Theos-Talk Archives (November 2006 Message tt00243)

Carl,

Thanks.

I have great respect for the Ancient Mysteries, which were in great part ceremonialistic  -- and pre-philosophical, too.   

But there is no doubt that the Eleusinian Mysteries, etc., happened before 1875-1897, when HPB, Damodar, Judge, Subba Row and other direct disciples started a "new era" -- an age which is much more Aquarian in the content of its vibration patterns. An era of free, responsible  individuals. 

There is a reason, in my humble view, why Leadbeater could indeed "put his energy" into the theosophical movement, or why the Masonry was so heavily and freely infiltrated by the Vatican Jesuits centuries ago, as you certainly  know HPB says. 

The reason is that ritualism cannot be any longer a means of "sacred connection" per se, since links now must be above all and fundamentally individual (free-thinking, Aquarius) and not so much corporative, collectively controlled or top-down.  

Hence, void of inner energy, the 'Leadbeaters' got it.

Jesus, Buddha and Lao Tzu --  2,500 years ago --  were already critical of their time ritualisms and sacerdotal hierarchies. So this thing is not 'entirely new'. 

Still, I did not see HPB writing about ritualism,  or defending it as a practice for theosophists.  Did you? 

I am generally  friendly toward Masons, but I do not think there should be any confusion between the theosophical movement and any Rites and Ritualisms, masonic or otherwise.   

These are two quite different movements...

My respectful & bona fide regards,  Carlos.









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Cópia:

Data:Sat, 04 Nov 2006 14:33:13 -0000

Assunto:[Spam] Theos-World Re: CARL ON HPB & CEREMONIALISM

> Carlos,
> Here are my commentaries.
> 
> 1) You say; "contacts with Masonry by HPB and HSO seem mainly 
> limited to the USA
> period". Not true. First HPB. She was writhing and talking about 
> Freemasonry, several times after 1878/89 (the travel to, and the 
> arrival in India). HSO was I mason (Craft and Royal Arch) al his 
> life. He never resigned, and way should he? HSO was raised (made a 
> Master Mason, the third degree in Craft or Blue Masonry) in the 
> Huguenot Lodge No. 448, December 20, 1861. 
> 2) Here are two things. You said; "What I mean by ritualism is 
> ceremonialism, or a ritualist representation not entirely different 
> from Theater, where different people will play different roles more 
> or less "dramatic", though ritualistic and ever-repeated again. 
> There is something in common between ritualism and ancient theater." 
> May I ask you then, that you think of the Antique Mystery Plays, of 
> the ancient Mystery School both in East and West? They were"playing" 
> Theater" then or what? And what do think of the Greek Theater in 
> Point Loma, were the preformed several old Mystery Plays? 
> Second. You wrote; "after the Jesuits created the "higher" degrees 
> in Masonry, as HPB
> denounced". This is wrong and wrong even if HPB said that. This is 
> an old misunderstanding. The truth is that this is two different 
> historical organizations that have been mixed up. The first one was 
> a Jesuit College in Clermont founded 1688, for the benefits of the 
> Jacobin Movement. The second one was the Masonic Chapter of Clermont 
> founded in the 1690's, with founded the Clermont Rite of 
> Freemasonry. This Rite was one of the most important sources, when 
> Esitenne Morins founded his 25°-degree system in France in the 
> 1740's. So, there exist no "higher degrees" in Freemasonry created 
> by Jesuits. If there are any, then they are only within the S.J., 
> and then only for Jesuits, and not for normal and real Masons. 
> 3) You said; "That thing of "playing roles" in ceremonialism is, 
> according to Olcott, a way to 'externalize' and 'materialize' that 
> which should be lived by oneself. Sure,
> in previous cycles ritualism did make sense. But not so in the 
> Aquarius Age, 
> which started in 1900 and was prepared by HPB's coming. The 1900 
> year as the
> 'starting point' of Aquarius was given by HPB herself (I have the 
> reference at
> home)." Yes, please. That could be interesting, and strange that the 
> Point Loma-people never heard of this. What Olcott said was true, 
> but we do the same every time we read a fictional book, se a film 
> and think a discuss it after with someone, the christen do that when 
> they pray to their jesus-god, the primitive Hindus when the pray and 
> offering to their gods and so on. We are creating 
> astral "Frankenstein's Monsters". 
> 3b) I just am thinking on when Damodar visit his Master, and was 
> shown a Temple for initiations. 
> 
> Carlos, I think one most separate ritual/ceremony from 
> ritual/ceremony.
> 
> Carl
> 
> --- In theos-talk@yahoogroups.com, "carlosaveline" 
> wrote:
> >
> > Carl,
> > 
> > 
> > Thanks. 
> > 
> > 1) Yes, contacts with Masonry by HPB and HSO seem mainly limited 
> to the USA period, previous to the theosophical movement starting 
> its stronger period in India. (In the case of HPB it could have 
> something to do with her previous birth -- but this, sorry, 
> is 'speculation'.) That I knew. Anyway, those USA years were the 
> childhood of the movement. In the USA, things only got firm with W. 
> Judge later on in the 1880s. 
> > 
> > 2) You say: "Don't forget that there was rituals in the early TS, 
> and later in the ES. Even in ULT ... " --- OK, let me clarify, 
> then. What I mean by ritualism is ceremonialism, or a ritualist 
> representation not entirely different from Theater, where different 
> people will play different roles more or less "dramatic", though 
> ritualistic and ever-repeated again. There is something in common 
> between ritualism and ancient theater. Except that is ritualism 
> the "power status" of individuals ("degrees" and all that) is much 
> too exaggerated especially after the Jesuits created the "higher" 
> degress in Masonry, as HPB denounced. 
> > 
> > 3) That thing of "playing roles" in ceremonialism is, according to 
> Olcott, a way to 'externalize' and 'materialize' that which should 
> be lived by oneself. Sure, in previous cycles ritualism did make 
> sense. But not so in the Aquarius Age, which started in 1900 and 
> was prepared by HPB's coming. The 1900 year as the 'starting point' 
> of Aquarius was given by HPB herself (I have the reference at 
> home). 
> > 
> > 
> > 3) HPB wrote enough about the danger of ceremonialism and she 
> strongly un-recommended it. That is why she created a movement 
> based on free-thinking and ritualism-free. Until Leadbeater, etc. 
> > 
> > This, at least, is how I see it. Commentaries? 
> > 
> > 
> > Regards, Carlos. 
> > 
> > 
> > 
> > 
> > 
> > 
> > 
> > 
> > De:theos-talk@yahoogroups.com
> > 
> > Para:theos-talk@yahoogroups.com
> > 
> > Cópia:
> > 
> > Data:Sat, 04 Nov 2006 13:03:25 -0000
> > 
> > Assunto:[Spam] Theos-World Re: To Carl on HPB (Corrected)
> > 
> > > About HPB's and HSO's membership in Sat Bhai.
> > > Dr Tillett said in a posting last week; "Information on the 
> > > membership of HPB and HSO in Sat B'hai comes from the archives 
> of 
> > > the Order which were (and, I believe, still are) in the 
> > > Yarkerarchives in London, where I had access to them"
> > > See: http://groups.yahoo.com/group/theos-talk/message/36943
> > > 
> > > Yes, the Apex Rite and so on, was a Masonic system, but if you 
> look 
> > > at the names, all have been involved or in contact with TS.
> > > 
> > > Concerning "ritualism". Don't forget that their was rituals in 
> the 
> > > early TS, and later in the ES. Even in UTL are there a form of 
> > > ritual, that that in the beginning of every meeting to read the 
> > > Declaration. That is a form for ritual, and the DES also has 
> rituals 
> > > to (the same as ES, or very similar). They was/where al quit 
> short 
> > > and a complicated, but soulful. So it was not Leadbeater how 
> > > introduced rituals in the Movement, they was there from the 
> > > beginning. You can look at Lomaland to. They preformed ritual 
> there 
> > > to, and the most famous one is probably KT's opening of the 
> School 
> > > of Antiquity (think it was 1898). 
> > > 
> > > Theosophy or HPB are not against ritual, but against rituals 
> that is 
> > > before only for its on reason ("soulless" rituals, like the 
> Catholic 
> > > Mass). 
> > > 
> > > Carl
> > 
> > 
> > De:theos-talk@yahoogroups.com
> > 
> > Para:theos-talk@yahoogroups.com
> > 
> > Cópia:
> > 
> > Data:Sat, 04 Nov 2006 13:03:25 -0000
> > 
> > Assunto:[Spam] Theos-World Re: To Carl on HPB (Corrected)
> > 
> > 
> > 
> > > About HPB's and HSO's membership in Sat Bhai.
> > > Dr Tillett said in a posting last week; "Information on the 
> > > membership of HPB and HSO in Sat B'hai comes from the archives 
> of 
> > > the Order which were (and, I believe, still are) in the 
> > > Yarkerarchives in London, where I had access to them"
> > > See: http://groups.yahoo.com/group/theos-talk/message/36943
> > > 
> > > Yes, the Apex Rite and so on, was a Masonic system, but if you 
> look 
> > > at the names, all have been involved or in contact with TS.
> > > 
> > > Concerning "ritualism". Don't forget that their was rituals in 
> the 
> > > early TS, and later in the ES. Even in UTL are there a form of 
> > > ritual, that that in the beginning of every meeting to read the 
> > > Declaration. That is a form for ritual, and the DES also has 
> rituals 
> > > to (the same as ES, or very similar). They was/where al quit 
> short 
> > > and a complicated, but soulful. So it was not Leadbeater how 
> > > introduced rituals in the Movement, they was there from the 
> > > beginning. You can look at Lomaland to. They preformed ritual 
> there 
> > > to, and the most famous one is probably KT's opening of the 
> School 
> > > of Antiquity (think it was 1898). 
> > > 
> > > Theosophy or HPB are not against ritual, but against rituals 
> that is 
> > > before only for its on reason ("soulless" rituals, like the 
> Catholic 
> > > Mass). 
> > > 
> > > Carl
> > > 
> > > --- In theos-talk@yahoogroups.com, "carlosaveline" 
> > > wrote:
> > > >
> > > > (Corrected and expanded version of a similar, previous text) 
> > > > 
> > > > 
> > > > 
> > > > CARL, 
> > > > 
> > > > Thanks. 
> > > > 
> > > > You say: 
> > > > 
> > > > " The following persons (TS-members) we know for certain 
> members 
> > > of Sat 
> > > > Bhai: H.P. Blavatsky, H.S. Olcott, W.W. Westcott, Franz 
> > > Hartmann , Papus, 
> > > > John Yarker, Kenneth Mackenzie and Francis G. Irwin."
> > > > 
> > > > Then, if I understand it right, you say Sat Bhai was one among 
> > > other masonic systems. 
> > > > 
> > > > Saying HPB and HS Olcott were members of Sat Bhai is, as far 
> as I 
> > > am concerned, a ground-breaking statement. Especially HPB. You 
> > > say "we know for certain" that these persons were members of Sat 
> > > Bhai. "We", whom? On what grounds? Can you provide us the 
> sources 
> > > of your conviction about such a strong statement? You see, if a 
> > > statement isstrong, its demonstration must be equally strong. 
> > > > 
> > > > I did not find any evidence about that ritualist involvement 
> of 
> > > HPB in your interesting text below. 
> > > > 
> > > > On the contrary, she herself created a clearly non-ritualistic 
> > > philosophical movement. It was "Bishop" Leadbeater who brought 
> > > ritualism in to the movement, and its effects have been most 
> > > poisonous. 
> > > > 
> > > > Olcott, although he was initially a member of the Masonry in 
> the 
> > > USA, later wrote in a book on Buddhism that "rituals are used to 
> > > externalize the divine energy so that one does not have to live 
> it 
> > > himself" -- which is one of the most intelligent criticisms I 
> ever 
> > > read against ritualism, Catholic or otherwise.
> > > > (I have the reference at home and can bring it here if you 
> > > want). 
> > > > 
> > > > I would like to have commentaries from you. 
> > > > 
> > > > In bona fide, Carlos. 
> > > > 
> > > > 
> > > > 
> > > > 
> > > > 
> > > > De:theos-talk@yahoogroups.com
> > > > 
> > > > Para:theos-talk@yahoogroups.com
> > > > 
> > > > Cópia:
> > > > 
> > > > Data:Sat, 04 Nov 2006 11:19:43 -0000
> > > > 
> > > > Assunto:[Spam] Theos-World Some more on "The Royal Oriental 
> Order 
> > > of Sikha (Apex) and Sat Bhai'
> > > > > 
> > > > > > The Royal Oriental Order of Sikha (Apex) and Sat Bhai
> > > > > > 
> > > > > > Sorry, but this is a long posting. But I hop some of you 
> will 
> > > find 
> > > > > > it interesting any way.
> > > > > > 
> > > > > > Note. I don't take the article of Ellic Howe as 100 % 
> correct 
> > > (hence 
> > > > > > he knows more about Freemasonry, then Theosophy), but we 
> find 
> > > anyway 
> > > > > > some interesting facts and points within it.
> > > > > > 
> > > > > > Could Sat Bhai have anything to do with the "Inner 
> Circle", as 
> > > found 
> > > > > > in Blavatsky's letter to Hurrychund Chintamon from May 4, 
> > > 1878, and 
> > > > > > the Simla-letter to H.O. Hume from September 1884 (were 
> Hume 
> > > was 
> > > > > > appointed" Knight")? Just a thought.
> > > > > > 
> > > > > > Carl
> > > > > > 
> > > > > > The following person (TS-members) we know for certain 
> members 
> > > of Sat 
> > > > > > Bhai:
> > > > > > H.P. Blavatsky, H.S. Olcott, W.W. Westcott, Franz 
> Hartmann , 
> > > Papus, 
> > > > > > John Yarker, Kenneth Mackenzie and Francis G. Irwin.
> > > > > > 
> > > > > > In the original OTO/Academia Masonica (before Crowley and 
> > > under 
> > > > > > Kellner, Hartmann and Reuss) the Sat Bhai was one of 
> Masonic 
> > > > > > systems, which was studied (see; http://oto-
> > > usa.org/history.html).
> > > > > > 
> > > > > > The in the archives of the United Grand Lodge of England 
> are 
> > > several 
> > > > > > document from and on Sat Bhai, including jewels and 
> > > certificate (see 
> > > > > > Ars Quatuor Coronatorum 1972).
> > > > > > The webpage of QC; http://www.quatuorcoronati.com/
> > > > > > 
> > > > > > In "Fringe Masonry in England 1870-85" by Ellic Howe we 
> find:
> > > > > > 
> > > > > > `The Order of the Sat B'hai was not Mackenzie's invention, 
> > > still 
> > > > > > less Irwin's, although Mackenzie had a hand in the 
> inflation 
> > > of this 
> > > > > > comic pseudo-Masonic balloon, which rose a few feet into 
> the 
> > > air, 
> > > > > > wobbled briefly and then quietly collapsed without the 
> average 
> > > > > > member of the Craft knowing that the thing had ever 
> existed. 
> > > > > > 
> > > > > > The Sat B'hai's advent was obscurely heralded in a letter 
> > > > > > signed 'Historicus' which was published in The Freemason 
> on 14 
> > > > > > January 1871. The prose style is not unlike Mackenzie's. 
> If 
> > > so, he 
> > > > > > was unaware that his misinformation referred to the 'rite' 
> > > which was 
> > > > > > to occupy so much of his time a few years later. 
> > > > > > A brother informs us that a 34 ° of this rite is in 
> existence 
> > > called 
> > > > > > the 'Apex', thus corresponding with the 90 ° of the 
> Ancient 
> > > and 
> > > > > > Primitive Rite of Misraim. There are only three holders of 
> > > > > > the 'Apex' in the whole world, who exist by the succession 
> of 
> > > > > > triplicate warrants from Frederick the Great of Prussia, 
> > > signed 
> > > > > > immediately after the Grand Constitutions. The symbols are 
> the 
> > > cord 
> > > > > > and the dagger; the ceremonials are very august, 74 . and 
> > > detail the 
> > > > > > legendary history and object of the degree, which is to 
> draw 
> > > the 
> > > > > > funds and energies of all the councils of the world to one 
> > > great 
> > > > > > centre. Grave purposes are said to be in view, but whether 
> > > such is 
> > > > > > the expulsion of the Turks from Constantinople, or the 
> > > establishment 
> > > > > > of a single empire either on the Continent or in America, 
> is 
> > > not 
> > > > > > known. 
> > > > > > A letter correcting the inaccuracies perpetrated 
> > > by 'Historicus' 
> > > > > > appeared about a month later in The Freemason of 18 
> February 
> > > 1871. 
> > > > > > Whoever wrote it knew the substance of the Sat B'hai or 
> Apex 
> > > legend 
> > > > > > much in the form in which it was subsequently developed. 
> > > > > > THE APEX- 49 ° - 81 ° 
> > > > > > 
> > > > > > A very serious mistake occurs in The Freemason of the 16th 
> > > [sic] 
> > > > > > ult., in which it is affirmed that 'there are only three 
> > > holders of 
> > > > > > the Apex in the world, who exist by a succession of 
> triplicate 
> > > > > > warrants from Frederick the Great', and that the symbols 
> of 
> > > the 
> > > > > > degree are a 'Cord and Dagger'. 
> > > > > > 
> > > > > > Now, brethren should not be precipitate in their 
> revelations 
> > > on the 
> > > > > > subject of this climax of our Grand Historics-Masonic 
> > > mysteries, for 
> > > > > > I am in a position to assert, most emphatically, that the 
> > > warrants 
> > > > > > in question were not promulgated by Frederick the Great, 
> and 
> > > that 
> > > > > > the three so-called Apexes were, in fact, no other than 
> the 
> > > three 
> > > > > > sponsors of the ONE SUPREME APEX, whose very style 
> proclaims 
> > > his 
> > > > > > crowning and solitary grandeur, and the succession of 
> whose 
> > > high 
> > > > > > office comes by an Act of Grace on the part of the 
> existing 
> > > Apex, 
> > > > > > who, under circumstances of the strictest solemnity, and 
> > > himself 
> > > > > > strictly veiled, transmits to his successor (if 
> practicable, 
> > > in the 
> > > > > > presence of one or more of the sponsors) the rituals of 
> all 
> > > other 
> > > > > > orders (some of which are scarcely known in England), 
> > > contained in 
> > > > > > an antique leaden casket cased in cedar of Libanus (or 
> > > Lebanon). By 
> > > > > > this means the Apex-elect is, if of one of the lower 
> degrees 
> > > (but in 
> > > > > > no case under that of a P.M.) under a peculiar 
> dispensation. 
> > > > > > So far, so good: this is a super-Masonic Order and the 
> Apex-
> > > elect 
> > > > > > must be a P.M. Furthermore, he has the status of a 'Secret 
> > > Chief'. 
> > > > > > This particular archetype made its Masonic debut in the 
> > > > > > German 'Strict Observance' (c. 1750) and in a non-Masonic 
> > > context 
> > > > > > will be found in Westcott's 'Golden Dawn' (The Secret 
> Chiefs 
> > > of the 
> > > > > > Third Order) and in Theosophy a la Madam Blavatsky in the 
> > > secret 
> > > > > > rulers of the 'Great White Lodge'. The letter continues: 
> > > > > > True enough, the Cord and Dagger are the symbols of the 
> > > Sponsors, 
> > > > > > but not of the one unapproachable Apex, for he has seven 
> > > (hence the 
> > > > > > con-fraternity [sic] known in the East as the Sat-bhae, 
> seven 
> > > > > > brothers), but which failed under a secret suspension of 
> the 
> > > then 
> > > > > > (1845) Sublime Climax Apex, who, at that period, happened 
> to 
> > > be on 
> > > > > > one of his tours of secret inspection in India. 
> > > > > > 
> > > > > > From the nature of the office of the Grand Climax Apex, 81 
> °, 
> > > it has 
> > > > > > been a time immemorial law that his name should never be 
> > > divulged 
> > > > > > nor his actual identity be known to any but a Sponsor. 
> > > Sometimes it 
> > > > > > happens, where Apex dies in any remote locality, his 
> successor 
> > > > > > cannot be known to the Sponsors, but the latter can always 
> > > identify 
> > > > > > the true Apex by the seven symbols which lead to the 
> leaden 
> > > casket 
> > > > > > that crowns the mystic edifice, and which, with reverence, 
> I 
> > > venture 
> > > > > > to assert I have seen, but it is not fitting that I should 
> say 
> > > more. 
> > > > > > 
> > > > > > There is a remarkable painting, of small size, called 'The 
> > > Dream of 
> > > > > > Apex'. It represents a man in a gloomy appartment, 
> startled at 
> > > the 
> > > > > > appearance of a serpent; but for reasons inconvenient to 
> > > mention, 
> > > > > > the locality cannot be indicated. 
> > > > > > 
> > > > > > As your correspondent is perhaps aware, the one Supreme 
> Apex 
> > > takes 
> > > > > > in regular succession, as his symbol, one of the starry 
> signs; 
> > > but 
> > > > > > these are not numbered as amongst the seven occult 
> symbols. 
> > > > > > 
> > > > > > Allow me to add, that 'the Frederick the Great' is not a 
> > > warrant of 
> > > > > > authority. The Emperor Friedrich Barbarossa certainly did 
> > > issue one, 
> > > > > > but under the superior inspiration of the Veiled Apex, 
> who, at 
> > > that 
> > > > > > period, is supposed to have been a Venetian. 
> > > > > > 
> > > > > > N. B - - - - E 
> > > > > > Perhaps the most astonishing disclosure of all was the one 
> > > published 
> > > > > > in The Freemason of 29 June 1872 signed 'Sp-ns-r [i.e. 
> > > Sponsor], 
> > > > > > II'. 'It may be sufficent to say,' he wrote, 'that I have 
> seen 
> > > the 
> > > > > > true jewel of 'Apex' the jewel can be heard as well as 
> seen.' 
> > > The 
> > > > > > jewel probably incorporated a small bell which tinkled. 
> > > > > > 
> > > > > > The Royal Oriental Order of Sikha (Apex) and the Sat 
> B'hai, to 
> > > give 
> > > > > > it its official title - was the brain child of Captain 
> James 
> > > Henry 
> > > > > > Lawrence Archer (or Lawrence-Archer), Indian Army, 
> although 
> > > > > > Mackenzie did most of the donkey-work and received small 
> > > thanks for 
> > > > > > his trouble. John Yarker briefly referred to the Order's 
> > > founder and 
> > > > > > origins in The Arcane Schools, 1909, P. 242: 'This is a 
> Hindu 
> > > > > > Society organized by the Pundit of an Anglo-Indian 
> regiment, 
> > > and 
> > > > > > brought to this country, about the year 1872, by Captain 
> J. H. 
> > > > > > Lawrence Archer.' In Hindi the word pundit or pandit means 
> a 
> > > learned 
> > > > > > man, one versed in philosophy, religion and jurisprudence, 
> > > > > > alternatively a learned expert or teacher. In military 
> usage 
> > > it 
> > > > > > meant a native civilian who was employed to teach the 
> British 
> > > > > > officers of Indian regiments the Hindi language and to 
> read 
> > > the 
> > > > > > Devanagri script. Nothing is known about the 
> Pundit's 'Hindu 
> > > > > > Society' or the nature of the notes, MSS. etc. which 
> Archer 
> > > brought 
> > > > > > to England and which Mackenzie in due course attempted 
> > > to 'work up'. 
> > > > > > 
> > > > > > Archer was born on 28 July 1823. He was gazetted Second-
> > > Lieutenant 
> > > > > > in the 39th Foot Regiment in December 1840 (aet. 17) and 
> > > served with 
> > > > > > the 24th Foot Regiment throughout the Punjab Campaign in 
> 1848-
> > > 9. He 
> > > > > > went on half pay as a Captain on 1 January 1869 and 
> remained 
> > > on the 
> > > > > > half pay list until his death in February 1889. He was 
> > > initiated in 
> > > > > > Masonry in India in 1851 (aet. 28) and later became a 
> joining 
> > > member 
> > > > > > of Lodge Canongate Kilwinning No. 2 at Edinburgh. 75 . 
> > > > > > 
> > > > > > The British Museum catalogue lists the titles of a dozen 
> books 
> > > by 
> > > > > > him, e.g. genealogical studies, military histories, 
> memoirs of 
> > > > > > Indian campaigns, a work on the Orders of Chivalry etc. 
> 76 . 
> > > As far 
> > > > > > as the Sat B'hai was concerned he remained in the 
> background. 
> > > > > > Mackenzie used to complain that he was elusive, absent 
> > > somewhere in 
> > > > > > Scotland and not to be found. Only one letter written by 
> > > Archer 
> > > > > > survives in Grand Lodge Library. It was addressed to Irwin 
> (6 
> > > April 
> > > > > > 1875) and because we do not know in what context it was 
> > > written its 
> > > > > > contents are obscure. Yarker mentioned that his salary as 
> a 
> > > captain 
> > > > > > on half pay was only 127 pounds per annum, but he must 
> have 
> > > had 
> > > > > > private means. Mackenzie inferred that Archer hoped to 
> make 
> > > money 
> > > > > > out of the Sat B'hai. 
> > > > > > 
> > > > > > The second of the three letters published in The Freemason 
> in 
> > > 1871 -
> > > > > > 2 may have been written by Archer. At that time he was not 
> in 
> > > touch 
> > > > > > with Mackenzie, but he was already or soon to be 
> acquainted 
> > > with 
> > > > > > Yarker. There is no evidence that Irwin ever met him, but 
> he 
> > > was a 
> > > > > > member of the Captain's barely-hatched Order by the end of 
> > > 1874. 
> > > > > > 77 . When Mackenzie arrived on the scene in 1875 the Order 
> > > existed 
> > > > > > in name rather than in fact. It was he who was to wrestle 
> with 
> > > the 
> > > > > > insoluble problem of placing this Hindu cuckoo in an 
> English 
> > > fringe-
> > > > > > Masonic nest. No one was better equipped for this 
> particular 
> > > > > > exercise in human folly. 
> > > > > > 
> > > > > > On 18 January 1875 Mackenzie told Irwin that he had 'heard 
> of 
> > > the 
> > > > > > Rite of Apex [i.e. the Sat B'hail and that is all.' Eleven 
> > > days 
> > > > > > later he asked Irwin for information about the rite for 
> the 
> > > > > > Cyclopaedia. Irwin referred him to Archer with whom he now 
> > > began to 
> > > > > > correspond. He joined the Order early in April and was 
> > > appointed one 
> > > > > > of the seven Arch Censors. 'I can say no more because I 
> know 
> > > no 
> > > > > > more,' he told Irwin. Then on 22 April he wrote: of course 
> you 
> > > know 
> > > > > > a great deal more about it than you have chosen to say.' 
> On 3 
> > > May he 
> > > > > > asked Irwin if he had 'the Code and Mystery and other 
> > > things'.78 . 
> > > > > > The Code contained information about the Order's structure 
> and 
> > > its 
> > > > > > rules. John Yarker published what he described as a 
> revised 
> > > edition 
> > > > > > of the Sat B'hai Code in 1886. The text printed here in 
> > > Appendix II 
> > > > > > is probably from this edition. 
> > > > > > 
> > > > > > Early in April 1875 Irwin was already thinking of 
> resigning. 
> > > > > > Archer's letter to him of 6 April refers to this 
> eventuality. 
> > > The 
> > > > > > postscript reads: 'I send you as requested 2 Codes and 2 
> > > Mysteries. 
> > > > > > Kindly send a Post Card to Bro. Yarker to forward to you 
> the 
> > > third 
> > > > > > copy of each which you require.' Hence Yarker was active 
> in 
> > > the 
> > > > > > business in an administrative capacity. Mackenzie was 
> > > beginning to 
> > > > > > busy himself, perhaps rather officiously, in London. On 10 
> May 
> > > he 
> > > > > > wrote: 
> > > > > > For the present, until I learn what I want to know in the 
> > > matter ... 
> > > > > > stick like grim death to a dead nigger in the Apex 
> business. 
> > > All I 
> > > > > > can say now is that the matter is likely to move. Don't 
> give 
> > > up your 
> > > > > > Censorship on any account. I have obtained some important 
> > > evidence 
> > > > > > in writing. Don't do more than stir Bros. Yarker and B. 
> Cox of 
> > > > > > Weston super Mare up. 
> > > > > > His enquiries continued and on 17 May he advised 
> Irwin: 'Pray 
> > > let us 
> > > > > > leave Apex alone for a little while longer. I assure you 
> there 
> > > are 
> > > > > > strong reasons for it.' On 24 May he reported the receipt 
> of a 
> > > > > > letter from Archer. 'I would put myself in communication 
> with 
> > > him,' 
> > > > > > he told Irwin, ' . . . and see what he says - pray don't 
> > > mention me 
> > > > > > at present. I don't want a Masonic fraud to be 
> perpetrated, 
> > > verbum 
> > > > > > sap. Ask him what he is doing. It's pretty muddled as it 
> now 
> > > > > > stands.' BY 5 June he was beginning to show more 
> > > > > > enthusiasm: 'Modifications will have to be made before 
> Apex 
> > > will be 
> > > > > > of much Masonic service to us. But I think there is a 
> > > brilliant 
> > > > > > future. I will try and see Archer in a few days ... I had 
> a 
> > > letter 
> > > > > > from Yarker recently but it does not seem to reveal 
> anything 
> > > very 
> > > > > > definite about Apex. Have you a copy of the code 
> [underlined 
> > > three 
> > > > > > times]? If you have not, I must send you one, or a printed 
> > > copy can 
> > > > > > be obtained from Bro. S.P. Leather, Civil Engineer, 
> Burnley, 
> > > > > > Lancashire.' 79 . 
> > > > > > 
> > > > > > By 11 June 1875 Mackenzie's attitude was again ambivalent. 
> He 
> > > had 
> > > > > > received a letter from Archer and had learned that 'there 
> is a 
> > > > > > ritual as well as the Code and Mystery'. He informed Irwin 
> > > that he 
> > > > > > had written to Archer and made various suggestions: 'Have 
> > > pointed 
> > > > > > out to him that English gentlemen cannot be governed by 
> > > unknown 
> > > > > > heads and advised him to call a meeting of Sponsors and 
> > > Censors. I 
> > > > > > did not mention names but (in confidence) I may tell you 
> that 
> > > I 
> > > > > > might prevail upon Bro. Hervey to accept the fourth 
> > > censorship, 
> > > > > > still vacant.' 
> > > > > > 
> > > > > > So now the Grand Secretary of the United Grand Lodge of 
> > > England was 
> > > > > > to be inveigled into the Apex scheme. Mackenzie did not 
> object 
> > > > > > to 'Secret Chiefs' when they were of his own invention 
> (cf. 
> > > the 
> > > > > > Order of Ishmael) but disliked the prospect of having to 
> > > submit to 
> > > > > > their authority when produced out of thin air by someone 
> else, 
> > > in 
> > > > > > this case Archer. 
> > > > > > 
> > > > > > By the autumn of 1875 a few recruits had presented 
> themselves. 
> > > On 19 
> > > > > > October Mackenzie wrote: 'Bro. Ranking has joined the 
> Order of 
> > > Apex, 
> > > > > > 80 . also Colonel Ridgway. Something will have to be done 
> in 
> > > this 
> > > > > > soon.' On 24 November he reported that 'Brother Col. 
> Ridgway 
> > > is 
> > > > > > appointed Treasurer General of the Sat B'hai.' Next, on 27 
> > > January 
> > > > > > 1876 he wrote: 'I think there is every probability of Sir 
> > > William 
> > > > > > Feilden's brother Bro. J. Leyland Feilden joining the Sat 
> > > B'hai. It 
> > > > > > is high time that this was brought forward in a more 
> tangible 
> > > shape, 
> > > > > > but there are so many influences at work that it is very 
> > > difficult 
> > > > > > to reconcile the elements.' However, at least a little 
> > > progress was 
> > > > > > being made because on 4 February he was able to 
> report: 'Rite 
> > > of 
> > > > > > Apex is extending ... I am very carefully selecting the 
> > > members of 
> > > > > > the section I represent as Daksha. I only wish for real 
> Masons 
> > > of 
> > > > > > studious habits, likely to render good service.. . My 
> uncle 
> > > [John 
> > > > > > Hervey] thinks the Order likely to be of great utility.' 
> One 
> > > wonders 
> > > > > > if the Grand Secretary supposed anything of the sort. 
> > > > > > 
> > > > > > At this point we are left in a state of suspension as far 
> as 
> > > Apex or 
> > > > > > the Sat B'hai are concerned because the few surviving 
> letters 
> > > for 
> > > > > > 1876 contain no references to either. In the meantime 
> > > Mackenzie had 
> > > > > > written an article about the Order which was published in 
> the 
> > > > > > Cyclopaedia probably in the fascicule which was issued 
> late in 
> > > 1876. 
> > > > > > It commences: 
> > > > > > ROYAL ORIENTAL ORDER OF THE SAT B'HAI - An order 
> incorporated 
> > > with 
> > > > > > that of Sikha. It originated in India, and is so named 
> after a 
> > > bird 
> > > > > > held sacred by the Hindus, and known to naturalists as the 
> > > > > > Malacocerus grisius, whose flight, invariably in sevens, 
> has 
> > > > > > obtained for the rite the appellation of the seven (Sat) 
> > > brethren 
> > > > > > (B'hai). The last meeting in India was held at Allahabad 
> > > (Pryaya or 
> > > > > > Prag), in the year 1845. It is divided into seven degrees 
> > > (but, with 
> > > > > > Sikha, composed of the Sponsors, nine), the first being 
> the 
> > > highest, 
> > > > > > i.e., 1. Arch Censor. 2. Arch Courier. 3. Arch Minister, 
> 4. 
> > > Arch 
> > > > > > Herald. 5. Arch Scribe. 6. Arch Auditor. 7. Arch Mute. The 
> > > last 
> > > > > > three degrees are, under certain limitations, open to both 
> > > sexes, 
> > > > > > but none but Master Masons are admitted into the first 
> four 
> > > degrees. 
> > > > > > At the end of the article there is a statement which 
> > > is 'typical 
> > > > > > Mackenzie': 'The order is now firmly established in 
> England 
> > > and 
> > > > > > Scotland, and has branches in America, Austria, and other 
> > > > > > countries.' It is inconceivable that a rite which had not 
> yet 
> > > been 
> > > > > > worked in England, because there were still no rituals, 
> had 
> > > already 
> > > > > > been exported to America and Austria. Finally, as might be 
> > > > > > expected, 'the ceremonies are of an august nature'. 
> > > > > > 
> > > > > > A.E. Waite once described Mackenzie as 'a shining light of 
> > > occultism 
> > > > > > hidden in a bushel of secrecy', or in words to that 
> effect. 
> > > The 
> > > > > > source of the quotation escapes me, although I remember it 
> > > well. 
> > > > > > Irwin thought much the same and in a long and critical 
> letter 
> > > > > > written on 16 January 1877 referred to Mackenzie's 
> tendency to 
> > > > > > envelop everything in a cloak of mystery. The following 
> > > probably 
> > > > > > refers to the Order of Ishmael rather than the Sat B'hai: 
> > > > > > There is no one more ready than myself to acknowledge your 
> > > > > > intellectual powers. I am well aware that you could 
> compile a 
> > > > > > hundred Rituals each as good as the average of those in 
> > > present use, 
> > > > > > but you unfortunately appear to have a desire to surround 
> your 
> > > > > > proceedings with an air of mystery. Now this mystery is 
> all 
> > > right 
> > > > > > and proper with the greater number of Masons ... but why 
> > > persevere 
> > > > > > with the mystery - or trying to mvstify one who has been 
> > > admitted to 
> > > > > > the innermost secrets of the sanctuary? 
> > > > > > Irwin was referring to himself. As for the Sat B'hai: 
> > > > > > The Rite of Apex would have spread rapidly in the most of 
> > > England 
> > > > > > were it not for this air of mystery. There was the 
> groundwork 
> > > for 
> > > > > > much that was good and beautiful ... If the ceremony of 
> the 
> > > Sat 
> > > > > > B'hai is not a beautiful one, it will not be that you are 
> > > unable to 
> > > > > > so form it, but that an air of mystery will be thrown over 
> it -
> > > 
> > > > > > that, to use a common expression, won't go down. 
> > > > > > Mackenzie replied somewhat plaintively on 28 February: 'As 
> to 
> > > Apex, 
> > > > > > Sikha, Sat B'hai or whatever you like best to call it, I 
> have 
> > > only 
> > > > > > to say that I am trying my best to bring it on. But I do 
> not 
> > > find 
> > > > > > there is much enthusiasm about it . . . ' On 3 March he 
> > > explained at 
> > > > > > some length the difficulty he was having in getting the 
> > > rituals into 
> > > > > > shape. One of his problems was that neither the Mutes nor 
> the 
> > > > > > Auditors, who were members of the two lowest degrees, had 
> > > anything 
> > > > > > to do, 'and until this is extricated from the Sanskrit 
> > > original I do 
> > > > > > not see how a ritual can be issued.' By 5 April he thought 
> > > that the 
> > > > > > Sat B'hai ritual was nearly finished: 'There is a separate 
> > > ceremony 
> > > > > > for each grade of the Order . . . ' On 9 August he 
> complained 
> > > that 
> > > > > > his work was at a standstill because Archer was away and 
> could 
> > > not 
> > > > > > be found. It seems that without Archer's knowledge of 
> Sanskrit 
> > > no 
> > > > > > progress was possible. The position was much the same in 
> > > October and 
> > > > > > he had now quarrelled with Archer. He knew, too, that some 
> > > members 
> > > > > > were becoming restive, hence 'we cannot expect others to 
> take 
> > > an 
> > > > > > interest in the Sat B'hai until we give them something for 
> > > their 
> > > > > > money . . . ' He was also now aware that for Archer, at 
> least, 
> > > the 
> > > > > > Sat B'hai had a certain commercial element: 'I am sorry 
> that 
> > > Bro. 
> > > > > > Archer's means are so slight that he is forced to make 
> money 
> > > out of 
> > > > > > the Sat B'hai . . . ', he wrote on 20 October. 
> > > > > > 
> > > > > > Late in 1877 Bro. Charles Scott, of Omagh, Co. Tyrone in 
> > > Ireland, 
> > > > > > sent Irwin three indignant letters on the subject of 
> Mackenzie 
> > > and 
> > > > > > the Sat B'hai within the course of five weeks. 
> > > > > > [21 October 1877]. I know nothing of Apex more than I did 
> > > three 
> > > > > > years ago ... I assume that the Sat B'hai is a humbug 
> devised 
> > > to 
> > > > > > raise the wind. Bros. Archer-and Mackenzie have fallen 
> out. 
> > > This is 
> > > > > > plain by Archer's notes, so that Mackenzie is now Apex and 
> > > Ishmael 
> > > > > > and I suppose his fertile genius is conceiving something 
> else 
> > > racy 
> > > > > > for the gulls. 
> > > > > > 
> > > > > > [29 October 1877]. As for Apex I am washing my hands of 
> it. It 
> > > is no 
> > > > > > use and only fit for gulls and dupes ... I can't introduce 
> the 
> > > Order 
> > > > > > over here so I shall resign all connection with it. 
> > > > > > 
> > > > > > [26 November 1877]. I wrote to Yarker withdrawing from 
> Apex as 
> > > I 
> > > > > > could not understand it nor had I any opportunities of 
> meeting 
> > > those 
> > > > > > who did ... It was only laughed at by my clever friends 
> who 
> > > promptly 
> > > > > > refused to join a rite of very questionable benefit. 
> > > > > > By 9 November 1877 Mackenzie had completed the following 
> > > ceremonies: 
> > > > > > 1. Opening an Ashayam
> > > > > > 2. Working and closing the same
> > > > > > 3. Initiation (general)
> > > > > > 4. Admission of a Mute
> > > > > > 5. Passing a Mute to Auditor 
> > > > > > 6. Advancing Auditor to Scribe 7. Passing Scribe to Herald 
> > > > > > 8. Consecrating Herald as a Minister
> > > > > > 9. Entrusting a Courier 
> > > > > > 10. Ceremony of Relegation
> > > > > > 11. Ceremony of Perfection
> > > > > > 12. Various Lectures, Regulations &c. 
> > > > > > 
> > > > > > On 25 January 1878 he wrote more in sorrow than in anger 
> to 
> > > > > > Irwin: 'I hear nothing at all from Bro. Yarker. Bro. 
> Archer is 
> > > > > > mysterious. You and Bro. Scott have, it seems, both 
> resigned 
> > > and 
> > > > > > from another source I hear that Madam Blavatsky is the 
> head of 
> > > the 
> > > > > > Order! This last item of news is "quite too awfully 
> > > laughable".' He 
> > > > > > finally admitted defeat on 27 January 1879: 'As to Apex I 
> > > should not 
> > > > > > trouble myself about it', he advised Irwin. 'I regard it 
> as a 
> > > thing 
> > > > > > of the past.' 
> > > > > > 
> > > > > > However, the Order of the Sat B'hai was not quite as 
> moribund 
> > > as 
> > > > > > Mackenzie supposed. A few years later John Yarker 
> ingeniously 
> > > > > > amalgamated its Ceremony of Perfection with the ritual of 
> a 
> > > recent 
> > > > > > novelty called the Order of Light. 
> > > > > > 
> > > > > > 
> > > > > > Frederick Hockley, who had no connection with fringe-
> Masonry, 
> > > but 
> > > > > > knew Irwin and Mackenzie well, was the first to die (10 
> > > November 
> > > > > > 1885). His will included a legacy of 19 guineas to 
> Mackenzie, 
> > > who 
> > > > > > followed him on 3 July 1886, shortly before his fifty-
> third 
> > > > > > birthday. The deterioration in his handwriting in the last 
> of 
> > > his 
> > > > > > letters to Irwin (20 November 1885) suggests that his 
> health 
> > > had 
> > > > > > greatly failed. 
> > > > > > 
> > > > > > Latterly (1883-5) he had been tinkering with the formation 
> of 
> > > an 
> > > > > > exclusive little 'club' called The Society of Eight, 
> > > apparently for 
> > > > > > the study of alchemy. Its prospective members in August 
> 1883 
> > > were 
> > > > > > Irwin, Yarker, the Rev. W. A. Ayton 85 . and Frederick 
> > > Holland, whom 
> > > > > > Mackenzie described as 'a technically experienced chymist 
> and 
> > > > > > metallurgist', and who was a member of the Societas 
> > > Rosicruciana in 
> > > > > > Anglia. 
> > > > > > 
> > > > > > In a letter to Irwin (24 August 1883) Mackenzie wrote: I 
> fear 
> > > that 
> > > > > > Bro. Hockley is too advanced in years to join. I do not 
> think 
> > > that 
> > > > > > Stainton Moses would do at all; there are reasons I cannot 
> > > enter 
> > > > > > upon. Dr. Westcott also will not do. If Holland gets him 
> to 
> > > join I 
> > > > > > will at once retire.' By the end of 1885 he had quarrelled 
> > > with 
> > > > > > Holland and on 20 November told Irwin: 'Society of Eight 
> quite 
> > > > > > dormant, thro' Holland's fault.' Towards the end his 
> > > relationship 
> > > > > > with Yarker cannot have been satisfactory. The obituary 
> notice 
> > > in 
> > > > > > the latter's periodical The Kneph (August 1896) could 
> hardly 
> > > have 
> > > > > > been briefer or more perfunctory. "
> > > > > > 
> > > > > > "Although one would suppose that the Sat B'hai was 
> completely 
> > > dead 
> > > > > > and buried by 1885 both Irwin and Cox were keeping it 
> going in 
> > > a 
> > > > > > small way in the West Country. On 15 December Cox 
> wrote: 'I 
> > > will 
> > > > > > assist by taking No. 2 Censorship and I would suggest that 
> Dr. 
> > > Nunn 
> > > > > > be asked to take the other ... there can be no harm in 
> asking 
> > > him, 
> > > > > > the only objection is that he does not care much for 
> > > occultism.' 
> > > > > > Almost two years later Cox reported: 'Dr. Nunn intends to 
> wear 
> > > at 
> > > > > > our Thursday's meeting his Sat B'hai jewel ... I forgot to 
> say 
> > > that 
> > > > > > Bro. Dr. Nunn thinks that by wearing the jewel of the Sat 
> > > B'hai at 
> > > > > > our meeting it may be the means of others joining without 
> > > outside 
> > > > > > solicitation.' 85 ."
> > > > > > 
> > > > > > Footnotes to above:
> > > > > > 
> > > > > > 74) 74) Cf. Mackenzie's letter to Irwin of 23 October 1874 
> > > quoted on 
> > > > > > p. 265 above, in which he described the Order of Ishmael's 
> > > > > > ceremonies as being 'of a most august nature'.^ 
> > > > > > (75) See John Yorker's biographical article in The Kneph, 
> Vol. 
> > > II, 
> > > > > > April 1882, p. 13O- I am indebted to Miss E. Talbot Rice, 
> > > Research 
> > > > > > Assistant to the Director of the National Army Museum, 
> London, 
> > > for 
> > > > > > detailed particulars of Archer's military career.^ 
> > > > > > (76) Lack of time has prevented me from inspecting 
> Archer's 
> > > books. 
> > > > > > His Idone: or, Incidents in the Life of a Dreamer, 1852, 
> > > published 
> > > > > > when he was twenty-nine, might repay study.^ 
> > > > > > (77) See the certificate in Grand Lodge Library dated 
> > > the 'first day 
> > > > > > of Winter Solstice 1874'. Irwin was given the 'spiritual 
> and 
> > > mystic 
> > > > > > name Kartikeya'.^ 
> > > > > > (78) This letter includes a reference to R. W. Lirde's 
> Ancient 
> > > and 
> > > > > > Archaeological Society of Druids: 'Don't have anything to 
> do 
> > > with 
> > > > > > the Druids. It is only Little in another form and what 
> > > information 
> > > > > > he has, he obtained from me. I paid some fees to the 
> precious 
> > > order 
> > > > > > and have never heard anything more of it,' Mackenzie 
> wrote. 
> > > > > > According to the Cyclopaedia it was 'a quasi-Masonic body, 
> > > > > > reconstituted by Bro. R. Wenrworth Little in October 
> 1874 ... 
> > > Master 
> > > > > > Masons alone are admissible to this body which, it is to 
> be 
> > > hoped, 
> > > > > > will show signs of vitality at some time not far distant.' 
> > > Mackenzie 
> > > > > > mentioned it again on 26 February 1877: 'I know I paid a 
> > > > > > subscription and I was told the money was spent on a feed 
> but 
> > > I had 
> > > > > > none of it.'^ 
> > > > > > (79) Samuel Petty Leather was a close friend of John 
> Yarker, 
> > > who 
> > > > > > lived nearby at Manchester, and active in all the latter's 
> > > fringe-
> > > > > > Masonic promotions. In 1882 he was second in the hierarchy 
> of 
> > > > > > Yarker's 'Antient and Primitive Rite of Masonry, inclusive 
> of 
> > > > > > Memphis and Misraim'. On 22 February 1875 when Irwin was 
> > > already 
> > > > > > doubtful about the Apex project he wrote: 'I indeed feel 
> > > grieved to 
> > > > > > hear you have had much trouble through "Apex" and think 
> you 
> > > will do 
> > > > > > well to let it rest a while. There is one point in your 
> > > letter. You 
> > > > > > call it "The Rite of Apex". I have not looked upon "Apex" 
> as a 
> > > rite. 
> > > > > > If I were to do so I should at once stop. I am not quite 
> clear 
> > > on 
> > > > > > this point. There are already too many Rites in Masonry - 
> my 
> > > rude 
> > > > > > objection to the introduction of ceremonial observances 
> was 
> > > the fear 
> > > > > > that it might become a rite.'^ 
> > > > > > (80) David Fearon Ranking was a member of the Rosicrucian 
> > > Society in 
> > > > > > 1879. He joined Westcott's Hermetic Order of the Golden 
> Dawn 
> > > in June 
> > > > > > 1892 but resigned soon after when he was made a bankrupt.^ 
> > > > > > (81) The Osiris Temple had a short life. Cox initiated 
> eight 
> > > male 
> > > > > > members, all of them Freemasons, in 1888 and two more in 
> > > 1890.^ 
> > > > > > (82) Grand Lodge Library has a more or less contemporary 
> MS. 
> > > copy of 
> > > > > > the charter.^ 
> > > > > > (83) William Stainton Moses (1840-92) took Holy Orders in 
> c. 
> > > 1868 
> > > > > > but resigned from a chaplaincy in the Isle of Man in 1872 
> when 
> > > he 
> > > > > > became interested in spiritualism and returned to London, 
> > > where he 
> > > > > > taught English at University College School. He was a 
> founder 
> > > of the 
> > > > > > London Spiritualist Alliance, a frequent contributor to 
> the 
> > > > > > spiritualist press and for some years editor of Light. He 
> was 
> > > also a 
> > > > > > well known private medium. When the Rosicrucian Society's 
> > > Burdett 
> > > > > > (London) College was founded in December 1867 its Fratres 
> > > included 
> > > > > > Stainton Moses and R. Palmer Thomas. The latter was later 
> to 
> > > be a 
> > > > > > prominent member of the Golden Dawn.^ 
> > > > > > (84) In 1877 the Theosophical Society, which was 
> inaugurated 
> > > in New 
> > > > > > York in November 1875 was still hardly known in Great 
> Britain. 
> > > > > > However, there is evidence to show that H. P. Blavatsky's 
> > > first 
> > > > > > important book, Isis Unveiled, 1877, was being read in 
> > > Rosicrucian 
> > > > > > Society circles soon after its publication. The Society's 
> > > remarkable 
> > > > > > expansion did not begin until May 1887 when Madame 
> Blavatsky 
> > > settled 
> > > > > > permanently in London. Stainton Moses was a Fellow of the 
> New 
> > > York 
> > > > > > Theosophical Society in 1878 and one of the few Englishmen 
> to 
> > > have 
> > > > > > any connection with it. He immediately procured honorary 
> > > membership 
> > > > > > for Mackenzie. Yarker met H.P. Blavatsky when she was 
> briefly 
> > > in 
> > > > > > England at the end of 1878 and appears to have given her 
> what 
> > > > > > purported to be a Masonic initiation. The history of 'Co-
> > > Masonry' in 
> > > > > > this country began with Yarker and continued under 
> > > Theosophical 
> > > > > > Society auspices.^ 
> > > > > > (85) William Alexander Ayton (1816-1909), Vicar of 
> Chacombe, 
> > > > > > Northamptonshire. He had an alchemical laboratory in his 
> > > cellar and 
> > > > > > was afraid that his Bishop would learn of its existence. 
> He 
> > > was 
> > > > > > among the first to join the Hermetic Order of the Golden 
> Dawn 
> > > in 
> > > > > > 1888. W. B. Yeats, who met him in the G. D. milieu in 
> 1890, 
> > > > > > described him as 'an old white-haired clergyman, the most 
> > > panic-
> > > > > > stricken person I have ever known' (Autobiographies, 1926, 
> pp. 
> > > 227-
> > > > > > 8). S. L. MacGregor Mathers introduced him to Yeats at a 
> G.D. 
> > > > > > ceremony with the words: 'He unites us to the great adepts 
> of 
> > > the 
> > > > > > past.' Ayton was invested as Provincial Grand Chaplain for 
> > > > > > Oxfordshire in 1875.^ 
> > > > > > Read the whole article on 
> > > > > > http://freemasonry.bcy.ca/aqc/fringe/fringe.html#24
> > > > > > 
> > > > > > See further:
> > > > > > Ars Quatuor Coronatorum, the Transactions of Quatuor 
> Coronati 
> > > Lodge 
> > > > > > No. 2076, UGLE in Volume 85 for the year 1972. [p. 242.]
> > > > > > 
> > > > > > And the Sat Bhai Code on 
> > > > > > http://freemasonry.bcy.ca/aqc/fringe/appendix2.html
> > > > > > 
> > > > > > 
> > > > > > 
> > > > > > 
> > > > > > 
> > > > > > 
> > > > > > 
> > > > > > Yahoo! Groups Links
> > > > > > 
> > > > > > 
> > > > > > 
> > > > > > 
> > > > > > 
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> > > 
> > > E-mail classificado pelo Identificador de Spam Inteligente Terra.
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