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.

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.

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

Rocky Mountain SRICF Conference

Last weekend I attended the 2023 Rocky Mountain SRICF Conference in Las Vegas, NV. Normally, the SRICF College of that State would host the conference, but there is no College currently in Nevada so a few of us came together to plan and coordinate putting on this conference.

Friday night, a few of us had dinner and talked until the restaurant had to kick us out so the custodial staff could clean the place. Saturday afternoon, once the Rocky Mountain Masonic Conference was concluded, the SRICF Conference started with a practicum performed by Frater Jaime Lamb from Arizona College. After him, Frater Piers Vaughan, Junior Deputy Supreme Magus of the SRICF, gave a presentation on the Kabballah. The Fraters and some guests went and had dinner.

Sunday morning, Frater Piers opened Supreme Magus College and we conferred all four Grades of the First Order upon several worthy candidates from Nevada. We've laid the foundation for establishing Rosicrucianism permanently in Nevada and getting an SRICF College chartered. Now, I’ve flown across half the country and onto another work trip.

The Master's Craft

Any Mason involved with ordering Masonic regalia, jewelry, pins, coins, and so on knows that there are a lot of sites and vendors out there. While there are many worthy Brothers running them, I want to highlight one and that is The Master's Craft ran by Bro. John Bridegroom out of Indiana. From the website:

The Masters Craft creates unique Masonic items for the Fraternity at large, when quality, artistry and longevity are desired. The Masters Craft is owned and operated by W. Bro. John Bridegroom, Past Most Illustrious Grand Master of Indiana. Being deeply impressed by the artistry of items in the Masonic Fraternity’s history, we desire to continue that tradition in The Masters Craft. With no intention of being the average retail store, or supplying the mundane artifacts of regular Masonic operations, the focus has been placed more on projects that require a special touch, and an approach that fuses the visual standard of today with the depth and power of the designs of our past. We hope you will our work to be fitting representations of the honors they represent!

Due to the number of Masonic organizations that I am in, I am in possession of a lot of Masonic jewelry and pins...a lot. Quality isn't always the best and sometimes Masonic groups don't always purchase items of the best quality. When I started attending Masonic Week I was introduced to The Master's Craft and Bro. John Bridegroom. John is a very dedicated Brother and has an impressive Masonic curriculum vitae which gives him an insight into the world of Masonic regalia and jewelry. A few years ago, I purchased some Allied Masonic Degree jewels from him and compared them to some others I bought from another vendor. The first thing I noticed was the difference in quality and durability. From that experience, I've started purchasing jewels and pins from him for a few other groups that I'm involved with to include the Societas Rosicruciana in Civitatibus Foederatis.

He has jewels, pins, and coins for the Blue Lodge, Allied Masonic Degrees, Royal Arch, Mark Masonry, Holy Royal Arch Knights Templar Priests, Red Cross of Constantine, the Societas Rosicruciana in Civitatibus Foederatis, Royal Order of Jesters, the Ancient & Accepted Scottish Rite, York Rite College, and can even do custom jobs. I encourage all Masons to check out this website if you are interested in quality.

John Dee

While there is no record that he was a Freemason, I find John Dee to be a fascinating character. Born amidst the political and religious turmoil of 16th century England, Dee would be known as a mathematician, alchemist, astrologer, geographer, occultist, possible Rosicrucian, and adviser as well as likely spymaster for Queen Elizabeth I. It is said that "Dee straddled the worlds of science and magic just as they were becoming distinguishable."

John Dee was born on July 13, 1527, in the Tower Ward of London, the only child of Rowland Dee, a minor courtier to King Henry VIII, and Jane (or Johanna) Wild. In 1535, he was educated at the Chelmsford Chantry School (now one of the locations of King Edward VI Grammar School) before he attended St. John's College (Cambridge) in 1542; he would go onto earn a Bachelors and Masters.

In 1546, he was one of the founding Fellows of Trinity College located in Cambridge. In 1548, he traveled to Continental Europe and studied at the University of Louvain. By 1550, he was in Paris giving lectures on Euclid and mathematics. He became friends with several scholars to include famed cartographer Gerardus Mercator. 

In 1551, Dee traveled back to England where he devoted his studies to alchemy, divination, and Hermetic philosophy. In 1553, King Edward VI granted him the rectory of Upton-upon-Severn, Worcestershire. The next year he was offered a readership in mathematics at the University of Oxford, but turned it down. He also worked training navigators and promoted British imperialism through naval power; some believe he was the first to coin the term "British Empire."

In 1555, Dee became a member of the Worshipful Company of Mercers. For those unfamiliar, a mercer is defined as "a dealer in textile fabrics, especially silks, velvets, and other fine materials."

Later that year he was arrested on charges of casting spells against Queen Mary I. These charges would be expanded and included treason against the British Crown. He represented himself and was exonerated, but still had to meet with the Catholic Archbishop Bonner for his examination. Whatever was involved with this examination, Bonner and Dee became close associates.

After the death of Queen Mary in 1558, her half-sister Elizabeth ascended to the throne of England. She sent for John Dee and asked for his advice to calculate the best time for her coronation which occurred on January 15, 1559.

Dee would continue to serve as an adviser to Queen Elizabeth I and own a riverside house at Mortlake near London. At this residence he amassed the largest library in England for the time; he had over 4,000 books and manuscripts while the Oxford library only had less than 400 in its collection and Cambridge's 451 in theirs. While it was a private library, he made it accessible to scholars. He also built an alchemical laboratory to further his studies on the subject. His library was so impressive that the Queen herself traveled to Mortlake simply to see the library. Queen Elizabeth and other nobility would give their patronage to Dee, but he never achieved financial independence so it is assumed that his library was built through gifts from patrons.

In 1564, Dee wrote Monas Hieroglyphica (The Hieroglyphic Monad), an exhaustive Cabalistic and Hermetic tome on the interpretation of a glyph of his own design, meant to express the mystical unity of all creation. He dedicated the book to the Holy Roman Emperor in an effort to gain more patronage, but it didn't work.

In 1570, Dee wrote a new mathematical preface to Henry Billingsley's translation of Euclid. This preface introduced the public to the signs of addition (+), subtraction (-), multiplication (x), and division (÷).

In 1577, Dee published General and Rare Memorials which were about navigation and Dee's vision of a maritime empire. He believed that England could become an empire through this naval supremacy and advocated that they needed to colonize the lands of the New World. Some argue that Dee saw Elizabeth as a new Arthur with him as her Merlin and that a British Empire would be a new Atlantis as it colonized the New World. Some believe that Dee influenced Francis Drake’s circumnavigation of the globe.

Maybe it was the frustration with limited patronage as well as seeing the religious turmoil ripping through Europe, but Dee started seeking ways to communicate with angels. He wanted to find a way to heal the rift between Catholic and Protestant Christianity.

He hired a number of scryers and crystal-gazers to serve as an intermediary between Dee and the angels, but was unsuccessful or unsatisfactory. Then, in 1582, he met Edward Kelley (also known as Edward Talbot), a medium who was around 28-years his junior. Through Kelley, Dee had several conversations with angels and which resulted in the discovery of the Enochian or angelic language.

It was also around August 1582 that John Dee is said to have met Francis Bacon, who would be a philosopher, statesman, a possible Rosicrucian, and an accomplished author.

Starting in Fall 1583, in search of another royal patronage, Dee and Kelley traveled to Continental Europe. They first met with a Polish nobleman named Albert Laski who was the Count Palatine of Siradz. This endeavor failed as Laski was poor and out of favor with the Polish court. They traveled throughout Europe meeting with King Stefan of Poland and Emperor Rudolf II in Prague. While in Prague, Dee was made a Doctore of Medicine.

If it was not for his affiliation with Queen Elizabeth, he may have been given patronage by the Emperor, but they mistrusted him as they believed that he was a spy for England. It is said that he signed his letters 007 which inspired the James Bond books by Ian Fleming who used 007 as Bond's codename.

By 1586, Dee lost favor in the Holy Roman Empire and was banished due to condemnation by the Roman Catholic Church, but he took refuge with the Count of Bohemia where he resided for nearly 2-years. In 1587, the relationship between Kelley and Dee degraded after Kelley said that angels had ordered them to share their wives. Kelley would go on to serve as an alchemist for the Emperor, but would later be arrested for failing to make good on his promises. Kelley would die in February 1593 during an attempt to escape from prison.

In 1589, he returned to England and found his Mortlake home vandalized and looted. That year also saw a plague spread through London which took the life of his wife, Jane, and five of their children. He started back up his alchemical studies and experiments, but he never attained the Philosopher's Stone.

Around 1595/96, Dee was appointed by the Queen as Warden of Christ's College in Manchester. With the decline of Catholicism in England, this college had bee re-organized as a Protestant institution with a Royal charter in 1578. This turned out not to be good for Dee as he was constantly at odds with the other Fellows of the College who despised him. While he didn't resign from this position, he returned to London in 1605. By this time, Elizabeth had died and James I had taken the throne of England and Scotland who didn't give any support or protection to John Dee.

John Dee spent the final years of his life in poverty, even after he sold off many of his possessions to support him and his daughter, Katherine, who took care of him in the end. He died sometime between December 1608 and March 1609 in Mortlake. He is said to have been buried at the local Anglican church, but both the record and gravestone are missing today. Dee was survived by two of his sons and one daughter; he had been married three times and had eight children.

References

1. A Hermetic & Rosicrucian Timeline. (n.d.). Retrieved from Hermetic Order of the Golden Dawn: http://www.golden-dawn.com/eu/displaycontent.aspx?pageid=71- 

2. Cooper, D. W., & Gerald, L. (n.d.). A Bond for All the Ages. Retrieved from Sir Francis Bacon's New Advancement of Learning: http://www.sirbacon.org/links/dblohseven.html 

3. Dee, John (1527-1608). (2020). Retrieved from Encyclopedia.com: http://www.encyclopedia.com/topic/John_Dee.aspx 

4. Feingold, M. (n.d.). John Dee. Retrieved from Encyclopedia Britannica: http://www.britannica.com/EBchecked/topic/155467/John-Dee 

5. Harrison, D. (2016, August 20). John Dee and Edward Kelley; Conversing with the Angels. Retrieved from Dr. David Harrison: https://dr-david-harrison.com/freemasonry/john-dee-edward-kelley-conversing-angels/ 

6. John Dee. (n.d.). Retrieved from Wikipedia: http://en.wikipedia.org/wiki/John_Dee 

7. John Dee - Astrologer to the Queen. (n.d.). Retrieved from Biblioteca: https://www.bibliotecapleyades.net/bb/john_dee.htm 

8. John Dee. (2015, March 01). Retrieved from Under the Tudor Rose: https://engelskhistoria.wordpress.com/2015/03/01/john-dee/ 

9. John Dee was the 16th century's real-life Gandalf. (2015, February 19). Retrieved from bOINGbOING: http://boingboing.net/2015/02/19/john-dee-was-the-real-life-mer.html 

10. Lee, P. (1996). About Dr. John Dee. Retrieved from The John Dee Society: http://www.johndee.org/DEE.html 

11. Westfall, R. S. (1995). Dee, John. Retrieved from The Galileo Project: http://galileo.rice.edu/Catalog/NewFiles/dee.html

SRICF in Idaho

Today was a banner day for the Societas Rosicruciana in Civitatibus Foederatis (SRICF) in Idaho, but before I jump in with the news, let me start at the beginning. In 2014 I was approached about joining the Wyoming College of the SRICF, but, due to my internship on the East Coast, I was not initiated into the First Order until January 17th, 2016, and advanced to the Second Order on January 14th, 2018.

In September of last year, the Grand Lodge AF&AM of Idaho officially recognized the SRICF as a concordant body. With that, the pieces started falling in line for the formation of a College in Idaho. In November, Jim Herndon and I attended the Annual Meeting of the High Council of the SRICF in Louisville, KY, and we received approval for starting a Rose Circle which is a "College Under Dispensation." The Supreme Magus required that we meet and confer a Grade from the First Order, so on March 2nd of this year, the Idaho Rose Circle convened for the first time and initiated two aspirants into the First Grade of the Society and elected to extend an invitation to two Masons. 

Today, the Idaho Rose Circle convened and we conferred upon three aspirants the First and Second Grades of the Society. At the March meeting, the Fratres elected to purchase stoles for the elected officers (Celebrant, Suffragan, and the Four Ancients). They arrived in time for this meeting; they were a welcome piece of regalia to the College and the initiatic environment.

The Chief Adept then presented, on behalf of the Most Worthy Supreme Magus, the Fratres with the College's charter and we are now IDAHO COLLEGE, SRICF. This College formed due to the efforts of Frater Jim Herndon, the Chief Adept of Idaho College and Jurisprudence Chairman of the High Council of the SRICF. He invited the first Idaho Fratres into the Society and gave us guidance along the way on how to best proceed with forming a College in Idaho. The Fratres exceeded expectations and have earned this charter from the High Council. Having been chartered, the Fratres approved the By-Laws and officially elected the officers for Idaho College. I am honored to have kept the confidence of the Fratres and they elected me as the first Celebrant.

After the meeting, the Fratres listened to a paper presented by one of our Ancients. Now it's time to get back home and get ready for my cousin's wedding tonight.

The Occult Book

While doing some research for a paper I'm presenting to my SRICF College, I came across "The Occult Book: A Chronological Journey from Alchemy to Wicca" by John Michael Greer. John Michael Greer is a well-known author and blogger on occultism. He served for 12-years as Grand Archdruid of the Ancient Order of Druids in America and, since 2013, he heads the Druidical Order of the Golden Dawn. The book's cover is aesthetically pleasing with blue with golden embossed text and symbols, but inside holds a plethora of information on occultism covering from the 6th Century BC to modern times. The book has the following chapters:

Pythagoras

Empedocles and the Four Elements

Horoscopes

Plato

Bacchic Mysteries

Miriam the Alchemist

Jesus Christ

Fall of Mona

Runic Alphabet

Apollonius of Tyana

Basilides of Alexandria

Magic

Valentinus

The Corpus Hermeticum

Plotinus

Zosimos of Panopolis

Iamblichus of Chalcis

Pagan Rome

Eleusinian Mysteries

Edicts of Justinian

Merlin

Jabir ibn Hayyan

Knights Templar

The Albigensian Crusades

The Kabbalah

Fall of Harran

Abraham Abulafia

Cecco d'Ascolithe 

Philosopher's Stone

Tarot

Witch Trials

Johannes Reuchlin

Paracelsus

Cornelius Agrippa

John Dee

Nostradamus

Isaac Luria

The Legend of Faust

Giordano Bureus

The Rosicrucian Manifestos

Christian Astrology

Freemasonry

Passage of the Witchcraft Act

Emanuel Swedenborg

The Hellfire Club

The Elus Coens

Franz Mesmer

Alessandro Cagliostro

Druids

Francis Barrett

Spiritualism

Eliphas Levi

Theosophy

The Martinist Order

The Hermetic Order of the Golden Dawn

Hoodoo

Carl Jung

Rudolf Steiner

The Thule Society

Manly P. Hall

Alchemy

Wicca

The Thirteenth Baktun

Each of these chapters contains a stunning picture relevant to the subject with a page's worth of description. This book does not go in-depth with each subject, but it lays a great foundation for researchers to start off from. At the bottom of each page, Greer gives more information to look up for further study. At the end of the book is a Notes and References Section which includes each date and subject, along with the books the material in this book came from. This book is good for both novices and experts in occultism as it provides the reader with a nice reference and chronological history.