maandag 17 maart 2014

Rosicrucian Events & Activities:
21 March 2014 = R + C 3367

"More than ever, it is time now for us to move from religiosity to spirituality, which means replacing the sole belief in God with the knowledge of divine laws – that is, universal, natural, and spiritual laws. The well-being we seek, including on a material plane, is to be found in this knowledge and in the wisdom that ensues. An ancient Rosicrucian adage says, “It is from ignorance and ignorance alone that humans must free themselves.” It is indeed at the origin of the worst things a person can do to oneself, to others, and to one’s environment. It is also the source of different superstitions that demean humanity and prevent it from finding complete fulfillment. So give a spiritual direction to your life. In other words, do not be just a living thing, be a living soul."
Manifesto Appellatio

maandag 27 januari 2014

Rosicrucian Events & Activities:
Fama Fraternitatis 1614 - 2014

We think that humanity is in a spiritual crisis. In our view, this irrefutable fact has two principal causes: the major religions established many centuries ago no longer answer the existential questions that today’s women and men ask themselves. Their doctrines as well as their morals are no longer adapted, which explains why they are increasingly being abandoned, thus creating a large spiritual vacuum that many people no longer even seek to fill. At the same time, in the so-called developed countries, society has become more and more materialistic in that it incites people to seek happiness through material possessions and excessive consumption. This trend has considerably increased the power of money and has perverted its use. It has gone from being a means, to becoming an end itself, a thing that one likes to possess as such, when it is nothing by itself.

zondag 22 juli 2012

Rosicrucian Events & Activities:

“An eye for an eye will only make the whole world blind.” ― Mahatma Gandhi

“Better than a thousand hollow words is one word that brings peace.” - Buddha

Blessed are the peacemakers for they shall be called the children of God. - Matthew, V:9

De eerste voorwaarde om met anderen in vrede leven te kunnen is vrede met jezelf te hebben. - Aristide Gabelli

“You may say I'm a dreamer, but I'm not the only one. I hope someday you'll join us. And the world will live as one.” ― John Lennon

“In some sense man is a microcosm of the universe; therefore what man is, is a clue to the universe. We are enfolded in the universe.” – David Bohm

“The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.” – Albert Einstein

It is in vain that we pretend to arrive at the fullness of truth by reasoning. By this way we reach only rational truth; still it is infinitely precious, and full of resources against the assaults of false philosophy. The natural lights of every man of aspiration have indeed no other font, and it is therefore of almost universal use; but it cannot impart that sentiment and tact of active and radical truth from which our nature should derive its life and being. This kind of truth is given of itself alone. Let us make ourselves simple and childlike, and our faithful guide will cause us to feel its sweetness. If we profit by these first graces, we shall taste very soon those of the pure spirit, afterwards those of the Holy Spirit, then those of the Supreme Sanctity, and, lastly, in the interior man we shall behold the all. - Louis Claude de Saint-Martin

I would like to draw your kind attention to two special events, the Netherlands Jurisdiction of AMORC will be organizing in the coming months. First there's the Meditation for Peace on 22 September 2012 in The Hague and on 10 November 2012, also in The Hague, the symposium Science & Spirituality with Lynne MacTaggert, Tom McFarlane and Michel Bénot.

Well a Medication for Peace I already hear you say why is that so special? Well this one is! This meditation is organizated with the Lectorium Rosicrucianum, the Anthroposophical Society, the Theosophical Society and the Sufis! Most interesting speaker here imho will be Sufi Dr. H.J. Witteveen (12 June 1921). Economist Wittveen is former Dutch Finance Minister and President of the IMF. The meditation will appropriately be held in the Peace Palace, Carnegieplein 2, The Hague.

The Netherlands Jurisdiction of AMORC covers The Netherlands, the Dutch-speaking population of Belgium, The Netherlands Antilles and Surinam. Its Grand Master is Klaas-Jan Bakker.

For further information please refer to:

De eerste voorwaarde om met anderen in vrede leven te kunnen is vrede met jezelf te hebben.- Aristide Gabelli

maandag 30 mei 2011

On the Right Track: The Way of Martinism:::

“Vergeet niet gelukkig te zijn”.

The Martinists...admired by the wise...feared by the tyrant...persecuted by the dictator...respected by the mystic...sought by the Seeker. Since the XVIIIth 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:::

Door uw broeders en zusters te dienen past u de mysteriën in de praktijk toe. Dienen is wat de ingewijde in de Tempel doet: Werken, Gehoorzamen, Luisteren en Zwijgen. U dient de gehele mensheid door u zelf te leren kennen, want door met u zelf te beginnen, verbetetert u de hele wereld.

"Jesus said, The world is a bridge; cross this bridge but do not build upon it".

"Zoals alle rivieren uitmonden in de oceaan, zo leiden alle wegen tot Kosmisch Bewustzijn of God". - Swami Vivekananda

"Boeken zijn slechts vensters die uitkijken op de wijsheid, zij verschaffen er geen toegang toe". L.C. de Saint-Martin

"As long as there are slaughterhouses, there will be battlefields"
— Leo Tolstoy

It has been said something as small as the flutter of a butterfly's wing can ultimately cause a typhoon halfway around the world. - Chaos Theory

Dear All,

I, as a free Martinist, am in the privileged position of knowing different orders and want to share with you my findings and a brief history of Martinism as I understand it.

First of all Martinism is a very diverse topic and it's diversity is a function and not a flaw. Many arguments are based on the fact, that people think, that their version (order) of Martinism is the only true version of Martinism, but this is not the fact.

In Martinism Free Initiators and their by all Souvereign Grand Masters are free in designing their version of Martinism. There are no real ground rules, but what I have seen so far there is Unity in the Diversity. All Martinist orders are using at least three degrees, are using in the core the same symbol and are using the same regalia, different in design, but same in their basics.

I like a quote by Curt Warren, which describes this very well:
"The Martinist Order was never designed to be an all inclusive dogmatic structure. It was to be suggestive, not exhaustive. It was to guide the seeker on the Path - to point the Way - and let the student/seeker, after preparation,become a teacher in its own right.
Ridgely Hunt wrote some Landmarks of Martinism, which probably most Martinists can agree on in general:\ nism.pdf

There is a quote from Stanislas de Guaita in which describes his thinking about the rules in the Martinis Order of Papus: "Sincere and unselfish pursuit of the Truth - that is what your Mind owes to yourself; fraternal kindness towards other men - that is what your heart owes to your fellow creatures. With the exception of these two duties, our order does not pretend to prescribe any other - at least not in an imperative manner. To seek the Truth and to follow the Golden Rule; this sums up Martinism."
Here my brief history of Martinism. This is based on my understanding and does not claim to be the truth or exclusive. This also should not be a list of historic facts, but explain where the roots of Martinism were laid and how the tree of Martinism with all his branches grew.

For me Louis-Claude de Saint-Martin is the foundation (ground level). He claims in a letter to Kirchberger, that his two teachers were Martinez de Pasqually and Jacob Boehme. Martinez de Pasqually was a jewish Free Mason (I am aware that he was more, but this is for me the briefest description) and Jacob Boehhme, who was a christian Mystic. So the roots of Martinsim are judeo-christian and it uses judeo-christian symbols, but I would not say it is judeo-christian, because Louis-Claude de Saint-Martin has seen the Truth behind Religion, which is the ONE Truth, which is the same for every being in this Univers, which is the "Nameless Source of the World and the Beings". It is sufficient enough, if you understand the meaning of the judeo-christian symbols to be a Martinist in my humble opinion. But I see no problem if one Martinist Order decides, that it only wants Christian members, that is their right.

Louis-Claude de Saint-Martin never founded an order and never created a degree system. It is not even 100% sure, if he gave initiations. What is known is that he taught people about what he has found for himself. He did this in a very humble way not claiming the he has the one and only truth. The core of his teaching was, that everybody can find the truth in and by himself. Here is a quote from him on initiation which I like very much:

"The only initiation which I preach and seek with all the ardour of my soul is that by which we may enter into the heart of God and make God's heart enter into us, there to form an indissoluble marriage, which will make us the friend, brother, and spouse of our Divine Redeemer. There is no other mystery to arrive at this holy initiation than to go down into the depths of our being, and not let go till we can bring forth the living vivifying root, because then all the fruit will be produced within us and without us naturally."

Over half a century later Gerad Ecausse (Papus) and Augustin Chaboseau created the core of all the Martinist Orders as we know them today. They were inspired by Louis-Claude de Saint-Martin, but added most of the stuff from other sources. The structure for example is clearly copied from Freemasonry.

Here a quote from A. E. Waite on the Martinist Order of Papus:
"Papus never concealed the fact that he and no other was the author and fount of its very simple rituals which were modestly conceived and well arranged. He connected it indeed with the name of Saint Martin as a sort of traditional founder ... a remote inspiration."

They added Kabbalah, Jeheshua, and all the little thing so many people insist, that they are the core of Martinism and they are partially right and partially wrong in doing so.

After the death of Papus the landscape of Martinist Orders became more diverse,as many of the leaders disagreed on succession and rules. Which is human and OK. So Martinism developed into this beautiful tree with many different beautiful branches instead of being one huge log. I find a tree with many branches more vivid than a big log.

My personal experience with all the different Martinist whom I met all around the world were 100% positive. So far I did not meet a single Martinist whom I did not like and every Martinist received me in a friendly and open manner. So keep the tree growing.

I have created together with some brothers a information page for Martinists ( you have any questions or suggestions, please feel free to contact me.

With the best wishes for true inner peace,

Sar Unitas

“Behoud in alle dingen het verlangen naar de onuitputtelijke liefde van God; streef ernaar dit te bereiken, teneinde de illusie die ons omringt te boven te komen en onze ellende gewaar te worden. Streef er boven alles naar altijd doordrongen te zijn van het weten dat een trouwe vriend nabij is, die ons bij iedere stap vergezelt, leidt, voedt en ondersteunt. Hierdoor worden wij omzichtig en tegelijkertijd vol vertrouwen, wat ons wijsheid en kracht zal geven. Wat zou ons ontbreken als wij onveranderlijk met deze twee deugden waren bezield”.

Synarchie … Synarchie … Synarchie … d’empire, ou pas, peu importe, il fallait un coupable, tout le monde allait se rabattre sur Saint-Yves d’Alveydre et ses successeurs ! C’est lui qui avait inventé le mot ! Pourtant Saint-Yves était étranger à toute obédience maçonnique, tout mouvement mystique, et son association posthume au martinisme n’était que l’oeuvre de Papus qui allait réinventer le mouvement, sur lequel Guénon eut d’ailleurs des mots extrêmement sévères. L’action de Saint-Yves, concernant la synarchie, auprès des « souverains » de son époque, qui s’était d’ailleurs soldée par un retentissant échec, était officielle. Comme il le dit lui- même : Je ne fais ni ne veut faire partie d’aucune société secrète ni d’aucune petite église que ce soit, car j’en crois le temps absolument passé, et la synarchie en elle-même est une oeuvre de plein soleil et d’intégralité cyclique .

Le martinisme n’est pas une doctrine aisément identifiable, et ceux qui se lancèrent à la simplifier ne rencontrèrent que des déconvenues. Le martinisme est plutôt une sorte d’OVNI et correspond plus justement à une nébuleuse inconstante de courants très disparates, voire antagonistes, comme l’annonça le premier schisme dont il souffrit, la scission entre martininésisme et martinisme. Saint-Martin le reconnut lui même à la fin de sa vie, dans une lettre au Baron de Liebisdorf en 1796 : Mr Pasqually avait la clef active de ce que notre cher Boehme expose dans ses théories, mais qu’il ne nous croyait pas en état de porter encore ces hautes vérités . Le disciple renégat s’était en effet tourné vers la « clef de Boehme » que prétendait détenir Rodolphe de Salzmann, attaché à la mystique allemande, et en relation avec Eckarthausen et Lavater. Saint-Martin bouda copieusement les loges martinésistes depuis 1777, loges qui partirent à la dérive dans les décennies qui suivirent la mort de Pasqually pour finir par être absorbées par le Grand Orient en 1811, qui avait été jusque là le frère ennemi. Ainsi on peut dire, stricto sensu, que le martinisme n’existe pas : Saint-Martin ne fonda jamais aucun ordre ; il n’eut jamais cette prétention, et le nom de martinistes désigne simplement ceux qui avaient adopté une manière de voir conforme à la sienne, tendant plutôt à s’affranchir du dogmatisme rituélique des loges et à le rejeter comme inutile .

Le Grand Orient, que l’on a vu très impliqué dans l’émergence du synarchisme de Vichy, pouvait donc naturellement créer ce bouc émissaire naturel, d’une part parce que le martinisme, au sens originel, n’existait pas, et ensuite pour régler ses comptes avec le martinésisme qui avait osé le défier à la fin du XVIII° : « La propagande de Saint-Martin échoua près des loges de Paris et de Versailles, mais lorsqu’en 1778, ces loges eurent vu leurs frères de Lyon se tourner définitivement vers le rite templier allemand de la stricte observance, et le grand maître Willermoz prendre la succession du grand maître provincial Pierre d’Aumont, successeur de Jacques Molay, elles songèrent à fusionner avec les loges Philalèthes qui, depuis 1773, travaillaient d’après les données de Martinès et de Swedenborg, et dans les chapitres secrets desquels n’était admis aucun officier du Grand Orient »

La manoeuvre de mise en accusation était encore plus facile depuis que le concept de Martinisme devint encore plus diffus, au début XX°, et depuis que celui-ci avait récupéré, par un malheureux concours de circonstances, le concept synarchique, qui n’est ni présent dans l’ouvre de Pasqually, ni dans celle de Saint-Martin. Willermoz, qui affirma à sa mort « qu’il n’existe plus de Réau-Croix,et que leur transmission s’est interrompue », et qui avait orienté le martinisme dans le rituel très chrétien du RER, y ayant adjoint quelques éléments mineurs des Elus-Coëns, n’était pas pour autant « un héritier de Martinès [...] qui était juif, et qui voulait restaurer le sacerdoce juif dans la maçonnerie intérieure, tout en étant foncièrement opposé au sacerdoce chrétien » . C’est Papus qui allait étoffer la nébuleuse en créant la composante que le Grand Orient allait, un demi-siècle plus tard, indirectement accuser. Après près d’un siècle de sommeil, l’ordre martiniste renaît de ses cendres par Papus, en publiant son premier manifeste en 1889, et rayonne jusqu’en Russie, avant de se disperser à nouveau trente ans plus tard, d’une part, vers une tendance plus maçonnique, avec Jean Bricaud, d’autre part plus papusienne, avec P.A. Chaboseau, et enfin plus Alveydrique, celle qui nous intéresse, créée en 1920 par Victor Blanchard, et nommée Ordre Martiniste Synarchique, deux ans avant la création du Mouvement Synarchique d’Empire, dont le créateur nous est inconnu. C’est ces deux ans de battement qui allaient tant faire souffrir le martinisme, tant ce terme devenait fourre-tout, et tant il se mariait bien avec l’oeuvre de Saint-Yves d’Alveydre que Papus avait arraché des limbes pour promouvoir aux premières loges.

C’est René Guénon qui mettra un terme à la polémique en 1949, dénonçant l’escroquerie grossière : La Synarchie, selon ce dernier [Saint-Yves d'Alveydre], n’a assurément rien de commun avec ce qui a fait tant de bruit en ces dernières années et à quoi il semble bien que ses promoteurs aient donné le même nom, tout exprès pour créer certaines confusions, en quoi ils n’ont d’ailleurs que trop bien réussi, car les livres et les articles publiés à ce propos ont répandu dans le public toute sorte d’erreurs grossières sur Saint-Yves et sur son oeuvre ) Le pauvre SaintYves, qui déjà n’avait pas trouvé écho en son temps, doit passer son temps à se retourner dans sa tombe...

Faut-il s’étendre sur les divergences structurelles entre la synarchie de Saint-Yves d’Alveydre et le pacte synarchique révolutionnaire, qui n’ont de commun que l’appellation ? L’avis de Guénon sur ce point est très significatif. Dans une revue publiée par lui-même, « La Gnose » en 1911, où il publiait sous le pseudonyme de Palingénius, on peut lire : le principe de l’institution des castes, sur laquelle repose toute société établie synarchiquement, est en accord avec les règles organiques et harmoniques de notre univers. La caste [au sens antique] est déterminée pour chaque individu pas sa nature propre, cad l’ensemble des qualités potentielles qu’il apporte en naissant, et qui passeront en acte dans le cours de son existence terrestre . La dynamique du PSR, si elle reprend l’idée de caste, passe avec légèreté d’une structure de castes érigées selon des prédispositions naturelles et innées à une structure de castes selon une division corporatiste sociale, selon le paragraphe 146 : Les professions reconnues et organisées, seuls facteurs d’activité civique populaire, sont distribuées synarchiquement suivant leur principe basique et leur nature pour constituer : ― L’Ordre économique, ― l’Ordre politique, ― l’Ordre culturel, ― l’Ordre impérial

Contrairement au PSR, la synarchie de Saint-Yves d’Alveydre est d’essence chrétienne, au sens initiatique, et cette notion lui est si fondamentale qu’il fait de la confession juive une obédience qui, s’il la voit subordonnée au christianisme, reste à ses yeux essentielle : « C’est ainsi que je leur démontre [aux juifs], appuyé sur l’histoire du monde et de la leur, que la Synarchie, le Gouvernement arbitral, trinitaire, tiré des profondeurs de l’initiation de Moïse et de Jésus, est la promesse même des Israélites, comme la nôtre, et le triomphe même d’Israël par la Chrétienté [...] Je tiens à dire que je n’écris nullement pour ceux auxquels suffit la forme d’enseignement primaire qu’a revêtue le judéo-christianisme, grâce aux talmudistes et aux théologiens chrétiens [...] Mais Moïse comme Jésus nous a légué une promesse d’ordre social dont l’accomplissement prophétique vise nos temps [...] Ce qui importe, c’est que dans l’état social européen, dans cette universelle église laïque, non constituée encore, mais en avance de moralité et d’intellectualité sur ses directions politiques et sacerdotales, Israël, couvert par Jésus-Christ, son souverain pontife et le nôtre, est encore plus chez lui que chez nous, en Europe même, et cela de part les droits les plus sacrés. Il importe donc au premier chef, que le christianise s’accomplisse socialement, de haut en bas, par la reconnaissance des trois grands ordres sociaux institués par Moïse, par la synarchie ». Il faudra être maître funambule pour réconcilier cette vision avec la technocratie du Pacte Synarchique Révolutionnaire qui, il faut bien le reconnaître, se situe à des années-lumière.

Le martinisme, quelle que soit la variante à laquelle on se réfère, n’a jamais rien eu à voir, de près ou de loin, avec tout ce panier de crabes de Vichy. Le martinisme fut victime de la malheureuse appellation de Victor Blanchard, l’ordre martiniste synarchique, qui, comble de tout, fut créé 2 ans avant le Mouvement Synarchique Révolutionnaire. Toutes les analyses, qui font remonter la Synarchie, au sens du MSR, à Blanchard, Papus, Saint-Martin ou Martinès de Pasqually se sont laissé piéger par la surface sémantique et n’ont probablement pas eu la moindre connaissance des doctrines correspondantes. Cette idée machiavélique, de reprendre le mot Synarchie dans le Pacte Synarchique Révolutionnaire, est plutôt à mettre sur le compte du Grand Orient britannique, qui tirait à l’époque toutes les ficelles par l’intermédiaire de Worms, et bien que cela soit particulièrement difficile à démontrer, l’association coule de source.

Von beginn an gab es für den Martinisten zwei Wege, um das gesteckte Ziel zu erreichen: es war dies einmal der operative (magische) Weg und der des "Herzens" oder mystische, der im cercle intérieur oder in einem cercle extérieur vollzogen wurde oder noch wird. Neben diesen beiden recht unterschiedlichen Wegen des modernen Martinisten zur Vervollkommnung des Menschen sind auch die Lehren recht verschieden von den einzelnen Ideologen under den Martinisten interpretiert worden. Während z.B. einer der "Ahnherren", Jacob Böhme, die Frage einer Reinkarnation der menschlichen Seele, ignorierte, Pasqually vernachlässigte und Saint Martin ablehnte, ist sie doch von vielen Martinisten positiv beantwortet worden. Man könnte ebenso die Quadratur des Kreises versuchen, um die widersprüchlichen Lehren des Martinismus im 19. Und 20. Jahrhundert in völlige Kongruenz zu überführen. Im Januarheft versuchte man in der L’Initiation die princpes fondamentaux du martinisme zu fixieren. Doch auch dieses Bemühen blieb ein Fragment. Am 13. Oktober 1968 unternahm man wohl den letzten Versuch, ein einheitliches Obergebäude der Lehre zu verkünden. Freiheit, Menschlichkeit, Brüderlichtkeit und Gleichberechtigung von Mann und Frau sind die Leitideen.
Dr. Karl R. H. Frick

zondag 27 maart 2011

Clémence Isaure: the Golden ISIS of the Rosicrucians...

“Oh soul,
you worry too much.
You have seen your own strength.
You have seen your own beauty.
You have seen your golden wings.
Of anything less,
why do you worry?
You are in truth
the soul, of the soul, of the soul.”

“You were born with wings. Why prefer to crawl through life?”

"Start a huge, foolish project, like Noah…it makes absolutely no difference what people think of you." — Mawlana Jalal-al-Din Rumi

The following study was written by soror Julie Scott GM; for an English translation of which please refer to her full article in the Rosicrucian Digest # 1, 2010.

Clémence Isaure: De Gouden ISIS van de Rozekruisers

Isis was in augustus 1909 in een van haar vele gedaanten aanwezig bij de overdracht van de Rose+Croix Traditie van de Rozekruisers van Toulouse aan H. Spencer Lewis en de Rozekruisers Orde AMORC. Grootmeester Julie Scott brengt hier in kaart hoe het fascinerende verhaal van deze Gouden Isis is verlopen van de Middeleeuwen tot het begin van deze fase van het Rozekruiserswerk.

In 1909 stond een jonge H. Spencer Lewis voor het schilderij “De Verschijning van Clémence Isaure (Gouden Isis) aan de Troubadours”, mijmerend over de mystieke betekenis ervan. Op dat moment maakte de Grootmeester van de Rozekruisers van Toulouse zich aan hem bekend en leidde hem naar de volgende stap in zijn inwijding in de Rozekruiserstraditie, die uiteindelijk leidde tot het vestigen van de Rozekruisers Orde AMORC.

Waarom koos de Grootmeester ervoor om zich op deze plek – de Hal der Illusteren in het Capitool (stadhuis) van Toulouse, en voor dit schilderij – te vertonen aan de Amerikaanse mysticus, die later de Rozekruiserstraditie in Amerika opnieuw zou vestigen als de Aloude Mystieke Orde Rosae Crucis? Het antwoord gaat terug op de aloude tradities van de mysterieën, voortgezet door onze Orde en zo prachtig weergegeven in dit schilderij.

Wie was Clémence Isaure?
De naam Clémence betekent clementie of genade, en Isaure betekent Isis van Goud, ofwel Gouden Isis. Diverse bronnen beschrijven Clémence Isaure als iemand die werkelijk bestaan heeft en in het gebied van Oc woonde (Languedoc). Zij was van een zeldzame en inspirerende schoonheid en talent. Anderen beweren dat zij een fictieve persoonlijkheid is, geschapen om de vrouwelijke tradities en eerdere tijdperken voort te zetten.

Volgens de legende legde Clémence Isaure na de dood van haar geliefde troubadour, die haar via zijn gezangen prees en die zij aanbad, een gelofte van kuisheid en zwijgzaamheid af. Voor zij daar echter toe overging, deed zij een gift aan een fonds voor de stad Toulouse, met de bedoeling de dichtwedstrijden van de Gai Savoir, een dichterlijk genootschap dat in 1323 werd opgericht, weer in te voeren via een nieuwe groepering getiteld Académie des Jeux Floraux (Academie der Bloemenspelen).

Clémence Isaure symboliseerde edele actie, schoonheid en wijsheid die door de dichtkunst werden geïnspireerd. Bovenal vertegenwoordigde zij het voortzetten van de aloude mysteriën, met name welke geassocieerd werden met het vrouwelijke en in het bijzonder met de godin Isis. 

Het mysterieuze gebied van Oc.
In de Middeleeuwen werden de zuidelijke helft van wat nu Frankrijk is, plus delen van Spanje en Monaco, Occitanië genoemd, ofwel het gebied van Oc. Tegenwoordig noemt men dit de Languedoc (de taal van Oc), ofwel L’Occitanie. De levendige Occitaanse cultuur verleende man en vrouw gelijke rechten, moedigde begrip en dialoog aan tussen alle geloofsrichtingen, gaf haar burgers uitstekende scholing en was zeer vredelievend en welvarend.
De eerste versies van de kabbala – die hevig leunden op oudere mystieke tradities – kwamen in de vroege twaalfde eeuw uit dit gebied. In het begin van de elfde eeuw woonden ook de Katharen, een sekte van christelijke mystici wier leerstellingen hoogstwaarschijnlijk zijn terug te voeren op de tradities van het oude Europa en het manicheïsme (Perzische gnostiek), in de Languedoc en in andere delen van Europa.

De koningen van Noord-Frankrijk (in die tijd een afzonderlijk land) en de Rooms-Katholieke kerk waren uit op de rijkdom, het land en de bekeerlingen van de Languedoc, met name de Katharen. Daarom spanden deze twee machtige krachten samen tegen de bevolking van Oc, wat in de dertiende eeuw resulteerde in hun vervolging en bijna de teloorgang van de Occitaanse tradities, althans in de openbaarheid. Gedurende een twintigjarige kruistocht tegen de Albigenzen en de daaropvolgende eeuwenlange Inquisitie zijn toen mogelijk zo’n 500.000 mensen uit de Languedoc vermoord, onder wie christenen, joden en mystici.

De troubadours die in de taal van Oc zongen, vonden een versluierde manier de Occitaanse tradities en hun bron – de aloude mysteriën – voort te zetten via een dichterlijk symbolisme. Terwijl zij leken te zingen over de liefde van een man voor een vrouw, verwezen zij in werkelijkheid naar de wetten der spirituele liefde. Zij gaven uitdrukking aan de zegening van het een worden met het Goddelijke, en aan de vrede die van dit samengaan het gevolg is. Een van de symbolen die de troubadours gebruikten om het innerlijk verlangen van de ziel naar deze mystieke eenwording weer te geven, was de roos.
Een soortgelijke werkwijze zien we ook in Italië bij de Fede Santa en de Fedeli d'Amore (zie ook The Rosicrucian Chronicles of Pater Cathare, deel 1).

De Gai Savoir en Jeux Floraux
Na de intense vervolging in het gebied stichtten in 1323 zeven personen, bekend als de zeven troubadours, in Toulouse een mystiek genootschap genaamd de Gai Savoir, wat gelukkige kennis betekent. De exoterische missie van dit genootschap was de wereld via de dichtkunst gelukkiger en beter te maken. Hoewel die versluierd was, was de esoterische betekenis van hun poëzie duidelijk voor iedereen die daarvoor ontvankelijk was.

In 1324 lieten de zeven troubadours een brief uitgaan naar alle dichters in de Languedoc, waarmee zij hen uitnodigden om hun poëzie in de komende meimaand tijdens een wedstrijd naar voren te brengen. Het panel van zeven rechters koos de winnaars die een viooltje uitgereikt kregen(waarvan de kleur symbool staat voor de hoogste mystieke graad), een goudsbloem (die het filosofisch goud vertegenwoordigt) en een wilde roos.

De Gai Savoir opereerde als een orde, met een filosofie en met regels die zij de wetten der liefde noemde. Zij gaarde oude mystieke tradities bijeen die gedurende de eeuwen verspreid waren geraakt, bracht ze op orde en legde deze op discrete wijze vast.

Gedurende de godsdienstoorlogen in Frankrijk in de zestiende eeuw (een eeuw van vreselijke oorlogen tussen de Franse katholieken en protestantse Hugenoten), begon de Gai Savoir een slapend bestaan te leiden. Later dook de groep weer op in de form van de Jeux Floraux, met de allegorische ontdekking van een tombe, vergelijkbaar met de manier waarop de tombe van Christian Rosenkreuz gevonden en geopend werd.

De tombe die in Toulouse werd ontdekt , was die van Clémence Isaure de allegorische stichtster van de Jeux Floraux. In deze tombe werden ook bloemen aangetroffen, een verwijzing naar de bloemen prijzen die eerder door de Gai Savoir werden uitgereikt. De basiliek waar de tombe – naar men zegt – staat, genaamd La Dourade, vormde de locatie van de eerste temple der Visigoten in Gallië, die voorheen gewijd was aan Minerva (Isis). Heden is hij gewijd aan de zwarte madonna, met de prachtig standbeeld van haar, dat uitkijkt over de hoofdkapel.

De Rozekruisers kondigen hun aanwezigheid in Frankrijk aan
Volgend op de publicatie van de drie Rozekruisersmanifesten in 1614, 1615 en 1616, kondigden de rozekruisers in 1623 hun aanwezigheid in Frankrijk aan, door in Parijs geheimzinnige, tot de verbeelding sprekende posters te plakken om te beginnen met:

« Nous, députés du Collège principal de la Rose-Croix, faisons séjour visible et invisible en cette ville par la grâce du Très-Haut, vers Lequel se tourne le cœur des Justes. Nous montrons et enseignons à parler, sans livres ni marques, toutes sortes de langues des pays où nous voulons être pour tirer les hommes, nos semblables, d'erreur de mort.

al snel gevolgd door een tweede aankondiging met:

S'il prend envie à quelqu'un de nous voir par curiosité seulement, il ne communiquera jamais avec nous, mais si la volonté le porte réellement à s'inscrire sur le registre de notre Confraternité, nous, qui jugeons des pensées, lui ferons voir la vérité de nos promesses ; tellement que nous ne mettons point le lieu de notre demeure en cette cité, puisque les pensées jointes à la volonté réelle du lecteur seront capables de nous faire connaître de lui, et lui de nous ».

Hierna en door de invloed van de Verlichting, Napoleon en de Egyptosofie, De Vrijmetselarij, het Martinisme, de Theosofie, het Magnetisme en andere tradities, gaf de tweede helft van de negentiende eeuw en de eerste helft van de twintigste eeuw een bloeiende toename van Rozekruisers Orden in Frankrijk te zien. Hieronder vallen de Rose+Croix van Toulouse (in de Languedoc) en de Rose+Croix van Frankrijk.

Clémence Isaure – het schilderij
De Rose+Croix van Frankrijk organiseerden van 1892 tot 1897 in Parijs de Salons de la Rose+Croix. Zij deden dit onder leiding van Joséphin Péladan, die sterke banden had met de Jeux Foraux en de Rose+Croix van Toulouse. Deze salons, die ieder jaar tienduizenden gasten ontvingen, brachten muziek en Rozekruisersrituelen, maar ook kunst. De bekende componist en Rozekruiser Erik Satie werd in het begin van de jaren negentig (negentiende eeuw) tot muzikaal leider van de Orde der Rose+Croix benoemd. Claude Debussy, een vriend van Satie en een van de grootste componisten van Frankrijk, was eveneens Rozekruiser.
De Rozekruiser Salons stelden de werken van vele schilders van de beweging der symbolisten ten toon, onder wie Henri Martin uit Toulouse, wiens schilderijen in 1892 werden tentoongesteld. In het zelfde jaar kreeg Martin de opdracht om een aantal schilderijen te vervaardigen voor de Hal de Illusteren in het Capitool van Toulouse. Als thema koos hij… de Jeux Floraux.

Een van de schilderijen is de Verschijning van Clémence Isaure aan de Troubadours. Daarin toont Clémence Isaure de zeven troubadours het handvest van de Jeux Floraux, waarin opgenomen de roos en het kruis. Zij wordt begeleid door drie muzen en de godin Minerva, de Egyptische Isis.

H. Spencer Lewis en de Verschijning van Clémence Isaure aan de Troubadours
In 1908 had de toen 24-jarige H. Spencer Lewis een mystieke ervaring waarbij aan hem werd opgedragen op zoek te gaan naar de Rozekruisers in Frankrijk. Omdat hij niet precies wist waar hij moest beginnen, schreef hij een Parijse boekhandelaar aan, die hem kort tevoren een catalogus van mystieke boeken had toegestuurd met de vraag of hij hem bij zijn speurtocht behulpzaam wilde zijn. De boekhandelaar deed Lewis het voorstel om naar Parijs te komen.

Na vele synchronistische gebeurtenissen kon H. Spencer Lewis een half jaar later afreizen naar Parijs. Nadat hij de boekhandelaar had ontmoet en in vele Franse steden veel onderzoeken en beproevingen had doorstaan, werd hem op geheimzinnige wijze een briefje overhandigd dat hem liet weten dat hij op een bepaald tijdstip naar de Hal der Illusteren in Toulouse moest gaan. Hij mocht hier met niemand over spreken.

Op de afgesproken dag stond hij daar in stilte voor het schilderij na de denken over de mystieke betekenis ervan. Iemand in de galerij maakte een (Rozekruisers)teken dat hij al op andere momenten van zijn reis had gezien. H. Spencer Lewis zei tegen hem : “Neem me niet kwalijk, monsieur, maar ik heb het idee dat ik hier een heer aanspreek die informatie heeft voor iemand die Licht zoekt.”

De man antwoordde met “ja” in het Frans en vroeg hem, waarom hij nu net dit schilderij stond te bestuderen. HSL antwoordde hierop: “Omdat, monsieur, het prachtig en wonderbaarlijk is en datgene lijkt weer te geven waar ik voor sta. Ik zie er een zeer geheimzinnige betekenis in, een symbool van …”

Tevreden met dit antwoord gaf de man Lewis toen een briefje met instructies voor zijn verdere handelen. Deze man was de Grootmeester van de Rose+Croix van Toulouse. Vermoedelijk was het Clovis Lasalle, een zeer bekend fotograaf (van historische gebouwen en documenten in archieven) en mysticus in Toulouse. Via de Rozekruisers van Toulouse, de Jeux Foraux en de Société Archéologique du Midi, had Grootmeester Lasalle banden met degenen die Spencer Lewis naar zijn inwijdingsreis hadden geleid, dus ook met de Parijse boekhandelaar en degenen die H. Spencer Lewis later in de Rozekruiserstraditie zouden inwijden.

In een Rozekruisers Loge in een oud kasteeltje buiten Toulouse, ontving Lewis op 12 augustus 1909 te middernacht zijn mystieke inwijding in de Rozekruisers traditie. Hier aanvaardde hij ook het privilege de Rozekruiserstraditie opnieuw in Amerika te vestigen, en daarmee de oude mysteriën voort te zetten die er zo substantieel aan hadden bijgedragen, prachtig gesymboliseerd door de inspirerende beeltenis van Clémence Isaure;
The Rosicrucian Golden Isis.

woensdag 2 maart 2011

Ritman's Roughest Rumble: A BPH Update...

Wegens bijzondere omstandigheden is de bibliotheek tot nader order gesloten. Due to special circumstances the library is closed until further notice...

"Ik ben zelf een fervent bezoeker van cultuur." - Halbe Zijlstra

Die Bibliotheca Philosophica Hermetica hat eine weltweite Bedeutung und ist ein Aushängeschild für das Interesse der Niederlande an der Geschichte religiöser Toleranz und religiöser Vielfalt. Es wäre für die philosophie-religions geschichtliche Forschung eine Katastrophe, wenn sie auseinandergerissen und verkauft würde. - Prof. Dr. Wilhelm Schmidt-Biggemann

To me, the founder of the Bibliotheca Philosophica Hermetica, the Brotherhood of the Rosycross remains a lasting inspiration, captured in the symbol which is the emblem of the library. - Joost Ritman

The BPH has a value that transcends utterly the world-concept of those who may permit either actively or passively its dissolution. All mankind is involved in the life of the freed mind. Those who oppose the BPH for financial reasons oppose the Spirit of Humankind.
If you know the meaning of the word shame; act accordingly.
Tobias Churton

If the Ritman library would go down, this would mean an enormous blow to international scholarship in hermetic studies. The damage would be irreversible. By signing this petition you express your concern, and ask the Dutch government and the Friesland bank to do their utmost to ensure that the collection will be saved and will remain available for the international scholarly community.
Wouter Hanegraaff

I have used the Ritman library on several occassions and it so happens that a valuable collection of hermetica bound in a volume dated 1616 and stemming from Sweden is now part of the collection. Its origin is the library of Säfstaholm castle where count Gustaf Bonde resided over a great hermetic library thus became evident. Bonde's collection was dispersed in 1932 at a public auction and without BPH and its open access it would have been impossible to reconstruct the 18th century hermetic concerns among the highest nobility in Sweden. The news that BPH is undret threat of closing is therefore most disconcerting and I join those who now petition for its survival. - Susanna Åkerman

The renowned Bibliotheca Philosophica Hermetica , founded by Dutch businessman & rosicrucian J.R. Ritman is disintegrating...

The State Secretary of the Ministry of Culture of the Netherlands (Halbe zijlstra) probably out of sheer frustration, transferred the core collection of the Bibliotheca Philosophica Hermetica to the National Library in The Hague. (contrary to his predecessors in the Ministry and their continuing support for the BHP and Ritman, Zijlstra unfortunately, didn't get on very well with Ritman). The state owned books were really not in any danger and there was nu seizure. In order to at least keep the collection in Amsterdam , the University of Amsterdam who do have the right facilities for these treasures, offered to temporarily house the books, an offer which was rejected by the Ministry.

And so the famous esoteric library where Umberto Eco wrote his Foucault's Pendulum and where Dutch author Harry Mulisch found inspiration for the Discovery of Heaven is now, due to special circumstances, closed until further notice...

A petition started by Professor Wouter Hanegraaff (University of Amsterdam, Fac. Of Humanities, Geschiedenis van de Hermetische Filosofie en verwante stromingen; gHF) in order to keep the library intact, did not have the desired results. The State of the Netherlands have moved its share (which they bought in 2005 in order to preserve our cultural heritage for an amount of € 18.700.000,--) from the Ritman Library at the Bloemstraat and taken (i.e. one third of the collection) to the National library of the Netherlands in The Hague. It concerns unique historical manuscripts and books about spirituality and Western esoterism. There is no comparable collection worldwide…

Joost Ritman, in 2010 still on the Quote 500 list of wealthiest Dutchmen with an estimated fortune of 80 million Euros, encountered periods with severe financial problems, read shortage of liquid assets. The first period of which began in 1993…

Ritman always financed his art through his corporation 'De Ster' (The Star), that produced plastic tableware. Between 1976 and 1992 Ritman spent some 95 million guilders on art objects. The ING Bank allowed this until the first Gulf war in 1993. The bank intervened and the entire book collection was about to be sold by Christie's in London. The Netherlands government however did not want the collection to be dismantled and gave it the status of "protected National heritage". In 1999 Ritman sold his company “De Ster” to the Swedish Duni Corp. (in the hands of the Wallenberg family empire) for a very substantial amount of guilders. With these revenues he obtained his entire collection back from ING.

On the advice of the Dutch Council for Culture, the State of The Netherlands in 2005 acquired a cross section of the rare books and manuscripts of the Bibliotheca Philosophica Hermetica. The State paid almost 19 million euro for the works. Till 8 December 2010 these works acquired by the State remained in the BPH and thus continued to be available for scholarly research as part of the Ritman collection. Ritman claims the state had agreed to buy even another share of the collection which led him to borrow money to expand it further. Now that sale is not going ahead, the bank is demanding repayment

Menwhile btw, Joost Ritman had started a new business called Helios and again with considerable success. In 2007 the Wallenberg’s offered him 50 miljoen euros to also purchase “Helios”. Ritman refused the offer because he wanted to remain independent.

Businessman Joost Ritman, who owns the rest of the BHP collection, is now embroiled in a dispute with the Friesland bank and his library has been closed in November 2010. The whole affair escalated when Ritman, early December 2010, sold one of the key pieces – a 14th century illuminated manuscript known as the Rochefoucauld Grail for €2.8m at auction in London despite the Bank’s seizure.

Joost Ritman is a key member of the Lectorium Rosicrucianum’s International Spiritual Directorate of 13.

(P.S. rumours will it that a yet unknown, mysterious and very wealthy third party will come to the rescue of the BPH; well hopefully so and I will keep you posted if such miracle arises)

16 March 2011 update:
Since they don't have the guts to auction the books (because of their reputation) the Friesland bank is now planning to auction Ritman’s real estate on Friday, April 15, 2011 with an estimated value (in 2006) of € 6.000.000,-
Ritman owns several buildings on the Amsterdam Bloemgracht. His private residence, “Helios” offices and the Bibliotheca Philosophica Hermetica.
Ritman avers though that he’s not bankrupt, but needs some time to generate the necessary cashflow. If a new agreement with Friesland Bank fails, he will try to prevent the auction through a lawsuit.
The auction will take place on April 15th, 2011 at Dorint Hotel Amsterdam Airport and consists of three authentic Amsterdam canal houses (Bloemgracht), three mansions (Bloemstraat) and two detached houses on the Dorpsweg in Schellinkhout, West-Friesland.

"Geld moet niet rollen, geld moet klimmen!" - Motto Friesland Bank
F*** you FRIESLAND BANK: A bank is a place where they lend you an umbrella in fair weather and ask for it back when it begins to rain!

The End of the Beginning or The beginning of the End:
So does the dissolution of the BHP look like a Faerie Queene story about the good Redcrosse Knight and the wicked magician Archimago? Things tend to look black and white. But we all know that some people are a little bit guilty, while other people are guilty as hell. Ritman is a man, putting it mildly, known for his complex personality. He is also known for taking big financial risks and this time he's been overplaying his hand… (IMHO).

For an in-depth reconstruction of the BHP affair to date,
please read Stefan Vermeulen’s excellent article in (Dutch)
Vrij Nederland magazine # 14 of 9 April 2011.
The Grail of Amsterdam: or how debt, clumsy guards and
an overzealous state secretary ruined a top library.

18 April 2011: Ritman real estate saved by the bell!
A yet unknown benevolent benefactor saved the 8 Ritman houses from last Friday's foreclosure auction by at the last minute buying the lot for the current market value! So he does exist after all our masked mystery guest...

After months of negotiations Ritman (1941) now has got his books back! Well at least part of the collection. Some very precious books have been sold through Sotheby’s. The seizure of his possessions has been revoked. How the cunning old fox got rid of all his creditors at Sotheby’s and the Friesland Bank still remains an enigma!
Allegedly one of the most precious books the unique Corpus Hermeticum from 1471 has been auctioned, but through Sotheby’s no trace of it can be found. Anyhow Ritman managed to pay off his debt to Sotheby’s and paid c.q. re-financed his Friesland Bank debt for which he sold real estate in the Amsterdam Jordaan area. Overall, those actions are 13 million euros. Consequently he now holds all works not sold or claimed by State Secretary Halbe Zijlstra (Now in the National library of The Netherlands in The Hague). So theoretically he could re-open the BHP. However, has he sill got the staff and can he afford the operationg costs??
Ritman is now considering about what the steps are to be taken...


16 December 2011: The Ritman Library or what's left of it re-opens and celebrates that event with a new exhibition, Infinite Fire.' I just had to save my life’s work’ - Joost Ritman
‘The library has risen from its ashes like a phoenix’, says a content Ritman. ‘It’s a victory of mind over matter.’

It is true without lies, certain and most true;
That which is below is as that which is above,
and that which is above is as that which is below,
to accomplish the miracle of the one thing.
It is true without lies, certain and most true;
That which is below is as that which is above,
and that which is above is as that which is below,
to accomplish the miracle of the one thing.
Tabula Smaragdina

BINGO DAY: So where the great author our Spear-Shaker (a.k.a. Sir Francis Bacon) once said: All's Well That Ends Well; this fairy-story ends relatively well for rosicrucian Joost Ritman. However the future for the Friesland Bank is NOW far less fortunate: the Friesland Bank's been sold to the RABO Bank on 02-12-2012 after a nearly fatal loss.

Well maybe it's just true that 'what goes around comes around or 'that after all the head of the snake will turn around and bite you in the butt...

woensdag 22 september 2010

Les miracles de Maître Philippe de Lyon.

De ziel is het leven van de geest, het brood van de geest, en ze is een goddelijke vonk; we moeten ze laten groeien. Ze moet een zon worden in ons. Onze ziel groeit wanneer we vooruitgang maken in het goede. - Meester Philippe

“Vergeet niet gelukkig te zijn” - Maurice Warnon

“Het is verboden om wonderen te doen.”

"Les bons écrits sont ceux qui apprennent la patience."

"Hou van een ander als van jezelf." - Mijnheer Philippe

Le Martiniste est ouvert au ciel, à la Terre, aux hommes, à lui-même.

"Il faut lire les Evangiles.Plus vous avancerez, plus ils vous donneront."

“Het is niet zozeer van belang dat we volmaakt zijn, maar dat we steeds aan onszelf blijven werken!”

"We kennen onze vorige levens niet, omdat we dan zouden weten welk obstakel, welke ziekte of ongeval ons zou moeten overkomen; we zouden alles doen om dit te vermijden, wat tenkoste van onszelf zou zijn"

Lors d'une tenue martiniste, un nouveau Supérieur Inconnu » (troisième degré de l'initiation martiniste), s'enorgueillissait de son nouveau titre, Philippe ENCAUSSE, le fils de PAPUS, lui dit d'une voix très douce : mon frère, si je peux me permettre, le SI de ton nouveau sautoir ne veut pas dire « Supérieur Inconnu » mais «Serviteur Inconnu».

“We hebben beproevingen nodig om te groeien en aangezien niemand om beproevingen vraagt, moeten ze ons wel opgedrongen worden.”

I don’t usually recommend books with the sole exception of my two all time favorites: H. Spencer Lewis’ Mystical life and Secret Doctrines of Jesus and here we go again the best children’s book ever: The Little Prince by Antoine de Saint-Exupéry.

However, there is an exception to every rule. And so recently I’ve come across a little treasury which every Martinist, Rosicrucian and/or Theosophist should read. The Paranormal is among us. The Miracles of Master Philippe. Written by Christian Vandekerkhove. ISBN: 9789077135198

Unfortunately the book is been written in Dutch and not (yet) available in English or French to my best knowledge.

Nizier Anthelme Philippe, or M.Philippe for short, was a spiritual Master living in Europe at the end of the 19th century. He was known by the french masses for healing all kind of ailments, and by the french intelligentia for his original teachings, which were founded on christian apostles and mystical practicae, yet based on common prayers. He had a number of disciples, such as Chapas and Sedir, and some of physicians interested in the spiritual and physical aspects of healing sessions.

He claimed nothing of or for himself, and people knew him as humble yet strong in persona. His healing faculties manifested naturally when he was young. In the middle of his life, He started to be more known in some circles, for his unusual methods of teaching, and the not-so-occasional events that seemed to accompany him anywhere he went, and under his command. It is said he befriended closely with angels of the greater order, and above all, into Christ's Power.

He conducted healing and teaching sessions, where prayer held an important part, in Lyon, France, open to both participants and witnesses. which is why is often refered to as "Le Maitre Philippe de Lyon" (Master Philippe). He also enjoyed close relation with the Russian Tsar family, and certain figures in Europe of that time. Being friendly to everybody, from lower, middle to higher classes of the society, he had good humor and it felt good enjoying life while being with him. His generosity was abundant and examplary, with an exhalted sense of charity. and did not make difference of social status, mingled with leaders and working classes with equal ease. Some of His life however, remains a great mystery.

It’s perhaps not quite correct to state that the lives of Master Philippe and Papus (Dr. Gérard Encausse)were inextricably linked but to know one, makes it easier to understand the other.

Papus the renovator of Martinism and promotor of the Supreme Council of 1881 and consequently founder of the Ordre Martiniste, considered Maître Philippe to be his "spiritual Master" as he would always refer to Saint Yves d’Alveydre as his "Intellectual teacher".

For a more in depth description of the lives of the two please refer to an article of his website: The Master: Philippe de Lyon by Philippe Coppens.

Issues deserving further research and investigation are:
a) Philippe's remarkable unfavorable attitude toward cremation,
b) his Martinist affiliation and
c) his relationship with the Tsar his family and finally Rasputin.

La philosophie de l’Ordre Martiniste fut aussi très influencée par l’enseignement du Maître Philippe de Lyon et par celui de Saint-Yves d’Alveydre, respectivement “maître spirituel” et “maître intellectuel” de Papus. – Gerard Galtier

Papus’ meeting with “Philippe de Lyon” was a decisive moment in the life of this initiate. Philippe de Lyon, the pseudonym of Nizier Anthelme Philippe, did not openly belong to any secret organisation. However, he seems to have been unquestionably a vital element for the expansion of the Lyon Martinists. He designed a pentacle specifically for the Order and a medal worn by the Martinist dignitaries. Another rather remarkable coincidence is that the group of Philippe de Lyon would later settle in the vicinity of Rennes-les-Bains… of all places.

"A small legacy of two letters and a few points".

Soon after Nicholas II inherited the imperial crown from Alexander III, Papus wrote him an open letter, advising him to reject absolutism and recommending that he read the works of Fabre d'Olivet and Saint-Yves d'Alveydre.

Both Master Philippe and Papus played an important role at the Russian court. Papus had brought Master Philippe into contact with the Russian Imperial family (1900-1902) and Maître Philippe for a while moved to St. Petersburg.

The Martinist Order was introduced into the Russian court by Papus where Tsar Nicholas II, was the Heptad Master of a lodge (Cross & Star). Meetings were held within his Palace.

They not only advised the Tsar on political affairs but also maintained contact with many other influential Russian initiates of the Martinist Order among them two of the Tsar’s uncles and numerous other relatives.

Papus visited Russia three times, in 1901, 1905 and 1906, thus serving the Tsar and Tsarina Alexandra both as physician and occult consultant. In 1905 Papus allegedly conjured up the spirit of Alexander III, Tsar Nicholas’ father, who prophesied that the Tsar would meet his downfall at the hands of revolutionaries. Papus told the Tsar that he would be able to magically avert his prophecy as long as he was alive. Nicholas kept his position on the throne until 141 days after Papus’death! (Rasputin predicted the same!). During their later correspondence, Papus warned the Romanovs several times against the influence of Rasputin.

The original text on which the published version of the The Protocols of the Learned Elders of Zion was based fell into the hands of Sergei Nilus, who confused the Martinist Pentacle with the Star of David. Nilus did not at first intend it to discredit Judaism. On the contrary, he brought it to the tsar with the intention of discrediting the esoteric enclave at the imperial court - the enclave of Papus, Monsieur Philippe and others who were members of the secret society in question. Before doing so, he almost certainly doctored the language, rendering it far more venomous and inflammatory than it initially was. When the tsar spurned him, Nilus then released the Protocols in their doctored form for publication. They had failed in their primary objective of compromising Papus and Monsieur Philippe. But they might still serve a secondary purpose - that of fostering anti-Semitism. Although Nilus's chief targets had been Papus and Monsieur Philipe, he was hostile to Judaism as well.

When the news of Papus’ death reached Alexandra in 1916, she sent a note to her husband (who was then commanding the Russian army at the front in WW I) containing the words:
Papus is dead, we are doomed!

From the website Artigos Martinistas: The Master Philippe de Lyon

Philippe Anthelme Nizier was born in 1849. From a very young age, he was known for his “strange powers” and some even pondered whether he might not be the returned Jesus. After his death in 1905, he would be seen as a master – “Maître Philippe”. Mastering his powers came naturally, and from a young age; there is no evidence that he ever studied with or under anyone to refine or control them: “I was not even six years old and already the village priest was worried about certain manifestations, about which I was not yet aware. At the age of thirteen, I acquired the powers to heal, even though I was still incapable of taking account of the strange things that went on inside of me.” But despite no total understanding of what he was, it meant that “Master Philippe” had begun his life as a healer.
Though “blessed” with this gift, no-one in his vicinity pushed him into becoming a healer. In fact, fourteen years old, he became an apprentice butcher with his uncle in Lyon. It was there that he would, for the first time, publically show his healing abilities. When he cut the tendons of his thumb and index of the left hand while gutting an animal, he repositioned the thumb that was partially severed, bleeding profusely, and began to pray. He asked God to reconnect the thumb back to the hand; a few moments later, the blood coagulated, and the miracle occurred. When a doctor inspected the wound in hospital shortly afterwards, he merely applied a protective bandage, noting the wound was not likely to infect. But despite such miraculous healing, when he enlisted for war in 1870, it is known that he did not remain an active soldier for long, because of this injury.

The miraculous healing of this injury soon spread throughout the quarter, and the young butcher was solicited for the smallest of accidents. It meant that he had to choose in which direction to take his life forward, and after a series of “séances”, in which he healed the sick, in 1872, he decided to open a cabinet, in his adopted town of Lyon, where people could come to consult him on an individual basis. The career from butcher to healer had a further advantage: he had wanted to study, but had not been allowed; now, he wanted to recommence his studies, and train in medicine.
Medicine, then as now, was modern medicine, focusing on diagnosis and the prescription of a cocktail of pharmaceuticals to help the patient. Nizier was closer to the “primitive shamans”, who conformed to an “old vision” of healing, in which the task of the doctor was to literally restore health, rather than diagnose and prescribe. As such, Nizier was able to heal better than most doctors, but through unconventional methods. Unsurprisingly, this caused jealousy with fellow students and assistants, if only because their “science” – their methodology – was clearly not present in such miraculous healings.
Still, his formal education added a new dimension to his healing skill: Nizier would become an even better analyst. When a young woman complained that she was short of breath, suffered violent pains on her side and could hardly stand, everyone in his class was unable to diagnose her. But Nizier stated she suffered from a double pulmonary embolism – a very scientific proclamation – followed by the almost biblical “Stand up, now you are healed”. The patient stood up, and immediately no longer felt any pain.
The sceptical mind will argue that her illness itself was imaginary and Nizier was solely able to convince her she was now healed – but Nizier was able to perform this feat time and again. One day, he saw a sick man crying in his bed, because his leg was to be amputated the following day. He assured him that would not be the case. Indeed, the following day, the surgeon saw that the leg was healing, no longer requiring the amputation, and asked how this could be, whereupon the sick man replied “it was this small monsieur there who attended to me.”

If all imaginary or a stroke of luck, at best, his colleagues should have asked him how they too could acquire such a convincing tone that their patients too would think they were healed purely by the words uttered by the doctor. Alas, rather than praise Nizier for his diagnostic and healing capabilities, which in this case were performed in the presence of his superiors and fellow students, all focused on the fact that he had treated someone without having the proper degree; his licence to work at the hospital was soon revoked, noting as reason that “he performs occult medicine and is a veritable charlatan”. It would be part of a series of problems Master Philippe had with the French medical hierarchy.
As these things go, his harsh treatment by the corridors of power strengthened public belief on the streets; to some extent, it was confirmation that Nizier worked outside the bounds of normal science – with the specific distinction that he was able to perform more than normal science had so far accomplished. And as his reputation grew, so did the stories; some even claimed he had been able to resurrect a person from the dead, thus definitely putting him on par with at least one biblical character!
Even though he had his licence revoked for treating someone without having the proper degree, it was about all the authorities could do. “Master Philippe” seldom touched his patients, so they could not go for more outlandish claims of malpractice, if not worse. In his rapport with the patient, he merely asked that person to morally engage himself, to reform himself, and call upon the help of God in the healing process. It was very “clean”, and hence difficult to sanction further than they already had.

Meanwhile, in his personal life, he had married Jeanne Landar, in 1877. They had met in 1875, when his future mother-in-law brought her daughter, who was sick, to see him. He healed her and she began to attend his séances. Once married, they had two children. The eldest, Jeanne Victoire, was born in 1878 and herself married a doctor in 1897. In 1881, a son, Albert, was born, but he died three months old.
By that year, his fame had spread far outside the Lyon region; he treated the Bey of Tunis in 1881 and though at home he was not even given the title of doctor, in 1884, he was granted a doctorate in Medicine by the University of Cincinnati; in 1885, the city of Acri in Italy made him an Honorary Citizen, for his “scientific and humanitarian merits” and in 1886, the Royal Academy of Rome gave him the honorary title of Doctor of Medicine. However, back at home, on November 3, 1887, he was condemned for illegally practicing medicine; a second condemnation followed in 1890.
The latter year was the start of a decade in which he would make powerful friends. One of these was Gérard Encausse, better known as Papus, best known as an occultist, but first and foremost a qualified doctor. Many scholars of occult history have written about Papus, noting how he lead several influential secret societies in France, but few have underlined how Papus and Master Philippe were very close friends, having met under exceptional circumstances.
There is more than one version about how the two met. The standard account is that Papus was practicing in his home for an occult ritual, and was about to enter the magical circle, armed with a ceremonial sword, not knowing that the ritual would lead to his imminent death. Master Philippe was casually passing through the street and was inspired to open Papus’ front door, enter without permission, to find its resident about to perform the ritual. Master Philippe told him to stop, thus saving his life, to become his guide and close friend. Another version says that Papus had previously seen Master Philippe in a dream and instantly recognised him as his “saviour”.
The extent of their friendship is best illustrated by noting that Philippe became godfather to Encausse’s son, who was named Philippe, and who later wrote a book called “Le Maître Philippe, de Lyon”.

Despite becoming best friends, they did not share all values together. Papus was very much an adept of secret societies, whereas Nizier argued that “secret societies have no value. They have never done any good except to themselves. They all practice despotism, and it should not be like that. We are all brothers, we need to help each other and not have any secrets, everything needs to be in the light. There should not be preferences.”
Their friendship did direct Papus away from magic, towards “true magic”. Rather than a series of robotic actions that were designed to bring about an end result (very much like a doctor prescribing his pharmaceutical cocktail), Papus wanted to know real magic and for this, he became a student of a “real shaman”, Master Philippe.
Thus, Encausse himself went on to assist in several of Nizier’s healings and wanted to comprehend “true healing”, rather than “qualified doctorship”. He also provided testimony to what Nizier performed, stating it was genuine, and not some magic trick. Encausse wrote how with one healing, he and two other doctors were present when a young mother brought in her five year old child; the doctors diagnosed the boy suffering from a far advanced form of tuberculose meningitis. Encausse noted that Nizier, when trying to heal people, often worked in the presence of 80 to 100 people, and that he usually tried to get the group in a positive mindset. He did so in the case of this child, telling the group that for a period of two hours, they should not speak anything bad about those not present. Two hours later, the small child was healed, as testified by the doctors present. The presence of a positive group mind-set thus seems to have played a role in Philippe’s healings, though was obviously not a requirement, as he was able to heal in one-on-one situations too.
In 1893, Hector Durville founded a School of Magnetism in Paris, with the help of Papus, who wanted Master Philippe to open a similar school in Lyon, which he did in October 1895. However, all are in agreement that this “school” had little to do with magnetism and that it was largely Philippe doing what he did before: his own specific way of healing. Indeed, it is unclear why Papus would have insisted that Philippe practiced something that might help some with no native abilities, but which would obviously have limited Nizier in using his own abilities. Alternatively, perhaps Papus was hoping that with Master Philippe’s help, magnetism might become a more powerful method of healing than it was, thus bringing about “medicine that would heal”.

A lot has been written about Papus’ connection to the Russian court, but what is less-known, is the prominent role of Master Philippe in this. In September 1900, grand-duke Vladimir was one of several Russian nobles that visited Philippe in Lyon. When he had returned to Russia, he called upon the Master, who left on December 29, 1900 and would stay in Russia for two months. Another Russian noble’s notes reveal how he met Nizier during mass in Fourvière, the “high town” of Lyon. The priest’s sermon had tackled the notion that the miracles reported in the bible should not be taken literally. After the end of mass, Philippe wanted to speak to the priest and told him he was wrong. “May thunder strike this church if I can believe these things”, he said. Nizier apparently looked the priest in the eyes, made a gesture and immediately, lightning appeared inside the cathedral, with it striking at their feet, followed by a loud thunder. The display left the Russian noble visibly impressed. In further documentation about his Russian exploits, it was even reported that in Russia, Nizier was seen as a magus, and had even been able to calm a storm! “And I was told many other marvels.”
From then on, when members of the Russian royal household came to France, some would visit him in Lyon. It is how Nizier got to see the emperor and his wife in 1901. They too would invite him back to Russia, an invitation he accepted; his daughter and her husband accompanied him on this trip.

Alle religies zullen samensmelten in één enkele: die van de naastenliefde. — Meester Philippe