The Daily Note (12.22)

The one about Martinism . . .

In case you missed yesterday’s newsletter—I outlined a series of Daily Notes, on several topics I came across while trying to answer a question about Martinism.

I’m starting out with what I discovered in the original research, and tomorrow we’ll follow the first path laid out by serendipity.

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“Martinism” is the sort of word that looks meaningful—but when you try to pinpoint the meaning, it slips away.

In fact, I slightly mischaracterized the term in History, Mystery, and Lore. I wasn't exactly wrong, in the sense that Martinism connects with Tarot almost entirely in the activities of De Guaita and Papus, so what I said was accurate in context. But looking back, I could have been more precise.

With that said—here’s a fresh look:

From a historical perspective, all we know is that the term "Martinism" was coined at some point, by some person, for the purpose of creating a retroactive connection to either/both of two charismatic 18th-century French fellows: Martinez de Pasqually and his student Louis Claude de Saint-Martin.

In practical terms, however, “Martinism” could never have referred properly to both those lines. For one thing, De Pasqually's Order of Elect Cohens was an actual organization, in the masonic tradition, with a hierarchical structure. Whereas Saint-Martin took on the role of a spiritual teacher or leader, working personally with small groups and individuals. Furthermore, the Order of Elect Cohens was organized around the practice of ritual magic, while Saint-Martin's movement was essentially a form of Christian esotericism, with an emphasis on meditation and spiritual growth. 

When Papus later (1891) appropriated the term "Martinist" for his own organization, he picked up elements from both those strains—and added his own spin. But rival occultist A. E. Waite roundly denounced Papus's version of Martinism, deeming it not only spurious but (serious concern at the time) anti-masonic.

From today’s perspective, “Martinism” is often an alias for Rosicrucianism, and vice versa. There are a number of different groups claiming to continue the "real" Martinist tradition--but of course each has its own interpretation of what that means. Based on a very quick scan, I'd say that some of these groups fit into the tradition of Christian gnosticism, while others are what I'd call modernized mystery schools.

The main thing to say about Martinism is that it is not and never has been a doctrine or even a philosophical construct. It's just a kind of evolving label that's been used over time to characterize various structured approaches to esoteric or mystical study.

And as far as I can determine, Tarot never had a significant role in the philosophy or practice of any self-described Martinist groups.

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"When I use a word," Humpty Dumpty said in rather a scornful tone, "it means just what I choose it to mean—neither more nor less."

And so it went with the history of "Martinism," as the word took on whatever meaning fit the user's purposes.

Now that I think of it, the same thing might be said of "Tarot." But that's another topic.

Thanks for reading! C