Martinism
The term Martinism applies to both this particular doctrine and the teachings of the reorganized "Martinist Order" founded in 1886 by Augustin Chaboseau and Gérard Encausse (aka Papus).
The chief evocation was that of the 'Mender', Jehoshua, and the basic methods were those of the Key of Solomon, including the use of circles, names of angels, planetary hours and symbols.
In 1765 he established l'Ordre des Chevaliers Maçons Élus Coëns de l'Univers (Order of Knight-Masons Elect Priests of the Universe), which functioned as a regular Masonic obedience in France.
[5] De Pasqually put forth the philosophy underlying the work of the Elus-Cohens in his only book, Treatise on the Reintegration of Beings,[6] which first uses the analogy of the Garden of Eden, and refers to Christ as "The Repairer".
The ultimate aim of the Elus-Cohen was to attain – whilst living – the beatific vision through a series of magical invocations and complex theurgic operations.
After Martinez de Pasqually's death, the Elus-Cohens continued to operate for some time; however, divisions started to occur between various temples, which became dormant during the first half of the 19th century.
He was initiated into the Elus-Cohen in 1767, eventually attaining the highest degree of the Order, and being named by de Pasqually as a "Superior Judge," one of its most senior officers.
[citation needed] Concerned about dissent in the order after the death of de Pasqually, Willermoz in 1778, together with two other Superior Judges, formulated the idea of creating two additional degrees for the Auvergne Province of the Strict Observance, which exemplified the philosophy, though not the theurgic practices, of the Elus-Cohens, while working in the Knight Templar-oriented milieu of the masonic rite.
Today the CBCS, or "Scottish Rectified Rite" (Rite Ecossais Rectifié) has several "great priories" throughout the world: Switzerland, USA., France, both the Waite's & Michael Herbert's Great Priories in England, Germany, Belgium, Spain, Portugal and Brazil, with prefectures and lodges of Saint Andrew as well as Rectified Craft lodges existing in many places from Italy to Brazil to Romania.
It was through one of them, Henri Delaage, that in 1880 a brilliant young Parisian doctor, Gerard Encausse (Later to be known as Papus), became acquainted with the doctrines of Saint-Martin.
Papus and Chaboseau discovered that they had both apparently received Martinist initiation through two different chains of succession which linked back to Saint-Martin and his original disciples.
Papus claimed to have come into the possession of the original papers of de Pasqually and to have been given authority in the Rite of Saint-Martin by his friend Henri Viscount Delaage.
For example, the Rose+Croix Martinist Order (Ontario, Canada):[15] Italian Martinism, rooted in the teachings of de Pasqually, Jean-Baptiste Willermoz, and Louis-Claude de Saint-Martin, gained prominence in Italy through figures like Eduardo Frosini (initiated in 1905), Arturo Reghini (1878–1946), and Gabriele D’Annunzio (1863–1938), who were initiated into the Martinist Order founded by Gérard Encausse (Papus) in 1891.
Following Papus' death in 1916, the Italian Martinist movement split into factions, with some aligning with Saint-Martin’s mystical path and others with Martinez de Pasqually’s theurgical approach.
Giustiniano Lebano, initiated into the Martinist Order through the Egyptian Rite around the late 19th century, profoundly influenced Giuliano Kremmerz, who founded the Brotherhood of Myriam in 1896.
Kremmerz, though not a formal member of the Martinist Order, shared similar esoteric goals with Papus, particularly spiritual ascent and healing.
Lebano’s teachings, blending Martinism with mystical healing, shaped Kremmerz's Hermetic practices[17][18] Figures like Vincenzo Soro (1895–1949) and Francesco Brunelli (1927–1982) also played key roles in the Italian Martinist movement.
Despite attempts at unification, such as the formation of the Fratellanza Martinista Italiana in 2014, the movement remains divided, with the influence of the Kremmerzian and Memphis Rite traditions continuing to shape Italian Martinism today.
[19] In 1905, Tsar Nicholas II of Russia invited Papus to Tsarskoye Selo to ask for advice on domestic difficulties that he was facing with revolutionaries.
Lewis later decided not to proceed with the OM&S plan for the U.S. due to the fact that Victor Blanchard was unable to produce all the required documentation.
[citation needed] In 1931 Augustin Chaboseau joined Victor-Emile Michelet and Lucien Chamuel (the other two surviving members of the original Supreme Council of 1891) to resuscitate the Order that they had founded with Papus.
