducted by background, i.e., its source in A. Chaboseau, who certainly never
an Initiator? conferred “initiation” by mail, and the Initiations conferred upon
the Lewises by the Martinist Order and Synarchy under Blanch ard?
No! And I’m glad you asked because there are some people The answer must lie in AMORC’s enormously successful
who have been sent “do-it-yourself’ instructions by a certain development of correspondence school methods in the
correspondence school [sic] wherein they are directed to utter dissemination of its teachings and in its understanding of rftual.
some words and tap themselves on their heads with some AMORC was founded in the early days of the United Si~ates when
object such as a stick. After having done this, they send a correspondence schools flourished. Hence, it would naturally occur
“report” to the school, and, in return, they receive a to H. Spencer Lewis to spread AMORC via the correspondence
“membership card”! These unfortunate people are then methods. There is no doubt that the mail-order technique has
misled into believing they are Martinists! Please be always allowed AMORC to grow well beyond anyone’s (except Harvey
cautious of people you meet who say they are Martinist if ... Spencer Lewis’) expectations. Certainly, it is perfectly legitimate to
you ever meet anyone who has been misled as a result of give teachings by mail, whether the teachings are secret or not. In
such fraudulent practices, please in love direct these the case of Rosicrucian and Martinist bodies, not only are there
innocent masqueraders to the true Light. esoteric teachings, there are also ritual and Initiation. What to do if
you are AMORC delivering teachings with a well-developed mail-
The reference is, of course, to the TMO of AMORC. However, in all order system? Obviously, you also give those “initiations” by mail,
fairness, it really isn’t strictly accurate to refer to AMORC as a except that not even AMORC gives its “First Temple Degree” or its
“correspondence school.” Although AMORC does offer Rosicrucian “Ninth Temple Degree” by mail. The AMORC Rosicrucian must
present himself in person at an AMORC Lodge to receive those
Waite a “Martinist” and suggested that a Charter be obtained from Papus in Degrees. The first-year probationer Degrees must be (and Temple
Paris. Waite’s “admission” occurred in February of 1897, some six years after Degrees 2-8 may be) taken at home, i.e., self-initiation. However,
the formation of the first Martinist Supreme Council. Who knows how many AMORC Lodges also confer all Temple Degrees in a full form. An
other “Martinists” Yarker admitted by mail? Apparently, Waite didn’t consider AMORC Rosicrucian can take the Degrees in a Lodge in any
the mail-order “initiation” to be sufficient, and he never obtained a Martinist
chronological order. This writer personally knows of one AMORC
Charter from Papus, but he did receive a “Doctor of Hermeticism” degree
from Papus. (See R.A. Gilbert’s biography of Waite, A.E. Waite: Magician of
Rosicrucian who took the Ninth Temple Degree before taking the
Many Parts, Crucible, 1987. ISBN: 1-85274-023-x.) Hence, it is obvious that First.
mail-order admission, even though invalid, was not new when the AMORO Can “mail-order initiations” be legitimate? Yes—if you
TMO began the practice. understand rituals to be reflections of states of consciousness, rather
30 The MOS officer who provided the publication has requested that its than conveyers of power and authority. And, indeed, that is
title not be revealed. Therefore, to honor this request and to avoid a breach of AMORC’s view of ritual—a ritual is only an outer symbolic
confidence, the publication does not appear in the References list. The excerpt technique whose purpose is to reflect an inner state of
quoted appears on page 51 of this publication whose initials are TMC. consciousness. That is to say, for AMORC the “reality” of a ritual is
34 35
 AMANTINIsT TREASURY THE TMO AND THE MOS
not in itself, but in its perception. Therefore, AIIvIORC reasoned, if a into four constituent parts, the fourth part (and Degree) being the
ritual is effective only in perception, then that ritual can be portion that enables a Martinist to pass on not only the first three
conferred either in person or singly, alone, by mail-order methods. Degrees (or, portions), but the last portion of Initiator as well. There
Following that line of reasoning, mail-order initiation is is no doubt that both Lewises received the fourth Degree of Initiator,
permissible. However, regular Martinism does not hold AMORC’s but, apparently, this Degree was not used by the TMO. The problem
view that the “reality” of a ritual is in its perception only; rather, (as is that, according to MOS Martinist teaching, a holder of the Degree
can be seen in the writings of Saint-Martin and of Pasqually) of’ SI (the third degree) can Initiate only to the rank of Associate.32
regular Martinism holds that The Initiation actually confers a On the other hand, the holder of the Degree of Unknown Philosopher
power and an authority, i.e., the “reality” of The Initiation is in the can further Initiate to the second degree of Mystic, third degree of SI,
doing as well as in the perceiving. Thus, to pass on The Initiation is and, finally, to the all-important fourth Unknown Philosopher
to pass on a “reality” that is inherent in the Ritual itself and which (Initiator) Degree. Thus, if the Unknown Philosopher ([nitiator)
requires both Initiate and Candidate to be physically present, face- Degree was not conferred early within the TMO history, then, after
to-f’ace. In one sense, it could be said that the TMO’s view of ritual is the third generation of Initiation, no TMO SI Martinist could confer
“protestant,” while regular Martinism’s view is “catholic.” any Martinist Degree whatever, even if the Rituals for the Mystic
Unfortunately, the Traditional Martinist Order has reverted back to and SI Degrees were known and used. With a missing Unknown
a pre-Supreme Council (pre-Papus) practice that was never used by Philosopher Degree, the TMO Martinist filiation looks like this:
Pasqually or Saint-Martin and was certainly not approved of by
Papus or by any of the great names of regular Martinism.31 1st generation: Unknown Philosopher (511) confers to SI, but
Conclusion: The Traditional Martinist Order cannot be not to UP; —>
recognized by the Ordre Martiniste or the Martinist Order and 2nd generation: Valid SI confers to SI, but, without UP, only
Synarchy as a regular branch of the Martinist Order; furthermore, the Associate Degree is valid; —>
the OM and the MOS must declare the TMO mail-order 3rd generation: Valid Associate (invalid Mystic & SI)
“initiations” as invalid. confers to SI; all Degrees are invalid, since Associates
can’t confer The Initiation; —>

8. The Degree of Unknown Philosopher (or, 511 Initiator) was 4th generation: Thereafter, all TMO “initiations” are
discontinued by the AMORC/TMO so that the essential fourth invalid.
portion of the original Martinist Initiation was omitted, thus
invalidating all Initiations given by TMO officers. According to one anonymous source, the TMO “discovered” the
This is the flnal and most fatal objection to the TMO. A former Unknown Philosopher (Initiator) Degree in its archives sometime
TMO member of many years’ experience (now an MOS grand in 1988, and it was worked temporarily. However, the Degree was
officer) told me that the TMO lost the Unknown Philosopher’s withdrawn within the year, and it has not been used since.33
Degree early in its career and that he never saw or heard of the Further, whether it was used or not would be of no consequence.
Degree of Unknown Philosopher (or, IV Initiator) being given or Once the Unknown Philosopher (Initiator) Degree was lost, it could
conferred within the TMO. This assertion about the TMO is not be restored simply by locating and using a Ritual, any more
generally understood by non-TMO Martinists to be correct. Why is than a Master Mason could be “made” by a non-Mason (or even a
the Degree of Unknown Philosopher important? Papus and the Mason) who attempted to use a so-called Masonic expos6 to “make
original Supreme Council divided the original Martinist Initiation Master Masons.”
Why withhold the Unknown Philosopher (Initiator) Degree?
31 John Yarker, as previously mentioned, used the mail-order method of
“admission” for Waite—but Yarker was the “head” of so many occult, 32 However, the OM and The Rose+Croix Martinist Order allow only the
mystical, and Masonic bodies that, to him, Martinism was merely one more
SII (Fourth Degree) Martinist to Initiate to any Degree. In these Orders, the SI
title ofhonor to be distributed, even by mail. Waite never attempted to give
has no Initiatic power whatever.
Martinist Initiation—even after he had later been ‘regularized,” i.e., received
The Initiatwn directly from Papus. ~ The anonymous source garbled the events. See Appendix B for an
accurate account of the AMORC TMO “Consecration Ceremony.”
36
37
 AMARTINIST TREASURY THE TMO AND THE MOS
The reason is that, with it, a person would hold full initiatic were both ignored by Ralph Lewis;
authority and could simply leave the TMO and start another (1) that after the deaths of Chaboseau and Lagreze, Ralph Lewis
Martinist Order. By withholding the UP Degree, the TMO avoided assumed the office of Sovereign Grand Master of the Traditional
such schism. Unfortunately, by withholding the Degree, all Martinist Order;
I Initiations eventually become invalid, as shown in the filiation
line, above. Another Martinist who wishes to remain anonymous
(g) that the book’s photo captions make no distinction among the
TMO, the MOS, or the OM, claiming them all as TMO bodies; and
suggested to me that it might be possible that the high officers of that the conclusions reached and comments about the Traditional
AMORC were passing the Unknown Philosopher (Initiator) Degree Martinist Order as found in the photo captions in Martinist
among themselves, but not among the various TMO Martinists who Documents cannot be wholly relied upon.
need the Degree for valid Initiations, but based upon Olive Asher’s
letter, this “passing around” of the Initiator’s Degree did not occur.
Conclusion: If the TMO has withheld the Unknown Philosopher
(Initiator) Degree from its initiating officers, then after the third
generation on the line of filiation, no TMO Initiation would be
valid.

An Examination ofAMORC’s TMO Martinist Documents

What follows is a page-by-page textual analysis of the book,

Martinist Documents. This book is issued by the TMO of AMORC
for the purpose of establishing the legitimacy of the TMO by (a)
showing documents of’ initiation into Martinism; (b) showing
papers of authority from Martinists in Europe; and (c) showing
letters of recognition from Martinist officers. However, given the
nature and content of the documents and the nature of the captions
and commentary, the book does not necessarily accomplish these
purposes. Unraveling the TMO problem of filiation and authority is
difficult, but, essentially, these documents demonstrate the
following:
(a) that both Lewises and their wives were initiated by Victor
Blanchard of the Martinist Order and Synarchy;
(b) that for two years (1937-1939) Harvey Spencer Lewis held
Martinist Order and Synarchy authority from Victor Blanchard as
a Regional Grand Master for the purpose of establishing the
Martinist Order and Synarchy in the United States;
(c) that the MOS authority died with H. Spencer Lewis and that
Ralph Lewis turned from the Martinist Order and Synarchy and
sought similar authority from the Traditional Martinist Order;
(d) that the TMO person primarily responsible for aiding Ralph
Lewis was not Augustine Chaboseau, but Georges Lagreze who
switched his obedience from the Martinist Order of Lyons headed by
Constant Chevillon to the TMO headed by Chaboseau;
(e) that Jean Chaboseau’s actions of dissolving the Traditional
Martinist Order and of dissolving of the TMO Supreme Council

38 39
 A MARTINIsT TREASURY THE TMO ~r THE MOS

Martinist Documents... and A. Chaboseau also mentions Lagreze’s Martinist Order (Ordre
Martiniste) affiliation in a document on page 18 of Martinist
Page 1: This photograph shows a picture of Lewis sitting at his Documents, which see. The caption identifies Lagreze as
desk. The caption suggests that there is only one Martinist Order, Chaboseau’s “Legate.” The suggestion is that the Martinist Orders
the Traditional Martinist Order. of the time cooperated and had a membership overlap.

Page 2: This is a description of the book’s content. Page 7: This photograph shows a printed Martinist Order (but
not TMO) initiation certificate for Ralph Lewis to the Degree of SI
Pages 3-4: These are French and Spanish versions of Page 2. Initiator, again signed by Georges Lagreze and dated 01/09/39. This
certificate is simply a double of the one on page 6, except that it adds
Page 5: The photograph shows Ralph M. Lewis’ Martinist Order the “Initiator” rank. Lewis received two certificates for the same
and Synarchy Initiation Certificate to the fourth Martinist Degree initiation because the first is to the Degree of S.I. only. The caption
(Unknown Philosopher); signed by Victor Blanch ard (as Sovereign reads that Lewis received “a Degree of’ the Traditional Martinist
Grand Master of the Martinist Order and Synarchy and as Order,” but it is obvious that this is not a TMO certificate.
Imperator of the FUDOSI) and dated 9/10/36, or, two years after the
formation of the Traditional Martinist Order; it is important to note Page 8: The photograph shows an elaborately printed Martinist
that Martin ist Documents carries no photocopies of a TMO Order (not TMO) certificate to SI for Gladys Lewis, dated 01/09/39,
initiation certificate f’or the Lewises or for anyone (except a also signed by Lagreze. The caption incorrectly identifies the
nonstandard one on page 22); the caption incorrectly identifies certificate as a TMO one.
Blanchard and other signators as officers of’ the “Traditional
Martinist Order of Europe.” Certain OMS Grand Lodge officers Page 9: The photograph shows an elaborately printed Martinist
question the authenticity of this certificate because Lewis’ esoteric Order (not TMO) certificate to SI for Martha Lewis, dated 01/09/39,
designation does not follow OMS regulations. There are three also signed by Lagreze. The caption incorrectly identifies the
signatures in the bottom margin, but they are somewhat illegible. certificate as a TMO one. The certificate on page 8 and this one are
One reads “Sar Nitram,” a “Sovereign Grand Secretary General” of identical, but are quite different from the one given to Ralph, even
the Martinist Order and Synarchy. “Sar Nitram’s” signature also though his initiation was on the same day and by the same person,
appears with Blanchard’s on the document on page 13. A second Lagreze. It is possible that men received one l~ind of certificate and
signature is that of “Fidel m Rosa (?)“ an unidentified “Sovereign that women received another, more elaborate certificate.
Grand Inspector General,” apparently of the MOS. A third reads
“Michael,” which is Georges Lagreze’s esoteric designation. Page 10: The photograph shows the Grand Heptad Temple of the
Lagreze signs himself as a “Sovereign Grand Master Substitute” of Traditional Martinist Order at Rosicrucian Park in San Jose,
the MOS, a rather high title that definitely shows his membership in California. The arrangement would be familiar to Martinists of
the MOS (assuming that the designation is correct; Lagreze’s name any branch. Note, however, that though the Traditional Martinist
definitely appears in the MOS “Line of Filiation”). His seal is not Order has Heptads and Septa, it has no Lodges, not even at
clear in the photograph. Oddly, Lagreze never uses the title “Sar.” international headquarters at San Jose, California, U.S.A.

Page 6: This photograph shows a typewritten initiation Page 11: The photograph shows the Chart of “Initiatique
certificate for Ralph Lewis to SI (but not to the rank of initiator), Filiation” of the TMO. Correct up to the Supreme Council of’ Papus,
signed by Georges B. Lagreze, and dated 01/09/39, countersigned by the Chart shows that Lagreze was initiated by Teder (hence
Augustine Chaboseau who writes “Vu et approuv~,” i.e., “seen and Lagreze’s use of Martinist Order certificates and designations), but
approved.” The certificate is headed “Martinist Order,” but not it also shows Jean Chaboseau on the line of filiation, followed by the
“Traditional Martinist Order.” It seems clear that Lagreze was a IV 1939 “Traditional Supreme Council and Permanent Committee,”
Degree Martinist under Blanchard and under Detre, for all his i.e., the FUDOSI members Augustin and Jean Chaboseau, 0.
certificates and signatures indicate his MOS and OM affiliations, Beliard, and G. Lagreze. The term “Permanent” is deliberately

40 41
 A MARTINIST TaEAsuwi THE TMO AND THE MOS

used, probably to overcome the difficulty caused by Jean Chaboseau’s Legate and “principal inspector” who is charged to act on behalf of
later attempt to dissolve the Supreme Council. The chart suggests Chaboseau. The state of Chaboseau’s health is not clear, but the few
that Jean Chaboseau came before the ~‘UDOSImembers and that documents in Martinist Documents that come from the non-
AMORC’s line of descent is through Jean. Of course, history shows AMORC Traditional Martinist Order carry only Lagreze’s
signature, countersigned by Chaboseau. The implication is that
that a line of filiation through Jean Chaboseau would be unlikely.
Further, the caption also states that “Augustine Chaboseau was Lagreze was acting as a “regent” for the Traditional Martinist
Grand Master and first President of the Traditional Supreme Order, with Chaboseau simply approving what was done by Lagreze.
Council.” History also shows this to be incorrect, since the first H. Spencer Lewis died on August 2, 1939, and Lagreze’s letter is
TMO Grand Master and President was V.E. Michelet. The line of addressed to Ralph Lewis some two months later (October 15, 1939).
Ralph Lewis had a problem, for he did not hold authority from the
fihiation chart is, at best, confusing and incorrect. MOS (if’ he had, that documentation would surely appear in
Martinist Documents).34 Yet, Ralph Lewis apparently had inherited
Page 12: The photograph shows a letter (in French) from Victor some kind of Martinist activity from H. Spencer Lewis, even though
Blanchard on MOS stationery to H. Spencer Lewis, dated July 30, that activity (if it existed) was probably only about two years old
1937, informing Lewis that charters and decrees are being sent to (based on the 1937 documents found on pages 12 and 13). Had there
Lewis to allow him to exercise “authority.” The letter is vague as to been no AMORC Martinist activity either ongoing or planned, there
exactly what kind of authority is being given to Lewis, but there is no would have been no reason for Ralph Lewis to pursue the matter with
doubt that it refers to Martinist Order and Synarchy authority for the the Traditional Martinist Order. Why are there no MOS documents
United States. The photo caption incorrectly refers to Blanchard as giving Ralph Lewis authority of any kind? There are two possible
“the Sovereign Grand Master and President of the Supreme Council reasons for the MOS’s refusing authority to Ralph Lewis: first,
of the Traditional Martinist Order,” which office was actually held Ralph Lewis had an unspecified conflict with Jean Mallinger (Sar
at that time by A. Chaboseau. Rather, Blanchard was at the time the Elgin) of the FUDOSI and the Martinist Order and Synarchy, and
Sovereign Grand Master of the Martinist Order and Synarchy. the two were not on speaking terms; second, by 1939 Blanchard had
left the FUDOSI and was not willing to give authority to Ralph
Page 13: The photograph shows one of the “decrees” referred to in Lewis, for reasons apparently having to do either with Ralph Lewis
the photo on page 12; on MOS stationery, dated July 9, 1937 and himself (a personality conflict) or with AMORC’s methods
issued over the signature of Victor Blanchard, H. Spencer Lewis is (advertising and mail-order initiations). Unless other documents
designated as a Supreme Legate and “Supreme Regional Master f’or turn up to prove otherwise, it seems safe to say that, with the death of
the United States of America” for the Martinist Order and H. Spencer Lewis, the AMORC/OMS relationship ended and that no
Synarchy! This remarkable document, in which Blanchard is one at Rosicrucian Park (AMORC headquarters at San Jose,
clearly identified as “Le Souverain Grand Maitre, President du California) had any further contact with or authority from the MOS.
Supreme Counseil Universel, de l’Ordre Martiniste et The photo caption correctly describes the letter. Interestingly, even
Synarchique,” shows that H. Spencer Lewis did not have TMO
authority originally, but rather derived his authority f’rom the ~ In fact, there had been a falling out between Lewis and Blanchard, the
Martinist Order and Synarchy. The caption incorrectly identifies nature of which is uncertain. It can be inferred that Blanchard objected to
the MOS document as showing “the various rules and regulations AMORC’s advertising for members in the popular press—something the
regarding the Traditional Martinist Order.” In fact, the TMO is not European Orders would never do, even though Rosicrucianism first came to
mentioned in the document. Up to 1937, therefore, the conclusion public attention in 1614 via public advertising. Hence, AMORC could claim
must be that H. Spencer Lewis held MOS authority, not TMO tradition for a foundation to its advertising. In retaliation, Lewis claimed that
authority. However, a key letter is reproduced on page 14, following: Blanchard was objecting to AMORC’s policy of taking in Black members
(refreshingly, AMORC has always been color-blind inits membership
Page 14: This is a crucial document, for, on “Ordre Martiniste” policies). No matter what the cause, one of the results of this falling out was
letterhead dated October 15, 1939, Lagreze describes the illness of that Blanchard was ousted as an Imperator of the F.U.D.O.S.I. Hence, there
would have been no chance whatever that Lewis could have obtained any
Augustin Chaboseau (who died seven years later on January 2, kind of MOS authority from Blanchard.
1946), and then, in the same letter, Lagreze identifies himself as
42 43
 AMARTINI5T TREASURY THE TMO AND THE MOS
Augustine Chaboseau, Georges Lagreze, and Jeanne Guesdon. Jean
though parts of the letter are covered in the photocopy, it appears that Chaboseau’s signature does not appear. An examination of the letter
Lagreze was once again appealing to Ralph Lewis for funds. The on page 17, suggests that appointing Ralph Lewis as a Regional
caption does not mention this.
Grand Master of a TMO Regional Supreme Temple was primarily
the work of Georges Lagreze.
Page 15: This is another crucial document showing the
movement of Ralph Lewis and of AMORC from MOS authority to
Page 17: This letter from Lagreze is a report to Ralph Lewis
TMO authority. This typewritten letter, with “Ordre Martiniste” regarding Augustine Chaboseau’s stepping down from active
typed as a heading, specifically names Ralph M. Lewis as a participation in Traditional Martinist Order activity and
“Souverain Delegue General [Sovereign Delegate General] de
establishing Lagreze’s power to act on Chaboseau’s behalf. The letter
l’Ordre Martiniste Traditionnel, pour la Californie et les Etats- is not countersigned by A. Chaboseau and is dated October 23, 1939,
Unis d’Amerique du Nord.” The letter also established the USA as a only seven days after the vital letter of Lewis’ TMO Grand Master
“Grand Counseil Regional.” The date is October 1939 (day omitted)
empowerment, which indicates Lagreze’s importance in granting
and is signed by Augustine Chaboseau, Jean Chaboseau, and Lewis TMO authority. Because the photographic reproduction has
Lagreze. The caption correctly identifies the document as a TMO reduced the letter to fit on the page, much of the letter is difficult to
one, but the caption also says that the letter confirms “the rank and read. However, the letter does appear to be exactly what the caption
authority of Brother Ralph M. Lewis as a member of the Supreme
says it is—Chaboseau’s swan song in the Traditional Martinist
Universal Council and Grand Master for the Americas.” However,
the letter does not show that Lewis was a member of the Supreme Order.
Universal Council of the Traditional Martinist Order, nor does it Page 18: Lest any doubt should exist as to Lagreze’s TMO
show that he was made a Grand Master. authority, this photocopy clearly shows that Lagreze was confirmed
by Augustine Chaboseau as a Principal Inspector of the Traditional
Page 16: This is the all-important document which establishes
Martinist Order and as a Legate of Chaboseau’s for the USA,
Ralph Lewis’ and AMORC’s claim to TMO authority. Dated October
meaning, apparently, that Lagreze had a free hand in TMO
16, 1939, on TMO letterhead, the letter first names Ralph Lewis as a
development in the United States. The TMO document states that
“Sovereign Delegate” of the TMO Universal Supreme Council, then
names Lewis as TMO “Regional Grand Master” for a Regional Chaboseau has examined Lagreze’s OM documents on which the
signatures of Papus and Teder appear; these documents name
Supreme Temple of the Traditional Martinist Order in the United
Lagreze as a General Inspector, Principal Inspector and active
States. The letter makes it quite clear that Lewis requested these
member of the Supreme International Council of, “the Order,” by
favors from the Traditional Martinist Order, thus finalizing the which is meant the (Masonic) Martinist Order of Lyons. Chaboseau
shift from the Martinist Order and Synarchy to the Traditional
does not mention seeing Lagreze’s MOS documents, which he
Martinist Order.35 The signatures on the letter are those of
certainly must have held if he was, indeed, a “Sovereign Grand
In part, the letter reads: Master Substitute” in the MOS as per his signature on the initiation
Nous soussign~, Augustin CHABOSEAU, SOVERAIN GRAND MAITRE document on page 5 of this book.
et President du SUPREME COUNSEIL UNIVERSEL de l’ORDRE What Chaboseau did was to “maintain” Lagreze’s OM
MARTINISTE TRADITIONNEL, Apr~s examen de la demande faite par appointments in the Traditional Martinist Order, i.e., change
Ralph Maxwell LEWIS, ~ l’effet d’~tablier en Californie et pour les Etats-Unis Lagreze f’rom OM obedience to TMO obedience by reappointing him
d’Amerique un TEMPLE SUPREME REGIONAL de l’ORDRE MARTINISTE to the same offices in the TMO. It is not clear why Lagreze would
TRADITIONNEL; sur rapport favorable du SOUVERAIN SECRETAIRE want to move his membership and obedience from either the OML or
GENERAL et GRAND CHANCELLIER du SUPREME CONSEIL de the MOS, unless he saw greater opportunities in the TMO than he did
l’ORDRE MARTINISTE TRADITIONNEL; en vue de la d~cision prise en in the two older Martinist bodies. The photo caption is fairly
favour de Ralph Maxwell LEWIS par le SUPREME CONSEIL UNIVERSEL
de l’O RDRE MARTINISTE TRADITIONNEL.... accurate, except that it assumes an identity between the OM and the
[Note:the erratic capitalization appears thus in the original.] TMO when no such identity existed.

44 45
 A MARTINIsT TREASURY THE TMO AND THE MOS

Page 19: This letter from Lagreze, dated August 25, 1945, is Page 21: This letter from Lagreze (who signs himself as Grand
important because it is the foundation of AMORC’s TMO extension Master of the “Elected [sic) Cohen Knights),” dated November 12,
into Canada and South America. Previous to this letter, the 1945, grants to Ralph Lewis rights to establish the “Elus-Cohens de
AMORC/TMO had authority only in the United States. Lagreze L’Univ[erse]” in the USA. The first two sentences of the letter
merely asked Ralph Lewis ,“Do you think that we could extend our suggest that Ralph Lewis had written to Lagreze requesting such
activities to South America.. .or would you be willing to organize the permission. However, Lagreze indicates that he does not have the
work as well for South America as for Canada where you could have necessary rituals, that the rituals must be translated, and that they
Provincial and Regional Councils under your jurisdiction?” must be revised. No evidence is presented that Ralph Lewis was ever
Lagreze had but to ask. initiated into, established, or worked this “Elus-Cohens” body.36
Typically, Lagreze’s letter also contains a plea for money (75
Having now switched obedience f’rom the two older Martinist dollars, a considerable amount in 1945) and ends with an
Orders, Lagreze now complains of “false organizations” of encouragement to send the money quickly. The photo caption fairly
Martinists that are not recognizing the TMO or “do not know” the accurately describes the letter.
traditional “filiation” of Chaboseau. However, Lagreze does not
identify which Martinist organizations he means. This complaint Page 22: This photo shows a December 13, 1976 TMO initiation
appears to be Lagreze’s way of establishing the TMO “ascendency” document for Raymond Bernard in which Ralph Lewis is identified
over the two older organizations. If so, he was being disingenuous. as Sovereign Grand Master of the TMO, sans the Chaboseaus and
A very important paragraph is the second one in which Lagreze Lagreze. How Lewis’ assumption of’ that office came about has
thanks Ralph Lewis for sending him “diplomas, cards and already been described. The document also gives Bernard’s
discourses for the MARTINIST ORDER (sic).” This shows the authority to “reestablish” the Traditional Martinist Order in
influence that the American TMO (which, like the Swiss Grand “French-speaking countries.” The document further claims that
Lodge of the Martinist Order and Synarchy, had not suffered the Ralph Lewis was given permission by A. Chaboseau to succeed H.
ravages of war) had on the French TMO, a situation in which the Spencer Lewis as Sovereign Grand Master of the TMO. Such
created supported and influenced the creator. permission could not be given, as H. Spencer Lewis was never a
The photo caption describes the letter as “authorizing” Ralph Grand Master (much less a Sovereign Grand Master) of the TMO.
Lewis to extend TMO activity to Canada and South America, but, in The document additionally claims that the AMORC/TMO is
fact, the letter doesn’t grant authority, it only asks a question. The directly descended from Louis Claude de Saint-Martin and the
caption also points to the line in the letter about unnamed original Supreme Council, when, in fact, the TMO was f’ounded by
“fraudulent” Martinist Orders, suggesting that only the Augustine Chaboseau in 1934. Actually, authentic Martinism
Traditional Martinist Order was the legitimate Martinism. Such a depends upon The Initiation transmitted via an unbroken line of
claim by the TMO cannot be substantiated.
36 Which is just as well. The “Elus-Cohens” uses Masonic rituals, grips,
Page 20: This is an English translation of a French letter with and passwords, something that AMORC had always carefully avoided in
typed TMO letterhead and dated January 1940 from Lagreze and order to avert problems with regular American Freemasons. The last thing
Jeanne Guesdon, warning “Delegates, Inspectors, and Presidents of Lewis needed was the wrath of the American Masonic Grand Lodges, who
Colleges” to be on the alert against Martinist groups that “pretend to would view Elus-Cohens activity as “clandestine Masonry” and who could
continue the work undertaken by the Martinist Supreme Council cause considerable grief for AMORC by branding AMORC as “clandestine”
founded in 1890.” The letter claims that such Orders have modified Masonry and prohibiting AMORC membership for regular Masons. Indeed,
Martinist ritual and tradition, although no specifics are given. No the Masonic Rosicrucian Society does proscribe AMORC membership for its
specific Orders are named, but the implication is that any Martinist members (an odd and inexplicable proscription, since the American Masonic
Order other than the Traditional Martinist Order is not legitimate, Rosicrucians do not have and never claimed to have authentic Rosicrucian
connection; the Societas Rosicruciana in Civitatus Foederatis—the Masonic
a claim which cannot be substantiated. The photo caption fairly Rosicrucians—has always claimed to be nothing more than a scholarly and
accurately describes the letter, except that it says the letter’s date is literary body). The MOS American Grand Lodge currently operating in
March 1, 1940 when January 1940 appears clearly on the letter. America will eventuallyhave to face the problem of its illicit Masonic activity.

46 47
 AM ARTINI5T TREASURY THE TMO AND THE MOS
“filiation,” not on a relationship to the Supreme Council of Dr. occurred.
Gerard Encausse. The photo caption fairly accurately describes the
document. Conclusion
Thus we come to the end of the examination of the relationship
Page 23: This photo shows a May 16, 1959 letter confirming a between the Martinist Order and Synarchy and the Traditional
meeting with Ralph Lewis from someone who signs himself as Martinist Order. Parts of this examination have been constructions
“Sovereign Grand General Delegate” of the “Martinist Order of the based upon documents available from AMORC and from the files of
Elus-Cohens.” The signature is not legible. The “Martinist Order of the author. Should further evidence come to light, it, too, will be
the Elus-Cohens” is a modern continuation of Martines Pasqually’s examined and included in future histories of Martinism.
“Order of Elus-Cohens.” After Pasqually’s death in Haiti, J.B.
Willermoz, who had been left in charge of the Elus-Cohens in
France, saw the Elus-Cohens gradually fade away because of lack
of Pasqually’s enlightened leadership and because Pasqually had
not left all the Elus-Cohens materials with Willermoz. To prevent
its total loss, Willermoz attached the remaining degrees of the Elus-
Cohens to a Masonic rite which he headed. From these actions
emerged later the “Knights Beneftcient of the Holy City” and “The
Martinist Order of the Elus-Cohens,” a Martinist body that is
interested in Pasqually’s “operative way” (i.e., magical ceremony)
as opposed to “the way of the heart” (i.e., prayer and theurgy) as
established by Saint-Martin.
The letter implies that Ralph Lewis is a member of that Order
and that there are other Elus-Cohens Members to be met.
Interestingly, the letter addresses Ralph Lewis as a “Regional
Supreme Grand Master,” not the “Sovereign Grand Master” as
Ralph Lewis began to sign himself after the Chaboseaus and
Lagreze passed from the scene. There is no internal evidence that
the letter is authentic, although it probably is. The photo caption
describes the letter as an “official communication” requesting an
appointment from Ralph Lewis, when, actually, the document is
only a personal letter confirming an appointment already made by
telephone.

Page 24: The photos in the book come to an end on page 23. Pages
24, 25, and 26 are identical one-page histories of Martinism in the
English, French, and Spanish languages respectively. The
histories are written as seen by AMORC’s TMO. The entire episode
of the TMO troubles after the death of Augustine Chaboseau is
omitted, and the history reports that Ralph Lewis received direct
authority from the “Martinist Order in Europe” rather than from A.
Chaboseau and G. Legreze of the Traditional Martinist Order. The
history implies a transition of authority from Augustine Chaboseau
to Ralph Lewis , when, in fact, a transition of Sovereign Grand
Master power and authority from Chaboseau to Lewis never
48 49
I AM ARTINI ST TREASURY
REFERENCES

“About the F.U.D.O.S.I.” The Rosicrucian Forum: A Private Martinist Excerpts

Publication for Members of A1VIORC 46.1 (1975): 19-20.
Lewis, Harvey Spencer. Rosicrucian Questions and Answers: With
Complete History of the Rosicrucian Order. San Jose,
California: Supreme Grand Lodge of AMORC, 1929. Rpr. McIntosh, Christopher. Eliphas Levi and the French Occult
1979. Revival.
Lewis, Ralph Maxwell. Cosmic Mission Fulfilled. San Jose, “The true initiates who were Etteilla’s contemporaries, the
California: Supreme Grand Lodge of AMORC, 1966. Rosicrucians, for example, and the Martinists, were in possession
Lodge Officer’s Handbook. Barbados: The Martinist Order and of the true Tarot....” [quoting Eliphas Levi]—p. 148.
Synarchy, 1989. [Privately printed and circulated.]
McIntosh, Christopher. Eliphas Levi and the French Occult Waite, Arthur Edward. The Brotherhood ofthe Rosy Cross.
Revival. New York: Weiser, 1974. .The Rosy Cross [wasl known in common parlance and [was]
Martinist Documents. San Jose: Rosicrucian Press, 1977. identified.. .under the generic name of’ Martinism.” —p. 530.
Rosicrucian Documents. (San Jose: Rosicrucian Press, no date). “The process [of persecution by Russian police] was directed
Waite, Arthur Edward. The Brotherhood of the Rosy Cross: Being nominally against the Martinists.. .“—p. 546.
.

Records of the House of the Holy Spirit in Its Inward and

Outward History: New York: University Books, no date Cadet-Gassicort, C.-L. Le tombeau de Jacques deMolay (Paris,
[original publication date: 1924]. 1797).
A New Encyclopedia of Freemasonry and of Cognate Mysteries: “Of these mysterious initiates—now become numerous, bold,
Their Rites, Literature, and History. New York: conspiring—all [conspiracy] was born: Jesuitism, magnetism,
Weathervane, 1970. Martinism. ~ —p. 91.
. .

Saint-Martin: The French Mystic and the Story of Modern

Martinism. London: William Rider, 1922. [now out of Mackenzie, Kenneth. The Royal Masonic Encyclopaedia.
print.] Article: “Martinism”
The Unknown Philosopher: the Life of Louis Claude de Saint- “The Martinists were mystics and believed in the possibility of
Martin and the Substance of His Transcendental Doctrine. communicating with spirits of the ultramundane spheres.”
Blauvelt, New York: Rudolph Steiner Publications, 1970.
Webb, James. The Occult Underground. LaSalle, Illinois: Open Article: “Saint-Martin, Louis Claude De.”
Court, 1974. Rpr. 1988. “His system was introduced into Russia and the Martinist
Lodges were ever held in high esteem.”

Blavatsky, H.P. The Secret Doctrine.

“...The Astral Light, with which the ancient priests were
perfectly well acquainted, though the name ‘Astral Light’ was
invented by the Martinists.” —Volume II, p. 62.

Sadhu, Mouni. The Tarot.

“In some West European countries, we can still encounter some
Martinist initiates. But only if we ourselves are also members of
that mysterious Order. For otherwise, we cannot see their signs of
recognition, nor understand the words they speak in order to find
brother initiates.” —p. 269.
50 51
 AM ART] NIST TREASURY A MARTINIST TREASURY
Webb, James. The Occult Underground. Cooper-Qaldy,Isabel. The Count ofSaint-Germain.
“Martinist doctrines...were introduced into both Russia and “Investigation proves [the Count of Saint.Germainl to have been
Poland, where they were combined in the Lodges with alchemical connected with.. .the ‘Knights of St. John the Evangelist from the
symbolism.”—p. 249. East in Europe,’ also with the ‘Knights of Light,’ and with various
..

other Rosicrucian bodies in Austria and Hungary; and also with the
Waite, Arthur Edward. The New Encyclopaedia ofFreemasonry. ‘Martinists’ in Paris.” —pp. 151 .152.
Article: “Acacia”
“But on the continent of Europe, in the old places of Lyons, under
the auspices of Martinism, there were those who had eyes for
symbolism and they saw clearly.”

Spence, Lewis. An Encyclopaedia of Occultism.

Article: “St. Martin, Louis Claude de”
“As a philosopher, St. Martin found a host of disciples..., these
gradually... acquiring the name of ‘Martinists.”’

Coil, Henry Wilson. Coil’s Masonic Encyclopedia.

Article: “Martinism”
“His followers were styled Martin ists and the philosophy of
Martinism held that man, in one aspect, was a microcosm of the
universe and, on the other side, the mind and reflection of God.”

Mackey, Albert G. Encyclopedia of Freemasonry.

Article: “Martinism”
“The Degrees of Martinism abounded in the reveries of the
Mystics.”

Howard, Michael. The Occult Conspiracy: Secret Societies—Their

Influence and Power in World History.
“By the end of the eighteenth century Freemasonry,
Rosicrucianism and Martinism were flourishing in.. Russian
society...” —p. 98.
“[Czarina] Catherine had outlawed the Martinists in the wake of
the French Revolution because she resented their radicalism.” —pp.
99-100.
“Early in his reign [Czar] Ale,cander lifted the prohibition of the
Martinists and he actively supported the role of the secret societies in
political life.” —p. 101.

Webster, Nesta H. Secret Societies and Subversive Movements.

“Cagliostro also formed a link with the Martinistes. . .It was the
Martinistes who—following in the footsteps of the Rosicrucians—
had suggested...the device of presenting Christ as an
‘Illuminatus....”’ —p. 233.

52 53
 A MARTINIST TREASURY
French Rosicrucian connections after the 1934 F.U.D.O.S.I.
convention. The AMORC had (and has) many critics, but a case
APPENDIX A. could be made that the controversy regarding AMORC’s
THE AMORC IMPERATOR CONTROVERSY Rosicrucian authority exists primarily because the organization
has been so important in the world-wide occult movement.
Founded by Harvey Spencer Lewis in 1915, AMORC (Ancient
Mystical Order Rosae Crucis) is, in terms of wealth and After H. Spencer Lewis’ death in 1939, his son, Ralph, became
Imperator, a position which he held for life. After Ralph’s death,
membership, probably the most successful Rosicrucian
organization in the history of occult movements. The Order mostly Gary Stewart was elected by the AMORC corporation Board of
offers its teachings and initiations by mail, and the majority of its Directors to be the Imperator (in legal terms, president of the
members are “Home Sanctum” (mail-order) members, but the corporation).
AIvIORC also has active lodges and groups throughout the world. Its Gary Stewart’s rise to the Imperatorship of the world’s largest
history is too long and complex to detail here. A detailed, objective, and most successful occult organization was meteoric. According to
scholarly history of AMORC has not been written. Ralph Lewis’ an undated anti-Stewart letter from one who signs the name
“Operasus,” Stewart’s AMORC career is summed thus:
biography of his father, Cosmic Mission Fulfilled contains much
~

information regarding the early days of AMORC, as does H. 1—in the early 1980s, Gary Lee Stewart moved to Rosicrucian
Spencer Lewis’ history of the Rosicrucians in his Rosier ucian Park at San Jose from Fresno, California where he held an office in
Questions and Answers. However, the reader needs a considerable a Fresno AMORC body;
2—his employment at Rosicrucian Park was as an “adjustment
amount of background knowledge and discernment to ascertain the
clerk”; at the Park, he befriended Ralph Lewis, who had no
difference between AMORC tradition and documentable history.
For example, Lewis’ story about “Mrs. May Banks-Stacey” passing children, and thus had no heir who might be eligible for the
on Rosicrucian papers and American Rosicrucian authority to him Imperatorship after Lewis’ death;
is doubted by many because she has proved so elusive—there are no 3—Stewart soon was transferred from “adjustment clerk” to a
records concerning her. Even the photograph of her in AMORC’s place in AMORC’s Public Relations department, a position that
would ensure high visibility since he was assigned to the Courier
The Rosicrucian Manual is said (by Clymer, whose testimony
might be tainted) to be of an actress portraying her. Lewis’ Car, meaning that he would travel the country to the AMORC lodges,
“Rosicrucian Manifesto” of 191 8 indicates that at least some of the giving lectures and selling AMORC supplies;
AMORC teachings were received by a method that is today known as 4—as it turned out, even though the Courier Car was (reportedly)
“channeling.” The AMORC has constantly suffered opposition, a dreaded job and even though it lost money, it was a favorite project
typical of which is that from Paul Masson who is quoted by of Ralph Lewis; thus, Stewart was in a favored position;
5—after Grand Master Robert E. Daniels retired (supposedly
Raymond Bernard38 (page 35) in The Great Secret of Count Saint-
Germain: forced to retire because ofunpopularity), Gary Stewart was appointed
“I know of only two [Rosicrucian Societies] that are to the office of English Grand Master; he was supported in this
still functioning [in America), i.e., the AMORC appointment by Cecil Poole, an AIvIORC “patriarch” who was close to
(Lewis Spencer’s very, very spurious order), now both H. Spencer Lewis and Ralph Lewis;
carried on by his heirs....” 6—with the friendship and support of Ralph Lewis and Cecil
(Mokelumne Hill, California: Health Research). Poole, Stewart was appointed to the AMORC board of directors;
Nevertheless, whether or not Lewis had any Rosicrucian authority 7—when Ralph Lewis died in early 1987, Gary L. Stewart
in the early days of AMORC (i.e., before 1934), he certainly had seemed the natural choice for Imperator; he had been admired,
respected, and trusted by the two great names in AMORC, Poole and
~‘~‘ available from AMORC Books and Supplies/Rosicrucian Park/i 342 Lewis; he was young, educated, a good speaker, and had risen
Naglee Avenue/San Jose, CA 95191. (408) 287.9171) rapidly through the ranks to a Grand Mastership and an
38 This “Raymond Bernard” is obviously not the Raymond Bernard who appointment to the AMORC corporate board;
was for many years the AMORC Legate for Europe. 8—thus, in 1987, Gary Lee Stewart became Imperator of AMORC.

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However, as Grand Master and then as Imperator, Stewart appointed to the AMORC Supreme Grand Lodge by Stewart. The
instituted certain changes which began to generate powerful notes show, at item #5, that approximately two weeks prior to his
opposition. Ralph Lewis, a fixture and stabilizing force at AMORC, removal as Imperator of AMORC, Stewart resigned from the office
had been surrounded with long-time friends and AMORC of AMORC/TMO Sovereign Grand Master and handed the title and
Rosicrucians, all of whom accepted relatively modest salaries from office over to Christian Bernard. The last sentence of item #5 says:
AMORC and all of whom lived somewhat frugally. The first of’ the “All present accepted Gary’s resignation and endorsed his
major changes Stewart made was to also surround himself with his nomination of Christian [Bernard] to the position of Sovereign
own friends, and he made certain that they—and he—received the Grand Master.” The purpose of the resignation is not made clear in
increased salaries that he considered to be proper for such positions. the notes, but one AMORC member suggested that the notes do not
Self-appointed salary increases are always met with anger and show the pressure Stewart was under; the AMORC member also
skepticism, no matter what the circumstances, as Stewart suggested the obvious—that the purpose of this resignation was to
discovered. Also, to bring in friends and supporters means that “buy time” so that Stewart could gain control of the AMORC
others who hold key positions must be fired. The firings resulted in problems. However, appeasing the opposition is not the way to
panic, which resulted in resignations and in “a parade of Supreme forestall problems; such action can be seen as another example of
and Grand Lodge officers,” as the “Operasus” letter says on page 3. Stewart’s leadership miscalculations.39
Thereafter, Stewart did not remain long as AMORC Imperator,
By 1990, AMORC was suffering from considerable internal nor was his term of office peaceful. Far from it. In fact, any new
turmoil related to the activities of its new Imperator. What to do? Imperator would have faced the almost impossible task of taking
was a question Stewart had to decide. In the background of the over a Rosicrucian body whose two previous charismatic leaders not
turmoil (but not necessarily the cause of it, even though Stewart had only represented the stability of family lineage, but who also were
his suspicions) was Christian Bernard, who, many believed, should well-liked, highly respected, and, having known the legendary
have been the Imperator, not Stewart. Bernard’s father, Raymond, figures of 1 9th French century occultism, were themselves
had been a close friend and confidant of Ralph Lewis, and had legendary. Upon becoming Imperator of AMORC, Stewart
served as French Grand Master, then as “Legate for Europe” and a automatically had a number of strikes against him:
Director on AMORC’s corporate board. Christian Bernard had not • Stewart was not a life-long AMORC member, i.e., was not a
only been a “cradle Rosicrucian,” he had actually entered the Order “cradle Rosicrucian,” as, for example, was Christian Bernard.
as a teenager, long before the normal AMORC legal age of entry Many AMORC members, both at Rosicrucian Park, and elsewhere,
(18). Thereafter, he had held many positions in the French Grand resented his comparatively short and, to them, undistinguished
Lodge, and he had done well in each. In the 1970s, Raymond took the membership record; worse, the presence of Christian Bernard was a
position as Legate and Christian became French Grand Master, at constant destabilizing force, even if only for comparison;
which he was quite successful, as demonstrated by a dramatic • Stewart was too young—AMORC members needed and
increase in French Grand Lodge membership. While Christian expected a patriarch for their Imperator, not someone who looked
Bernard’s role in the controversy is neither clear nor established, it young and who wore casual clothes to Rosicrucian Park. With a
does appear that Stewart believed that, somehow, Christian Bernard youthful face, hairstyle, and demeanor, Stewart had no clue that, for
had to be appeased to help quell the troubles. Stewart probably an Imperator, youth was not an advantage;
believed that Bernard merely wanted recognition, and to satisfy that • Stewart rose too rapidly through the ranks, and his
need, Stewart thought that the Traditional Martinist Order of installation as Imperator came as a surprise to many—too many,
AMORC might be the method of satisfaction. The TMO (which had including the powerful, intelligent, and charismatic Christian
little money and little prestige in AMORC) held no attraction for Bernard who had inherited AMORC activities in Europe from his
Stewart, and an idea came to him—Bernard could be appeased by
offering him the Sovereign Grand Mastership of the AMORC/TMO.
To accomplish this, on Tuesday, April 3, 1990, AMORC Imperator ~ The photocopy of the notes is in the archives of The Martinist
Information Service. The notes appear authentic and have not, so far, been
Gary Stewart convened a meeting of the AMORC Grand Masters in
repudiated by the parties concerned.
Edinburgh, Scotland (Stewart was fond of travel). Notes of the
meeting were taken, reportedly by Peter Bindon, who had been
56 57
I—
r
A MART]NIST TREASURY AM ARTINIST T REA5URY

father, Raymond; Stewart was later to claim that Christian Bernard was the final straw. A vilification campaign against Stewart had
had “planned” his ouster; circumstances suggest the possibility that already begun, headed by one or more persons in the AMORC
this charge was at least partially correct, especially in the overnight Hierarchy (high-degree members), and the eight now-infamous
speed of the preparation of the legal documents needed to oust “Hierarchy Letters” began to be circulated. The first Letter carries
Stewart; long legal papers which would have taken weeks to the date of December 1, 1987; letter #2, dated December 27, 1987, lists
assemble were ready almost immediately; a case could be made that eight concerns. Finally, a document dated June 1, 1990 entitled “The
they were arranged weeks in advance, and Christian Bernard Rosicrucian—Unification Connection” by “J. Sairam” appeared.
might have been the very person to see to it that such advance Written in the breathless, urgent style of “there’s a conspiracy to
preparation was accomplished; take over the world” literature, the document attempts to show a
• Stewart—who holds an MBA—apparently decided to treat his conspiracy among the Knights of Malta, the Unification Church,
ascendency to power as a corporate takeover which would require a and the AMORC, and the writer accuses Stewart ofbeing a tool in the
“shakeup” in command. While this approach would work in a hands of the Unification Church which was planning to take over
business whose foundation was economic, the formula would prove AMORC—to quote from the document:
disastrous in an organization whose foundation was cooperation, a world wide ~Unification’ plot, in which a peaceful
good will, and respect. The list of those who were fired or who left worldwide fraternity, and all the teachings and land
under duress were the very ones who could have provided smooth holdings associated with it, were caught up...to set it up
transition support for Stewart and who would be the very ones as a front for the worldwide movement of Mr. Sun
Stewart would need to make his Imperatorship work: a major loss Myung Moon and his political connections.
was Lamore Kilgore, the respected and well-known Rosicrucian
who was also Vice-President of the AMORC corporation; then This document—accurate or not—sounded the death knell for
followed the Supreme Secretary, the Grand Secretary-Treasurer, Stewart’s already-troubled Imperatorship, and the ten Grand
two Directors of Personnel, the Director of Public Relations, the Masters of AMORC’s ten jurisdictions gathered to confer. Stewart
Director of Purchasing, the Comptroller of AMORC, the Grounds apparently was planning to transfer a large amount of money to the
Supervisor, the Supervisor of the Registration Department, several Grand Lodge of Spain, supposedly having been told by DeNicolas
accounting department personnel, all the personnel of the Computer that the government of Spain would grant AMORC tracts of free
Department, the Supervisor of Special Services, the Grand Master’s land if an independent Grand Spanish Lodge of’ AMORC would be
Secretary, and many others; obviously, the exodus created a sense of established. The money would be moved to Spain under the
alarm and an atmosphere of dread among the remaining abbreviation of “GLS,” or “Grand Lodge of Spain.” However, the
employees at Rosicrucian Park; the foundation of the empire was Grand Masters noted that “GLS” could also mean “Gary L.
crumbling, and many saw in the Imperator the cause of the Stewart,” and, believing that Stewart was possibly in the process of
crumbling; embezzling AMORC monies, the Grand Masters, acting as
• Stewart allegedly began spending AMORC money on what his AMORC’s corporate officers, fired Stewart as president of the
opponents perceived to be personal frivolities~ including office AMORC corporation—and, therefore, as Imperator. The Grand
renovations, a personal meditation room, and travel; indeed, Masters, still acting in the capacity as officers of the AMORC
Stewart was often gone from Rosicrucian Park for months at a corporation, then filed legal proceedings designed to make the
time...or so his opponents claimed. Among his other proposed ouster permanent. The necessary legal documents mentioned
expenditures: a new magazine, Heterodoxy, for non-AMORC earlier were produced, and Stewart found himself being escorted off
members and the addition to AMORC of non-mystical teachings the premises of Rosicrucian Park by the police; his supporters
such as health care and retirement investments (books on such received similar treatment. As could be expected, there was
topics are found on page 23 of the 1990 AMORC Books and Supplies unrelenting and vicious animosity in the form of letters, charges,
catalog; they have been removed in subsequent editions); and counter-charges. Suits and countersuits were filed, but
To replace his rapidly-dwindling staff, Stewart brought in eventually the California Court which held jurisdiction ruled that
people whom he knew and trusted, including Antonio de Nicolas the “Board of Directors” of the legal entity called AMORC had,
whose alleged connection with the Unification Church apparently under California law, the right to remove the Board President,
58 59
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Stewart. Legally, that settled the question, and the Board of Directors own branch of the “Militia Crucifera Evangelica,” an organization
(the Grand Masters) elected and installed Christian Bernard (of that served both Lewises as a “protective army.” Founded along the
Paris) to be Imperator. However, for many AMORC members, there lines of the Jesuits (the “Vatican’s army”), the Knights of the MCE
is the occult question as to who is truly the actual Imperator of pledge personal allegiance to the Imperator and see to it that the
AMORC and the Sovereign Grand Master of the TMO. Many felt Order is protected in whatever manner needed. While the MCE
that these positions are held “for life” and cannot be afThcted at the seems threatening, and while it could very likely be threatening, it
discretion of subordinate Grand Masters or by the decision of legal generally served in the area of propaganda defense. Stewart has
and court proceedings. Many loyal AMORC members of many been busy speaking to AMORC members in various AMORC bodies
years standing, believing that the Imperatorship was, indeed, ad along the East coast, but his future and the future of his efforts are
vitam supported Stewart during the difficulties and suddenly found uncertain. In 1990, Stewart founded the “Traditional Martinist
themselves ousted from the Order, their Monographs (monthly Order of the U.S.A., Inc.” For more information about Stewart’s
Rosicrucian teachings) stopped, and their dues receipts withheld Martinism, see the Chapter on Martinist Orders currently operating
(which prevented them from attending AMORC meetings). Other in America. See also Appendix B which follows.
AMORC members remain quiet to protect their memberships, but There is no doubt that both AMORC’s economic foundation and
privately do not accept Christian Bernard as the true Imperator. its reputation as a metaphysical school have been damaged by these
However, the AMORC Constitution does not state that the difficulties. A sign of AIMORC’s weakened economic foundation is
Imperatorship is ad vitam, and, in fact, clearly establishes the the lack of AMORC’s famous advertising,40 once ubiquitous, now
rarely to be seen. The new legal Imperator of AMORC is Christian
power of the Board to remove the Imperator for cause. However, the Bernard of Paris, France—for the first Lime, the world-wide
life-long terms of both Lewises set the precedent. Furthermore, as organization does not have an American Imperator. Bernard’s
Stewart’s supporters point out, legalities, whether in the California responsibilities are enormous, for he must (a) reestablish AMORC’s
Courts or in the AIMORC Constitution, cannot supersede the occult or leadership credibility among AMORC members, (b) reestablish
metaphysical laws governing the Head of an Order. That is, AMORC’s financial basis, and (c) overview, update, and, without
Stewart’s supporters ask: while the Head of an Order can resign and changing their essence, modernize AMORC’s system of
relinquish power, can the office and its power be taken away by his monographs which suffer from 1920s and 1930s language and
subordinates? Their answer is, “No.” illustrations. The challenge for Bernard is Promethean—but
Dorothy L. Stewart issued an open letter to all AMORC whether he is AMORC’s Prometheus or Mary Shelley’s Prometheus
Rosicrucians (May 10, 1990) detailing the events as the Stewarts saw only the future can tell.
them. According to this letter, complete documentation is available
f’rom the Stewart’s attorneys: Maynard Law Offices, 1475 South
Bascom Avenue, Suite 115, Campbell, CA 95008: telephone: (408) 559-
8990. AMORC has countered by offering, at a cost of $150.00, 40 Who can forget the two most famous ads, A Split Second In Eternity
transcripts of the court proceedings which confirmed Stewart’s
which shows a man being crucified on a stone cross, a bolt of lightening
dismissal. striking his forehead; and Seeret8 Known to a Few which shows the dusty,
I Once begun, hysteria has a way of maintaining itself. Soon old cobwebby locked book surrounded by mysterious alchemical retorts? In
after Bernard’s installation as Imperator, rumors began 1974, at AMORC’s regional convention, then Grand Master Chris Warnken
circulating that he was in some kind of legal difficulty with French personally told me [Trophimus] that the drama and visual impact of these ads
authorities over matters of money. There is currently no evidence to brought in thousands of inquiries and memberships.
support the allegation. Further, recently (December 1991-January
1992), the specter of conspiracy again appeared—a letter, supposedly
from a Hierarchy member, was circulated among AMORC
members claiming that now Scientology was attempting an
AMORC takeover.
Meanwhile, Stewart, to counteract the measures taken against
him, founded the “Ancient Rosae Crucis” (ARC) and activated his
60 61
 AMARTIMST TREASURY

would prove Stewart’s legitimacy were taken to Paris by Christian

APPENDIX B: THE Th1O PROBU~M Bernard.41 In fact, notwithstanding those claims, a photocopy of a
letter of “regularization” for Stewart from Poole dated May 22, 1987
exists. In the letter, Poole writes: “I further attest that I had, by my
Since the AMORC/TMO is not recognized because of a break in personal presence, transmitted to me the Fourth Degree of Free
its the Line of Filiation, the question arises: is the TMO/USA Initiator of the Traditional Martinist Order, under full
legitimate through an unbroken Line of Filiation? Because both authorization of the Sovereign Council—that I, in turn, am
TMOs are tightly bound together, Stewart’s TMO cannot be initiating with such authority.” However, the letter doesn’t say that
discussed without again examining Bernard’s TMO. the Fourth Degree was transmitted to Stewart, although this is
According to rumors being circulated among non-TMO implied: “I, therefore, in full ritualistic and initiatic tradition,
Martinists, the installation of Gary Stewart as TMO Sovereign transmit to the above Initiate our traditional, unbroken, and pure
Grand Master was done by the New York Heptad. If this were lineage....” The case could be made that the phrase “transmit...our
correct, there would be a problem with Heptad officers installing a traditional, unbroken, and pure lineage” could mean all four
Grand Master, a rite normally performed by another Grand Master, Degrees of Martinism. Unfortunately, the statement is just vague
a Supreme Council, or a Council of Unknown Philosophers or SIi enough to leave doubts. It is always possible that the letter is a
Initiators. Hence, the legitimacy of the installation has been forgery, but the signature attached to the document does appear to be
questioned by at least one MOS Grand Master who believes the Cecil Poole’s.42 While it would have been much better if Poole had
reports to be true. However, “Christopher,” a New York Martinist, stated forthrightly that Stewart received the Fourth Degree (or, “Free
writes: “Gary told me that he was, in fact, installed by Olive Asher, Initiator” as the TMO calls the Degree), the implication is that
Grand Recorder of the T.M.O. in San Jose, c. May/June, 1987. The Stewart received the Fourth Degree since Stewart received an
officers, of course, would have been from the Grand Temple there, “esoteric name” as required in TMO and MOS tradition (i.e., in
not the N.Y. Heptad.” This statement appears to be more likely, their tradition, the esoteric name is given only with the Fourth
since the story is also reported from other sources and since Stewart Degree). Luckily for Stewart, Poole also provided Stewart with a
would probably not travel to New York to have an Installation that “Certificate of Free Initiation” which clearly states that Stewart
could just as easily occur in the Supreme Temple in San Jose, received the Fourth Degree. The document is dated May 22, 1987 and
California. Olive Asher was once Grand Recorder of AMORC’s does not appear to be a forgery. Photocopies of both documents are in
TMO. As will be seen shortly, she knew nothing of Martinism’s the archives of The Martinist Information Service. The problem
requirement of an unbroken Line of Filiation from Saint-Martin or that these documents do not solve is—did Cecil Poole hold the Fourth
of the requirement of the Fourth Degree for valid Initiation. Olive Degree?
Asher did not hold the Fourth Degree, and to be “installed” by her According to a photocopy of a carbon copy of an April 16, 1945
actually meant nothing. letter from Ralph Lewis to Jeanne Guesdon, both Cecil Poole and
The TMO/USA members (and Stewart) also claim that Stewart Orval Graves were to receive the TMO “Free Initiation” (or, Fourth
was never removed as Sovereign Grand Master of the Degree) from R.M. Lewis and then be placed on the TMO Board of
AMORC/TMO, and that, therefore, the office was still his, even if he Directors.43 The difficulty of this “documentation” is immediately
4
had been ousted from the AMORC Imperatorship. Strictly speaking,
the claim is quite true—Stewart was not removed as Sovereign 41 The original of Stewart’s document may be in Paris, but a photocopy
Grand Master of the AMORC/TMO...but only because he had ofit is in the archives of The Martinist Information Service. Probably what s
already resigned the office, and a removal was not necessary. The meant by Stewart’s supporters is that Cecil Poole’s Fourth Degree certificate
Peter Bindon notes of the meeting Stewart called at Edinburgh, cannot be located. The misinformation is an example of the confusion that
Scotland establish the fact of Stewart’s resignation (assuming the exists in the TM 0/U SA.
42 That is, the signature matches signatures of Poole’s on letters in the
notes are authentic).
A larger problem for Stewart is the question of whether or not he archives of The Martinist Information Service.
holds legitimate Martinist Initiation, including the Fourth Degree. ~ Of course, Lewis held the Fourth Degree from Victor Blanchard. A
The claims by Stewart’s supporters are that the documents which photocopy of his Fourth Degree certificate is in AMORC’s Martinist
63
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AM ARTENIST TREASURY
AMARTENIST TREASURY

obvious—the letter is only a photocopy of an unsigned carbon. have even been aware that a Line of Filiat ion and its Fourth Degree
Verification of the authenticity of the letter is very difficult, if not Ritual were required or even existed. It is true that now both the
impossible, and, therefore, the letter could easily be a forgery. On AMORC/TMO and the TMO/USA have a Fourth Degree, but without
the one hand, it seems impossible that Ralph Lewis would allow a Line of Filiation, possessing a Fourth Degree means nothing.
Poole to serve on the Board of Directors of AMORC’s TMO without Again, “Christopher,” SI, writes:
being a “Free Initiator”; but, on the other hand, Ralph Lewis did
allow such things to happen in AMORC, especially in relation to his “It is my understanding, combining statements and
TMO, in which he held very little interest. The bad news for letters [made and written] by both Gary Stewart and Cyril
Stewart’s TMO is simply this: to date, no SiI document for Poole has Esty, successor to Olive Asher, that a Ritual was indeed
been found, and the letter which attests to his Initiation is only a discovered, worked, and later withdrawn. It was
photocopy of an unsigned carbon copy. This is flimsy evidence, supposedly found and translated by one Rene Tully, who, I
indeed, upon which to build a Martinist Order. believe, was a Past Master of AMORC’s Sunrise Chapter,
Is there alternate evidence other than a Poole SII document that Long Island, NY. The Ritual itself was ostensibly written
might support Stewart’s Martinist regularity? Unfortunately, the by none other than Raymond Bernard, but lacked the
answer is—No. A letter from Christian Bernard, dated June 7, 1989, proper words and signs necessary to fulfill its function.
does acknowledge Poole’s Initiation of Stewart (page 1). Later in the ...Cy Esty did say, at a TMO Seminar, held in New York
same letter (page 4), Christian Bernard includes the following in September of 1989, that the ‘Consecration’ Ritual had
Filiation Line: “Chaboseau/Papus—>Teder—>Lagr~ze—>R.M. been withdrawn because of the above-mentioned
Lewis—>C.A. Poole—>G.L. Stewart—>C. Bernard.”44 The same irregularities, but would return, corrected, ‘in a year or
Line also shows Papus Initiating V. Blanchard, who in turn
Initiated both H.S. Lewis and R.M. Lewis. At the time of the letter,
no doubt as to Stewart’s Fourth Degree “regularity” existed, An examination of this TMO Fourth Degree suggests that it was
especially since Christian Bernard’s own Line of Filiation Stewart himself who either wrote or revised most of the Degree.
depended upon Stewart’s. Yet, Bernard’s letter cannot be offered as Photocopies of the Degree are in the archives of The Martinist
genuine “evidence,” because it could be argued that Bernard Information Service. There is no question but that Raymond
acknowledged Stewart’s regularity simply because his (Bernard’s) Bernard had written a “Consecration Ceremony,” but how it came
own regularity depended upon it. Opponents to Stewart can still about reads like a comedy of errors. In a letter from Olive L. Asher,
point out that the uncertain link in the chain is Cecil Poole, for Grand Recorder of the AMORC/TMO to Ralph M. Lewis (dated
whom no SII document exists. Photocopies of Bernard’s letters are in March 11, 1985), Asher recounts Raymond Bernard’s surprise when,
the archives of The Martinist Information Service. The conclusion in the 1950s, as he attempted to introduce the AMORC/TMO into
isn’t very comforting for Stewart’s TMO: there is no doubt that Poole France, he found that
gave Stewart a “Fourth Degree,” but who, if anyone, gave Poole the “...there were other organizations of ‘Martinism’ that
Fourth Degree? were attempting to infringe on his authority.
Another problem is that no one in the AMORC/TMO seems to Apparently, they had established some sort of Ritual of
I ~‘.

their own and they made claim that this Ritual was
Documents book. required to make a bonified [sic] Initiator.”
~ Bernard’s Line of Filiation shows that the TMO’s Line—if it, indeed, has This letter shows that the existence of an Initiator’s (Fourth)
one—is from Papus, not Chaboseau, who is linked to Papus only with a slash. Degree had been forgotten or ignored by Ralph Lewis so that even the
Obviously, no one at the time noticed this detail, nor has it yet been noticed, for
all along, the TMO has been claiming Chaboseau as a direct source. Bernard’s Grand Officers of the AMORC/TMO knew nothing about it. It is
assumption is that Cecil Poole held the Fourth Degree. But, maybe he didn’t, difficult to believe that Raymond Bernard would not have received
since, as yet, no document has been produced to prove the fact. Lately, the Fourth Degree of Initiator from Lewis—but clearly he had not,
Bernard has taken to claiming that the TMO was founded by Saint-Martin, if for Asher goes on to write:
not by Martinez de Pasqually, himself. In order to offset this problem Frater Bernard wrote a

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special Consecration Ceremony, with your approval, Initiation is passed on. The SiI (which Ralph Lewis certainly and
which consecrated any ~ff1~ who would be involved in demonstrably was) cannot give “permission” over the phone to a
an Initiation Ceremony. non-initiate to confer the Sill Initiation, any more than the Pope can
Thus, to counter the charges from the Ordre Martiniste of Paris, “authorize” a layman by telephone to consecrate a Cardinal. Olive
Raymond Bernard simply wrote a “ceremony” to pass on what he Asher was not a Martinist Initiate because she held no Filiation or
did not have—the Martinist Fourth Degree of Initiator. The valid Martinist Initiation of any kind whatsoever, so her
impossibility of these proceedings apparently never occurred to “Consecration” was as worthless as the “permission” Lewis gave
anyone and casts serious doubt on Poole’s actually receiving a her. Had Lewis only been present and had he used the Consecration
Fourth Degree—for if Lewis later neglected to make an SII of ceremony, AMORC’s TMO Filiation would have been firmly and
Supreme Legate and TMO Grand Master Raymond Bernard, why incontestably established. Of course, Asher does say that the
would he earlier bother make an SIi of Cecil Poole? It is a vexing Consecration was considered “honorary,” suggesting that she
problem. realized that without Ralph, it truly meant nothing. But, under the
Asher’s letter continues: circumstances, and if it was merely “honorary,” why give it at all?
“Unfortunately, I was not aware that this special What illness could have prevented Ralph from participating from
ceremony existed except from questions I had received such an all-important event, one that would have had vitally
from some of our members. It became apparent to me that important and far-reaching consequences?
it was important for our jurisdiction to have this Despite Asher’s acknowledgement that the ceremony was
Consecration available and with the approval of Mr. nothing more than “honorary,” i.e., without substance, her letter
Piepenbrink and yourself, we wrote to Fr. Bernard and
requested a copy of the Ritual. He sent a copy of it in concludes with a plan to begin conferring the Consecration on
“Heptad officers, past Masters, Grand Councilors, Regional
French and Soror Ren~ Tully translated it to English. Monitors, and Septem Masters whenever and however possible until
With your authority I then proceeded to establish a team such time as we have Consecrated enough members in each area
of eligible members and we conducted the first where Septems and Heptads are located so that it can be handled in
Consecration in February, 1984, at which time I
the same manner as it is handled in France....” Thus, the blind led
participated and was Consecrated.” [emphasis added] the blind, and the AMORC/TMO’s problem was not solved.
What we see here is that persons who did not hold the Fourth Degree Ironically, Asher’s letter refers to the Ordre Martiniste of Paris
or any Line of Filiation whatever used Bernard’s “Consecration,”
as a “clandestine organization,” indicating that it was the OM that
believing that the mere possession of the Ceremony was enough to was being accused of “infringing” upon Raymond Bernard’s
establish the Line of Filiation and validate TMO initiations— “authority.” Asher—who thought she was a Martinist—had never
which, of course, it was not, could not, and did not.
even heard of the Mother Supreme Council of most of the world’s
Then Asher makes an astonishing statement:
Martinist Orders! Truly, Asher’s letter is a remarkable document,
“You may recall that the plan was for you to serve as the one that shows that the AMORC/TMO had utterly forgotten its roots
Initiator to create a continuous line of Consecrated and, in the manner of AMORC’s “siege mentality,” had become
Initiators in this jurisdiction. Unfortunately, you were completely isolated from the rest of the Martinist world and even
ill on that day and you gave me the authority as from Saint-Martin himself.
Consecrator over the phone. We have since conducted What is the future of both the Bernard and the Stewart TMO
this Consecration for 18 additional members.... At
bodies? For both, the first order of business should be to become
present this is considered an Honorary Initiation.” “regular” by obtaining an authentic Line of Filiation. In both cases,
Had Ralph Lewis actually been present to give the Consecration, a drawback is obvious—how to obtain the “Chaboseau” Line instead
there is little doubt that the Line of Filiation would have been carried of the “Papus” line so that some relation to Chaboseau can be
on through him, no matter what the form of the “ceremony.” claimed. For the AMORC/TMO, another major problem will be how
However, that Lewis gave Asher “authority as Consecrator over to distribute the Line of Filiation among its officers and members—
the phone” merely shows the actions of persons who had no assuming it can obtain a Line of Filiation. Also for both, a body of
understanding whatever of Martinism insofar as to how Martinist
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authentic Martinist teaching will have to be found or written, a task
suggest that the TMO came directly from the Elus-Cohens—
which will require contact with a genuine Martinist tradition. The which isn’t true;
AMORC/TMO papers are derived from early MOS papers and are 2. “To study [Saint-Martin’s] teachings, groups known as
so heavily edited to reflect AMORC’s world view that their dryness Fellowships of Unknown Philosophers were established.
is universally acknowledged—even by their own members. Fact: During Saint-Martin’s lifetime, he called his groups
Further, many of the AMORCiTMO rituals lack beauty and poetic “Soci~te des Intim~s,” or “Society of Close Friends.”
form, especially, for example, the ceremony for introducing 3. “Jean-Baptiste Willermoz undertook the expansion of the
visiting grand officers, and, sadly, the Yeheshua Ceremony which T.M.O. by establishing groups and lodges where
is, as Hamlet complains, nothing but “words, words, words.” That Martinism.. .was studied.”
is—to quote one AMORC/TMO member—”The meetings are really Fact: Chaboseau established the TMO in 1934. Jean-Baptiste
dull!” However, despite whatever “dullness” from which it may Willermoz never heard of the TMO, or even of Martinism
suffer and despite its lack of a provable Line of Filiation, the per se. What Willermoz attempted to carry on was the Elus.
AMORC/TMO does have the best chance for survival between the Cohens after the death of Pasqually, and he did so by
two TMOs, simply because of AMORC’s own well-established grafting the Elus-Cohens onto Baron Hund’s Masonic body,
organization of Pronaoi, Chapters, and Lodges. Indeed, in the the “Rite of Strict Observance,” a Knights Templar Masonic
recent “English Grand Lodge Bulletin” (dated February 1992 and association.
distributed with the AMORC monographs) Christian Bernard 4. “In 1890 the various branches which composed the Martinist
encourages AMORC members to become members of the TMO. Order gathered together, and a Supreme Council, consisting
The new Imperator had an ideal opportunity to acknowledge the of 21 members having authority over all lodges throughout
errors of his TMO’s past and to proceed from there. Bernard could the world, was created.”
easily have said: (a) H. Spencer Lewis and Ralph Lewis held Fact: in 1890, there were no “various branches” of the
Initiation from Victor Blanchard, not Chaboseau; (b) Ralph later Martinist Order, although there were individual groups and
obtained a Regional Grand Mastership through Georges Lagreze lodges scattered throughout Europe. Papus and Chaboseau
from Augustin Chaboseau and rebuilt the defunct TMO upon that created their own Martinist Order in 1890-91, and the
foundation; (c) home “initiations” were an error; (d) the Fourth Supreme Council consisted of ten members. The TMO itself
Degree and Line of Filiation were, through error, lost, but would be would not be founded for another 44 years.
restored from an authentic Line and then properly distributed 5. “Alas, this famous and brilliant mystic [Papus] disappeared
through Grand Masters, Regional Monitors, and TMO Septem
during World War II.”
Masters; and (e) the TMO teachings would be rewritten to reflect Fact: Papus died of a lung disease in 1916, during WWI (not
authentic Martinist tradition. But, AMORC has always found it II), while in service to France. His death is well
difficult—if not impossible—to admit error, and, unfortunately, it documented, and the Ordre Martiniste of Paris holds an
appears that Imperator Bernard has chosen not to correct any errors
annual pilgrimage to his tomb. Papus didn’t “disappear”
of the past, but, rather, has moved to compound them—his
“Imperator’s Message” in the English Grand Lodge Bulletin of during WWII, he was buried during WWI.
6. “Many of the leaders and members of the Martinist Order did
February 1992 contains a hopelessly garbled “history” of AMORC’s not survive the upheaval, and because of this the Martinist
TMO. The “Message” contains so many inaccuracies, all tossed off Order became inactive in Europe.”
with such utter self-confidence, that it seems impossible to believe Fact: WWI did not interfere with the operation of the Ordre
that Bernard was consciously lying. For example: Martiniste. Because of persecutions during WWII by the
Nazis, the French Ordre Martiniste ceased operations;
1. ‘The origin of the Traditional Martinist Order lies within the however the Martinist Order and Synarchy continued to
work and teachings of Martinez de Pasqually....” operate in Switzerland and in other countries. Martinism
Fact: Strictly speaking, this is true, because the origin of all
was never “inactive” in Europe.
Martinist Orders lies within Pasqually’s work with the 7. “Due to Augustin Chaboseau’s efforts—one of the three
Elus-Cohens. However, the intent of the statement is to

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survivors of the Supreme Council—the Order resumed its misstatements in his blundering “history,” he will want to correct
activities in 1931.” any indiscretions. Whether or not he does, it is not lil~ely that he
Fact: The Order had been operating continuously in one or will allow the TMO to blossom beyond the parent organization,
another of the European countries. Chaboseau, even though a AMORC. Thus, the probable future of the AMORC/TMO is to always
member of the original Supreme Council, did not begin his be hidden under the shadow of AMORC’s wing.
own Martinist activity until 1934. Stewart’s TMO lacks an authentic Martinist teaching and
8. “In August 1934, Augustin Chaboseau, then Grand Master, doctrine (and a provable Filiation), and it lacks the active support of
conferred in Brussels, with the approval of the Supreme its Sovereign Grand Master who merely sees it as a tool for
Council, the title of Sovereign Legate of the Martinist Order recruiting people who can help in the regaining of AMORO
for the United States of America upon Dr. H. Spencer control—surely a pipe dream if ever there was one. The TMO/USA
Lewis....” American Grand Master is reportedly hard at work writing non-
Fact: El. Spencer Lewis was initiated by and received AMORC teaching papers for the American members. Given its lack
authority from Victor Blanchard who was Grand Master of of support from its Sovereign Grand Master, its lack of Filiation
the Martinist Order and Synarchy. He received the office of and its lack of authentic teachings, the future of Stewart’s TMO is
Provincial Grand Master, not “Sovereign Legate,” and the uncertain.
authority was for the Martinist Order and Synarchy, not for
the ‘Martinist Order.” The TMO office of ‘Sovereign Legate
for America” was held by Georges Lagreze, who was
appointed to the office by Chaboseau. H. Spencer Lewis never
received Initiation or authority of any kind whatsoever from
Augustin Chaboseau or from Lagreze.
9. “The charters and documents accompanying the title of
Sovereign Legate granted him [H. Spencer Lewis] the
exclusive authority to revive the Traditional Martinist
Order, which was inactive in the United States at that time.”
Fact: H. Spencer Lewis was never a member of the
Traditional Martinist Order of Chaboseau, never was
initiated by Chaboseau, and received no charters or
documents of any kind whatever to “revive” the Traditional
Martinist Order in the United States or anywhere else. The
TMO was not “inactive” in the United States at the time,
never having been previously established in the USA. All of
Lewis’s Initiations and authority came from the MOS of
Blanchard—and Lewis did nothing to promote the MOS in
the United States.
10. ‘Thus,...the Martinist Light was able to shine and increase
without interruption, under the protection of AMORC and its
leaders.”
Fact: The history of AMORC’s treatment of Martin ism has
already been given, and that treatment constitutes the sole
“protection” the movement received at the hands of
AMORC’s leaders.

It may be that, as Bernard becomes aware of the errors and

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