THE MARTINISM OF SEMELAS

Revised Version1 (2013)

LGC Spyros V, OLE, OMS

Today, humanity finds itself in an extraordinary situation. While wealth is increasing for
the few, more and more groups of people are suffering from poverty and social injustice
and are being directly affected by environmental pollution and destruction. It is clear
that man is passing through a critical point in his history on this planet.

The future is uncertain and is determined by present choices and humanity’s collective
consciousness. The changes imposed from without on large masses of people cause
suffering and depression, leading modern man to look everywhere for the answers to
his questions and the solutions to his material, ethical and spiritual problems.

In this context of contemporary spiritual quest, the role of initiation and of initiatory
orders has to be reviewed. What is the contemporary position of such orders? What role
do they play? What do they have to offer (if anything) to the human being today?

Among the western initiatory orders, Martinism is one of the most important, with
sacred heritages, which, however, often fade. The contemporary role of Martinism is an
issue of discussion in many circles, not only of Martinists, but also of other related
orders.

The opinion is voiced more and more strongly that Martinism should return to its
source: to Claude St Martin and to the authentic way of the heart that was determined
by its founder. This leads many investigators to examine the history of Martinist Orders
in order to view events and what lies behind them; events which led Martinism to its
present situation.

It would, however, be an historic oversight and reveal a lack of spiritual perspective if

such a history of Martinism were to exclude Demetrius Sémélas (1884-1924) and the
role he played during the first steps of Martinism in the last century. This year marks the
centenary of Sémélas’s initiation in Martinism and his brief but significant activity in this
Order.

We will attempt to trace the course and work of this great Adept and Master in order to
ascertain his influence on Martinism and on initiation in the 20 th century in general. In
our research, we had recourse to the archives of the Order of the Lily and the Eagle
(OLE), which Sémélas founded together with Marie Routchine Dupré in 1915. In these
archives can be found the texts, letters, photos and Martinist rituals that Demetrius
Sémélas introduced and practiced.

His close associate, Eugene Dupré (1882-1945), is the most reliable guide on this
journey, as he was for many years Sémélas’s secretary in Martinism and his successor in
the leadership of the OLE and in the Martinist group that they subsequently founded
(1920).

1
Talk given at the 2nd International Martinist Meeting in Segovia, Spain (November 2011) and
published in Spanish in the bulletin GEIMME No 32. Revised and re-translated into English in
2013.

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The third important person in our story is George Lagrèze, who, during those years in
Egypt (1911-1914) and also later (till 1945), played a key role in the relationship that
Sémélas and Dupré had with the Martinist movement.

We should never forget that according to the tradition of S.I.: ’history is a fabric of Truth
weaved with threads of falsehood.’ Our Master, Louis Claude St. Martin, said that: ‘In
order to be a good historian, the historian should only write at the dictation of an angel.’

To understand better the events that took place, we need to know something of the
personality of Demetrius Sémélas. According to Dupré:

‘Our Master did not only possess the faculties that I told you. His whole life was a series of
splendid events. He was truly Trismegistus, having dominion over the Physical, Astral and
Spiritual planes, something given only to those of his level and, even then, not always.’

The spiritual faculties of Demetrius were soon manifested after his initiation in the
Brothers of the Orient (Frères d’ Orient) in 1902 and his journey to Egypt in 1910. He
studied at the University of Athens (~1900) and worked as an industrial chemist, but
the thirst for Initiation was always present in him. Guided from Above, he encountered
the Brothers of the Orient in Athens in 1902 and was initiated by them. His Master in
Athens had indicated to him that Martinism was the only true initiation at that time. This
information was confirmed by the Invisible, Which regularly guided Demetrius. And so,
going to Egypt (for reasons made known to him), he asked to be initiated into Martinism
as it was practised in Cairo at that time. In January 1911, he sent a letter to the Martinist
Grand Master - the renowned Papus - asking to be initiated in the Order. In this letter, he
writes:

Most honourable Master,

Recently I had the occasion to meet Mr Edward Troulos, during his short stay here. As
he spoke highly of the Martinist Society, one of whose Grand Masters you are, I now
respectfully ask you to allow me to become a member of this Society.
Together with one of my friends, Mr John Megalophonos, I have been dealing with the
occult sciences for the past 10 years and, as a result, have now obtained the following
works, soon to be published in Greek.
 Light coming from the Temples of the Pyramids (with a description of the Sacred
places).
 The thief of a Mystic faith
 A page from the last days of the fall of the Indian Empire (with the initiation into
the Hermetic School of the Himalayas)
 The Translation of the Eight Papyri or the meaning of the hieroglyphs carved on
the Heliopolis column
 Another work in progress, probably to be called ‘the Great Chosen One’.
Hoping that you will have the kindness to honour me with a favourable reply, and
asking you to make known to me the formalities required for admission into your
honourable Society, please accept, dear Master, my most sincere regards. 2

Papus quickly replied to Sémélas’s request and, on 23 January 1911, tells him to contact
Demosthenes Verzato, the person responsible in Egypt and from whom he received the
Martinist initiation. Dupré says of that period:

I first met our Master (D. Sémélas) in Cairo, Egypt, in 1910. At that time I was a great
seeker: occultism, mysticism, secret societies, Martinism, all these formed the essence of my
2
Fonds Papus, Bibliothèque Municipale de Lyon.

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reading. The works of Claude de Saint Martin had greatly interested me and, previously in
Paris, I had studied under Papus and there had met his principal collaborators: Sedir,
doctor Rozier - who had been a pupil of Eliphas Levi - as well as others… This is why on the
day, or rather on the evening, that I met this man, of about my own age, who looked so
young but at the same time so venerable, I was somewhat surprised. He explained
cosmogony to me and shed such a clear light that, on thinking things over, I said to myself:
I very much believe that I have stumbled on a Master.3

At another point in the letter, Dupré writes:

I met Papus in 1899 when I was seventeen and was attending his Hermetic School. Now
Déon (D. Sémélas) had received his initiation from Elimarius 4, who had suggested
Martinism to him as his future field of activity. Déon thus contacted Papus and - since that
was the time when I met Déon – we collaborated in founding a Lodge, ‘The Temple of
Essenes.’
As you know, in the Martinist Lodges, work was mostly occult and it was only once
a week that Papus commented on Claude de Saint Martin.
In Cairo, our lodge received the True initiation from Déon – his own. It so happens
that Saint Martin (who was a Giant) is one of the 7 Beings of the Eonian Tradition: the
Affirmation of God’s Will was transposed in Man in the form of Desire (Will in Love).
Déon then received [from the Invisible] the rituals of the 2 nd and 3rd Martinist
degrees as well as that of the Free Initiator. These rituals were little known at the time of
Saint Martin and Martines, and were totally unknown in Paris (Papus) 5

It follows, therefore, that the induction of Sémélas into Martinism was a work destined
to happen by mandate of his Invisible Master and at the behest of his earthly master,
who was the last Grand Master of the East, of the eastern branch of the Rosicrucian
Order, also known as ‘Frères d’ Orient’. It is worth noting that the rituals given to
[Sémélas] were known from the time of St Martin and Pasqually, though unknown after
that. And the question arises: in what Order were these rituals used? According to the
OLE archives, these rituals belonged to the legendary Order of the 7 Sublimes Inconnus
(S.I.), which was founded around 1650, most probably in Scotland or in England.

This reveals the common initiatory origin of Pasqually and St Martin with the Brothers
of the Orient. This was a line that was not known to Papus and that, through [Sémélas],
was gradually revealed to him. Dupré states that the three Rituals given by [Sémélas] are
highly symbolic because they explain the mysteries of the Rose and the Cross without,
however, expounding the name RC.6

The other important phrase by Dupré is that in the Martinist Lodge of the Essenes, the
‘True Initiation’ was given, namely that of the Rosicrucians of the East and possessed by
Sémélas. It is, therefore, worth looking closer at what Sémélas, or Selait-Ha as was his
Martinist name, taught and why he taught it in this turbulent era. This may help the
modern ‘Initiatory’ Orders to turn to the one and only source of Initiation, the Celestial
Order.

After his initiation in Martinism, Sémélas sought and received permission from Papus to
establish a new Lodge in Cairo under the name ‘Temple of the Essenes III’. In a letter to
Papus (7.6.1911) he states that:

3
Dupré’s letter to M. Strongylos, 12.3.1936.
4
Mystic name of the last Grand Master of the East, of the ‘Frères d’Orient’.
5
Dupré’s letter to M. Strongylos, 12.3.1936.
6
Dupré’s letter to S. French, 17.2.1937.

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Our Lodge, named ‘The Temple of Essenes III’, was established on Sunday, March 28 in the
Temple of the second Pyramid, named the Pyramid of Khefren, king of the IVth Dynasty,
brother of Cheops, who built the first great Pyramid…
…Moreover, I beg to go by the Martinist pseudonym of Selaït-Ha, the name of a
great Egyptian Initiate of antiquity during the reign of Menkaura (Mykerines) a nephew of
Khefren of the IVth Dynasty. He is my Master in occultism and it is to his assistance that I
owe my small work on the Hermetic science of Lines…..

The initiatory name of Selaït-Ha was in reality, therefore, the exteriorization of

Sémélas’s mystical activity in collaboration with the Invisible. It also explains the rich
tradition that he later left to the Order of the Lily and the Eagle concerning initiation in
ancient Egypt.

At another point in the same letter, he presents to Papus the teaching that he was about
to give in the ‘Temple of the Essenes III’:

Until further orders, the following, Honourable Brother, is the Initiatory and progressive
teaching that I am now giving to my brethren of the 1 st degree: Alchemy and the Tradition
of the Great Work (Magistery). In the 1st degree of Martinism, I consider the Initiator as the
alchemist and the recipient as the raw material… which the Initiator takes into his
laboratory (Temple) to work on. I do not wish to enter into further details on the subject at
present, I would appreciate it if you could tell me whether I am really permitted to give the
neophytes of the 1st degree the Initiation of the Great Work.

Papus obviously gives permission for the Alchemy and Selaït-Ha begins a series of
weekly lessons on the Great Work. These lessons continue until 1912 and it is certain
that the General Inspector of the Martinist Order, George Lagrèze, attended the greater
part of them. The presence of Lagrèze in Egypt was the result of letters of protest from
the brothers, led by Sémélas, to the Supreme Council concerning the bad situation
prevailing up to that moment in the Order in Egypt. Dupré states specifically:

So Papus told Déon to contact the Representative General in Alexandria concerning his
introduction into the O.M. Now this man – who practised magnetism and massage – had
completely distorted the ritual by introducing additions derived from some bad American
Masonic society. Besides, he was the kind of person who belonged to all existing societies
and orders worldwide, and the degrees were obtained by payment….
Papus replied that he was duty bound to trust his General Representatives but that
soon an Inspector General would be visiting Cairo on business and would then look into the
whole matter.
In fact, a little while later, the Inspector General arrived in Cairo, where he stayed
for a few months. Together with him, Déon and some disciples set up the lodge of ‘The
temple of Essenes No 3’, whose constitutional charter was delivered by the General
Representative in Alexandria himself.
As a result of a detailed report sent by the Inspector General to Papus, the
Representative in Alexandria was dismissed. It was a relief not to have dealings with such a
person.
As a token of thanks for the assistance he had received, Déon then consecrated the
Inspector General as ‘Postulant R.C.’ 7, before the latter left for Paris.
The Lodge of ‘The Temple of Essenes’ continued its regular work for a few years
(two or three), during which time Déon gave courses on Alchemy and teachings on

7
Introductory rank of the RC of the Orient (Frères d’Orient).

4
Psychurgy, Magic and Theurgy in this Formation. The aim was to enlighten the disciples on
the Great Book of Nature so as to make known to them the laws that they could later use… 8

Lagrèze (1882-1946) had been initiated a few years earlier (1909) in the Martinist
Order by Teder at the rank of ‘Initiateur Libre’. Following this, Papus gave him the
charter/portfolio of General Inspector and he became a member of the Supreme Council.
When Lagrèze arrived in Egypt (November 1911), the ‘Temple of Essene III’ was already
operating in Cairo under the direction of Demetrius Sémélas. Seeing the financial
situation that prevailed, Lagrèze asked and received permission from the Supreme
Council to establish ‘Initiateurs Libres’ and to put a stop to all financial negotiations
taking place within the Martinist Order. He proceeded to purge the Lodges and remove
Verzato. Then, together with Demetrius Sémélas, he proceeded to new initiations, four
of which took place secretly in the Russian Colony in Egypt. In March 1912, Lagrèze
leaves Egypt, leaving the brother Eugène Dupré to supervise.

The relationship that Lagrèze develops with Demetrius Sémélas is quite singular, as at
that time Alchemy was taught in the Temple of Essenes III, in accordance with the
ancient Rosicrucian (Eastern) Tradition. Dupré says that, as an expression of gratitude
for his activity in the Martinism of Egypt, Sémélas initiated Lagrèze in the introductory
rank of the Brothers of the Orient (Aspirant RC). According to Serge Calliet, in the
following years, Lagrèze initiates Papus, Ambelain and others in the Rosicrucian
Tradition. Lagrèze would sign many of his letters in the following years using his RC
identity. This created a myth in the western esoteric tradition, as it was believed that he
(Ambelain) had the succession of the ‘Frères d’ Orient’. In a letter to Papus, Sémélas
alludes to his Rosicrucian succession and in others signs with the symbol of the RC.
Particularly important is his comment where he connects the symbols of the three
Orders (Brothers of the Orient, Martinism, Order of the Lily and the Eagle) suggesting
that it is the same Initiatory line and asking Papus to keep this revelation secret.

It is worth examining more closely, however, why Selaït-Ha teaches Alchemy in the
Martinist Order. He received this knowledge from his Rosicrucian Master who,
according to Dupré:

…he drew his resources for living from the Great Work. He had materialized the
philosopher’s stone through a process of his own. By grinding the gold produced into
powder, he presented the figure of a person who gathered powered gold from the sands of
a small river in Greece and sold it….9

The knowledge of Alchemy, according to Sémélas, is the fifth level of True Initiation. In
one of his lessons in the Lodge of Egypt, he explains the levels and sheds light on the
structure of the teaching as this was presented to his students:

…this study will clearly show you the Unity of the Tradition that has come down to us
either through direct transmission or through revelation. Traditionally, there are 7
degrees in this Initiation…..These 7 divisions were illustrated by the 7 steps of the Temple of
Eternal Wisdom as Khunrath presented them. Eventually this seven-fold division was
presented as follows: 4 theoretical divisions and three practical. In the places where
traditional Initiation was given, it was permitted to no one to rise from the 5 th to the 7th
degree without having first passed through the first degrees. The disciple gave account to
his initiator of his progress and the initiator subjected the disciple to what we would call
certain tests….
8
E. Dupré, Tradition Eonienne, 3me Conférence, 1940.
9
E. Dupré, Tradition Eonienne, 3me Conférence, 1940.

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Here are the 7 traditional divisions of the Great Initiation:
1st part (theory) (Unitary and Traditional Principle)
1st degree Mystery of the Unity
2nd degree Mystery of the Binary
3rd degree Mystery of the Quaternary
4th degree Mystery of the Ternary

2nd part (practical) (adaptation and realization)

5th or 1st degree Adaptation of knowledge and practical realizations… mastery of the
physical plane and of Alchemy
6 or 2 degree Mastery of the Astral or the psychical plane
th nd

7th or 3rd degree Adaptation in the mental plane or Theurgy.

As you see, it would be foolish to wish to follow the hard path of Initiation starting from the
end. Some imprudent and ignorant amateurs did so and the result was exactly the opposite
of what they sought. Since the Invisible did not respond to their desires, they were unable
to bring about any effectuation. Some of them, whose character was weak, were frustrated,
fell into the nihilism of atheism, and lost faith in initiatory work and study…

This explains the failures of many people who started with the best of intentions
because quite simply they did not start from the beginning. 10

It is evident therefore that alchemy was taught in the Martinist Order within the
framework of the ranks of the Grand Initiation. The first part of these theoretical lessons
on alchemy was mostly published in the revue EON. In these lessons Sémélas explains
the meaning of the alchemical symbols and the stages of the Great Work.

This was the knowledge transmitted to Lagrèze and Papus. In a letter to Papus, Eugène
Dupré says:

…you have received the series of lectures on Alchemy. Soon we shall be starting work to set
up a laboratory and the practical experiments will complete the theoretical teaching….11

At the end of this letter, there is the approval of Lagrèze, signed and with the stamp of
the General Inspector. Lagrèze must have transmitted to Ambelain the knowledge of this
Alchemy as can be seen from the preface to his work ‘Spiritual Alchemy’. Here, he
(Ambelain) states that this knowledge was transmitted to him through initiation.

The person, who had received it [initiation] in Egypt, in Cairo, thirty years earlier, gave us
an alchemical diagram, a brief oral interpretation, and the initiation accompanying them.
Above all, this initiation bears no connection with classical Martinism. 12

It is for this reason that Ambelain dedicates his work: ‘To George Boge de Lagrèze, faithful
depositary of so many initiatory filiations’

The true spiritual alchemy was presented by Demetrius Sémélas in the series of his
courses when he refers to the work of the great Rosicrucian from the middle ages,
Heinrich Khunrath, and explains the arcanes of his work ‘The Amphitheatre of Eternal

10
Essene Lodge, 19th Initiatory Lesson, 19.10.1911.
11
E. Dupré, Lettre à Papus, 15.3.1912.
12
Robert Ambelain, Spiritual Alchemy.

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Wisdom’. He refers to the first edition of 1609, in which there were five arcanes and not
to the later editions. Wishing to communicate mentally with Khunrath, he says verbatim:

I had a great desire to communicate with the author of these arcanes…..While in this state,
I perceived a man. He was short, somewhat fat, clean shaven and quite young - nothing like
the Khunrath of the portrait. This man had a hump on the left side of his back, due to a
deviation of the left shoulder-blade. He was about to set the first arcane of the Tradition
whose depositary he was. I saw him walk down to a lake where he purified himself before
Nature. He then put on a black garment and I saw that on his chest there was a cross of the
kind of a Malta Cross. He made his way to a cave and entered it. Inside, an oil lamp was
burning and opposite it there was a crucifix carved on the very rock in a marvelously
artistic manner. Before the cross there was an altar on either side of which were two
immense candelabra about four to five meters tall.
The man knelt before the crucifix and said a prayer. He then rose, stepped back a
little and sat on the floor covering himself completely with his black garment, a point of
which covered his head. He sat there motionless, meditating for about ten minutes
avoiding even any unconscious nervous movement. He then approached the altar but
seemed very agitated, lifting his arms to the Heavers. He put on a coat and walked to the
left corner where a dim light was shining over a small table with some parchment leaves,
some sharpened pens, ink, etc. on it. He stood there meditating for a few minutes and then,
gathering his thoughts, started drawing a horizontal and then a vertical line, thus making
a cross. He stopped and looked at it thoughtfully. Before going on with his drawing, he
wished to consecrate the parchment and said,
‘Before starting to set down the eternal Truths that I intend to send to my brethren,
in order to sanctify this parchment, I consecrate the whole work that will be set on it. I now
await the light of the One Who made the Cross the greatest of Arcanes’

Sémélas subsequently explains the arcane that is in the title of the work Amphitheatrum
sapientieae aeternae. This contains the fundamentals of the alchemical work. He
continues with the arcane entitled ‘Adam –Eve reborn’ and the ‘Alchemists laboratory’.
These three drawings correspond to the primal matter, its selection, preparation and
unification. The second part of the Great Work is presented in the arcane with the title
‘The Great Androgyne’. Presented in this is the result of the union and evolutionary
progress of rebus. Finally, the fifth arcane entitled ‘Resurrection’ gives valuable advice
concerning the ritualistic part of the Great Work. Through this the adept can seek help
from the higher realms and avoid evil influences. In Khunrath’s arcanes there are all the
keys of both practical and spiritual alchemy. Sémélas says:

…the Martinist Order gives those who are accepted in its ranks the three degrees of
traditional initiation; but always on condition that they keep their heart pure. This
characteristic is necessary for endurance and stability in the work, for what power can
overthrow what a pure heart has constructed?...

An important part of the teaching after alchemy is the discourse concerning the astral
soma. Sémélas explains the structure of the astral world and what the initiate requires
in order to go out into this. He goes into detail about the art of Magic, the functions of the
nervous system and the human fluids and he ends with the study of the Cabala. The
study of the Sefiroth and of the Divine Names represents the final phase of the initiatory
work, namely the phase of Theurgy, and he approaches this by giving explanations of the
Hebrew divine names and instructions for their invocation. At the end of these lessons,
he explains the function and the structure of talisman and how they should be used by
the initiate.

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It seems that the teaching of Alchemy and of the other sciences of the Great Work were
different to what was known at that time. The current belief that Papus came into
contact with alchemy through Jolliviet Castelot is correct, but not the whole truth. Papus
knew about the alchemy of the Brothers of the Orient through the letters of Sémélas and
perhaps later through their personal contact. The work of Castelot is not considered by
Dupré as authentic alchemy. He says in his letters that Castelot was a good man but
simply practised chemistry and not alchemy.

At the beginning of the 1st World War, Sémélas comes to Paris where Dupré is with the
rest of the brothers. The Order of the Lily and the Eagle has already been founded and
established and constitutes the new form of authentic initiation at that time. Dupré says:

Organized by Papus, the Martinist Order rapidly spread thanks to his activity, and the
publication of the magazine ‘Initiation’ greatly helped. But at the end of his career, a short
while before the 1914 War, under the influence of Teder, I suppose, it turned a lot towards
Free Masonry.
Papus’ intended purpose was to revivify this old institution. This is why he sought
to reunite all the irregulars, for the regulars (Masons) did not want to have anything to do
with him. But Papus became consumptive while devotedly tending patients at the hospital
that he directed and he died. Teder was in Paris at that time and took over the direction of
the Martinist Order. Teder is the author of a Martinist-Masonic Ritual for the three degrees
of the Order. We cannot consider it Traditional.
Teder (Ch. Detre) died after the war and rivalries for his succession began. Bricaud
was one of the pretenders. He was a Martinist but also directed a modern Gnostic religion
and, together with Blanchard, had been as old secretary of Papus.
Our Master had become acquainted with Papus in 1915, and they had together
devised the project of uniting the Order of the Lily and the Eagle with the Martinist Order.
This was taken up again with Blanchard, but they were unable to agree and our Master
decided to continue Martinism together with the Order of the Lily and the Eagle.
A statute for an ‘Independent Group of Martinist Studies’ (IGMS) was thus passed.
Its ritual was strictly Martinist in place of an organization. It worked on all three degrees
of the Order and, later on, it recovered the INRI Chapter from Teder. Its aim was to follow
the rite of the Unknown Superiors and to comment on its principles.
Since then we have worked, abandoned, taken up anew and left Martinism, all in
succession, and quite a number among us were regularly initiated and are S.I. (U.S.). The
study of the Works of Saint Martin has greatly helped us in our transmission of Initiation.
To sum up, we have always worked on this Initiation and do not intend to abandon
it, not in order to reinforce the Lily and the Eagle to its detriment or to fill our gaps with it.
No. We know that Saint Martin was one of ours and we profess this because our Tradition
has revealed it to us.
We greatly respect the Martinist Tradition and consider it sacred. We do not wish
to cause any deviation from its goal. In our hands it was always regarded as something
valuable and various publications, both in our journal ‘Force de la Vérité’ and in our other
journals ‘Eon’ and ‘Justice et Vérité’ clearly show our concern for the transmission of the
texts of the Unknown Philosopher.
A few years ago Brother Chaboseau reconstituted a Council so as to restore the
Martinist Order to honour. These Brethren work in a lodge named ‘ATHANOR’. They are
strictly orthodox and desire to follow pure Martinism. We are on very good terms with
them and collaboration could very well exist between us. But our rituals, as our Masters
bequeathed them to us, although approved by Papus at that time, are not now accepted by
a number of Martinists. In the best interests of Martinism, we would very much like to
recognize them and place ourselves in obedience to them, but on condition that we remain
as we are and in charge of our own line. This is the issue. If they accept, we shall

8
collaborate. Otherwise, we shall remain independent, though not enemies. Quite the
opposite, we shall then try to attend one another simply as Martinists. 13

In 1919, after the war, the work began again with Sémélas, busy both with the OLE and
Martinism. The death of Marie Rutchine Dupré (DEA) in 1918, at the age of 35, leads him
to focus all his efforts on the organization and development of the OLE. He unites his
Work with the Work of Déa and gives specific Rosicrucian Teaching to the OLE. The
Martinist activity had started with the friendship (of Sémélas) with Papus in 1915 and,
as Dupré says, their collaboration would have extended to the restoration, according to
the classical tradition of the Orient, of the Cabbalistic Order of the Rose Croix. However,
the death of Papus dashed these hopes. After the unsuccessful efforts to collaborate with
Blanchard and Chaboseu, Sémélas continues on a different line of Martinism that is
characterized by strong Rosicrucian elements. Dupré says:

It was under the influence of the Unknown Philosopher that an INRI Chapter was opened in
1919 where the principles and the rite of S.I. were worked on. In our (Martinist) branch,
this Chapter constitutes a higher degree.14

Unfortunately this work is cut short by the death of Sémélas from tuberculosis on 5th
August 1924. Until his last breath, this great Adept and Master continued to give
teachings and to organize the OLE. In his last will, he names Eugène Dupré as his
successor to the leadership of OLE. This succession is also valid for the Martinist Order,
which ceases its activity at that time. Faced with many problems, Dupré leaves for South
America, but soon returns. The OLE goes through various phases of dissolution (solve-
coagula) but is eventually re-established in July 1928, thanks to the tireless efforts of
Dupré.

It is not clear from the archives of the OLE whether, at the same time, the Martinist
Order also began its work again. In his correspondence with members of the OLE in the
USA, Dupré gives a great deal of information concerning the Martinism of that time and
presents a picture of the secessionist trends that prevailed amongst the successors of
Papus. He considers that the real Martinism is alive amongst the ‘Initiateurs Libres’. It
seems that around 1940, the Group Independent d’Etudes Martinistes (GIEM) begins its
operations with members of the OLE.

Basing themselves on initiatory succession and the charts they possessed, they organize
the following groups:
 Group Independent d’Etudes Martinistes (GIEM), with the aim to open to the
man of desire the door to the Temple of Truth.
 College ‘Temple of Essenes’ that works on the 1st Martinist rank.
 Assembly ‘Temple of Essenes’ that works on the 2nd rank.
 Council ‘Temple of Essenes’ that works on the 3 rd rank and creates Initiateurs
Libres.
 Chapter I.N.R.I. to which all the S.I. belong.
In the GIEM, they study the history of Initiation and work on the general aspects of St
Martin’s work. In the 1st Martinist rank, the ‘Natural Table’ of St Martin and the symbols
are studied more thoroughly with the help of the work by Selait-Ha. A comparison is
made with analogous doctrines, with the aim of entering more deeply into the Martinist
tradition.
In the 2nd Martinist rank, the book ‘Errors and Truth’ (des Erreurs et de la Vérité) is
analyzed together with other works by St Martin.
13
E. Dupré, Eonic Tradition, 4th Conference, 1940.
14
E. Dupré, Eonic Tradition, 4th Conference, 1940.

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In the 3rd Martinist rank, works like ‘Numbers’, ‘Crocodile’, ‘the Work of Man’s Spirit’ are
studied always in the light of similar doctrines (toujours en faisant ressortir les analogies
doctrinaires).
In the I.N.R.I Chapter, the theory of mission is given to the Initiateurs Libres.

The Martinist brothers were not obliged to become members of the OLE and vice versa. The
initiate in both Orders reserves his right to select his Initiator. 15

The higher initiation that was given in the Chapter I.N.R.I. is not known. If the aim of
I.N.R.I. was to study the principles of the Order of S.I. then probably it is the form of
Martinism in accordance with the Rite of the Lily and the Eagle. This particular form of
Martinism was created by Sémélas in 1914 and was named: ‘Ordre Martiniste reformé
au Rite du Lys et de l’Aigle’.

In this Order, the symbols were not only Martinist but also the Lily and the Eagle. Its
rituals refer to Déon and Déa, the Spiritual Generators of Creation, and the arrangement
of the Lodge has particular characteristics that emphasize the presence of Love and
Wisdom. This Order has strong Rosicrucian characteristics, dealing as it does with the
teaching of the Superieurs Inconnus. Therefore, in the catechism of the Philosophe
Inconnu there are references to Alchemy. Its constitution is signed by Sémélas and
states that the Supreme Council of the Order has seven members and the chair of the
Supreme Grand Master will always be based in Paris.

The initiatory line of the Martinist Order according to the rite of the Lily and the Eagle is
lost following the death of Eugene Dupré. This devoted Martinist and Sovereign Grand
Commander died in the bombardment of the city of Epernon on 12 th June 1944. The
leadership of the OLE is transferred to the new Sovereign Grand Commander, George
Agathos. Although he was initiated in Martinism by Sémélas, he focuses all his efforts on
organizing the OLE and keeps his Martinist identity out of public view. The Martinist
succession is cut short among the members of the OLE and this important structural
element of the Order is lost.

As the years pass, the OLE continues to strengthen and develop in many countries.
Recently, many Martinists from various Orders have started to approach its teachings,
while, at the same time, the leadership of the OLE is presenting the Order to the West
after nearly 100 years of silence and solitude in Greece, to where its leadership moved.
This osmosis between the two fraternal Orders leads us back to the original line of
Demetrius Sémélas, to the one unique Rosicrucian Order that was and continues to be
the common source for both of them. The probable presence in Europe of Martinistes
Libres according to the rite of the Lily and the Eagle would consummate this community
of Love and unite these two authentic Initiatory lines with the common link that is
missing.
Besides, in every true journey of return and reintegration in the Eternal Principle, one
encounters old brothers and fellow travelers on the same path. Then, turning towards
the Unique and Sublime Ruler of all the Orders, Christ the Redeemer, we will all venerate
the holy name of IESHOUHA.
Amen.

15
E. Dupré, Eonic Tradition, 4th Conference, 1940.

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