The Hidden Origins of Elus Cohen: Uncovering 18th Century Masonic Mysteries

The “Order of Knight-Masons Elect Priests of the Universe” represents the mysterious Élus Coëns, a 255-year old exclusive Masonic order founded by Martinez de Pasqually in 1767. This secretive organization started in France and quickly expanded to major cities like Bordeaux, Montpellier, Avignon, and Paris by 1770.

Traditional Masonic lodges differed significantly from the Élus Coëns, which created its own distinctive fusion of mysticism and ceremonial practices. The order’s main goal aimed to build an invisible church free from earthly structures that combined Judeo-Christian traditions with Kabbalistic, Hermetic, and Gnostic teachings.

The order’s complex ceremonial magic and theurgic practices complemented its rigid hierarchical structure. Members progressed from apprentice Coën to the highest Réau-Croix degree. Their ultimate purpose focused on reconciling humanity with Divinity through direct angelic communication. Pasqually’s death in 1774 did not end his legacy, as his notable disciples continued spreading these esoteric traditions throughout Europe.

The Mystical Foundations of Elus Cohen

Élus Coëns uniquely blends Jewish mysticism, esoteric Christianity, and Hermetic philosophy into one spiritual system.

Kabbalistic Origins and Jewish Mystical Influences

The secret tradition of Israel forms the Kabbalistic foundation of Élus Coëns. The order borrowed important Masonic symbols like the Lost Word, the Temple of Solomon, and the pillars Jachin and Boaz from Kabbalistic lore. The order’s teachings drew heavily from the Zohar and medieval Kabbalistic commentaries.

Integration of Esoteric Christianity

The order took a unique approach to biblical interpretation. The teachings centered on ‘Reintegration’ – bringing humanity back to its original divine state. Biblical prophets from Moses to Daniel and the Twelve Apostles served as Elect Priests of the universe in the order’s view.

Hermetic and Masonic Elements

The Élus Coëns system rested on three fundamental pillars:

• Christian mysticism
• Kabbalah
• Martinism (created by Louis-Claude de Saint-Martin)

The order’s structure reflected Masonic influences while keeping its unique identity. The system moved away from ordinary Masonic works and introduced a mystical philosophy detailed in Pasqually’s “Treatise on the Reintegration of Beings”.

The order viewed Judeo-Christian themes through an esoteric lens. Their practices included complex ceremonial rituals to connect directly with divine entities. The system paid less attention to traditional Hermetic and Kabbalistic planetary intelligences and developed its own hierarchy of spiritual entities.

The order emphasized Biblical theurgy instead of following conventional Rosicrucian or Hermetic traditions. Roman Catholic practices remained at its core, with elements like fasting, penance, and confession. This unique mix of traditions made Élus Coëns different from other esoteric orders and created a distinctive path to spiritual enlightenment.

Organizational Structure and Hierarchy

The Élus Coëns order followed a precise hierarchical system with sophisticated degrees and classes. Temples of the organization flourished in French cities of all sizes, particularly in Montpellier, Paris, Lyons, Bordeaux, Marseilles, and Avignon.

The Three Classes of Initiation

The order’s path to initiation featured three distinct classes that matched different parts of Solomon’s Temple. The original first class included traditional degrees of Symbolic Masonry and led to the degree of Perfect Master Élu. The Porch class contained the basic Coën degrees – Apprentice, Fellow, and Master Coën.

The Temple class stood as the most advanced and included:

• Grand Master Élus Cohen (Grand Architect)
• Knight of the East (Chevalier d’Orient)
• Commander of the East

Role of the Réau-Croix Degree

The Réau-Croix marked the highest point in the order’s system of initiation. Members who reached this supreme degree learned unique techniques to connect with spiritual realms through magical invocation and theurgy. The degree focused on seeing the Beatific Vision of the Repairer, Jesus Christ, through magical evocations.

Holders of the Réau-Croix degree interpreted specific signs through what they heard and saw. These experiences helped them review their spiritual reintegration. This practice demanded deep commitment, and members needed to create their own permanent sanctuary, or Oratory, at home.

Temple Organization and Leadership

A Sovereign Tribunal, 1767 old, stood at the heart of the order’s administrative structure to guide everything. Superior Judges, chosen by Pasqually himself, wielded much authority within the order. Jean-Baptiste Willermoz rose to this position in 1767 and served as one of these senior officers.

Each temple worked under strict rules about ritual timing and required officers. The temples’ specific guidelines covered regalia, ceremonial procedures, and organizational protocols. The order’s leaders managed to keep these traditions alive while adapting them to help working-class members.

Ritual Practices and Ceremonies

Spiritual rituals were the life-blood of Élus Coëns practices. These set them apart as spiritual warriors who curbed celestial and demonic entities.

Ceremonial Magic and Theurgy

The order’s theurgy stood out from common magical traditions. They skipped typical magical tools like wands or swords and we used censers for ceremonies. Their rituals featured carefully drawn circles and hieroglyphs that matched specific angelic names. These bright astral hieroglyphs worked as signatures of spirits who chose to help the theurgist.

Prayer and Meditation Techniques

An Élus Coën’s daily routine centered on a well-laid-out prayer system called “The Six Hour Prayers“. The schedule ran like this:

• First prayer at six o’clock morning
• Second prayer at midday
• Third prayer at six in evening
• Final prayer at midnight

Members recited specific psalms, invocations to Jesus, and prayers to the Virgin and guardian angels during these devotions. Réaux-Croix apprentices focused on a special prayer routine before taking on advanced work. They split seven psalms into three daily segments.

Exorcism and Purification Rites

The order’s purification ceremonies helped change initiates into worthy vessels for spiritual communications. These rites kicked off with the blessing of the ceremonial apartment and tracings. Participants carried lit candles next. Members took positions at specific cardinal points while the operant stayed in the center.

The purification process mixed both Christian and esoteric traditions. In spite of that, the core goal stayed the same – perfect purification of body, soul, and mind. The Spring Equinox held special meaning. Members performed a five-day reconciliation ritual to seek divine adoption then.

The ceremonies needed exact timing and star alignments. Practitioners drew concentric circles and triangles. They placed various symbols at cardinal points to make spiritual communication easier. Specific conjurations wrapped up the rituals, showing the order’s methodical approach to spiritual work.

Sacred Tools and Regalia

The Élus Coëns order’s physical tools and sacred vestments were crucial to their theurgical operations. Each implement and garment carried deep symbolic meaning that helped their spiritual work.

Symbolic Implements and Their Meanings

The order’s ceremonial tools featured specially consecrated blades, poniards, and swords that went through strict purification rituals. These implements needed sanctification through specific prayers and exorcisms to remove “Dark Power” influences. The use of holy ink to transcribe divine names was most important, along with carefully prepared incense for ritual operations.

Members used magical circles with precise hieroglyphs and characters drawn from the Registry of 2,400 Names. These circles protected the operator from negative influences while invoking specific angels. The order created unique “Circles of Correspondence and Vultures” to capture and control malevolent spirits.

Ceremonial Vestments and Colors

The order’s regalia showed a precise hierarchy through distinct colors and symbols:

• Apprentice Kohen: Simple white apron with black borders
• Master Coën: White apron with specialized black lettering
• Knight of the East: Green sash adorned with seven silver skulls
• Venerable Master: Blue collar featuring a cross with solar rays

The ceremonial attire included the Alb (a white robe) and Cordelier (a ritual cord). Both items required specific consecration prayers. The sandals worn during ceremonies needed careful sanctification through prescribed formulas.

Temple Layout and Furniture

Temple configuration required careful attention to detail. Members purified operational cloths and premises through dedicated rites before ceremonies. The sacred space had specific furniture arrangements that focused on altar placement and cardinal directions.

In 1761, Pasqually constructed a specialized temple in Avignon that became a model for other locations. The temple layout helped complex ceremonial practices, especially for higher degrees where theurgic operations took place. Temple furniture supported both individual and group operations with designated areas for different ritual purposes.

The order’s strict protocols for temple organization included specific requirements for operational timing and officer positions. These guidelines ensured proper execution of ceremonies while the space retained its sacred nature. The temple setup accommodated Réau-Croix degree holders’ specialized needs, who needed permanent personal oratories for their advanced spiritual work.

Theological Doctrine and Philosophy

The theological doctrine of Élus Coëns revolved around a deep metaphysical concept – the restoration of humanity to its original divine state. This spiritual philosophy shaped their esoteric practices and ritual attempts.

The Concept of Reintegration

Élus Coëns teachings centered on the doctrine of reintegration. This concept explained how humanity fell from divine grace and showed the way back to spiritual wholeness. The process had two clear phases – people first needed to achieve individual reintegration before moving toward collective reintegration.

Members worked to reach what they called “reconciliation.” This preliminary stage helped each person meet Christ through powerful inner experiences. The reconciliation phase prepared them for their spiritual restoration trip.

Angelic Hierarchies and Communication

Their unique approach to angelic communication set them apart from other esoteric traditions. They connected with celestial beings through:

• Superior spiritual entities that showed themselves through “passes” – signs of divine attention
• Intermediary beings between God and humanity
• Angelic spirits who understood humanity’s fallen state

Brothers studied these celestial hierarchies deeply. They learned about intermediary beings and the right ways to communicate spiritually. Members tried to build meaningful connections with divine entities through daily rituals, equinox ceremonies, and special prayers.

The Role of the Divine Mediator

Christ held a central place in their theological framework as the “Reconciler”. They saw Jesus as the seventh and final elect – the Great Corrector or Mender. This belief lined up with how they viewed biblical figures. They recognized six great elects before Christ: Hely, Enoch, Melchizedek, Ur, Elijah, and Hiram.

Their view of divine mediation included fresh interpretations of biblical stories. To name just one example, they believed Hiram, who built Solomon’s Temple, represented Christ’s role as the Great Architect of the New Testament Church. This symbolism strengthened their understanding of Christ as the cosmic intermediary needed for regeneration.

Their theological framework saw humanity as spiritual warriors who faced both angelic and demonic entities. Members used special theurgic rituals to drive away Satan’s influence while using sacred prayers. This spiritual warfare aspect made their doctrine different from regular religious practices of their time.

These theological principles helped awaken what they called the “Divine Immensity” in each soul – bringing deep joy, peace, illumination, wisdom, and spiritual protection. People needed dedication to advanced spiritual practices, Christian mysticism, and special priestly ordinations to achieve this transformation.

Conclusion

The Élus Coëns represents one of the most striking breakthroughs in 18th-century esoteric practice. This unique spiritual system combined Kabbalistic wisdom, Christian mysticism, and ceremonial magic. The order stood out from traditional Masonic groups because of its bold aim to connect directly with divine beings through well-laid-out rituals and ceremonies.

Martinez de Pasqually did more than just create another secret society. His 18th-century old order developed a detailed system of spiritual growth with clear degrees, starting from Apprentice Coën and reaching up to the highest level of Réau-Croix. Each of these initiatory levels helped members move closer to their ultimate goal – human reunion with the Divine.

The order’s theological framework struck a chord with its focus on reintegration and divine mediation through Christ. This gave members a clear path to advance spiritually. Their careful selection of ceremonial tools, sacred vestments, and temple layouts showed how dedicated they were to opening channels for celestial communication.

The original order didn’t last long, but its ideas live on in esoteric traditions of all types today. The Élus Coëns teaches us something important – spiritual growth takes both systematic practice and deep metaphysical understanding. These elements come together through dedicated ritual work and steadfast faith.

FAQs

Q1. What was the main goal of the Élus Coëns order? The primary aim of the Élus Coëns was to establish direct communication with divine entities and angelic hierarchies, ultimately working towards the reintegration of humanity with the Divine.

Q2. How did the Élus Coëns differ from traditional Masonic lodges? The Élus Coëns distinguished themselves through their unique blend of Kabbalistic wisdom, Christian mysticism, and ceremonial magic, as well as their focus on theurgic practices and communication with celestial beings.

Q3. What was the significance of the Réau-Croix degree in the Élus Coëns order? The Réau-Croix was the highest degree in the order, where initiates learned specialized techniques for connecting with spiritual realms through magical invocation and theurgy, focusing on perceiving the Beatific Vision of Christ.

Q4. What role did ceremonial tools and vestments play in Élus Coëns rituals? Ceremonial tools and vestments held deep symbolic significance in Élus Coëns rituals. Each implement and garment was carefully chosen and consecrated to enhance spiritual workings and facilitate communication with divine entities.

Q5. How did the Élus Coëns view the concept of reintegration? The Élus Coëns saw reintegration as the ultimate goal of their teachings, involving the restoration of humanity to its original divine state. This process included individual reconciliation with Christ, followed by a broader journey of spiritual restoration.