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Here has been discussion if the subject in French Martinist circles.
There it is made plain that Pasqually and LCSM definitely did NOT teach reincarnation.
Both of these masters are regarded as teachers of esoteric Christianity by most of the French Martinist community.
 Some Hasidic sects teach reincarnation - and many do not. In the larger exoteric community of Judaism it is left up to individual thinking.
Maimonides and Saada of Gaon thought that it was illogical and that there was not enough proof.
 Part of the problem with reincarnation is the possibility that it will deflect the person from full realization now ( Oh i will get around to that in a future incarnation ).
Some Lurianic cabbalists think that each incarnation is focussed on the perfecting of one of the 613 rules or mitzvoh - so one may need 613 lives to become fully perfected - possibly more.
I have heard that the inner circles of the Brahmins reject the idea of reincarnation totally - their goal is total liberation or Jivan Mukti.
The times in which Papus lived were focused on trying to synchronize the teachings from many different cultures , so that for example you have his contemporary Krumm Heller going to the native Americans in Mexico and integrating their teachings into his system.
One of the other main traditions of esoteric Christianity , the Orthodox churches , regard reincarnation as heretical.
I have not been able to find any evidence of he teaching of reincarnation in the original Druid or Saxon teachings.
I have heard that modern French Martinists such as Robert Ambelain did not accept it as a doctrine and he was mainly responsible for the resurgence of the Elus Cohens. Robert Amadou , the best known current researcher of Martinism, states in his introduction to his edition of the
Treatise that he has found strong evidence to show that Pasqually's teachings closely resemble the teachings of the Syrian Orthodox Church.
 My opinion is that re-incarnation and re-integration are not exclusive concepts, and can therefore be paired as easily as re-incarnation and karma. I did not suggest that Pasqually explicitly teaches re-incarnation in his treatise, because the point of my thesis is that no such mention is required to support the idea. I am emphasizing this idea because comments like these seem to have overlooked this idea for something grander: Where does it enter the Martinist Stream?...
I don't  recall anything on reincarnation [In Pasqually]. Perhaps because Pasqually assumed we knew how he felt...
It seems the first question should rather be this: What do you recall being said about the nature of Re-integration, not re-incarnation. What have you found about Re-integration that necessarily excludes re-incarnation? The ideas are not exclusive and in fact pair as well together as "the-incarnation" and "re-integration."
 That is why I used the example of Isaac Luria, who has a Cosmic Motivation called "Tikkun" that, to my understanding, is very similar to "Re-integration." Without needing to suggest any kind of linkage from Luria to Pasqually, I am simply pointing to a Western example that explicitly teaches re-incarnation, and which has no problem using a "Re-integration" like motivation to fully explain the scheme, hence, my point that the ideas are fully compatible and not exclusive.
 Is Luria an influence on Pasqually or any other members of the WMT of his time or earlier? That’s another thread...
 Doesn’t the WMT include Judaic mysticism too? I cant imagine not including   it.
A "yes" would be fully in harmony with Martinist beliefs about "Reintegration"   as the central mystery of incarnation. The "Gate of Recurrence (or  Return)"   by the the "Lion of Safed" Isaac Luria is an example of a profound study   into (re)incarnation that long precedes the TS introduction of 'karma' as   'the' motive force behind re-incarnation.
Having only read what is available in English by LCSM, I can only observe  that he doesn't seem to have much of what I would recognize as Kabbalist  thought in those texts, plenty of Aquinas though. He has a Number theory  that is entirely peculiar to himself. I don't recall anything on  reincarnation.
 Papus and those around him were certainly into the Cabbala, and availed  themselves of Mathers The Kabbalah Unveiled and other then recently published texts. Before the 19th Century, Kabbalist texts were certainly  not widely available outside of the Jewish Communities of Europe, where  they were preserved.
Lastly, how much are the Kabbalists derivative of Neoplatonism?
 * Boehmists None that I can tell
 * Swedenborgians Definitely not
 * "Primordial" Martinism No belief in Reincarnation
 * Alchemy/Hermeticism Some belief in R.
 * Martinist Orders Some belief in R.
 * R+C groups Some belief in R.
 I would note that the original RC is contemporary with Jacob Boehm himself at the point of the publication of the Fama and Confessio and in many ways also geographically linked.
Aurora published 1612
First printed R+C Manifesto 1614
The Fama had allegedly been circulating in ms. from as early as 1610
 If we accept the writing in the Fama, Confessio and Hochzeit as authentic, the RC considerably predates Boehm and indeed Luther, though how much the events written about in the Manifestos are LITERAL as opposed to allegorical and occult may be subject to discussion.
 To literal, allegorical, and occult, I would add Idealistic. They also function as propaganda; mainly affecting people who were not members.
 The Rosicrucian Ideal was to be modified by Andrea's "Christian Union", but this idea didn't take hold, and is virtually forgotten.
 Anyway, is reincarnation/resurrection inherent or implicit in the original Rosicrucian writings - it may well be argued that it is so.
 It would be easiest to start with the Modern R+C groups and individuals and work backwards.
R+C OTG (ICES) Yes
AMORC, ARC, CRC Yes
Lectorium R+C Yes
FR+C (Clymer) Yes
FRA Yes
Heindel's R+C Yes
Anthroposophy Yes
Catholique R+C ?
KOR+C ?
SRIA (masonic) Some papers on the subject, no official opinion.
Kn. R+C (masonic) no opinion
 
It is a possibility as well that, given the religious climate in 18th century France (they WERE still executing people for heresy at the time, after all) that nobody was about to teach reincarnation explicitly, and certainly not in a manner that would be provable in a court, ie. on paper.
 Here is a thought though: if God is infinite, then for God time doesn't exist. If, through successive incarnations we achieve union with God, then, when that occurs, time will no longer exist. At this point, since THAT consciousness is eternal, not only will we be illumined in THAT incarnation, but we will have been illumined in all the preceding incarnations. In that sense, complete illumination occurs in one incarnation, and there are none after it, nor were there any before it.
 "The most important of all worthy traits consists in an individual's behaving with humility, modesty, and with the fear of sin to the greatest possible degree.
He should also, to the utmost degree, keep his distance from pride, anger, fussiness, foolishness, and evil gossip; and even should he have a significant reason for behaving harshly, he ought to refrain from acting in this way....he should also abstain from idle conversation ... and not lose his temper, even with members of his own household.
Additionally, the quality of anger, aside from serving as an obstacle to mystical inspiration altogether, has other injurious repercussions...This is because all other transgressions 'injure' only a single limb of the body whereas the quality of anger 'injures' the soul in its entirety, altering its character completely."
Isaac Luria 
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