A Letter from the A.M.O.R.C. about the O.T.O

7/30/2019 A Letter from the A.M.O.R.C. about the O.T.O.

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Ordo Templi Orientis

A.M.O.R.C

A Letter from the A.M.O.R.C. about the O.T.O.

- Traduction anglaise -

Mr Peter-R. Knig****************

CH **** ***

Schweiz (Switzerland)

22/02/1999

Sir,

Time has passed while we have not had till now the opportunity to inform you as to the progress of

our researches. As we specified it, it seemed useful to us to provide you with a short note tracing

what the relationship between H. Spencer Lewis and Theodor Reuss had been, as they can be

demonstrated through the correspondence they sent to each other (correspondence running from

december 1920 to may 1922.) Finally, we shall publish in a near future, in a french publication, acomplete study about this subject. You will receive a copy of this text as soon as it will be available,

but, so that you don't lose patience, and wait for it for too long a time, here are below some of the

elements that will be developed in this article.

In your text, you give as a precision, the fact that the two men knew each other on 1909 during H.

Spencer Lewis' trip to France and England without giving anyway any precision allowing to

establish the actuality of this meeting. This yours statement proves to be without any basis when put

face to face with the correspondence between the two men, which correspondence perfectly well

informs of what the origins, the historical background of their relationship and the reasons for their

breaking, were.

Your remark as to the origin of this relationship are of no value. Why?

First, because if there exists indeed a Reuss among the crew of the Amerika (and not the America

as you write it), this Reuss is an A. Reuss, first officer after Captain H. Knuth. Furthermore, the list

of the members of the crew does not mention any Theodor Reuss among the stewards. We ignore

what elements you use as basis to state that Theodor Reuss had as a job on board of the Amerika,

that of a steward, on 1909, but as it can be remarked quite obviously, your source must be

erroneous.

The correspondence between Theodor Reuss and H. Spencer Lewis does not leave any doubt about

the origins of their relations. Indeed, the end of the year 1920 is the date when H. Spencer Lewls,

endow to A.M.O.R.C. members of Salt Lake City (Utah), for the first time heard of the relations

existing between a freemason of that town, McBlain Thomson, and Theodor Reuss. The Imperator,

H. Spencer Lewis, learnt they had just re-started the work Papus had enterprised on 1908 with theCongrs Spiritualiste, the aim of which was to unite the initiatic Orders, within a federation, on a

worlwide range. To this end, on july 1919, Theodor Reuss had given to McBlain Thomson, an

O.T.O. certificate of "33, 96, IX, Souv. Grand Master General and Grand President General...

Salt Lake City, Utah". He had then invited him to participate to the Zurich Congress (July 1920)

which was considered as being in the continuation of the Congrs Spiritualiste.

H. Spencer Lewis was intrigued by the informations communicated to him about all this. He

wanted to contact Theodor Reuss to know more about it. Though he did not appreciate much

McBlain Thomson, he had to resolve himself to write to him so as to be able to contact Theodor

Reuss. Doing so, he was successful with getting Reuss' address. By following this step he

afterwards could write to Reuss, on december 28th 1920, by "recommending" himself of McBlain

Thomson.


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But, the moment when the responsible of A.M.O.R.C. writes to Thodor Reuss, this one has just

broken any connexion between himself and McBlain Thomson, after and due to the disaster of

Zurich Congress (July 17th, 1920). Indeed, because of MacBlain Thomson's attitude during the

congress, Reuss had prefered to leave it, somewhat noisyly. Back to America, MacBlain Thomson

did not pride himself on the way by which he had diverted the Zurich Congress for the benefit of his

American Masonic Federation that became by this operation theInternational Masonic Federation.

Reuss's reaction can be imagined when he received H. Spencer Lewis's letter in which the last onegave MacBlain Thomson's name as a reference ...

For six month Theodor Reuss will wait before answering to H. Spencer Lewis. His first letter is

dated: june 19th 1921. In this letter, Theodor Reuss corrects H. Spencer Lewis's remarks about

MacBlain Thomson'sInternational Masonic Federation of UTAH. As a precision, he states he has

no longer any connexion with that man who had betrayed his confidence. As another precision, he

writes to to the Imperator of A.M.O.R.C. that O.T.O. is an Order coming in direct descent from the

ancient rosicrucians and therefore, that O.T.O. is not a modern creation by Free Masons. From this

first letter, Theodor Reuss presents O.T.O. as the exoteric front or showcase of a rosicrucian Order.

It's for this reason that H. Spencer Lewis will judge interesting to establish relationship with

Theodor Reuss. This one gives to H. Spencer Lewis some precisions (of his own) about the seat of

the Order. In the last lines of his letter, he says to H. Spencer Lewis he will be happy to establishwith him in, the future, a brotherly relationship.

This letter is the very first step of a correspondence which will have as an aim, in H. Spencer

Lewis's mind, to establibsh relationship between A.M.O.R.C. and the rosicrucians of O.T.O. since,

in his various letters, Reuss would not rest until he presents himself as such (as a rosicrucian), and

thus would not rest until he be considered as such.

This first letter, which positively testifies to the beginnings of the connexions that existed for a

while between both men can be related to one of the last letters Theodor Reuss sent to the

Imperator, viz. the letter dated october 25th, 1921. In this nearly last letter where Reuss is amazed at

H. Spencer Lewis's lack of enthusiasm in establishing co-working, he reminds the Imperator that he

(viz. H. Spencer Lewis) is who contacted him first (moreover, he reminds him the dates of his first

letters), and that, therefore, he does not understand the change in his attitude.

These two letters alone permit to show, by and in themselves, how and in what circumstances both

men began their relationship, the which lasted from december 1920 to may 1922.

With MacBlain Thomson, Theodor Reuss had not made a succes with the renewing of the project

started by Papus on 1908. He saw in A.M.O.R.C. an occasion to re-start this idea. Then, he sent a

diploma to H. Spencer Lewls. This document is a "gage of amity" (a token of friendship) between

O.T.O. and A.M.O.R.C. Let us add that it is a matter of honorary diploma, because the Imperator

did not receive any ritual initiation from O.T.O. and never took part in the works of this Order

(whatever may say some people as the ones who imagine secret meetings between both men.) The

letter accompanying this diploma is vague enough as to the titles it confers. Later on, Theodor

Reuss will specify, in his letters, the limits of the "authority" confered to H. Spencer Lewis,mentioning he had given to another american, Charles Stanfeld Jones, an O.T.O. charter for the

U.S.A. He will specify that since this one, Stanfeld Jones, is the "spiritual son" of Crowley, he

wishes to withdraw every authority he had given to Jones before this withdrawal.

Thus, very quickly, both H. Spencer Lewis and Theodor Reuss, who endeavor to give a framework

to their respective organization on a world-wide basis, have the project to create an international

framework suitable for the establishment of a relationship between the amercian rosicrucians and

their european brothers. After some proposals, they decide on september 1921 to name this

framework T.A.W.U.C. (The A.M.O.R.C. World Union Council)

Somewhat fast H. Spencer Lewis became enthusiastic about this project but he will soon regret it.

Indeed, both men who want to put in a concrete form their union, decide to publish in commun a

revue. Theodor Reuss then designs a model of it entitled TAWUCand offers the Imperator varioustexts as well as the articles of the T.A.W.U.C.'s constitution. Then, fast, appears to the Imperator of


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A.M.O.R.C. that Theodor Reuss's aims are not his own. These divarications don't directly concern

O.T.O., for Theodor Reuss, never mentions at any time the teachings, the philosophy, the rituals of

that group - and in this scope, it is necessary to emphasize that H. Spencer Lewis received no one of

the ritual texts belonging to O.T.O. but only some texts of general presentation which let no

opportunity to catch the least glimpse of the very questionable practices of O.T.O. The elements

because of which the Imperator of A.M.O.R.C. reversed are the five articles Theodor Reuss submits

him before they appear in TAWUC constitution.


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When Theodor Reuss proposes as the main purpose of the organization "to propagate the ancient

secret teachings of the authentic R+C brotherhood", he agrees with this, but when Reuss proceeds

and when being more specific about his aim he says this one also is "to propagate the Saint gnostic

Religion and establish departments of religious teaching, of publication, of economics, of social

economy ...", then the Imperator worries about all this. He answers Theodor Reuss by specifying he

does not agree with some points and wishes them to be worked on before he can give any

agreement about the whole matter. Though he is not more specific as to what he thinks about it, itcan be assumed that to propagate the Gnostic religion or to teach the economics was by no mean

attractive to the Imperator. Eventually, the issuing of the publication will be put back and what will

exist afterwards will only be a model.

Another problem will help for the TAWUC being established: the capitation asked by Theodor

Reuss to finance the TAWUC secretary. H. Spencer Lewis judges this capitation to be acceptable,

given that Theodor Reuss takes charge of all the secretarial work. Things don't go the same way

with the A.M.O.R.C. Supreme Council. Its members estimate the sum asked is too high, even if

Theodor Reuss mentions it as being in conformity with the usual practice among the masonic

obediences. The negotiations in this regard won't go further and Theodor Reuss won't ask for

anything to the Imperator. Permit us to add that at no time H. Spencer Lewis paid the least amount

of money to Theodor Reuss.From this moment the projects between America and Europe crumble and H. Spencer Lewis who

seems to feel he proceeded too fast, in all possible ways endavors to idle about the whole matter. H.

Spencer Lewis has doubts as to the rosicrucian claims of his correspondent. He asks him the origin

of the rosicrucian charters and initiations Theodor Reuss claims to have received. The explanations

given by Reuss may have some interest for the historian for they are witnesses of the microcosm the

O.T.O. head frequented ; but, they were hardly convincing as to the value of Reuss's

rosicrucianism. H. Spencer Lewis worries about the fact that so little reliable a character as Aleister

Crowley, exhibits himself in the United States as an O.T.O. representative ; so, he several times

asks Theodor Reuss what is precisely Crowley's true position within O.T.O. Theodor Reuss's

explanations are precise and he states he has broken all connexions' with Crowley. Was H. Spencer

Lewis wholly convinced, however?

From a long time the Imperator was waried of the dealings of the one (Crowley) who tried to have

the people believe he was the secret chief of rosicrucianism. In the issue of October 1916 of

American Rosae Crucis, H. Spencer Lewis had severely criticized Aleister Crowley whom he

presented as a practician of black magics. He specified that Aleister Crowley was an impostor, had

nothing to do with A.M.O.R.C, and that he was not the secret chief of rosicrucianism contrary to

what Crowley tried to have believed by people. (See in American Rosae Crucis: "Some books not

recommended - The Imperator review a few books", pp. 22-23, about "The Book of the Goetia")

Another point will urge the Imperator to drop the T.A.W.U.C. project: the porposition Theodor

Reuss did in his letter as of september 5th, 1921. He notes Theodor Reuss seems to be more

concerned by commercial rather than by initiatic activities.To the highest degree is Theodor Reuss interested by organizing a trip to the Oberrammergau

pilgrimage, for, among others, the A.M.O.R.C. members of U.S.A. Indeed, Theodor Reuss, on that

time, is working for the organization committee of the Passion Play which prepares the planned

performances of summer 1922. Very fast, the subject of Theodor Reuss's correspondence will have

as its essential aim to settle a trip capable of drawing a great number of Americans to this famous

pilgrimage. Of course, furthermore the Oberrammergau Passion Play, he proposes to organize, near

Munich, a two days long rosicrucian convention. However, besides his giving many details about

the pilgrimage, its program, its organization, Reuss does not say a single word as to the planned

rosicrucian activities.

H. Spencer Lewis begins to realize that, facing him, he has an opportunist who above all tries to do

business. He then slows down his relationship with Theodor Reuss. He lets the situation to go rottenby no longer answering Theodor Reuss's letters, which will soon cause Reuss's anger.


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At the end of october 1921, Theodor Reuss gets tired to wait for the answer to his letters of

september and october. He writes to the Imperator to express his discontent and tells him he is

amazed at that brutal silence. The Imperator will answer him at the beginning of november by

invoking the need for a pause so as to think of the questions concerned more deeply and by arguing

in a way which hardly hid how he was no longer interested by the future of T.A.W.U.C. As to the

pilgrimage, it did no arouse much enthusiasm among the A.M.O.R.C. members. Theodor Reuss will

be furious and will still write some letters to H. Spencer Lewis between november and april, towhich letters H. Spencer Lewis will answer only on may 20th 1922 to state that no A.M.O.R.C.

member will attend the pilgrimage organized by Theodor Reuss.

Theodor Reuss's reaction can esily be imagined, for the famous Oberrammergau pilgrimage is to

take place in may ... Possibly Theodor Reuss won't judge useful to proceed further and to continue

any relationship with H. won 3 Spencer Lewis; so, things left it at that.

As you can see, the relationship between H. Spencer Lewis and Theodor Reuss has nothing to do

with what is often ignorantly thought they were because so often stated and then, therefore, so

erroneously believed: the fact that A.M.O.R.C. would have depended upon O.T.O. Actually,

A.M.O.R.C. has never depended upon any organization. Moreover, very much imagination is

necessary to find common points between the two organizations, A.M.O.R.C. and O.T.O., either

from the ritual view point or from the doctrinal one. The relationship between both organizationswas built with as basic ideas those of a project by Theodor Reuss: to make active again the idea

formulated by Papus in 1908. Papus's congress hardly gave results and Theodor Reuss who had

participated to it, threw out again this project after World War I. After the Zurich Congress failed,

he saw in A.M.O.R.C. important enough an organization that would help him to complete said

project. H. Spencer Lewis who first thought he had to do with a worthy man was enthousiastic, but

he also realized that Theodor Reuss purposes were not his and that Reuss's rosicrucianism was

without any basis. He quickly noted that Reuss mainly tried to do business, this is the reason why he

withdrew and left any relationship he could have had with this man, being without doubt sorry to

have committed himself in it.

The relationship between A.M.O.R.C. and O.T.O. was therefore a project without any sequel.

Furthermore, from the first Theodor Reuss's letter (june 1921) to the time when H. Spencer Lewis

no longer answers (october 1922), this relationship between A.M.O.R.C. and O.T.0, lasted but one

and half year. Instead of all, the letters exchanged between both men is interesting inasmuch it gives

many informations about the way Theodor Reuss presents the O.T.O., viz., as being the exoteric

front of a secret rosicrucian circle. In his letters, he solely deals with this ((rosicrucian)) sight while

at no moment does he tackle the elements of the O.T.O.'s doctrine. The study of this

correspondence is quite edifying: it dismantles all the wild imaginings built-up by whoever wants to

see in O.T.O. the hidden source of A.M.O.R.C. and who, with partial facts taken as basis, fancifully

imagine true novels without any connexion with actuality.

Later on, in 1930, Heinrich Tranker will get in touch with H. Spencer Lewis by presenting himself

as being directly descended from Christian Rosencreuz ... and similar project to TAWUC will beborne. It won't proceed very far, too, but this is another history the which we will deal with later on.

We hope these informations will permit you to better understand what the relations between

A.M.O.R.C. and O.T.O. were. We have only had the possibility of dealing with but few of the

points concerned in the whole matter and a more important article will be for us the occasion to give

other precisions with, if possible the reproduction of some facsimile documents. If yourself

possessed accurate informations, we are ready to study them insofar as they are proped by concrete

elements.

After having taken stock of the situation, we wish to do some observations for your intent about

your books. Indeed, we have raised many errors about the relations A.M.O.R.C. - O.T.O. Permit us

to indicate you some of them.

* Before all, in Ecclesia Gnostica Catholica, (ARW 1998). On page nine of it, you mention H.Spencer Lewis; in a text which deals with his relationship with Theodor Reuss. To do so, you make


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use of a strange process. Indeed, you quote the extract of a letter from Theodor Reuss to H. Spencer

Lewis without specifying the source which in this case is an internal document to A.M.O.R.C.. We

assume that you have known of that text through the tactlesness of a member of A.M.O.R.C.

Before quoting this letter which Christian Bernard, Imperator of A.M.O.R.C., has published in

january 1988, you put a comment which not only is tendencious but which furthermore has no

connexion with Reuss's text. You carry out the manipulation of a text. That you do not agree with

the explanation given by Christian Bernard as to the circumstances of the meeting having occuredbetween H. Spencer Lewis and Theodor Reuss, you have the right to do so, but, when one uses a

quotation, the rule is that one ought to replace it in its original context and that one ought to specify

its origin, even if it means to add one's own viewpoint afterwards by using criticism. These contrary

elements, however, ought to be strongly proped and not to be based upon indefinite feelings. We

shall pass over the ironical tone you use to furthermore put forward erroneous statements. We

would have you know that, contrary to what you say in your book, H. Spencer Lewis never paid a

single dollar to Theodor Reuss. [He had not to shut a tap he had not even opened ... for the benefit

of somebody he would know of but eleven years later!]

* In your bookDer Grosse Theodor Reuss Reader(1997) you reproduce an A.M.O.R.C. document

bearing a written reference to O.T.O. This document is the copy of a Pronunziamento, done after acopy coming from the New York Public Library. An unbiased study of this document shows it has

been forged. This document (rid from any forgery and as originally it could be read) is an

announcement of the birth of A.M.O.R.C. on february 1915 in the following words :

"In this year of 1915 (=7) there shall be

established in the United States of America

the Fraternity of the Ancient and Mystical

Order of the Rosae Crucis in accordance

with an official manifesto"

Following this text which is a wholly printed text, the letters "O.T.O." have been roughly added (in

the forged text you reproduce) so as to let people think O.T.O. to be the originator of A.M.O.R.C.

The letters "O.T.O." have been written, in this document, in a part the role of which is quite

obviously and solely destined to the presentation of said pronunziamento.

Here, it's a matter of coarse forgery. We ignore when and by whom this document deposited in the

New York Public Library may have been forged this way. Whatever may be the answer, you ought

to know this document is not an "original" and that the Supreme Grand Lodge of A.M.O.R.C. has

an original (See photocopy included), an unforged one, contrary to the one you exhibit. The original

document from the Supreme Grand Lodge of A.M.O.R.C. (126x203mm, linen style paper, about

13Ogr/m2, grey-green as to the color), does not refer to O.T.O. Moreover, how could we think

O.T.O. to be the originator of A.M.O.R.C. since the relationship between H. Spencer Lewis andTheodor Reuss only started at the end of year 1920. Furthermore, in the documents (for instance,

the minutes of the meetings which prepared the birth of the Order - and which had as one of their

consequence the above mentioned Pronunziamento; the minutes of the meetings of the Supreme

Council...), we find absolutely no reference to O.T.O. or to Theodor Reuss.

We hope that all that is specified here will make you able to correct your texts.

Sincerely yours ...


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Ordo Templi Orientis

A.M.O.R.C

Lettre de l'A.M.O.R.C. concernant l'O.T.O.

AMORC

Chateau d'Omonville ORDRE DE LA ROSE-CROIX

Tel.:(33)32.35.41.28

27110 Le Tremblay MOUVEMENT PHILOSOPHIQUE, INITIATIQUE

Minitel:3615ROSE-CROIX

FRANCE ET TRADITIONNEL MONDIALFax: (33)32.35.28.65

Mr Peter-R. Knig

****************

CH **** ***

Schweiz (Switzerland)

22/02/1999

Monsieur,

Le temps passe et nous n'avons pas encore eu l'occasion de vous informer de l'volution de nos

recherches. Comme nous le prcisions, il nous semblait utile de vous fournir une notice retraant ce

que furent les relations entre H. Spencer Lewis et Theodor Reuss telles qu'on peut le dmontrer

travers la corrrespondance change entre les deux hommes (correspondance qui s'tale entre

dcembre 1920 et mai 1922). En dfinitive, nous allons publier prochainement dans une revue

franaise une tude complte sur ce sujet. Vous recevrez une copie de ce texte ds qu'il sera

disponible mais, pour ne pas vous faire patienter trop longtemps, voici quelques lments qui seront

dvelopps dans cet article.

Vous prcisez dans votre texte que les deux hommes se sont connus en 1909 pendant le voyage de

H. Spencer Lewis vers la France et l'Angleterre sans donner aucune prcision qui permette d'attester

de cette rencontre. Cette affirmation apparat sans fondement lorsqu'on la place face la

correspondance entre les deux hommes, qui situe parfaitement les origines, le contexte de leurs

relations et les causes de leur rupture.

Votre remarque sur l'origine de ces relations est sans valeur. D'abord, parce que s'il existe bien unReuss parmi le personnel de l'Amerika (et non pas l'America, comme vous l'crivez), il s'agit de A.

Reuss, 1er Officier aprs le capitaine H. Knuth. De plus, la liste des membres de l'quipage du

bateau ne mentionne pas Theodor Reuss parmi les stewards.

Nous ignorons sur quels lments vous vous basez pour prtendre que Theodor Reuss travaillait

comme steward en 1909, mais de toute vidence, votre source doit tre errone.

La correspondance entre Theodor Reuss et H. Spencer Lewis ne laisse aucun doute sur les origines

de leurs relations. En effet, c'est la fin de l'anne 1920, grce des membres de l'A.M.O.R.C. de

Salt Lake City (Utah), que H. Spencer Lewis entendit parler des relations entre un franc-maon de

cette ville, McBlain Thomson et Theodor Reuss.

L'Imperator apprit alors qu'ils venaient de remettre en activit l'oeuvre entreprise par Papus en

1908 avec le Congrs spiritualiste qui avait pour but d'unir, au sein d'une fdration, les Ordresinitiatiques sur un plan mondial. A cet effet, en juillet 1919, Theodor Reuss avait donn McBlain


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Thomson un certificat de l'O.T.O. "33, 96, IX, Souv. Grand Master Gnral and Grand Prsident

Gnral... Salt Lake City, Utah". Il l'avait alors invit participer au Congrs de Zurich (juillet

1920) qui se plaait dans le prolongement du Congrs spiritualiste.

H. Spencer Lewis fut intrigu par les informations qu'on lui communiqua ce propos. Il voulait

entrer en contact avec Theodor Reuss pour en savoir plus. Bien que n'apprciant gure McBlain

Thomson, il dut se rsoudre lui crire pour entrer en contact avec Theodor Reuss. C'est ainsi qu'il

russit obtenir son adresse. C'est la suite de cette dmarche qu'il put, le 28 dcembre 1920, crire Reuss en se "recommandant" de McBlain Thomson.

Or, au moment o le responsable de l'A.M.O.R.C. crit Theodor Reuss, ce dernier vient de se

fcher avec McBlain Thomson la suite du dsastre du congrs de Zurich (17 juillet 1920). En

effet, devant l'attitude de McBlain Thomson, Theodor Reuss avait prfr quitter les lieux en

claquant la porte. McBlain Thomson ne s'tait pas vant outre Atlantique de la manire dont il avait

dtourn le Congrs au profit de son American Masonic Federation devenue par cette opration

l'International Masonic Federation. On imagine la raction de Theodor Reuss lorsqu'il reut la

lettre de H. Spencer Lewis qui se recommandait de McBlain Thomson ...

Theodor Reuss attendra six mois avant de rpondre H. Spencer Lewis.

Sa premire lettre est date du 19 juin 1921. Dans cette lettre, il corrige les propos de H. Spencer

Lewis au sujet de l'International Masonic Federation de l'UTA de McBlain Thomson. Il prcisequ'il n'a plus aucun lien avec ce personnage qui a abus de sa confiance. Il prcise aussi

l'Imperator que l'O.T.O. est un Ordre qui descend directement des anciens rosicruciens et qu'il ne

s'agit pas, par consquent, d'une cration moderne de Franc-Maons. Ds cette premire lettre,

Theodor Reuss prsente l'O.T.O. comme la faade exotrique d'un Ordre rosicrucien. C'est pour

cette raison que H. Spencer Lewis jugera intressant d'tablir des relations avec Theodor Reuss. Ce

dernier lui donne quelques prcisions sur le sige de l'Ordre et termine en indiquant qu'il sera

heureux d'entretenir des relations fraternelles avec lui dans le futur.

Cette lettre marque le dbut d'une correspondance qui, pour H. Spencer Lewis, aura pour objet

d'tablir des relations entre l'A.M.O.R.C. et les rosicruciens de l'O.T.O. tant donn que Reuss

n'aura de cesse, dans ses diffrentes lettres, de se prsenter comme tel. Cette premire lettre, qui

atteste d'une manire formelle le dbut des relations entre les deux hommes, peut tre mise en

relation avec l'une des dernires lettres envoyes par Theodor Reuss l'Imperator, celle du 25

octobre 1921. Dans cette lettre o il s'tonne du manque d'enthousiasme de H. Spencer Lewis

mettre en place une collaboration, Theodor Reuss rappelle l'Imperator que c'est lui (H. S. L.) qui

l'a contact le premier (il lui rappelle d'ailleurs les dates de ses premires lettres) et que, par

consquent, il ne comprend pas son changement d'attitude.

Ces deux lettres elles seules suffisent montrer comment et dans quelles circonstances les deux

hommes sont entrs en relation entre dcembre 1920 et mai 1922.

Theodor Reuss, avec McBlain Thomson, n'avait pas russi renouveler le projet lanc par Papus

en 1908. Il voyait dans l'A.M.OR.C. une occasion pour relancer cette ide. C'est alors qu'il envoya

H. Spencer Lewis un diplme. Ce document est un " gage d'amiti" entre l'O.T.O. et l'A.M.O.R.C.Ajoutons qu'il s'agit d'un diplme honorifique car l'Imperator de l'A.M.O.R.C. n'a pas reu

d'initiation rituelle de l'O.T.O. et ne participa jamais aux travaux de cet Ordre. (quoi qu'en disent

certains qui imaginent des rencontres secrtes). La lettre qui accompagne ce diplme est assez

floue, sur les titres qu'elle confre.

Plus tard, Theodor Reuss prcisera dans ses lettres les limites de "l'autorit" qu'il confre H.

Spencer Lewis en lui indiquant qu'il a donn un autre amricain, Charles Stanfeld Jones, une

charte de l'O.T.O. pour les Etats-Unis. Il prcisera que ce dernier tant le "fils spirituel" d'Aleister

Crowley, il souhaite lui retirer toute autorit.

C'est ainsi que trs rapidement H. Spencer Lewis et Theodor Reuss, qui tous deux travaillent

structurer leur organisation respective sur le plan international, projettent de crer une structure

internationale propre tablir des relations entre les rosicruciens amricains et leurs frres


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Europens. Aprs quelques propositions, ils dcident en septembre 1921 d'appeler cette structure, le

T.A.W.U.C. (The Amorc World Union Council).

H. Spencer Lewis s'enthousiasme un peu vite pour ce projet et il ne tardera pas le regretter. En

effet, les deux hommes, qui veulent concrtiser leur union, dcident de publier une revue en

commun.

Theodor Reuss ralise alors une maquette de cette revue intitule TAWUCet propose l'Imperator

divers textes ainsi que les articles de la constitution du TAWUC. C'est alors qu'il apparatrapidement l'Imperator de l'A.M.O.R.C. que les objectifs de Theodor Reuss ne sont pas les siens.

Ces divergences ne concernent pas directement l'O.T.O.

car aucun moment Theodor Reuss n'voque les enseignements, la philosophie, les rituels de ce

groupe - ce titre, il faut souligner que H. Spencer Lewis n'a reu aucun texte de rituel de l'O.T.O.

mais uniquement quelques textes de prsentation gnrale qui ne laissent pas transparatre les

pratiques fort contestables de l'O.T.O. Les lments qui font faire marche arrire l'Imperator de

l'A.M.O.R.C. sont les cinq articles que Theodor Reuss soumet l'Imperator pour figurer dans la

constitution du TAWUC.


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Lorsque Theodor Reuss propose que le principal objectif de l'organisation soit de "propager les

anciens enseignements secrets de l'authentique fraternits R+C", il est d'accord, mais lorsque Reuss

poursuit en prcisant que sont but est aussi de "propager la Sainte religion Gnostique et de mettre en

place des dpartements d'enseignement spirituel, de publication, de politique-conomique,

d'conomie sociale...", l, l'Imperator s'inquite. Il rpond Theodor Reuss en lui prcisant qu'il

n'es-t pas d'accord sur certains points et souhaite que ces lments fassent l'objet d'une concertation.

Bien qu'il ne prcise pas sa pense, on peut supposer que, propager la religion Gnostique ou

enseigner l'conomie-politique ne sduisait pas l'Imperator. En dfinitive, la publication de la revue

sera repousse et elle restera l'tat de maquette.


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Un autre problme empchera la mise en place du TAWUC: la capitation demande par Theodor

Reuss pour financer le secrtariat du TAWUC. Si H. Spencer Lewis la juge acceptable tant donn

que Theodor Reuss prend en charge tout le travail de secrtariat, il n'en va pas de mme du Suprme

Conseil de l'A.M.O.R.C. Les membres du Suprme Conseil estiment que cette somme est trop

importante, mme si Theodor Reuss indique qu'elle est conforme avec ce qui se pratique

habituellement dans les obdiences maonniques. Les ngociations n'iront pas plus loin ce sujet et

Theodor Reuss ne rclamera rien l'Imperator. Permettez-nous d'ajouter qu' aucun moment H.Spencer Lewis ne versa la moindre somme Theodor Reuss.

Ds ce moment, les projets entre l'Amrique et l'Europe s'effritent et H. Spencer Lewis qui semble

se rendre compte qu'il a t trop vite, fait tout pour faire traner les choses. H. Spencer Lewis

suspecte alors les prtentions rosicruciennes de son correspondant. Dans plusieurs lettres, il lui

demande l'origine de ses chartes et de ses initiations rosicruciennes. Les explications donnes par

Theodor Reuss, si elles sont passionnantes pour l'historien parce qu'elles tmoignent du microcosme

que frquentait le chef de l'O.T.O., ne sont gure convaincantes quant la valeur de son

rosicrucianisme. H. Spencer Lewis s'inquite aussi du fait qu'un personnage aussi peu

recommandable que Aleister Crowley, s'affiche aux Etats-Unis comme un reprsentant de l'O.T.O.

Il demande plusieurs fois Theodor Reuss de prciser sa position et de lui dire ce qu'il en est

exactement. Les explications donnes par Theodor Reuss sont prcises et il affirme qu'il a romputoute relation avec Aleister Crowley. H. Spencer Lewis fut-il convaincu?

Depuis longtemps, l'Imperator se mfiait des agissements de celui qui tentait de se faire passer pour

le chef secret du rosicrucianisme. En octobre 1916, dans la revue American Rosae Crucis, H.

Spencer Lewis avait critiqu svrement Aleister Crowley qu'il prsentait comme un magicien noir.

Il prcisait que Aleister Crowley est un imposteur, qu'il n'a rien voir avec l'A.M.O.R.C. et n'est

pas le chef secret du rosicrucianisme, contrairement ce que ce dernier tente de faire croire. (Voir,

American Rosae Crucis: Some Books not recommended, The Imperator reviews a few books, pp.

22-23, propos de The Book of the Goetia.)

Un autre point va inciter l'Imperator laisser tomber le projet du TAWUC, c'est une proposition

faite par Theodor Reuss dans sa lettre du 5 septembre 1921. Il constate alors que Theodor Reuss

semble plus proccup par des activits commerciales qu'initiatiques. Ce qui intresse au plus haut

point Theodor Reuss, c'est d'organiser un voyage des membres de l'A.M.O.R.C.'pour le plerinage

d'Oberammergau. En effet, Theodor Reuss, travaille cette poque, pour le comit d'organisation

du Passion Play qui prpare les spectacles prvus pour l't 1922. Rapidement, l'objet de la

correspondance de Theodor Reuss aura pour but essentiel de mettre au point un voyage susceptible

d'amener un grand nombre d'Amricains ce clbre plerinage. Certes, en plus du Passion Play

d'Oberammergau, il propose d'organiser une convention rosicrucienne de deux jours, prs de

Munich. S'il donne de multiples dtails sur le plerinage, son pro gramme et son organisation, il

reste muet au sujet des activits rosicruciennes qu'il projette.

H. Spencer Lewis commence a se rendre compte qu'il est en prsence d'un opportuniste qui cherche

surtout faire des affaires. Il met alors un frein ses relations avec Theodor Reuss. Il laisse pourrirla situation en ne rpondant plus aux lettres de Theodor Reuss, ce qui va bientt provoquer la colre

de ce dernier.

A la fin du mois d'octobre 1921, Theodor Reuss se lasse d'attendre les rponses ses lettres de

septembre et d'octobre. Il crit l'Imperator pour lui manifester son mcontentement et s'tonne de

ce silence brutal. L'Imperator lui rpondra au dbut du mois de novembre en invoquant la ncessit

d'un temps de rflexion et en dveloppant des arguments qui cachent peine son dsintressement

pour l'avenir du TAWUC. Quant au plerinage, il n'a gure suscit l'enthousiasme des membres de

l'A.M.O.R.C. Theodor Reuss sera furieux, il crira encore quelques lettres H. Spencer Lewis entre

novembre et avril, lettres auxquelles H. Spencer Lewis ne rpondra que le 20 mai 1922 pour lui

prciser qu'aucun membre de l'A.M.O.R.C. ne participera au plerinage organis par Theodor

Reuss.


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On imagine aisment la raction de Theodor Reuss car le fameux plerinage d'Oberamergau doit

avoir lieu en mai... Theodor Reuss ne jugera sans doute pas utile de continuer entretenir des

relations avec H. Spencer Lewis et les choses en resteront l.

Comme vous le voyez, les relations entre H. Spencer Lewis et Theodor Reuss ne tiennent pas du

tout des rapports de dpendance entre A.M.O.R.C. et O.T.O. D'ailleurs, il faut faire preuve de

beaucoup d'imagination pour trouver des points communs entre les deux organisations, que ce soit

sur le plan rituel ou doctrinal. Les relations entre les deux organisations se sont labores autourd'un projet de Theodor Reuss, savoir: remettre en activit l'ide formule par Papus en 1908. Le

congrs de Papus ne donna gure de rsultat et Theodor Reuss, qui avait particip cette

manifestation, relana ce projet aprs la premire Guerre Mondiale. Aprs l'chec du Congrs de

Zurich, il vit dans l'A.M.O.R.C. une organisation suffisamment importante pour l'aider mener

bien ce projet. H. Spencer Lewis qui, dans un premier temps, pensa avoir faire un homme

respectable fut enthousiaste, mais il vit aussi qqe les objectifs de Theodor Reuss n'taient pas les

siens et que le rosicrucianisme de Theodor Reuss tait sans fondement. Il constata rapidement que

Theodor Reuss cherchait surtout faire des affaires; c'est la raison pour laquelle il se retira en

regrettant sans doute de s'tre engag dans cette vole.

Les relations entre A.M.O.R.C. et O.T.O. ne furent donc qu'un projet qui resta sans suite. Les

relations entre O.T.O. et A.M.O.R.C., si l'on compte partir de la premire lettre de Theodor Reuss(juin 1921) jusqu'au moment o H. Spencer Lewis ne rpond plus (octobre 1922) ne s'talent que

sur un an et demi. La correspondance change entre les deux hommes est malgr tout intressante,

dans la mesure o elle donne de nombreuses informations sur la manire dont Theodor Reuss

prsente l'O.T.O., c'est--dire comme tant la face exotrique d'un cercle rosicrucien secret. C'est

uniquement de cet aspect "rosicrucien" qu'il est question dans ses lettres, et aucun moment, il

n'aborde les lments de la doctrine de l'O.T.O. L'tude de cette correspondance est difiante, elle

dmonte toutes les lucubrations labores par ceux qui veulent voir dans l'O.T.O. la source cache

de l'A.M.O.R.C. et qui, se basant sur des faits partiels, imaginent de vritables romans sans rapport

avec la ralit.

Plus tard, en 1930, Henrich Trnker entrera en contact avec H. Spencer Lewis en se prsentant

comme un descendant direct de Christian Rosenkreutz... et un projet similaire celui du

T.A.W.U.C. verra le jour. Il ne mnera pas bien loin, lui non plus, mais c'est l une autre histoire sur

laquelle nous reviendrons plus tard.

Nous esprons que ces informations vous permettront de mieux comprendre ce que furent les

relations entre A.M.O.R.C. et O.T.O. Nous n'avons pu, ici, aborder que quelques points et nous

aurons, au cours d'un article plus important, l'occasion de donner d'autres prcisions avec, si cela est

possible, la reproduction de quelques documents en fac-simil. Si vous possdez vous-mme des

informations prcises, nous sommes prts les tudier dans la mesure o elles sont tayes par des

lments concrets.

Aprs cette mise au point, nous voudrions vous faire quelques observations propos de vos livres.

En effet, dans vos ouvrages, nous avons relev de nombreuses erreurs sur les relations A.M.O.R.C.- O.T.O. Permettez-nous d'en signaler quelques-unes.

* D'abord dans votre livreEcclesia Gnostica Catholica, (ARW 1998). A la page neuf de ce dernier,

vous voquez H. Spencer Lewis. Ce texte parle de ses relations avec Theodor Reuss. Pour ce faire,

vous utilisez un procd trange. En effet, vous citez l'extrait d'une lettre de Theodor Reuss H.

Spencer Lewis sans prciser sa source, qui, en l'occurrence, est un document interne l'A.M.O.R.C.

Nous supposons que vous avez eu connaissance de ce texte la suite de l'indlicatesse d'un

membre.

Avant de citer cet extrait que Christian Bernard, Imperator de l'A.M.O.R.C. a publi en janvier

1998, vous placez un commentaire qui non seulement est tendancieux mais qui, en outre, est sans

rapport avec le texte de Reuss. Vous procdez l, une manipulation de texte. Que vous ne soyez

pas d'accord avec l'explication donne par Christian Bernard sur les circonstances de la rencontreentre H. Spencer Lewis et Theodor Reuss, est votre droit, mais lorsqu'on utilise une citation, la rgle


13/13

veut qu'on la replace dans son contexte et que l'on prcise son origine, quitte ajouter ensuite son

propre point de vue en des termes critiques. Ces lments contradictoires doivent cependant tre

tays d'une manire solide et ne pas se fonder sur de vagues impressions.

Nous prfrons passer sur le ton ironique que vous employez pour dire, en outre, des choses

fausses. Sachez que, contrairement ce que vous dites dans votre livre, H. Spencer Lewis n'a jamais

vers un dollar Theodor Reuss.

* Dans votre livre Der Grosse Theodor-Reuss-Reader (1997) vous reproduisez un document

A.M.O.R.C. qui fait rfrence l'O.T.O. Ce document est la copie d'un Pronunziamento d'aprs une

copie provenant de la New York Public Librairy. Une tude objective de ce document montre qu'il a

t falsifi. Ce document fait tat de la naissance de l'A.M.O.R.C. en fvrier 1915 en ces termes:

"En cette anne 1915 (=7) devra tre tabli aux Etats-Unis d'Amrique la fraternit de l'Ancien et

Mystique Ordre Rosae Crucis en accord avec un ancien manifeste officiel".

A la suite de ce texte entirement typographie, les lettres "O.T.O." ont t grossirement ajoutes

la main de manire laisser penser que l'O.T.O. serait l'origine de cette naissance. Les lettres

"O.T.O." ont t crites dans une partie du document dont la fonction, de toute vidence, est

destine uniquement la prsentation du pronunziamento.

Il s'agit l d'une falsification grossiers. Nous ignorons quelle poque et par qui le document de laBibliothque de New York a ainsi t falsifi. Quoi qu'il en soit, vous devez savoir que ce document

n'est pas un "original" et la Grande Loge Suprme de l'A.M.O.R.C. possde un exemplaire de ce

Pronunziamento (Photocopie ci-jointe). Ce document (126x203mm, sur papier toil, environ 130

gr/m2, gris-vert) ne fait pas rfrence l'O.T.O. D'ailleurs, on voit mal comment l'O.T.O. pourrat

tre l'origine de l'A.M.O.R.C. pour la simple raison que ce n'est qu' la fin de l'anne 1920 qu'H.

Spencer Lewis est entr en relation avec Theodor Reuss. En outre, sur aucun des documents (ex. les

minutes: des runions prparatoires la naissance de l'Ordre et l'tablissement du

Pronunziamento, des runions du Suprme Conseil ...), il n'est fait une quelconque allusion ou

rfrence l'O.T.O. ou Theodor Reuss.

Nous esprons que ces prcisions vous permettront de corriger vos textes.

Veuillez agrer Monsieur, nos salutations respectueuses.

...

P.J:Traduction anglaise de cette lettre.
http://www.parareligion.ch/sunrise/amorc_en.htmhttp://www.parareligion.ch/sunrise/amorc_en.htmhttp://www.parareligion.ch/sunrise/amorc_en.htm

Documents

A Letter from the A.M.O.R.C. about the O.T.O