A. E. Waite

Arthur Edward Waite (1857–1942) occupies a unique place in the history of Western esotericism. An American-born poet, mystic, and occult scholar who spent nearly his entire life in England, Waite wrote prolifically on the subjects of mysticism, ceremonial magic, Kabbalah, Rosicrucianism, Freemasonry, and alchemy. He was also the co-creator of the Rider–Waite Tarot deck, the single most influential tarot pack of the modern era. R. A. Gilbert, Waite’s biographer, observed that Waite’s importance lies in the fact that he was “the first to attempt a systematic study of the history of Western occultism.” Waite’s career was marked by his constant search for what he called the “Secret Tradition”, a hidden stream of mystical Christianity preserved within the symbols of esoteric societies and texts.

Early and Personal Life

A. E. Waite was born on October 2, 1857, in Brooklyn, New York, to Charles F. Waite, a Captain in the American merchant marines, and Emma Lovell, daughter of a wealthy London merchant involved in the East India trade. Charles and Emma never married, and Waite and his sister Frederika were thus illegitimate. When Charles died at sea, Emma returned to England with her two children, raising them in poverty on the margins of London society. Rejected by her family, Emma converted to Roman Catholicism when Waite was 6 years old, a decision that would shape his religious outlook for the rest of his life.

Waite, unable to receive a formal education, educated himself and became a voracious reader. He spent two terms at St. Charles’ College at 13 years old before leaving formal schooling. Much of his education came through voracious reading, ranging from cheap novels and romances to medieval and mystical texts. In 1874, the death of his sister deeply shook him, weakening his Catholic faith and setting him on a lifelong quest for spiritual consolation. By age 21, he was studying esotericism in the British Museum Library, exploring Spiritualism, Theosophy, and eventually the works of Éliphas Lévi, whose writings ignited Waite’s enduring fascination with the Hermetic and mystical traditions of the West.

In 1888, Waite married Ada Lakeman, whom he affectionately called “Lucasta,” and they had one daughter, Sybil. Between 1900 and 1909, he supported his family as a manager for the Horlicks company. Lucasta’s death in 1924 was a personal blow; in 1933, he remarried Mary Broadbent Schofield, with whom he spent his final years in Kent.

Writer and Scholar

Waite’s literary output was vast. He authored, translated, or edited works on alchemy, Kabbalah, Rosicrucianism, and ceremonial magic, in addition to devotional poetry and mystical theology. His ‘The Builders’ became a popular Masonic classic, distributed widely in America, and in 1916 he was honored by the Grand Lodge of Iowa with the rank of Past Senior Grand Warden.

His book ‘Devil-Worship in France’ (1896) was particularly influential, as it exposed the notorious Taxil Hoax, which had alleged Masonic involvement in Satanism. Waite’s careful analysis demonstrated the fraudulent nature of the claims and earned him the gratitude of both Masonic and occult leaders like William Wynn Westcott. While non-Masonic reviewers thought Waite had perhaps overstated the case, the work effectively put an end to popular interest in “Masonic Satanism.”

The Hermetic Order of the Golden Dawn

Waite joined the Hermetic Order of the Golden Dawn in 1891, entering the Second Order in 1899. He was involved with the Order until 1914, save for a break between 1893 and 1896 when he became disenfranchised with the activities of some of his superiors in the order. He founded his own branch, the Independent and Rectified Order of the Golden Dawn, in 1903, but dissolved it in 1914.

Waite’s approach to esotericism emphasized mysticism and Christian spirituality, a contrast to figures like Aleister Crowley and W. B. Yeats who favored ceremonial magic and practical occultism. Crowley, in particular, mocked Waite in print, calling him “Dead Waite” and lampooning him in ‘Moonchild.’ Yet Gilbert and other scholars argue that Crowley’s animosity stemmed from Waite’s insistence that true magic pointed beyond occultism toward mystical union with the divine.

“Crowley’s hostility centred on his awareness that Waite had perceived the true nature of magic and pointed to another way — that of the mystic. Unwilling to accept what he knew inwardly to be true; Crowley turned to verbiage and venom, at the same time belittling himself and ensuring that future generations of occultists should know of Waite and be curious.” 

- R.A. Gilbert

Masonic Career

A.E. Waite was initiated as an Entered Apprentice on September 19, 1901, in Runymede Lodge No. 2430 at Wraysbury in Buckinghamshire. As a courtesy to Runymede Lodge, Waite was raised as a Master Mason on February 10, 1902, in St. Marylebone Lodge No. 1305 in London. He would serve as Worshipful Master of Runymede Lodge in 1910. He was admitted to the Grade of Zelator in Metropolitan College of the SRIA on April 10, 1902. He would later serve as Exponent of this College in 1913. He was exalted into the Holy Royal Arch in Metropolitan Chapter No. 1507 on May 1, 1902. A week later, he was installed as a Knight Templar in King Edward VII Preceptory.

His most treasured initiation came in February 1903, when he traveled to Geneva to receive the Rectified Scottish Rite and the grade of Chevalier Bienfaisant de la Cité Sainte (CBCS). Waite regarded the Rectified Scottish Rite as the purest expression of the mystical Christian “Secret Tradition.”

“The ceremony throughout was read or recited, the rituals not being committed to memory as in English Masonry. The effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the Craft degrees. I wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity.”

In 1905, he was initiated into Mark Masonry, which he saw as a purer form of Craft Masonry, not the ‘muddled Deism of Anderson's Constitution.’ In 1930, he was still actively promoting the Mark when he became a founder and first Master of Tower Hamlets Mark Lodge No. 892. He was a founding member of Sancta Maria Preceptory of Knights Templar in 1906 and served as Preceptor in 1909 before serving as Registrar from 1910 to 1940. He received the Chevalier-Profès (Professed Knight) and Chevalier-Grand Profès (Grand Professed Knight) by correspondence in 1907; he did not make a second visit to Geneva. He was perfected (initiated) in the Orpheus Chapter Rose Croix No. 79 in 1909, becoming its Sovereign in 1915, and, from 1918 onwards, he was its Recorder.In 1914, Waite resigned from the SRIA after failing in his bid to be elected as Celebrant of Metropolitan College.

After 1920, his association with Craft Masonry faded, although he remained a member of his mother lodge until his death. By this time, he was a member of virtually every rite that was worked in England, and he had played an active role in many of them, including the Holy Royal Arch, the Knights Templar, the Knights of Malta, the Swedenborgian Rite, the Red Cross of Constantine, and the Secret Monitor.

Despite his wide involvement in Masonic bodies, Waite was often critical of mainstream Freemasonry, which he felt had lost its spiritual depth in favor of worldly ceremony and social respectability. By the 1920s, he had largely withdrawn from active Masonic life, though he remained affiliated until his death.

Martinism and Tarot

One of the lesser-known but crucial influences on Waite’s spiritual development was Martinism, the mystical Christian philosophy derived from Louis Claude de Saint-Martin (“the Unknown Philosopher”) and later systematized by Gérard Encausse (“Papus”). Waite encountered Martinism in the late 19th century, shortly after his exposure to Lévi. Whether Waite formally joined Papus’s Martinist Order remains uncertain, but his writings and ritual work demonstrate a deep assimilation of Martinist themes.

At the core of Martinism lies the doctrine of humanity’s fall from divine unity and the possibility of reintegration with God through inner purification and the cultivation of divine wisdom. Waite absorbed this theology and wove it into his broader search for the “Secret Tradition.” His Fellowship of the Rosy Cross reflected Martinist emphases on mystical ascent, Christian esotericism, and the symbolic use of ritual to awaken the soul to divine realities.

Fellowship of the Rosy Cross

In 1914, he resigned from the Hermetic Order of the Golden Dawn and the SRIA, which coincided with the decline of his Independent & Rectified Rite of the Golden Dawn. He directed all of his energies to the rituals and creation of the Fellowship of the Rosy Cross (FRC), a Christian Order structured in a series of grades that represented a symbolical ascent of the Kabbalistic Tree of Life. The Fellowship of the Rosy Cross was founded on July 9, 1915, with the consecration of Salvator Mundi Temple at De Keyser's Hotel on Victoria Embankment, London. Waite’s Order was supposed to be Christian and mystical, rather than pagan and magical, and it synthesized elements from Freemasonry, Kabbalah, alchemy, Martinism, and Tarot in its rituals. Unlike the Golden Dawn, the FRC rejected magical practices in favor of contemplative mysticism and sacramental ritual. For Waite, the FRC represented the culmination of his lifelong quest to reconstruct the “Secret Tradition” as a living spiritual path.

The Tarot

Waite is best known for his involvement with the Rider–Waite Tarot deck, first published in 1910 and illustrated by his fellow member of the Hermetic Order of the Golden Dawn, Pamela Colman Smith. He also authored the deck’s companion volume, ‘The Key to the Tarot’, which was republished in expanded form in 1911 as ‘The Pictorial Key to the Tarot’. Unlike many of his contemporaries, Waite viewed the Tarot as a book of spiritual doctrine. The Rider–Waite deck embodies this vision: its imagery is infused with Christian mysticism, Rosicrucian allegory, and echoes of Martinist philosophy. The Fool’s journey, in Waite’s interpretation, is not merely a tale of chance or fate but a spiritual pilgrimage toward divine union. By fully illustrating all 78 cards (when most decks at the time depicted only the 22 Major Arcana), Waite and Smith introduced narrative and symbolic coherence to the entire Tarot, encouraging its use not simply for divination, but as a meditation on the stages of the soul’s return to God. Although Waite authored dozens of works, it is the Rider–Waite Tarot and its companion volume that secured his enduring fame. The deck revolutionized Tarot practice and has since become the foundation upon which nearly every modern Tarot deck is built, ensuring Waite’s lasting influence on the esoteric tradition.

Death and Legacy

Waite spent his final years in Bishopsbourne, Kent, where he died on May 19, 1942, at the age of 84. He was buried in the local churchyard. While often mocked by contemporaries such as Crowley and even caricatured by H. P. Lovecraft, Waite’s reputation has grown steadily among scholars of esotericism. His insistence on the distinction between occultism and mysticism, his rejection of sensationalism, and his quest for the “Secret Tradition” have left a lasting legacy. As Fort Newton remarked in 1916, Waite “warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin.”

References

1. A.E. Waite. (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/A._E._Waite 

2. Arthur Edward Waite. (n.d.). Retrieved from The Province of Greater London for the Societas Rosicruciana in Anglia: https://srialondon.org/arthur-edward-waite/ 

3. Arthur Edward Waite. (n.d.). Retrieved from Grand Lodge of British Columbia & Yukon: https://freemasonry.bcy.ca/biography/esoterica/waite_a/waite_a.html 

4. Arthur Edward Waite — The Man Behind the Modern Tarot. (n.d.). Retrieved from Mister Tarot: https://www.mistertarot.com/arthur-edward-waite%E2%80%94designer-of-the-modern-tarot/ 

5. Gilbert, R. A. (1986). The Masonic Career of A. E. Waite. Retrieved from Skirrit: https://skirret.com/papers/waite/masonic_career.html 

6. Higgins, S. (2013, December 11). A. E. Waite and the Occult. Retrieved from The Oddest Inkling: https://theoddestinkling.wordpress.com/2013/12/11/a-e-waite-and-the-occult/ 

7. Steele, E. C. (2015, October 2). Arthur Edward Waite is Born. Retrieved from MasonryToday: https://www.masonrytoday.com/index.php?new_month=10&new_day=2&new_year=2015

2025 Rocky Mountain SRICF Conference

Another Rocky Mountain SRICF Conference has concluded. Idaho College hosted the event this year, and I had the honor of serving as Co-Chairman alongside the Chief Adept. We welcomed Fratres from Idaho, Utah, Colorado, New Mexico, Oregon, Alaska, and New Jersey. During the conference, we initiated two Zelatores, two Theorici, three Practici, and five Philosophi. This was followed by two presentations and a wonderful practical exercise led by the Junior Deputy Supreme Magus. We then enjoyed a dinner with excellent food and drink, followed by lively socializing well into the evening. 

I had such an amazing time with all the Fratres. There’s something truly rejuvenating about the Society.

History, Mystery, and Majesty

The last couple of days have been a whirlwind of activity. I flew out Wednesday evening and landed in London around noon on Thursday. That afternoon, I attended a meeting of Britannia Legion No. 1 of the Mysteries of Mithras and received the II°. I also assisted in conferring the I°. The evening concluded with a fantastic Festive Board.

Friday morning, I made my way into central London and took a bus to Stonehenge. Located on the windswept Salisbury Plain in Wiltshire, Stonehenge is one of the most iconic and mysterious monuments of the ancient world. Comprised of a circular layout of massive upright stones, it stands as a testament to Neolithic engineering, religious devotion, and social organization. The most prominent stones (each weighing up to 25 tons) are made of dense sandstone sourced from the Marlborough Downs, about 20 miles north. Interspersed among them are smaller bluestones, weighing 2 to 5 tons, transported from the Preseli Hills in southwest Wales (over 150 miles away). This feat of transportation and construction remains astonishing.

Construction began around 3100 BC and unfolded over 1,500 years in several major phases. The earliest stage featured a circular ditch and bank enclosure (the "henge") dug with antler picks, along with a raised inner bank and a wide entrance aligned with the midsummer sunrise. Within this circle, timber or early stone uprights may have been erected. Soon after, 56 pits (now called Aubrey Holes) were dug, possibly for posts, stones, or cremated remains.

By 2900 BC, timber structures dominated the site, which likely served as a sacred burial and ceremonial space. Around 2600 BC, the most dramatic transformation occurred: the arrival of the bluestones and the beginning of the iconic stone circle. Their transportation likely involved sledges, rollers, and possibly river or sea routes.

Around 2500 BC, massive sandstone blocks from the Marlborough Downs were added to form the outer circle and the inner horseshoe of trilithons (two upright stones with a horizontal lintel). These stones are aligned with solstice events, suggesting a deeply spiritual, astronomical purpose. Builders used sophisticated joinery techniques such as mortise-and-tenon joints and tongue-and-groove fittings, indicating advanced woodworking knowledge applied to megalithic construction.

Later generations rearranged the bluestones, added ceremonial avenues, and constructed surrounding barrows and mounds. By 1600 BC, construction ceased, though the site remained a place of pilgrimage for centuries. Even into the Iron Age and Roman periods, Stonehenge saw sporadic activity before gradually falling into ruin.

After visiting Stonehenge, the bus took me to Windsor Castle, the oldest and largest occupied castle in the world. Originally built by William the Conqueror in the 11th century after his victory in 1066, Windsor Castle has been continuously inhabited for nearly 1,000 years. The castle’s site was chosen for its strategic military advantages as well as its proximity to London. 

Initially, a motte-and-bailey structure with a wooden keep, the castle evolved significantly over time. Under King Henry II, stone replaced wood, and by King Henry III’s reign, a royal chapel and improved living quarters had elevated it to a major royal residence.

King Edward III, born at Windsor, began a sweeping Gothic transformation and founded the Order of the Garter in 1348, using St. George’s Chapel as its spiritual home. This chapel remains a masterpiece of late medieval architecture and a key site of royal worship.

The Tudor monarchs made minor alterations. King Henry VIII used Windsor for hunting and security, while Queen Elizabeth I sought refuge there during political and religious unrest. During the English Civil War, Parliamentary forces seized the castle and used it as a prison. Restoration came under King Charles II, who refurnished the interiors in Baroque splendor.

Subsequent monarchs, notably King George IV, transformed Windsor into the Gothic revival palace seen today. Queen Victoria made it her principal residence and established it as both a family home and a national symbol. Following the devastating 1992 fire, the castle was meticulously restored, funded in part by the first-ever public tours of Buckingham Palace.

Today, Windsor Castle remains a functioning royal residence, hosting state events, serving as the home of the Order of the Garter, and housing the tombs of monarchs, including King Henry VIII, King Charles I, King George VI, Prince Philip, and Queen Elizabeth II.

On Saturday, I set out to explore parts of London I had missed on my previous visit. In the early morning, I visited the Museum of the Order of St. John. Formally known as The Most Venerable Order of the Hospital of Saint John of Jerusalem, this royal order of chivalry traces its lineage to the medieval Knights Hospitaller.

Suppressed in England by King Henry VIII in 1540 during the Dissolution of the Monasteries, the order's lands were seized, and its presence faded until a Victorian revival in the 19th century. Inspired by Crusader ideals and driven by the need for organized medical aid, philanthropists founded the St. John Ambulance Association in 1877. A uniformed Brigade followed in 1887, and, in 1888, Queen Victoria granted a royal charter, re-establishing the order under the Crown.

Today, the order operates worldwide through charitable institutions like St. John Ambulance and the St. John Eye Hospital in Jerusalem, serving all regardless of background.

I then made my way to St. Bartholomew the Great, London’s oldest surviving church. Founded in 1123 by Rahere, a courtier-turned-cleric who experienced a vision of St. Bartholomew during a pilgrimage to Rome, the church began as part of a priory and hospital complex. Built in the Norman Romanesque style, it features thick walls, rounded arches, and massive columns. The chancel, transept, and ambulatory still survive, while the nave was destroyed during the Dissolution of the Monasteries under King Henry VIII.

Despite this, the choir was preserved as a parish church, and the Lady Chapel was finally restored in the 19th century. The church escaped both the Great Fire of 1666 and the World War II bombings. Today, it is a vibrant Anglo-Catholic parish in the Diocese of London and a living relic of England’s medieval past.

From there, I navigated the growing crowds to the National Gallery in Trafalgar Square. Founded in 1824 with the acquisition of banker John Julius Angerstein’s collection, the gallery was intended as a public institution - open to all, not just the elite. Its neoclassical building, completed in 1838, now houses over 2,300 works spanning the 13th to early 20th centuries.

The National Gallery is especially strong in the Italian Renaissance, Dutch Golden Age, and British schools. It stands out not only for its masterworks by Da Vinci, Rembrandt, Turner, and Monet, but also for its commitment to public access and conservation leadership.

My final stop was the Churchill War Rooms, located beneath the Treasury building in Whitehall. These underground chambers served as the nerve center of Britain’s wartime leadership during WWII. Constructed in 1939 just before war broke out, the rooms were operational by late August and remained active throughout the conflict.

Here, Churchill and his cabinet met, military movements were tracked in the Map Room, and decisions were made amid the Luftwaffe’s aerial attacks. After the war, the site was mothballed and largely forgotten until the 1970s. The Imperial War Museum opened it to the public in 1984, preserving it as a powerful reminder of Britain’s darkest and finest hours.

It was a quick trip, but an eventful one. From ancient stones to sacred churches, royal halls to wartime bunkers, I walked through centuries of history in just a few days. England remains a land where the mythic, the majestic, and the meaningful still converge.

Introduction to Gnosticism

In their book The Templar Revelation, Lynn Picknett and Clive Prince assert that "It is impossible to draw a definite line between Gnosticism and Hermeticism, just as it is impossible to draw a line between religion and magic." While I wrote an article on Hermeticism several years ago, I believe Gnosticism deserves its own exploration, as significant ignorance surrounds this fascinating topic.

Gnosticism is defined as a collection of philosophical and religious movements prominent in the Greco-Roman world during the early Christian era. These movements emphasized "escape from this world through the acquisition of esoteric knowledge." The word "Gnosis" translates to "knowledge" in English, but it is essential to note that "knowledge" has various connotations depending on the context. Two common Greek terms, gnosis and episteme, highlight this distinction. The latter refers to theoretical or book knowledge, while the former describes knowledge derived from direct, personal experience. As Father Anthony Silvia of the Apostolic Johannite Church explains, "Gnosticism has never been a spectator sport. To be a Gnostic means that you actively participate in the work of Salvation."

Contrary to popular belief, Gnosticism is not a unified movement or set of beliefs. Father Silvia identifies four hallmarks of Gnosticism, particularly within the Christian Gnostic tradition:

1. A remote Divinity, referred to as the Divine Source, known as the Pleroma or the Father, among other names. 
2. A creation narrative that describes emanations from this singular Divine Source. 
3. The creation or organization of a less-than-perfect universe by a creator god, or Demiurge, who is imperfect compared to the Divine Source. 
4. The belief that knowledge (gnosis) of humanity's separation from the Divine Source, combined with an awareness of the Divine spark within, is the key to salvation.

Gnosticism has historically been labeled heretical by religious fanatics. The term heresy originates from the Greek word “hairein,” meaning "to choose." Choice poses a threat to the ignorant, dogmatic, and authoritarian, who often seek control and demand adherence to their interpretations. Though they claim to subject humanity to God's will, in practice, they often impose their own. To the emerging Romanized church, Gnosticism was a significant threat, as it emphasized individual spiritual experience over institutional authority.

Unlike the Roman Catholic Church, Gnosticism lacked centralized authority for doctrine or discipline. Without a unified hierarchy, Gnostic groups exhibited a diversity of beliefs and practices. While this decentralization fostered intellectual and spiritual exploration, it also made Gnostic communities more vulnerable to suppression by the organized institutional church.

Gnosticism was more widespread among early Christians than is often recognized today. Alexandria, Egypt, served as a prominent center for early Christianity and a flourishing hub for Gnostic thought. After the Ascension of Christ, the Apostles dispersed to urban centers to preach the Gospel. St. Mark is traditionally believed to have established Christianity in Alexandria, which subsequently became a vital center for the development of Christian theology and philosophy. During this formative period, Christian theology lacked consensus, and doctrinal diversity flourished. Under these conditions, Gnosticism thrived in Alexandria and expanded beyond it.

Alexandria’s position as a major trade hub connecting Europe, Arabia, India, and Asia facilitated the exchange of goods, ideas, and beliefs. This unique environment nurtured the growth and spread of Gnostic thought. Basilides, a prominent Gnostic teacher of the second century, developed an intricate system of cosmology and soteriology that profoundly influenced later Gnostic traditions. His teachings emphasized the ineffable and incomprehensible nature of the ultimate Divine Source, sharply contrasting it with the flawed Demiurge, the creator god responsible for the material world's imperfections.

Origins and Influences

The roots of Gnosticism are complex and multifaceted. Some scholars suggest that Gnosticism arose as a response to early Christianity, while others argue that it predates Christianity, drawing inspiration from Jewish mysticism, Platonic philosophy, Zoroastrian dualism, and other Hellenistic traditions. Cosmopolitan centers like Alexandria provided fertile ground for the exchange and development of these ideas, fostering the evolution of Gnostic thought. 

Jewish apocalyptic literature, such as the Book of Enoch, and the philosophical writings of Plato and the Neoplatonists significantly shaped Gnostic cosmology and metaphysics. Jewish mysticism’s influence is particularly evident in Gnostic reinterpretations of biblical narratives, including the creation story and the fall of man.  

Zoroastrian dualism, with its depiction of an ongoing struggle between the forces of light and darkness, also influenced the Gnostic worldview. This perspective contributed to the Gnostic understanding of the material world as a realm of ignorance and suffering, governed by inferior or malevolent powers. 

Platonic philosophy provided a metaphysical framework for many Gnostic beliefs, particularly through the doctrine of forms and the concept of the soul’s ascent. The idea that the material world is an imperfect reflection of a higher, perfect reality resonated deeply with Gnostic cosmology. The influence of Neoplatonism further reinforced this view, with its emphasis on the emanation of divine beings from a singular source, each representing different aspects of the divine. 

Hellenistic Egypt served as a melting pot where these ideas could merge and evolve. Alexandria, in particular, became a hub for the blending of Greek, Egyptian, Jewish, and other traditions, creating a vibrant intellectual and spiritual environment. This syncretic setting fostered connections between Gnosticism and Hermeticism, both of which emphasized divine knowledge and spiritual ascent. Mystery religions of the time, such as those dedicated to Isis and Osiris, also played a role in shaping Gnostic practices. Their initiatory rites and esoteric teachings paralleled many Gnostic traditions, contributing to the richness and diversity of Gnostic thought.

Primary Sources

There is a significant issue with primary sources for understanding Gnosticism. Much of what we know about Gnosticism comes from its opponents, such as early Church fathers like Irenaeus and Tertullian, who wrote extensively to refute and discredit Gnostic beliefs. These critical accounts are inherently biased, often portraying Gnosticism in a negative light and framing its ideas as heretical distortions of Christian doctrine. 

The discovery of the Nag Hammadi Library in 1945 has provided invaluable insights into Gnostic texts and traditions, offering a rare opportunity to examine Gnostic beliefs from the perspective of their adherents. However, the reliance on hostile sources for much of the historical understanding of Gnosticism continues to pose challenges, particularly in reconstructing its diverse sects and practices with accuracy.

Gnostic Texts and Traditions

Much of what we know about Gnosticism comes from the Nag Hammadi Library, a collection of texts discovered in Egypt in 1945. These texts, including the Gospel of Thomas, the Gospel of Philip, and the Apocryphon of John, provide a unique window into Gnostic beliefs and practices. Gnostic traditions emphasized personal spiritual enlightenment, often challenging rigid doctrinal structures. The texts frequently use allegory and metaphor to convey esoteric truths, encouraging seekers to engage deeply with the material to uncover its insights.

The Gospel of Thomas presents a collection of sayings attributed to Jesus that diverge from the narrative structure of the canonical Gospels. These sayings focus on self-discovery and direct experience of the divine, as reflected in passages like "The kingdom of God is inside you and all around you." The Apocryphon of John offers a detailed cosmological framework, describing the emanations from the Divine Source and the creation of the material world by the Demiurge. It also introduces prominent Gnostic figures, such as Sophia, whose fall and redemption symbolize the soul's journey. 

The Gospel of Philip explores themes of sacred union and spiritual transformation. Its poetic and symbolic language reimagines traditional Christian rituals, such as Baptism and the Eucharist, as processes of inner awakening and self-realization. These texts were likely intended for initiates who had undergone preparatory teachings and rites. The use of symbolic language and complex metaphors ensured that only those with the requisite spiritual insight could fully understand their meanings. This underscores the Gnostic emphasis on personal enlightenment and experiential knowledge. 

In addition to the Nag Hammadi Library, fragments of Gnostic thought survive in the writings of early Church fathers. Although these polemical accounts are biased, they offer valuable insights into the diversity of Gnostic beliefs and the challenges Gnosticism posed to early Christian orthodoxy.

Gnostic Cosmology

Central to Gnostic belief is a dualistic cosmology that highlights a stark contrast between the material and spiritual realms. To the Gnostics, there is one true God who transcends the material universe. This God emanated or brought forth from within Himself all things. Among these emanations were the Aeons, divine beings who exist with God in the Pleroma (the realm of fullness).

One of these Aeons, Sophia (Wisdom), created her own emanation, which was imperfect. This flawed creation became known as the Demiurge. Unaware of his origins, the Demiurge believed himself to be the ultimate power. He created the physical world, but its imperfections reflected his own. To maintain control over the material realm, the Demiurge also created Archons, beings who act as guardians of the material world and obstruct the divine spark within humans from returning to its source. 

According to Gnostic belief, the Demiurge created humanity, leaving it marked by his imperfection. However, because all material ultimately originates from the true God, humanity retains a fragment of the divine essence. Most people remain ignorant of this spark, a state perpetuated by the Demiurge and his Archons to sustain their control over the material realm. At death, the divine spark may be released, but without achieving Gnosis it is unlikely to escape the confines of the material universe.

To aid humanity’s liberation from the Demiurge, God sent "Messengers of Light" to awaken and guide people toward Gnosis. These Messengers include figures such as Seth (son of Adam) and Mani (founder of Manichaeism). Among Gnostic Christians, Jesus is often regarded as a Savior, though interpretations of his role vary. Some view him as an enlightening teacher, while others see him standing alongside Sophia at the entrance to the Pleroma, awaiting those who have achieved liberation from the material world. 

Salvation in Gnosticism is deeply individualistic. It requires awakening the divine spark within, recognizing the flaws of the material world, and transcending it through Gnosis. This spiritual journey involves breaking free from the illusions created by the Demiurge and ascending beyond the Archons to reunite with the fullness of the Pleroma.

Gnostic Sects and Movements

Gnosticism was not a monolithic movement but comprised various sects and schools of thought. The Valentinian Gnostics, founded by Valentinus in the second century, developed a sophisticated theology. Their teachings centered on the Pleroma and the Aeons, emanations of the Divine Source. Valentinian Gnostics often integrated elements of Christian theology, reinterpreting canonical texts through a Gnostic lens. Valentinian rituals included complex initiatory rites designed to facilitate the soul's journey toward reunion with the Pleroma.

The Sethians, a prominent sect, revered Seth, the third son of Adam and Eve, as a spiritual progenitor. They saw him as a divine guide sent to lead humanity toward enlightenment. Sethian cosmology highlighted Sophia's role and the fall of wisdom, often portraying the material world as a domain of ignorance and suffering shaped by the Demiurge. 

The Carpocratians, a controversial sect, offered radical interpretations of Gnostic principles. They believed that salvation required experiencing all aspects of existence (good and evil) and thus advocated the complete transcendence of societal norms and laws. This stance brought them into conflict with other Gnostic groups and the broader Christian community. 

The Ophites, from the Greek word “ophis” meaning “serpent,” regarded the serpent in the Garden of Eden as a symbol of knowledge and enlightenment. They interpreted the serpent’s role in the biblical narrative as pivotal, viewing it as a liberator that revealed divine truth to humanity. Their rituals often included elaborate symbolic practices involving serpents. 

Each sect uniquely interpreted Gnostic principles, enriching the diversity of the movement. While these groups shared core themes, they frequently adapted Gnostic teachings to their cultural and philosophical contexts. This diversity resulted in a rich tapestry of beliefs and practices that defy simple categorization.

Gnosticism and Early Christianity

In its early stages, Gnosticism coexisted with mainstream Christianity, and many Gnostic Christians considered themselves adherents of Christ’s teachings. They emphasized the esoteric aspects of Jesus' message, interpreting his role as both Savior and revealer of hidden truths. Gnostics often referenced passages like 1 Corinthians 3:2, where Paul speaks of feeding believers with "milk" rather than "solid food," as evidence of a deeper, hidden wisdom reserved for the spiritually mature. Similarly, they saw the Parables of Christ as layered teachings containing esoteric truths accessible only to those with spiritual insight. According to Gnostic belief, Jesus imparted secret teachings to his closest disciples (knowledge deemed essential for spiritual liberation). Texts such as the Gospel of Judas and the Pistis Sophia reflect this perspective, presenting alternative narratives that delve into the mystical dimensions of Christ's message and challenge traditional Christian orthodoxy.

As the early church worked to establish orthodoxy, Gnostic interpretations of scripture and theology came under intense scrutiny. Church fathers like Irenaeus, Tertullian, and St. Justin the Martyr wrote extensively against Gnosticism, branding it heretical. Irenaeus’s ‘Against Heresies’ stands as one of the most comprehensive refutations of Gnostic doctrines. Similarly, Tertullian, renowned for his sharp rhetoric, attacked Gnostic views on the material world and their rejection of church authority. 

The institutionalization of Christianity played a significant role in marginalizing Gnosticism. Communal worship, adherence to creeds, and hierarchical authority sharply contrasted with Gnosticism’s individualistic and esoteric nature. Church leaders further solidified their stance by consolidating the biblical canon, excluding Gnostic texts and branding them apocryphal and dangerous. 

Despite these efforts, Gnostic ideas persisted and influenced mystical traditions within Christianity and beyond. Monastic practices, while not explicitly Gnostic, reflected similar ideals, such as renouncing the material world and seeking spiritual enlightenment. During the Renaissance, Gnostic principles resonated with movements like Rosicrucianism, which emphasized secret knowledge and spiritual transformation. Gnostic thought also shaped the writings of Christian mystics like Meister Eckhart and the practices of medieval sects such as the Cathars. In modern times, Gnosticism has experienced a revival, inspiring contemporary spiritual movements and continuing to challenge traditional religious paradigms.

Persecution, Decline, and Legacy

The formalization of Christian doctrine in the early church councils marked the beginning of the end for Gnosticism as a widespread movement. The Council of Nicaea in AD 325 and subsequent ecumenical councils unified Christian doctrine while condemning Gnostic interpretations. When Emperor Constantine adopted Christianity as the state religion of the Roman Empire, the suppression of dissenting beliefs intensified.

Church authorities systematically persecuted Gnostic communities, seeking to eliminate heterodox teachings. They ordered the destruction of texts deemed heretical, forcing Gnostic adherents to hide their writings. This effort to preserve their teachings led to the burial of collections like the Nag Hammadi Library. Rediscovered centuries later, these texts became vital resources for understanding Gnostic beliefs. 

The rise of institutional Christianity further marginalized Gnostic practices, which operated outside the church's hierarchical structures. Gnostic spirituality, with its emphasis on direct experience and personal revelation, sharply contrasted with the orthodoxy’s reliance on ecclesiastical authority and standardized doctrine. 

Regardless of these efforts to extinguish Gnosticism, its core themes endured in esoteric and mystical traditions. For example, the Cathars of medieval Europe echoed Gnostic dualism and rejected the material world, earning the ire of secular and ecclesiastical authorities. The Albigensian Crusade, sanctioned by the Catholic Church, brutally suppressed the Cathars in an attempt to eradicate their beliefs.

During the Renaissance, a renewed interest in ancient texts and esoteric knowledge again brought Gnostic ideas to the forefront. Mystics explored themes reminiscent of Gnosticism, incorporating them into broader intellectual and spiritual movements. Hermeticism and alchemy, deeply influenced by Gnostic cosmology, shaped Renaissance mysticism and its quest for spiritual transformation. 

Gnosticism has experienced a revival in modern times, inspiring contemporary spiritual movements such as Theosophy, Anthroposophy, and New Age philosophy. The rediscovery of the Nag Hammadi texts has rekindled academic and popular interest, affirming Gnosticism’s enduring relevance in the quest for personal and cosmic transcendence. 

Gnosticism’s legacy endures as a testament to humanity’s relentless search for understanding and spiritual liberation. It continues to challenge dogma and affirm the transformative power of personal spiritual experience.

References

1. Arendzen, J. (1909, September 1). Gnosticism. Retrieved from The Catholic Encyclopedia: https://www.newadvent.org/cathen/06592a.htm

2. Cole, D. (n.d.). Gnosticism Origins, Beliefs & Conflicts. Retrieved from Study.com: https://study.com/academy/lesson/gnosticism-definition-history.html

3. Elsner, R. (2023). Heresies of the Christian Church, Part 2. Knights Templar magazine, 9–10.

4. Gnosticism. (n.d.). Retrieved from Merriam-Webster Dictionary: https://www.merriam-webster.com/dictionary/gnosticism

5. Gnosticism. (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/Gnosticism

6. Hoeller, S. A. (n.d.). The Gnostic World View: A Brief Summary of Gnosticism. Retrieved from Gnosis Archive: http://gnosis.org/gnintro.htm

7. Lewis, N. D. (2013, August 26). Gnosticism. Retrieved from Oxford Bibliographies: https://www.oxfordbibliographies.com/view/document/obo-9780195393361/obo-9780195393361-0168.xml

8. Mark, J. J. (2023, July 18). Alexandria. Retrieved from World History Encyclopedia: https://www.worldhistory.org/alexandria/

9. Moore, E. (n.d.). Gnosticism. Retrieved from Internet Encyclopedia of Philosophy: https://iep.utm.edu/gnostic/

10. Owens, L. S. (n.d.). The Nag Hammadi Library. Retrieved from Gnosis Archive: http://gnosis.org/naghamm/nhlintro.html

11. Rowlatt, M., & Mackie, J. (n.d.). Alexandria Egypt. Retrieved from Encyclopaedia Britannica: https://www.britannica.com/place/Alexandria-Egypt

12. Silva, T. (2013). Sanctuary of the Sacred Flame. CreateSpace Independent Publishing Platform.

13. Williams, M. (n.d.). Gnosticism. Retrieved from Encyclopaedia Britannica: https://www.britannica.com/topic/gnosticism

2024 SRICF High Council

Another successful meeting for the High Council of the Societas Rosicruciana in Civitatibus Foederatis has ended. I came into this weekend on the tail end of a work trip to Pennsylvania where I was able to attend a York Rite Unity Banquet in Harrisburg and then a Lodge meeting in Hershey.

Once I made it to Louisville, KY, we toured the Buffalo Trace Distillery in Frankfort, KY, and then spent the day catching up with friends and socializing with the Fratres and other guests.

The Opening Procession kicked off late morning on Friday and I had lunch with Fratres from Latin America. While an exemplification of the Grade of Zelator was performed, I prepared with my fellow officers for the Eighth Grade conferral. Friday night, I had the pleasure of serving as the presiding officer for the conferral of the Grade of Magister (VIII) on several worthy Fratres. This is my third time and I am still astonished to have been selected for this honor.

Friday night was filled with brotherhood and socializing. I finally made it to bed around 3am and got a few hours of sleep before the second day of the High Council kicked off. There were so many great presentations given by some learned men. We had the banquet for the Society on Saturday night where the Knight Grand Cross was awarded to the Chief Adept of Kentucky and Chief Adept of Ohio, both of whom have been instrumental in the success of the High Council meetings since it came to Louisville, KY.

Now, I'm on my way home just in time to get ready for my next adventure.

Baphomet and Freemasonry

An enduring misconception and argument used by anti-Masons is the supposed worship of Baphomet within Freemasonry. While Baphomet is often associated with various occult practices and conspiracy theories, there is no credible evidence to support the claim that Baphomet is the god of Freemasonry or worshipped therein.

First and foremost, Freemasonry is not a religion, nor does it advocate the worship of any particular deity. Instead, Freemasonry encourages its members to believe in a higher power or Supreme Being, but does not prescribe a specific religious doctrine. This inclusivity is reflected in the diversity of its membership, which comprises individuals from various religious backgrounds.

The idea that Baphomet is the god of Freemasonry likely stems from misinterpretations or deliberate misrepresentations of Masonic symbolism and literature. Baphomet, often depicted as a horned deity with androgynous features, has been associated with occultism and esoteric traditions. However, there is no direct connection between Baphomet and Freemasonry within the context of Masonic teachings or rituals.

Moreover, Freemasonry promotes values such as charity, tolerance, and personal development, which are incompatible with the characteristics attributed to Baphomet in occult lore. Depending on the organization, Baphomet is seen as a symbol of wisdom and knowledge (enlightenment), dualism and balance, alchemical transformation, fertility, and occultism in general. It's important to note that interpretations of Baphomet can vary widely among different occult traditions and practitioners. While some may view Baphomet as a symbol of enlightenment and spiritual liberation, others may associate it with darker or more sinister aspects of the occult. As with many symbols in the occult, the meaning of Baphomet is complex and multifaceted, and it can hold different significance for different individuals and groups. The notion that Freemasonry venerates a dark or sinister deity contradicts its fundamental principles of moral and ethical conduct.

It's essential to distinguish between myth and reality when discussing the role of symbolism in Freemasonry. While symbols such as the Square and Compass hold significant meaning for Masons, they represent philosophical concepts related to morality, virtue, and self-improvement, not specific deities.

The Washington Statue and Baphomet

Often when confronted by anti-Masons about Masonic veneration of Baphomet, they use the picture of a statue of George Washington called the Enthroned Washington (seen here) as it bears a striking resemblance to the popular rendering of Baphomet.

The Enthroned Washington statue by Horatio Greenough, created in the mid-19th century, was indeed heavily influenced by classical Greco-Roman sculpture, particularly the statue of Olympian Zeus. This influence is evident in both the overall composition and the portrayal of Washington himself.

The statue of Zeus at Olympia, one of the Seven Wonders of the Ancient World, was renowned for its grandeur and majesty. It depicted the Greek god Zeus seated on a throne, with a commanding presence and an aura of divine power. Greenough's Enthroned Washington similarly portrays the first President of the United States seated on a throne, evoking a sense of authority and dignity.

The influence of the statue of Zeus is evident in the classical style of Greenough's sculpture, characterized by idealized proportions, harmonious composition, and meticulous attention to detail. The drapery and pose of Washington in the Enthroned Washington statue echo the conventions of classical sculpture, emphasizing the figure's noble bearing and statesmanlike qualities.

While some have drawn parallels between the Enthroned Washington statue and the imagery of Baphomet due to its seated posture and raised hand, it is more accurate to attribute the statue's inspiration to the classical tradition rather than occult symbolism. The raised hand in Greenough's sculpture is a gesture of authority and command, a motif commonly found in classical depictions of rulers and gods.

Furthermore, Greenough's intention with the Enthroned Washington statue was to create a monumental representation of Washington as a symbol of American democracy and republican ideals. The statue was commissioned to commemorate the centennial of Washington's birth and to honor his legacy as the father of the nation.

Drawing Baphomet

The modern depiction of Baphomet, often associated with occultism, was indeed popularized by the French occultist, ceremonial magician, and writer Eliphas Levi in 1855 (14 years after Greenough completed his Enthroned Washington). Levi, whose real name was Alphonse Louis Constant, was a prominent figure in the occult revival of the 19th century and is renowned for his influential works on magic, mysticism, and symbolism.

In his book "Dogme et Rituel de la Haute Magie" (Dogma and Ritual of High Magic), first published in 1855, Levi introduced his illustration of Baphomet, accompanied by a description that infused the figure with complex symbolism and esoteric meaning. Levi's depiction of Baphomet portrayed a seated figure with a goat's head, human torso, goat hooves, wings, and various other symbolic elements.

Levi's Baphomet amalgamated various occult and alchemical symbols, drawing inspiration from diverse sources such as Hermeticism, Kabbalah, and ancient mystery traditions. The figure's androgynous features symbolize the reconciliation of opposites, reflecting Levi's belief in the union of masculine and feminine energies within the individual.

Furthermore, the goat head, reminiscent of the ancient Greek god Pan, represented primal instincts, fertility, and the untamed forces of nature. The torch between Baphomet's horns symbolized enlightenment and the pursuit of knowledge, while the pentagram inscribed on its forehead signified the mastery of spiritual and material realms.

Levi's depiction of Baphomet became iconic within occult circles, influencing subsequent esoteric traditions and contributing to the figure's association with secret societies, magic, and mysticism. Despite Levi's intention to present Baphomet as a symbol of spiritual enlightenment and inner transformation, the image became increasingly associated with darker interpretations, particularly in the context of Satanism and anti-establishment movements. Associating Baphomet with the devil was cemented in the 20th century when Anton LaVey, the founder of the Church of Satan, adopted the Sigil of Baphomet as the official emblem of his church.

Over time, Baphomet evolved into a potent symbol within occultism, often invoked in rituals, magical practices, and occult literature. The image's ambiguity and rich symbolism have made it a subject of fascination, interpretation, and controversy, with its meaning varying depending on the perspective of the interpreter.

It is important to note that Levi was briefly associated with Freemasonry as he was initiated into Lodge Rose du Parfait Silence (Grand Orient of France) on March 14, 1861 (after he published his drawing of Baphomet), but was dropped from the rolls on August 21, 1861.

The Taxil Hoax

Looking back one can see where many conspiracy theories against Freemasonry have their roots. The Taxil Hoax is a notorious episode in the history of Freemasonry that played a significant role in perpetuating the rumors linking Freemasonry with Baphomet. The hoax was orchestrated by Léo Taxil, a French writer and anti-Catholic who sought to discredit both Freemasonry and the Catholic Church through a series of elaborate fabrications and sensational claims. 

In the late 19th century, Freemasonry was viewed with suspicion by certain segments of society, including some religious authorities who saw it as a threat to traditional values and religious institutions. Taxil, capitalizing on this climate of distrust, began publishing a series of books and articles purportedly exposing the secrets and rituals of Freemasonry.

One of Taxil's most infamous fabrications was the creation of a fictitious character named Diana Vaughan, whom he claimed had been initiated into a Satanic sect within Freemasonry. According to Taxil's elaborate hoax, Vaughan revealed shocking details about the alleged worship of Baphomet, a demonic deity, within Masonic Lodges.

Taxil's writings sensationalized these claims, portraying Freemasonry as a sinister organization engaged in occult practices and devil worship. The inclusion of Baphomet, often depicted as a symbol of the occult and Satanism, added a sensational element to his allegations, capturing the public's imagination and fueling fears about the secretive nature of Freemasonry.

The hoax reached its apex in 1897 when Taxil called a press conference to announce the conversion of Diana Vaughan to Catholicism and to expose the alleged Satanic rituals of Freemasonry. However, to the shock of the attendees, Taxil confessed that he had fabricated the entire story as a satire intended to mock both Freemasonry and the Catholic Church.

The revelation of the Taxil Hoax dealt a significant blow to the credibility of anti-Masonic propaganda, but the damage had been done to the Craft. The association between Freemasonry and Baphomet had already taken root in the public consciousness, perpetuating a myth that persists to this day in certain fringe circles and conspiracy theories.

Despite Taxil's admission of deception, the rumors linking Freemasonry with Baphomet continue to resurface periodically, fueled by misinformation and a lack of understanding about the true nature of Freemasonry. The Taxil Hoax serves as a cautionary tale about the dangers of sensationalism, manipulation, and the spread of false information.

Templars and Baphomet

Another argument is that Freemasonry originates or stems from the medieval Knights Templar and that the Knights Templar were believed to be guilty of venerating Baphomet. The Knights Templar were a powerful military and financial force in the Middle Ages. Their wealth, power, and prominence attracted jealousy, suspicion, and hostility from secular and ecclesiastical authorities. Following the 1307 suppression of the Templars by the French tyrant, King Philip IV, some knights, while being tortured, confessed to engaging in blasphemous rituals, including the worship of a mysterious entity known as Baphomet.

The precise origins and meaning of the term "Baphomet" remain uncertain, but it likely entered the Templar trials as part of the accusations brought forth by their adversaries. Some historians suggest that "Baphomet" could have been a corruption or misinterpretation of other terms or concepts, while others propose it may have been a symbolic representation used in Templar rituals, possibly related to the order's alleged connections to esoteric traditions or Eastern mysticism.

However, the idea that the Templars worshiped Baphomet as a deity remains speculative and lacks conclusive evidence. It is widely believed that the accusations of heresy and idolatry leveled against the Templars were politically motivated, and aimed at discrediting and eliminating a powerful rival to royal and papal authority.

Another theory that has circulated, particularly in the context of anti-Islamic arguments, is the notion that Baphomet was somehow associated with the Islamic Prophet Muhammad. This theory is largely based on linguistic speculation and historical misunderstandings, rather than credible evidence. The origin of this theory can be traced to the writings of 18th and 19th-century European authors who sought to demonize Islam and portray Muhammad as a false prophet or even a diabolical figure. Some of these authors attempted to equate Muhammad with Baphomet, suggesting that the two names were phonetically similar or derived from the same root. However, scholars and historians have thoroughly debunked this theory, highlighting the lack of linguistic or historical basis for such claims. The etymology and meaning of the term "Baphomet" are far removed from the Arabic name "Muhammad," and there is no evidence to support any connection between the two figures.

Another theory speculates that Baphomet was a code. The Atbash Cipher, an ancient substitution cipher that replaces each letter in the alphabet with its reverse counterpart, has been invoked by some within occult circles to decipher the meaning of the name "Baphomet" in connection with the Knights Templar. According to this interpretation, applying the Atbash Cipher to the name "Baphomet" results in "Sophia," a Greek word literally meaning “wisdom” and symbolically representing divine wisdom in various philosophical and mystical traditions.

Riding the Goat

When all else fails, I’ve seen anti-Masons post a picture like this which makes me cringe.

The myth of riding a goat in Freemasonry is a common misconception that has been perpetuated over the years, but it has no basis in actual Masonic ritual or tradition. The notion of riding a goat is often used in jest or as a humorous exaggeration, particularly by those unfamiliar with the inner workings of Freemasonry.

It's important to understand that Freemasonry is a fraternal organization with a rich history and a focus on moral and philosophical teachings. Its rituals and ceremonies are symbolic, emphasizing principles such as brotherhood, morality, and personal development. No ritual or practice within Freemasonry involves riding a goat or any other animal.

The origin of the myth of riding a goat in Freemasonry can be traced back to other fraternal organizations, particularly college fraternities and secret societies, where initiation rituals often include humorous or eccentric elements designed to test the resolve or endurance of new members. These rituals may involve absurd or outlandish tasks, including metaphorically "riding a goat," as a form of initiation or hazing.

Over time, these exaggerated initiation practices became associated with secret societies in general, including Freemasonry, leading to the misconception that Freemasons engage in similar rituals involving the riding of goats. However, it's essential to distinguish between the lighthearted traditions of some college fraternities and the solemn and dignified ceremonies of Freemasonry.

In reality, Freemasonry places a strong emphasis on dignity, respect, and moral values, and its rituals are intended to inspire reflection and personal growth rather than frivolity or hazing. The myth of riding a goat in Freemasonry is just that—a myth—and should not be taken seriously as an accurate representation of Masonic practice.

References

1. Éliphas Lévi. (n.d.). Retrieved from Grand Lodge of British Columbia & Yukon: https://freemasonry.bcy.ca/biography/esoterica/levi_e/levi_e.html 

2. George Washington (Greenough). (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/George_Washington_(Greenough) 

3. McIntosh, C. (2011). Eliphas Lévi and the French Occult Revival. SUNY Press. 

4. Myth of Baphomet. (n.d.). Retrieved from Grand Lodge of British Columbia & Yukon: http://freemasonry.bcy.ca/anti-masonry/baphomet.html 

5. Newman, P. D. (2013, February). Masonic Templary II: The Name and Nature of Baphomet. Retrieved from Grand Encampment of Knights Templar USA: https://www.knightstemplar.org/KnightTemplar/Magazine/2013/0213.pdf

William Wynn Westcott

Born on December 17, 1848, in Leamington, Warwickshire, England, William Wynn Westcott was the only child of Dr. Peter Westcott, but would be raised by his half-uncle (who was also a doctor) after his parents died before William was 10 years old. William was educated and attended University College in London where he earned a Bachelor of Medicine. After his education left London and worked with his half-uncle at his medical practice.

William was involved with his community and served in many capacities and appointments such as Factory Surgeon, Public Vaccinator, Medical Officer of Health, and Quartermaster to a Battalion of Volunteers.

On February 18, 1873, he was married to Elizabeth Burnett. Together they had four children and moved back to London in 1879. From 1879 to 1881, he seemed to have taken a sabbatical where he studied Kabalistic, Hermetic, Alchemical, and Rosicrucian philosophy and teachings.

In 1881, he was appointed Deputy Coroner for Central Middlesex and Central London. In 1894, he was appointed Coroner for Northeast London; he served in this position until 1918. In 1918, he moved to South Africa.

William Wynn Westcott was initiated into Parret and Axe Lodge No. 814 in Crewkerne (England) on October 24, 1871. Little is known about his advancement, but he served as the Lodge's Master in 1877. He was also a member of Quatuor Coronati Lodge No. 2076, the premier Lodge of Research in the world, and served as its Worshipful Master in 1893. He would also serve as Provincial Assistant Grand Director of Ceremonies in Somerset and be awarded the rank of Past Junior Grand Deacon by the United Grand Lodge of England. 

In Capitular Masonry, he was exalted into the Chapter of Brotherly Love No. 329 on April 30, 1873, and served as the First Principal (equivalent to Excellent High Priest in the United States) in 1889. He would go on to be a Past Grand Standard Bearer of the Supreme Grand Chapter of Royal Arch Masons of England.

Unlike the US, Mark Masonry is a separate body in England. Westcott was advanced to Mark Masonry in William de Irwin Lodge No. 162 and served as its Master in 1887. He would serve as the Provincial Grand Senior Warden of the Mark Province of Somerset.

He is said to have joined the Order of the Temple or Knights Templar, but the dates are not known nor what offices he held, if any. This claim is disputed.

He joined the Ancient & Accepted Rite in 1875 and was promoted to the 30° in 1878.

He was a member of Rose and Lily Conclave No. 10 of the Red Cross of Constantine.

He was a member of the Royal Order of the Red Branch of Eri where he was instrumental in reviving and reorganizing the order, and served as its Grand Master and its senior Knight Grand Cross.

He was admitted to the Swedenborg Rite in 1876 where he served as Worshipful Master of Emanuel Lodge No. 1 and Junior Warden of Hermes Lodge No. 8 in 1886, District Senior Grand Warden and Supreme Grand Senior Deacon in 1877, Worshipful Master of Pythagorean Lodge of Instruction in 1887, and Supreme Grand Junior Warden and Supreme Grand Secretary in 1891.

Westcott joined the Societas Rosicruciana in Anglia (SRIA) on April 15, 1880, at Metropolitan College. He was admitted to the Grades of the Second Order on December 12, 1881. In 1883 he served as Secretary General of the Society. In 1889, he served as Celebrant of Metropolitan College, and in 1891 he was enthroned as Most Worthy Supreme Magus of the SRIA.

Westcott was targeted by anti-Masons of the age. In 1896, he was listed as the “Chief of English Luciferians” in a French anti-Mason publication called “Mémoires d'une Ex-Palladiste”. This was supposedly written by Ms. Diana Vaughan which of course was a pseudonym used by the hoaxer Leo Taxil.

Westcott was also a member of several non-Masonic esoteric societies like the Hermetic Society and Theosophical Society. The latter organization he advanced to the “inner circle.” But it was with another group that Westcott is highly remembered, the Hermetic Order of the Golden Dawn.

In 1887 Westcott acquired a ciphered manuscript that proved to be a series of initiatory rituals. In working with his fellow Rosicrucian Frater, Samuel Liddell MacGregor Mathers worked the rituals into a workable form. He, Mathers, and Dr. William Robert Woodman (the then Supreme Magus of the SRIA) established the Hermetic Order of the Golden Dawn in February 1888.

Being a public official (the Coroner), he was pressured into retiring from his public life as a member of the Golden Dawn and stepped down from his officer roles. There also seems to have been an internal dispute between him and Mathers who accused Westcott of being a forger and liar. Some speculate that it was Mathers who had informed Westcott's superiors of his involvement in the Golden Dawn to force him out of power. Mathers accuses Westcott of fabricating the documents authenticating the origins of the Golden Dawn. 

William Westcott died of Brights Disease (a kidney disease) on July 30, 1925, in Durban, South Africa. He was predeceased by his wife in 1921, both of his sons (1906 and 1907), and both of his daughters (1918 and 1924). While some of his life may be left in controversy, he was clearly a revered and respected Mason in his time and left a legacy with the Golden Dawn as well. While unknown to most Masons in the US, he was a contemporary of men like AE Waite, John Yarker, Theodore Reuss, and Albert Pike.

References

1. Dr. William Wynn Westcott. (n.d.). Retrieved from The Hermetic Order of the Golden Dawn: https://hermeticgoldendawn.org/biography-dr-william-wynn-westcott/ 

2. Gilbert, R. A. (1987, February 19). William Wynn Westcott and the Esoteric School of Masonic Research. Retrieved from ARS QUATUOR CORONATORUM: https://freemasonry.bcy.ca/aqc/westcott/westcott.html 

3. Parsell, H. V. (n.d.). Dr. William Wynn Westcott: An Appreciation. Retrieved from Societas Rosicruciana in America: https://sria.org/dr-william-wynn-westcott-an-appreciation/ 

4. Westcott, William Wynn. (n.d.). Retrieved from Occult World: https://occult-world.com/westcott-william-wynn/ 

5. William Wynn Westcott. (2016, August 14). Retrieved from Geni: https://www.geni.com/people/William-Westcott/6000000009428109687 

6. William Wynn Westcott and the Esoteric School of Masonic Research: Appendix A. (n.d.). Retrieved from MasterMason: http://www.mastermason.com/luxocculta/appendix4.htm