Re: CARL ON HPB & CEREMONIALISM
Nov 04, 2006 07:33 AM
by Carl Ek
Carlos,
Here are my commentaries.
1) You say; "contacts with Masonry by HPB and HSO seem mainly
limited to the USA
period". Not true. First HPB. She was writhing and talking about
Freemasonry, several times after 1878/89 (the travel to, and the
arrival in India). HSO was I mason (Craft and Royal Arch) al his
life. He never resigned, and way should he? HSO was raised (made a
Master Mason, the third degree in Craft or Blue Masonry) in the
Huguenot Lodge No. 448, December 20, 1861.
2) Here are two things. You said; "What I mean by ritualism is
ceremonialism, or a ritualist representation not entirely different
from Theater, where different people will play different roles more
or less "dramatic", though ritualistic and ever-repeated again.
There is something in common between ritualism and ancient theater."
May I ask you then, that you think of the Antique Mystery Plays, of
the ancient Mystery School both in East and West? They were"playing"
Theater" then or what? And what do think of the Greek Theater in
Point Loma, were the preformed several old Mystery Plays?
Second. You wrote; "after the Jesuits created the "higher" degrees
in Masonry, as HPB
denounced". This is wrong and wrong even if HPB said that. This is
an old misunderstanding. The truth is that this is two different
historical organizations that have been mixed up. The first one was
a Jesuit College in Clermont founded 1688, for the benefits of the
Jacobin Movement. The second one was the Masonic Chapter of Clermont
founded in the 1690's, with founded the Clermont Rite of
Freemasonry. This Rite was one of the most important sources, when
Esitenne Morins founded his 25°-degree system in France in the
1740's. So, there exist no "higher degrees" in Freemasonry created
by Jesuits. If there are any, then they are only within the S.J.,
and then only for Jesuits, and not for normal and real Masons.
3) You said; "That thing of "playing roles" in ceremonialism is,
according to Olcott, a way to 'externalize' and 'materialize' that
which should be lived by oneself. Sure,
in previous cycles ritualism did make sense. But not so in the
Aquarius Age,
which started in 1900 and was prepared by HPB's coming. The 1900
year as the
'starting point' of Aquarius was given by HPB herself (I have the
reference at
home)." Yes, please. That could be interesting, and strange that the
Point Loma-people never heard of this. What Olcott said was true,
but we do the same every time we read a fictional book, se a film
and think a discuss it after with someone, the christen do that when
they pray to their jesus-god, the primitive Hindus when the pray and
offering to their gods and so on. We are creating
astral "Frankenstein's Monsters".
3b) I just am thinking on when Damodar visit his Master, and was
shown a Temple for initiations.
Carlos, I think one most separate ritual/ceremony from
ritual/ceremony.
Carl
--- In theos-talk@yahoogroups.com, "carlosaveline"
<carlosaveline@...> wrote:
>
> Carl,
>
>
> Thanks.
>
> 1) Yes, contacts with Masonry by HPB and HSO seem mainly limited
to the USA period, previous to the theosophical movement starting
its stronger period in India. (In the case of HPB it could have
something to do with her previous birth -- but this, sorry,
is 'speculation'.) That I knew. Anyway, those USA years were the
childhood of the movement. In the USA, things only got firm with W.
Judge later on in the 1880s.
>
> 2) You say: "Don't forget that there was rituals in the early TS,
and later in the ES. Even in ULT ... " --- OK, let me clarify,
then. What I mean by ritualism is ceremonialism, or a ritualist
representation not entirely different from Theater, where different
people will play different roles more or less "dramatic", though
ritualistic and ever-repeated again. There is something in common
between ritualism and ancient theater. Except that is ritualism
the "power status" of individuals ("degrees" and all that) is much
too exaggerated especially after the Jesuits created the "higher"
degress in Masonry, as HPB denounced.
>
> 3) That thing of "playing roles" in ceremonialism is, according to
Olcott, a way to 'externalize' and 'materialize' that which should
be lived by oneself. Sure, in previous cycles ritualism did make
sense. But not so in the Aquarius Age, which started in 1900 and
was prepared by HPB's coming. The 1900 year as the 'starting point'
of Aquarius was given by HPB herself (I have the reference at
home).
>
>
> 3) HPB wrote enough about the danger of ceremonialism and she
strongly un-recommended it. That is why she created a movement
based on free-thinking and ritualism-free. Until Leadbeater, etc.
>
> This, at least, is how I see it. Commentaries?
>
>
> Regards, Carlos.
>
>
>
>
>
>
>
>
> De:theos-talk@yahoogroups.com
>
> Para:theos-talk@yahoogroups.com
>
> Cópia:
>
> Data:Sat, 04 Nov 2006 13:03:25 -0000
>
> Assunto:[Spam] Theos-World Re: To Carl on HPB (Corrected)
>
> > About HPB's and HSO's membership in Sat Bhai.
> > Dr Tillett said in a posting last week; "Information on the
> > membership of HPB and HSO in Sat B'hai comes from the archives
of
> > the Order which were (and, I believe, still are) in the
> > Yarkerarchives in London, where I had access to them"
> > See: http://groups.yahoo.com/group/theos-talk/message/36943
> >
> > Yes, the Apex Rite and so on, was a Masonic system, but if you
look
> > at the names, all have been involved or in contact with TS.
> >
> > Concerning "ritualism". Don't forget that their was rituals in
the
> > early TS, and later in the ES. Even in UTL are there a form of
> > ritual, that that in the beginning of every meeting to read the
> > Declaration. That is a form for ritual, and the DES also has
rituals
> > to (the same as ES, or very similar). They was/where al quit
short
> > and a complicated, but soulful. So it was not Leadbeater how
> > introduced rituals in the Movement, they was there from the
> > beginning. You can look at Lomaland to. They preformed ritual
there
> > to, and the most famous one is probably KT's opening of the
School
> > of Antiquity (think it was 1898).
> >
> > Theosophy or HPB are not against ritual, but against rituals
that is
> > before only for its on reason ("soulless" rituals, like the
Catholic
> > Mass).
> >
> > Carl
>
>
> De:theos-talk@yahoogroups.com
>
> Para:theos-talk@yahoogroups.com
>
> Cópia:
>
> Data:Sat, 04 Nov 2006 13:03:25 -0000
>
> Assunto:[Spam] Theos-World Re: To Carl on HPB (Corrected)
>
>
>
> > About HPB's and HSO's membership in Sat Bhai.
> > Dr Tillett said in a posting last week; "Information on the
> > membership of HPB and HSO in Sat B'hai comes from the archives
of
> > the Order which were (and, I believe, still are) in the
> > Yarkerarchives in London, where I had access to them"
> > See: http://groups.yahoo.com/group/theos-talk/message/36943
> >
> > Yes, the Apex Rite and so on, was a Masonic system, but if you
look
> > at the names, all have been involved or in contact with TS.
> >
> > Concerning "ritualism". Don't forget that their was rituals in
the
> > early TS, and later in the ES. Even in UTL are there a form of
> > ritual, that that in the beginning of every meeting to read the
> > Declaration. That is a form for ritual, and the DES also has
rituals
> > to (the same as ES, or very similar). They was/where al quit
short
> > and a complicated, but soulful. So it was not Leadbeater how
> > introduced rituals in the Movement, they was there from the
> > beginning. You can look at Lomaland to. They preformed ritual
there
> > to, and the most famous one is probably KT's opening of the
School
> > of Antiquity (think it was 1898).
> >
> > Theosophy or HPB are not against ritual, but against rituals
that is
> > before only for its on reason ("soulless" rituals, like the
Catholic
> > Mass).
> >
> > Carl
> >
> > --- In theos-talk@yahoogroups.com, "carlosaveline"
> > wrote:
> > >
> > > (Corrected and expanded version of a similar, previous text)
> > >
> > >
> > >
> > > CARL,
> > >
> > > Thanks.
> > >
> > > You say:
> > >
> > > " The following persons (TS-members) we know for certain
members
> > of Sat
> > > Bhai: H.P. Blavatsky, H.S. Olcott, W.W. Westcott, Franz
> > Hartmann , Papus,
> > > John Yarker, Kenneth Mackenzie and Francis G. Irwin."
> > >
> > > Then, if I understand it right, you say Sat Bhai was one among
> > other masonic systems.
> > >
> > > Saying HPB and HS Olcott were members of Sat Bhai is, as far
as I
> > am concerned, a ground-breaking statement. Especially HPB. You
> > say "we know for certain" that these persons were members of Sat
> > Bhai. "We", whom? On what grounds? Can you provide us the
sources
> > of your conviction about such a strong statement? You see, if a
> > statement isstrong, its demonstration must be equally strong.
> > >
> > > I did not find any evidence about that ritualist involvement
of
> > HPB in your interesting text below.
> > >
> > > On the contrary, she herself created a clearly non-ritualistic
> > philosophical movement. It was "Bishop" Leadbeater who brought
> > ritualism in to the movement, and its effects have been most
> > poisonous.
> > >
> > > Olcott, although he was initially a member of the Masonry in
the
> > USA, later wrote in a book on Buddhism that "rituals are used to
> > externalize the divine energy so that one does not have to live
it
> > himself" -- which is one of the most intelligent criticisms I
ever
> > read against ritualism, Catholic or otherwise.
> > > (I have the reference at home and can bring it here if you
> > want).
> > >
> > > I would like to have commentaries from you.
> > >
> > > In bona fide, Carlos.
> > >
> > >
> > >
> > >
> > >
> > > De:theos-talk@yahoogroups.com
> > >
> > > Para:theos-talk@yahoogroups.com
> > >
> > > Cópia:
> > >
> > > Data:Sat, 04 Nov 2006 11:19:43 -0000
> > >
> > > Assunto:[Spam] Theos-World Some more on "The Royal Oriental
Order
> > of Sikha (Apex) and Sat Bhai'
> > > >
> > > > > The Royal Oriental Order of Sikha (Apex) and Sat Bhai
> > > > >
> > > > > Sorry, but this is a long posting. But I hop some of you
will
> > find
> > > > > it interesting any way.
> > > > >
> > > > > Note. I don't take the article of Ellic Howe as 100 %
correct
> > (hence
> > > > > he knows more about Freemasonry, then Theosophy), but we
find
> > anyway
> > > > > some interesting facts and points within it.
> > > > >
> > > > > Could Sat Bhai have anything to do with the "Inner
Circle", as
> > found
> > > > > in Blavatsky's letter to Hurrychund Chintamon from May 4,
> > 1878, and
> > > > > the Simla-letter to H.O. Hume from September 1884 (were
Hume
> > was
> > > > > appointed" Knight")? Just a thought.
> > > > >
> > > > > Carl
> > > > >
> > > > > The following person (TS-members) we know for certain
members
> > of Sat
> > > > > Bhai:
> > > > > H.P. Blavatsky, H.S. Olcott, W.W. Westcott, Franz
Hartmann ,
> > Papus,
> > > > > John Yarker, Kenneth Mackenzie and Francis G. Irwin.
> > > > >
> > > > > In the original OTO/Academia Masonica (before Crowley and
> > under
> > > > > Kellner, Hartmann and Reuss) the Sat Bhai was one of
Masonic
> > > > > systems, which was studied (see; http://oto-
> > usa.org/history.html).
> > > > >
> > > > > The in the archives of the United Grand Lodge of England
are
> > several
> > > > > document from and on Sat Bhai, including jewels and
> > certificate (see
> > > > > Ars Quatuor Coronatorum 1972).
> > > > > The webpage of QC; http://www.quatuorcoronati.com/
> > > > >
> > > > > In "Fringe Masonry in England 1870-85" by Ellic Howe we
find:
> > > > >
> > > > > `The Order of the Sat B'hai was not Mackenzie's invention,
> > still
> > > > > less Irwin's, although Mackenzie had a hand in the
inflation
> > of this
> > > > > comic pseudo-Masonic balloon, which rose a few feet into
the
> > air,
> > > > > wobbled briefly and then quietly collapsed without the
average
> > > > > member of the Craft knowing that the thing had ever
existed.
> > > > >
> > > > > The Sat B'hai's advent was obscurely heralded in a letter
> > > > > signed 'Historicus' which was published in The Freemason
on 14
> > > > > January 1871. The prose style is not unlike Mackenzie's.
If
> > so, he
> > > > > was unaware that his misinformation referred to the 'rite'
> > which was
> > > > > to occupy so much of his time a few years later.
> > > > > A brother informs us that a 34 ° of this rite is in
existence
> > called
> > > > > the 'Apex', thus corresponding with the 90 ° of the
Ancient
> > and
> > > > > Primitive Rite of Misraim. There are only three holders of
> > > > > the 'Apex' in the whole world, who exist by the succession
of
> > > > > triplicate warrants from Frederick the Great of Prussia,
> > signed
> > > > > immediately after the Grand Constitutions. The symbols are
the
> > cord
> > > > > and the dagger; the ceremonials are very august, 74 . and
> > detail the
> > > > > legendary history and object of the degree, which is to
draw
> > the
> > > > > funds and energies of all the councils of the world to one
> > great
> > > > > centre. Grave purposes are said to be in view, but whether
> > such is
> > > > > the expulsion of the Turks from Constantinople, or the
> > establishment
> > > > > of a single empire either on the Continent or in America,
is
> > not
> > > > > known.
> > > > > A letter correcting the inaccuracies perpetrated
> > by 'Historicus'
> > > > > appeared about a month later in The Freemason of 18
February
> > 1871.
> > > > > Whoever wrote it knew the substance of the Sat B'hai or
Apex
> > legend
> > > > > much in the form in which it was subsequently developed.
> > > > > THE APEX- 49 ° - 81 °
> > > > >
> > > > > A very serious mistake occurs in The Freemason of the 16th
> > [sic]
> > > > > ult., in which it is affirmed that 'there are only three
> > holders of
> > > > > the Apex in the world, who exist by a succession of
triplicate
> > > > > warrants from Frederick the Great', and that the symbols
of
> > the
> > > > > degree are a 'Cord and Dagger'.
> > > > >
> > > > > Now, brethren should not be precipitate in their
revelations
> > on the
> > > > > subject of this climax of our Grand Historics-Masonic
> > mysteries, for
> > > > > I am in a position to assert, most emphatically, that the
> > warrants
> > > > > in question were not promulgated by Frederick the Great,
and
> > that
> > > > > the three so-called Apexes were, in fact, no other than
the
> > three
> > > > > sponsors of the ONE SUPREME APEX, whose very style
proclaims
> > his
> > > > > crowning and solitary grandeur, and the succession of
whose
> > high
> > > > > office comes by an Act of Grace on the part of the
existing
> > Apex,
> > > > > who, under circumstances of the strictest solemnity, and
> > himself
> > > > > strictly veiled, transmits to his successor (if
practicable,
> > in the
> > > > > presence of one or more of the sponsors) the rituals of
all
> > other
> > > > > orders (some of which are scarcely known in England),
> > contained in
> > > > > an antique leaden casket cased in cedar of Libanus (or
> > Lebanon). By
> > > > > this means the Apex-elect is, if of one of the lower
degrees
> > (but in
> > > > > no case under that of a P.M.) under a peculiar
dispensation.
> > > > > So far, so good: this is a super-Masonic Order and the
Apex-
> > elect
> > > > > must be a P.M. Furthermore, he has the status of a 'Secret
> > Chief'.
> > > > > This particular archetype made its Masonic debut in the
> > > > > German 'Strict Observance' (c. 1750) and in a non-Masonic
> > context
> > > > > will be found in Westcott's 'Golden Dawn' (The Secret
Chiefs
> > of the
> > > > > Third Order) and in Theosophy a la Madam Blavatsky in the
> > secret
> > > > > rulers of the 'Great White Lodge'. The letter continues:
> > > > > True enough, the Cord and Dagger are the symbols of the
> > Sponsors,
> > > > > but not of the one unapproachable Apex, for he has seven
> > (hence the
> > > > > con-fraternity [sic] known in the East as the Sat-bhae,
seven
> > > > > brothers), but which failed under a secret suspension of
the
> > then
> > > > > (1845) Sublime Climax Apex, who, at that period, happened
to
> > be on
> > > > > one of his tours of secret inspection in India.
> > > > >
> > > > > From the nature of the office of the Grand Climax Apex, 81
°,
> > it has
> > > > > been a time immemorial law that his name should never be
> > divulged
> > > > > nor his actual identity be known to any but a Sponsor.
> > Sometimes it
> > > > > happens, where Apex dies in any remote locality, his
successor
> > > > > cannot be known to the Sponsors, but the latter can always
> > identify
> > > > > the true Apex by the seven symbols which lead to the
leaden
> > casket
> > > > > that crowns the mystic edifice, and which, with reverence,
I
> > venture
> > > > > to assert I have seen, but it is not fitting that I should
say
> > more.
> > > > >
> > > > > There is a remarkable painting, of small size, called 'The
> > Dream of
> > > > > Apex'. It represents a man in a gloomy appartment,
startled at
> > the
> > > > > appearance of a serpent; but for reasons inconvenient to
> > mention,
> > > > > the locality cannot be indicated.
> > > > >
> > > > > As your correspondent is perhaps aware, the one Supreme
Apex
> > takes
> > > > > in regular succession, as his symbol, one of the starry
signs;
> > but
> > > > > these are not numbered as amongst the seven occult
symbols.
> > > > >
> > > > > Allow me to add, that 'the Frederick the Great' is not a
> > warrant of
> > > > > authority. The Emperor Friedrich Barbarossa certainly did
> > issue one,
> > > > > but under the superior inspiration of the Veiled Apex,
who, at
> > that
> > > > > period, is supposed to have been a Venetian.
> > > > >
> > > > > N. B - - - - E
> > > > > Perhaps the most astonishing disclosure of all was the one
> > published
> > > > > in The Freemason of 29 June 1872 signed 'Sp-ns-r [i.e.
> > Sponsor],
> > > > > II'. 'It may be sufficent to say,' he wrote, 'that I have
seen
> > the
> > > > > true jewel of 'Apex' the jewel can be heard as well as
seen.'
> > The
> > > > > jewel probably incorporated a small bell which tinkled.
> > > > >
> > > > > The Royal Oriental Order of Sikha (Apex) and the Sat
B'hai, to
> > give
> > > > > it its official title - was the brain child of Captain
James
> > Henry
> > > > > Lawrence Archer (or Lawrence-Archer), Indian Army,
although
> > > > > Mackenzie did most of the donkey-work and received small
> > thanks for
> > > > > his trouble. John Yarker briefly referred to the Order's
> > founder and
> > > > > origins in The Arcane Schools, 1909, P. 242: 'This is a
Hindu
> > > > > Society organized by the Pundit of an Anglo-Indian
regiment,
> > and
> > > > > brought to this country, about the year 1872, by Captain
J. H.
> > > > > Lawrence Archer.' In Hindi the word pundit or pandit means
a
> > learned
> > > > > man, one versed in philosophy, religion and jurisprudence,
> > > > > alternatively a learned expert or teacher. In military
usage
> > it
> > > > > meant a native civilian who was employed to teach the
British
> > > > > officers of Indian regiments the Hindi language and to
read
> > the
> > > > > Devanagri script. Nothing is known about the
Pundit's 'Hindu
> > > > > Society' or the nature of the notes, MSS. etc. which
Archer
> > brought
> > > > > to England and which Mackenzie in due course attempted
> > to 'work up'.
> > > > >
> > > > > Archer was born on 28 July 1823. He was gazetted Second-
> > Lieutenant
> > > > > in the 39th Foot Regiment in December 1840 (aet. 17) and
> > served with
> > > > > the 24th Foot Regiment throughout the Punjab Campaign in
1848-
> > 9. He
> > > > > went on half pay as a Captain on 1 January 1869 and
remained
> > on the
> > > > > half pay list until his death in February 1889. He was
> > initiated in
> > > > > Masonry in India in 1851 (aet. 28) and later became a
joining
> > member
> > > > > of Lodge Canongate Kilwinning No. 2 at Edinburgh. 75 .
> > > > >
> > > > > The British Museum catalogue lists the titles of a dozen
books
> > by
> > > > > him, e.g. genealogical studies, military histories,
memoirs of
> > > > > Indian campaigns, a work on the Orders of Chivalry etc.
76 .
> > As far
> > > > > as the Sat B'hai was concerned he remained in the
background.
> > > > > Mackenzie used to complain that he was elusive, absent
> > somewhere in
> > > > > Scotland and not to be found. Only one letter written by
> > Archer
> > > > > survives in Grand Lodge Library. It was addressed to Irwin
(6
> > April
> > > > > 1875) and because we do not know in what context it was
> > written its
> > > > > contents are obscure. Yarker mentioned that his salary as
a
> > captain
> > > > > on half pay was only 127 pounds per annum, but he must
have
> > had
> > > > > private means. Mackenzie inferred that Archer hoped to
make
> > money
> > > > > out of the Sat B'hai.
> > > > >
> > > > > The second of the three letters published in The Freemason
in
> > 1871 -
> > > > > 2 may have been written by Archer. At that time he was not
in
> > touch
> > > > > with Mackenzie, but he was already or soon to be
acquainted
> > with
> > > > > Yarker. There is no evidence that Irwin ever met him, but
he
> > was a
> > > > > member of the Captain's barely-hatched Order by the end of
> > 1874.
> > > > > 77 . When Mackenzie arrived on the scene in 1875 the Order
> > existed
> > > > > in name rather than in fact. It was he who was to wrestle
with
> > the
> > > > > insoluble problem of placing this Hindu cuckoo in an
English
> > fringe-
> > > > > Masonic nest. No one was better equipped for this
particular
> > > > > exercise in human folly.
> > > > >
> > > > > On 18 January 1875 Mackenzie told Irwin that he had 'heard
of
> > the
> > > > > Rite of Apex [i.e. the Sat B'hail and that is all.' Eleven
> > days
> > > > > later he asked Irwin for information about the rite for
the
> > > > > Cyclopaedia. Irwin referred him to Archer with whom he now
> > began to
> > > > > correspond. He joined the Order early in April and was
> > appointed one
> > > > > of the seven Arch Censors. 'I can say no more because I
know
> > no
> > > > > more,' he told Irwin. Then on 22 April he wrote: of course
you
> > know
> > > > > a great deal more about it than you have chosen to say.'
On 3
> > May he
> > > > > asked Irwin if he had 'the Code and Mystery and other
> > things'.78 .
> > > > > The Code contained information about the Order's structure
and
> > its
> > > > > rules. John Yarker published what he described as a
revised
> > edition
> > > > > of the Sat B'hai Code in 1886. The text printed here in
> > Appendix II
> > > > > is probably from this edition.
> > > > >
> > > > > Early in April 1875 Irwin was already thinking of
resigning.
> > > > > Archer's letter to him of 6 April refers to this
eventuality.
> > The
> > > > > postscript reads: 'I send you as requested 2 Codes and 2
> > Mysteries.
> > > > > Kindly send a Post Card to Bro. Yarker to forward to you
the
> > third
> > > > > copy of each which you require.' Hence Yarker was active
in
> > the
> > > > > business in an administrative capacity. Mackenzie was
> > beginning to
> > > > > busy himself, perhaps rather officiously, in London. On 10
May
> > he
> > > > > wrote:
> > > > > For the present, until I learn what I want to know in the
> > matter ...
> > > > > stick like grim death to a dead nigger in the Apex
business.
> > All I
> > > > > can say now is that the matter is likely to move. Don't
give
> > up your
> > > > > Censorship on any account. I have obtained some important
> > evidence
> > > > > in writing. Don't do more than stir Bros. Yarker and B.
Cox of
> > > > > Weston super Mare up.
> > > > > His enquiries continued and on 17 May he advised
Irwin: 'Pray
> > let us
> > > > > leave Apex alone for a little while longer. I assure you
there
> > are
> > > > > strong reasons for it.' On 24 May he reported the receipt
of a
> > > > > letter from Archer. 'I would put myself in communication
with
> > him,'
> > > > > he told Irwin, ' . . . and see what he says - pray don't
> > mention me
> > > > > at present. I don't want a Masonic fraud to be
perpetrated,
> > verbum
> > > > > sap. Ask him what he is doing. It's pretty muddled as it
now
> > > > > stands.' BY 5 June he was beginning to show more
> > > > > enthusiasm: 'Modifications will have to be made before
Apex
> > will be
> > > > > of much Masonic service to us. But I think there is a
> > brilliant
> > > > > future. I will try and see Archer in a few days ... I had
a
> > letter
> > > > > from Yarker recently but it does not seem to reveal
anything
> > very
> > > > > definite about Apex. Have you a copy of the code
[underlined
> > three
> > > > > times]? If you have not, I must send you one, or a printed
> > copy can
> > > > > be obtained from Bro. S.P. Leather, Civil Engineer,
Burnley,
> > > > > Lancashire.' 79 .
> > > > >
> > > > > By 11 June 1875 Mackenzie's attitude was again ambivalent.
He
> > had
> > > > > received a letter from Archer and had learned that 'there
is a
> > > > > ritual as well as the Code and Mystery'. He informed Irwin
> > that he
> > > > > had written to Archer and made various suggestions: 'Have
> > pointed
> > > > > out to him that English gentlemen cannot be governed by
> > unknown
> > > > > heads and advised him to call a meeting of Sponsors and
> > Censors. I
> > > > > did not mention names but (in confidence) I may tell you
that
> > I
> > > > > might prevail upon Bro. Hervey to accept the fourth
> > censorship,
> > > > > still vacant.'
> > > > >
> > > > > So now the Grand Secretary of the United Grand Lodge of
> > England was
> > > > > to be inveigled into the Apex scheme. Mackenzie did not
object
> > > > > to 'Secret Chiefs' when they were of his own invention
(cf.
> > the
> > > > > Order of Ishmael) but disliked the prospect of having to
> > submit to
> > > > > their authority when produced out of thin air by someone
else,
> > in
> > > > > this case Archer.
> > > > >
> > > > > By the autumn of 1875 a few recruits had presented
themselves.
> > On 19
> > > > > October Mackenzie wrote: 'Bro. Ranking has joined the
Order of
> > Apex,
> > > > > 80 . also Colonel Ridgway. Something will have to be done
in
> > this
> > > > > soon.' On 24 November he reported that 'Brother Col.
Ridgway
> > is
> > > > > appointed Treasurer General of the Sat B'hai.' Next, on 27
> > January
> > > > > 1876 he wrote: 'I think there is every probability of Sir
> > William
> > > > > Feilden's brother Bro. J. Leyland Feilden joining the Sat
> > B'hai. It
> > > > > is high time that this was brought forward in a more
tangible
> > shape,
> > > > > but there are so many influences at work that it is very
> > difficult
> > > > > to reconcile the elements.' However, at least a little
> > progress was
> > > > > being made because on 4 February he was able to
report: 'Rite
> > of
> > > > > Apex is extending ... I am very carefully selecting the
> > members of
> > > > > the section I represent as Daksha. I only wish for real
Masons
> > of
> > > > > studious habits, likely to render good service.. . My
uncle
> > [John
> > > > > Hervey] thinks the Order likely to be of great utility.'
One
> > wonders
> > > > > if the Grand Secretary supposed anything of the sort.
> > > > >
> > > > > At this point we are left in a state of suspension as far
as
> > Apex or
> > > > > the Sat B'hai are concerned because the few surviving
letters
> > for
> > > > > 1876 contain no references to either. In the meantime
> > Mackenzie had
> > > > > written an article about the Order which was published in
the
> > > > > Cyclopaedia probably in the fascicule which was issued
late in
> > 1876.
> > > > > It commences:
> > > > > ROYAL ORIENTAL ORDER OF THE SAT B'HAI - An order
incorporated
> > with
> > > > > that of Sikha. It originated in India, and is so named
after a
> > bird
> > > > > held sacred by the Hindus, and known to naturalists as the
> > > > > Malacocerus grisius, whose flight, invariably in sevens,
has
> > > > > obtained for the rite the appellation of the seven (Sat)
> > brethren
> > > > > (B'hai). The last meeting in India was held at Allahabad
> > (Pryaya or
> > > > > Prag), in the year 1845. It is divided into seven degrees
> > (but, with
> > > > > Sikha, composed of the Sponsors, nine), the first being
the
> > highest,
> > > > > i.e., 1. Arch Censor. 2. Arch Courier. 3. Arch Minister,
4.
> > Arch
> > > > > Herald. 5. Arch Scribe. 6. Arch Auditor. 7. Arch Mute. The
> > last
> > > > > three degrees are, under certain limitations, open to both
> > sexes,
> > > > > but none but Master Masons are admitted into the first
four
> > degrees.
> > > > > At the end of the article there is a statement which
> > is 'typical
> > > > > Mackenzie': 'The order is now firmly established in
England
> > and
> > > > > Scotland, and has branches in America, Austria, and other
> > > > > countries.' It is inconceivable that a rite which had not
yet
> > been
> > > > > worked in England, because there were still no rituals,
had
> > already
> > > > > been exported to America and Austria. Finally, as might be
> > > > > expected, 'the ceremonies are of an august nature'.
> > > > >
> > > > > A.E. Waite once described Mackenzie as 'a shining light of
> > occultism
> > > > > hidden in a bushel of secrecy', or in words to that
effect.
> > The
> > > > > source of the quotation escapes me, although I remember it
> > well.
> > > > > Irwin thought much the same and in a long and critical
letter
> > > > > written on 16 January 1877 referred to Mackenzie's
tendency to
> > > > > envelop everything in a cloak of mystery. The following
> > probably
> > > > > refers to the Order of Ishmael rather than the Sat B'hai:
> > > > > There is no one more ready than myself to acknowledge your
> > > > > intellectual powers. I am well aware that you could
compile a
> > > > > hundred Rituals each as good as the average of those in
> > present use,
> > > > > but you unfortunately appear to have a desire to surround
your
> > > > > proceedings with an air of mystery. Now this mystery is
all
> > right
> > > > > and proper with the greater number of Masons ... but why
> > persevere
> > > > > with the mystery - or trying to mvstify one who has been
> > admitted to
> > > > > the innermost secrets of the sanctuary?
> > > > > Irwin was referring to himself. As for the Sat B'hai:
> > > > > The Rite of Apex would have spread rapidly in the most of
> > England
> > > > > were it not for this air of mystery. There was the
groundwork
> > for
> > > > > much that was good and beautiful ... If the ceremony of
the
> > Sat
> > > > > B'hai is not a beautiful one, it will not be that you are
> > unable to
> > > > > so form it, but that an air of mystery will be thrown over
it -
> >
> > > > > that, to use a common expression, won't go down.
> > > > > Mackenzie replied somewhat plaintively on 28 February: 'As
to
> > Apex,
> > > > > Sikha, Sat B'hai or whatever you like best to call it, I
have
> > only
> > > > > to say that I am trying my best to bring it on. But I do
not
> > find
> > > > > there is much enthusiasm about it . . . ' On 3 March he
> > explained at
> > > > > some length the difficulty he was having in getting the
> > rituals into
> > > > > shape. One of his problems was that neither the Mutes nor
the
> > > > > Auditors, who were members of the two lowest degrees, had
> > anything
> > > > > to do, 'and until this is extricated from the Sanskrit
> > original I do
> > > > > not see how a ritual can be issued.' By 5 April he thought
> > that the
> > > > > Sat B'hai ritual was nearly finished: 'There is a separate
> > ceremony
> > > > > for each grade of the Order . . . ' On 9 August he
complained
> > that
> > > > > his work was at a standstill because Archer was away and
could
> > not
> > > > > be found. It seems that without Archer's knowledge of
Sanskrit
> > no
> > > > > progress was possible. The position was much the same in
> > October and
> > > > > he had now quarrelled with Archer. He knew, too, that some
> > members
> > > > > were becoming restive, hence 'we cannot expect others to
take
> > an
> > > > > interest in the Sat B'hai until we give them something for
> > their
> > > > > money . . . ' He was also now aware that for Archer, at
least,
> > the
> > > > > Sat B'hai had a certain commercial element: 'I am sorry
that
> > Bro.
> > > > > Archer's means are so slight that he is forced to make
money
> > out of
> > > > > the Sat B'hai . . . ', he wrote on 20 October.
> > > > >
> > > > > Late in 1877 Bro. Charles Scott, of Omagh, Co. Tyrone in
> > Ireland,
> > > > > sent Irwin three indignant letters on the subject of
Mackenzie
> > and
> > > > > the Sat B'hai within the course of five weeks.
> > > > > [21 October 1877]. I know nothing of Apex more than I did
> > three
> > > > > years ago ... I assume that the Sat B'hai is a humbug
devised
> > to
> > > > > raise the wind. Bros. Archer-and Mackenzie have fallen
out.
> > This is
> > > > > plain by Archer's notes, so that Mackenzie is now Apex and
> > Ishmael
> > > > > and I suppose his fertile genius is conceiving something
else
> > racy
> > > > > for the gulls.
> > > > >
> > > > > [29 October 1877]. As for Apex I am washing my hands of
it. It
> > is no
> > > > > use and only fit for gulls and dupes ... I can't introduce
the
> > Order
> > > > > over here so I shall resign all connection with it.
> > > > >
> > > > > [26 November 1877]. I wrote to Yarker withdrawing from
Apex as
> > I
> > > > > could not understand it nor had I any opportunities of
meeting
> > those
> > > > > who did ... It was only laughed at by my clever friends
who
> > promptly
> > > > > refused to join a rite of very questionable benefit.
> > > > > By 9 November 1877 Mackenzie had completed the following
> > ceremonies:
> > > > > 1. Opening an Ashayam
> > > > > 2. Working and closing the same
> > > > > 3. Initiation (general)
> > > > > 4. Admission of a Mute
> > > > > 5. Passing a Mute to Auditor
> > > > > 6. Advancing Auditor to Scribe 7. Passing Scribe to Herald
> > > > > 8. Consecrating Herald as a Minister
> > > > > 9. Entrusting a Courier
> > > > > 10. Ceremony of Relegation
> > > > > 11. Ceremony of Perfection
> > > > > 12. Various Lectures, Regulations &c.
> > > > >
> > > > > On 25 January 1878 he wrote more in sorrow than in anger
to
> > > > > Irwin: 'I hear nothing at all from Bro. Yarker. Bro.
Archer is
> > > > > mysterious. You and Bro. Scott have, it seems, both
resigned
> > and
> > > > > from another source I hear that Madam Blavatsky is the
head of
> > the
> > > > > Order! This last item of news is "quite too awfully
> > laughable".' He
> > > > > finally admitted defeat on 27 January 1879: 'As to Apex I
> > should not
> > > > > trouble myself about it', he advised Irwin. 'I regard it
as a
> > thing
> > > > > of the past.'
> > > > >
> > > > > However, the Order of the Sat B'hai was not quite as
moribund
> > as
> > > > > Mackenzie supposed. A few years later John Yarker
ingeniously
> > > > > amalgamated its Ceremony of Perfection with the ritual of
a
> > recent
> > > > > novelty called the Order of Light.
> > > > >
> > > > >
> > > > > Frederick Hockley, who had no connection with fringe-
Masonry,
> > but
> > > > > knew Irwin and Mackenzie well, was the first to die (10
> > November
> > > > > 1885). His will included a legacy of 19 guineas to
Mackenzie,
> > who
> > > > > followed him on 3 July 1886, shortly before his fifty-
third
> > > > > birthday. The deterioration in his handwriting in the last
of
> > his
> > > > > letters to Irwin (20 November 1885) suggests that his
health
> > had
> > > > > greatly failed.
> > > > >
> > > > > Latterly (1883-5) he had been tinkering with the formation
of
> > an
> > > > > exclusive little 'club' called The Society of Eight,
> > apparently for
> > > > > the study of alchemy. Its prospective members in August
1883
> > were
> > > > > Irwin, Yarker, the Rev. W. A. Ayton 85 . and Frederick
> > Holland, whom
> > > > > Mackenzie described as 'a technically experienced chymist
and
> > > > > metallurgist', and who was a member of the Societas
> > Rosicruciana in
> > > > > Anglia.
> > > > >
> > > > > In a letter to Irwin (24 August 1883) Mackenzie wrote: I
fear
> > that
> > > > > Bro. Hockley is too advanced in years to join. I do not
think
> > that
> > > > > Stainton Moses would do at all; there are reasons I cannot
> > enter
> > > > > upon. Dr. Westcott also will not do. If Holland gets him
to
> > join I
> > > > > will at once retire.' By the end of 1885 he had quarrelled
> > with
> > > > > Holland and on 20 November told Irwin: 'Society of Eight
quite
> > > > > dormant, thro' Holland's fault.' Towards the end his
> > relationship
> > > > > with Yarker cannot have been satisfactory. The obituary
notice
> > in
> > > > > the latter's periodical The Kneph (August 1896) could
hardly
> > have
> > > > > been briefer or more perfunctory. "
> > > > >
> > > > > "Although one would suppose that the Sat B'hai was
completely
> > dead
> > > > > and buried by 1885 both Irwin and Cox were keeping it
going in
> > a
> > > > > small way in the West Country. On 15 December Cox
wrote: 'I
> > will
> > > > > assist by taking No. 2 Censorship and I would suggest that
Dr.
> > Nunn
> > > > > be asked to take the other ... there can be no harm in
asking
> > him,
> > > > > the only objection is that he does not care much for
> > occultism.'
> > > > > Almost two years later Cox reported: 'Dr. Nunn intends to
wear
> > at
> > > > > our Thursday's meeting his Sat B'hai jewel ... I forgot to
say
> > that
> > > > > Bro. Dr. Nunn thinks that by wearing the jewel of the Sat
> > B'hai at
> > > > > our meeting it may be the means of others joining without
> > outside
> > > > > solicitation.' 85 ."
> > > > >
> > > > > Footnotes to above:
> > > > >
> > > > > 74) 74) Cf. Mackenzie's letter to Irwin of 23 October 1874
> > quoted on
> > > > > p. 265 above, in which he described the Order of Ishmael's
> > > > > ceremonies as being 'of a most august nature'.^
> > > > > (75) See John Yorker's biographical article in The Kneph,
Vol.
> > II,
> > > > > April 1882, p. 13O- I am indebted to Miss E. Talbot Rice,
> > Research
> > > > > Assistant to the Director of the National Army Museum,
London,
> > for
> > > > > detailed particulars of Archer's military career.^
> > > > > (76) Lack of time has prevented me from inspecting
Archer's
> > books.
> > > > > His Idone: or, Incidents in the Life of a Dreamer, 1852,
> > published
> > > > > when he was twenty-nine, might repay study.^
> > > > > (77) See the certificate in Grand Lodge Library dated
> > the 'first day
> > > > > of Winter Solstice 1874'. Irwin was given the 'spiritual
and
> > mystic
> > > > > name Kartikeya'.^
> > > > > (78) This letter includes a reference to R. W. Lirde's
Ancient
> > and
> > > > > Archaeological Society of Druids: 'Don't have anything to
do
> > with
> > > > > the Druids. It is only Little in another form and what
> > information
> > > > > he has, he obtained from me. I paid some fees to the
precious
> > order
> > > > > and have never heard anything more of it,' Mackenzie
wrote.
> > > > > According to the Cyclopaedia it was 'a quasi-Masonic body,
> > > > > reconstituted by Bro. R. Wenrworth Little in October
1874 ...
> > Master
> > > > > Masons alone are admissible to this body which, it is to
be
> > hoped,
> > > > > will show signs of vitality at some time not far distant.'
> > Mackenzie
> > > > > mentioned it again on 26 February 1877: 'I know I paid a
> > > > > subscription and I was told the money was spent on a feed
but
> > I had
> > > > > none of it.'^
> > > > > (79) Samuel Petty Leather was a close friend of John
Yarker,
> > who
> > > > > lived nearby at Manchester, and active in all the latter's
> > fringe-
> > > > > Masonic promotions. In 1882 he was second in the hierarchy
of
> > > > > Yarker's 'Antient and Primitive Rite of Masonry, inclusive
of
> > > > > Memphis and Misraim'. On 22 February 1875 when Irwin was
> > already
> > > > > doubtful about the Apex project he wrote: 'I indeed feel
> > grieved to
> > > > > hear you have had much trouble through "Apex" and think
you
> > will do
> > > > > well to let it rest a while. There is one point in your
> > letter. You
> > > > > call it "The Rite of Apex". I have not looked upon "Apex"
as a
> > rite.
> > > > > If I were to do so I should at once stop. I am not quite
clear
> > on
> > > > > this point. There are already too many Rites in Masonry -
my
> > rude
> > > > > objection to the introduction of ceremonial observances
was
> > the fear
> > > > > that it might become a rite.'^
> > > > > (80) David Fearon Ranking was a member of the Rosicrucian
> > Society in
> > > > > 1879. He joined Westcott's Hermetic Order of the Golden
Dawn
> > in June
> > > > > 1892 but resigned soon after when he was made a bankrupt.^
> > > > > (81) The Osiris Temple had a short life. Cox initiated
eight
> > male
> > > > > members, all of them Freemasons, in 1888 and two more in
> > 1890.^
> > > > > (82) Grand Lodge Library has a more or less contemporary
MS.
> > copy of
> > > > > the charter.^
> > > > > (83) William Stainton Moses (1840-92) took Holy Orders in
c.
> > 1868
> > > > > but resigned from a chaplaincy in the Isle of Man in 1872
when
> > he
> > > > > became interested in spiritualism and returned to London,
> > where he
> > > > > taught English at University College School. He was a
founder
> > of the
> > > > > London Spiritualist Alliance, a frequent contributor to
the
> > > > > spiritualist press and for some years editor of Light. He
was
> > also a
> > > > > well known private medium. When the Rosicrucian Society's
> > Burdett
> > > > > (London) College was founded in December 1867 its Fratres
> > included
> > > > > Stainton Moses and R. Palmer Thomas. The latter was later
to
> > be a
> > > > > prominent member of the Golden Dawn.^
> > > > > (84) In 1877 the Theosophical Society, which was
inaugurated
> > in New
> > > > > York in November 1875 was still hardly known in Great
Britain.
> > > > > However, there is evidence to show that H. P. Blavatsky's
> > first
> > > > > important book, Isis Unveiled, 1877, was being read in
> > Rosicrucian
> > > > > Society circles soon after its publication. The Society's
> > remarkable
> > > > > expansion did not begin until May 1887 when Madame
Blavatsky
> > settled
> > > > > permanently in London. Stainton Moses was a Fellow of the
New
> > York
> > > > > Theosophical Society in 1878 and one of the few Englishmen
to
> > have
> > > > > any connection with it. He immediately procured honorary
> > membership
> > > > > for Mackenzie. Yarker met H.P. Blavatsky when she was
briefly
> > in
> > > > > England at the end of 1878 and appears to have given her
what
> > > > > purported to be a Masonic initiation. The history of 'Co-
> > Masonry' in
> > > > > this country began with Yarker and continued under
> > Theosophical
> > > > > Society auspices.^
> > > > > (85) William Alexander Ayton (1816-1909), Vicar of
Chacombe,
> > > > > Northamptonshire. He had an alchemical laboratory in his
> > cellar and
> > > > > was afraid that his Bishop would learn of its existence.
He
> > was
> > > > > among the first to join the Hermetic Order of the Golden
Dawn
> > in
> > > > > 1888. W. B. Yeats, who met him in the G. D. milieu in
1890,
> > > > > described him as 'an old white-haired clergyman, the most
> > panic-
> > > > > stricken person I have ever known' (Autobiographies, 1926,
pp.
> > 227-
> > > > > 8). S. L. MacGregor Mathers introduced him to Yeats at a
G.D.
> > > > > ceremony with the words: 'He unites us to the great adepts
of
> > the
> > > > > past.' Ayton was invested as Provincial Grand Chaplain for
> > > > > Oxfordshire in 1875.^
> > > > > Read the whole article on
> > > > > http://freemasonry.bcy.ca/aqc/fringe/fringe.html#24
> > > > >
> > > > > See further:
> > > > > Ars Quatuor Coronatorum, the Transactions of Quatuor
Coronati
> > Lodge
> > > > > No. 2076, UGLE in Volume 85 for the year 1972. [p. 242.]
> > > > >
> > > > > And the Sat Bhai Code on
> > > > > http://freemasonry.bcy.ca/aqc/fringe/appendix2.html
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > > Yahoo! Groups Links
> > > > >
> > > > >
> > > > >
> > > > >
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Theosophy World:
Dedicated to the Theosophical Philosophy and its Practical Application
