According to the official report of the proceedings, "the representatives of Belgium, Holland, France, Germany, England, Spain, Italy, and Switzerland greeted with much feeling the dawn of this new era." The same Report goes on to observe that—

It is altogether a mistake ... to believe that Freemasonry does not attack the defects of such and such a State, and that consequently it remains a stranger to party-strife and the tendencies of the times.

And again:

Freemasonry has imposed upon itself a task—a mission. It is a question of nothing less than the rebuilding of society on an entirely new basis, which shall be more in accordance with the present conditions of the means of communication, of situation, and production, as well as of a reform of right, of a complete renewal of the principle of existence, especially of the principle of community and of the relations of men among one another.

The Report here quoted is, however, inaccurate in one important particular. No English delegates were present at the Geneva Congress or on any other occasion of the kind. There was a delegate from Adelaide who spoke a good deal, but the Chairman specifically mentioned England as taking no part in the movement. Later on, in a Report of the Board of General Purposes to Grand Lodge on March 2, 1921, a letter from Lord Ampthill, pro Grand Master, appears, declining an invitation from the Swiss Grand Lodge Alpina to British Freemasons to attend an International Masonic Congress in Geneva and quoting the following letter from the Grand Secretary as an earlier precedent for this refusal:

I am directed to state, in reply to the invitation to attend an International Masonic Conference in Switzerland during the coming autumn, that the United Grand Lodge of England will be unable to send representatives on the occasion. It never participates in a Masonic gathering in which are treated as an open question what it has always held to be ancient and essential Landmarks of the Craft, these being an express belief in the Great Architect of the Universe, and an obligatory recognition of the Volume of the Sacred Law. Its refusal to remain in fraternal association with such Sovereign Jurisdictions as have repudiated or made light of these Landmarks has long been upon record, and its resolve in this regard remains unshaken.

Lord Ampthill then went on to say:

A further consequence of certain happenings of the war is to make more firm our resolve to keep, as far as in us lies, Freemasonry strictly away from participation in politics, either national or international. This attitude of aloofness from necessarily controversial affairs of State, on which Brethren can legitimately and most properly differ, has ever been maintained by our Grand Lodge since it was first convened in 1717. Because of this, it held aloof from such international conferences as were summoned during the war; and never more than now has the necessity for the maintenance of this attitude been felt by British Freemasons.... For these reasons, the invitation to participate in the proposed International Conference of Freemasons at Geneva cannot be accepted. Such an assembly might be termed informal, but inevitably it would be regarded as opening a door to compromise on those things which this Grand Lodge has always held to be essentials. Such a compromise English Freemasonry will never contemplate. On these essentials we take the firm stand we have always done; we cannot detract from full recognition of the Great Architect of the Universe, and we shall continue to forbid the introduction of political discussion into our Lodges.

British Masonry has thus taken a firm stand against the Grand Orient. But it is regrettable that views so admirably expressed should be confined to masonic correspondence and not made more apparent to the world in general. On the Continent, outside masonic circles, the difference between British Masonry and the Grand Orient variety is not sufficiently known, and the reticence of leading British Masons on this subject has not only played into the hands of the intractable anti-Masons, who declare all Masonry to be harmful, but has strengthened the position of the revolutionaries who use Masonry for a subversive purpose. Thus in the Portuguese revolution of 1920 the Masons of that country who were directing the movement sheltered themselves behind the good name of England. "How can you accuse the lodges of being murder clubs," they said to the people, "when Masonry is directed by England and had King Edward for its Grand Master?"

However ludicrous all this may seem to the British public, yet for the honour of our country such accusations should not remain unrefuted. A witness of the disorders that took place in Portugal declared to the present writer that if only Grand Lodge of England would have published a notice in the Continental press disassociating itself from the Grand Orient in general and from Portuguese Freemasonry in particular, the power of the revolutionaries would have been immensely weakened and the anti-British and pro-German propaganda then circulating in the country defeated. But British Freemasonry preferred to maintain an attitude of aloofness, contenting itself with issuing periodical warnings against the Grand Orient privately to the lodges.

This policy has done much to damage not only the good name of England but of British Masonry in the eyes of the outside world, and particularly in those of Roman Catholics, which is the more regrettable since Freemasonry and the Roman Catholic Church are the only two organized bodies in this country which really exercise discipline over their members and forbid them to belong to subversive secret societies; hence they provide the two strongest bulwarks against the occult forces of revolution. For this reason, as we shall see later, they are the two bodies which are the most feared by the recruiting agents of these societies.

But in the case of Freemasonry the fact is unfortunately too little known to the world in general. As a singularly broad-minded Jesuit has recently expressed it:

The anti-clerical and revolutionary activities of Continental Freemasonry did not begin when the Grand Orient finally abolished God. During a century and more these evil forces had been at work. Nevertheless English Masons only shrugged their shoulders and looked another way, though the true character of foreign Masonry was brought to their notice in such books as that of John Robison, Proofs of a Conspiracy against all the Religions and Governments of Europe....

No doubt [the same writer says again] there has been at times a deplorable amount of exaggeration among Continental Catholics in attributing all the moral and social evils of the world to the insidious workings of Freemasonry.... But so long as English Freemasons resolutely avert their gaze from the anti-religious and anti-social activities of their Continental brethren there can be no hope of any better understanding.[692]

It is impossible to deny the truth of these strictures. As has already been pointed out in the course of this book, British Freemasons have frequently not only ignored Robison's warning but vilified him as the enemy of Masonry, although he never attacked their Order but only the perverted systems of the Continent; too often also they have exonerated the most dangerous secret societies, notably the Illuminati, because, apparently from a mistaken sense of loyalty, they conceive it their duty to defend any association of a masonic character. This is simply suicidal. British Masonry has no bitterer enemies than the secret societies working for subversion, which, from the Illuminati onwards, have always regarded honest Masonry with contempt and used its doctrines for an ulterior purpose.

It is easy to see how these doctrines may be perverted to an end directly opposed to that which British Masons have in view. Thus, for example, the idea of the brotherhood of man in the sense of love for all humanity is the essence of Christianity—"Be kindly affectioned one to another with brotherly love; in honour preferring one another." In adopting "brotherly love" as a part of their sacred trilogy British Masons adopt an entirely Christian standpoint. But if by the brotherhood of man is meant that men of every race are equally related and that therefore one owes the same duty to foreigners as to one's fellow-countrymen it is obvious that all national feeling must vanish. The British Freemason does not, of course, interpret the theory in this manner; he cannot seriously regard himself as the brother of the Bambute pygmy or the Polynesian cannibal, thus he uses the term merely in a vague and theoretical sense.

What indeed does the word "brother" literally mean? If we consult the dictionary we shall see it defined as "a male born of the same parents; anyone closely united with or resembling one another; associated in common interests, occupation," etc. It is therefore obviously absurd to say that men of such different races as those referred to are brothers; they are not born of the same kind of parents, they are not united in their aims, they do not remotely resemble one another, and they are not associated in common interests and occupations. Though these happen to be extreme cases, there are nevertheless essential differences between men of the same zone and climate. The Englishman and the Frenchman are not brothers because they do not see life from the same point of view, but that is no reason why they should not be close allies.

The brotherhood of man, if taken literally, is therefore a misleading term, nor is such a relationship necessary to the peace of the world. Cain and Abel were not better friends, for being brothers. David and Jonathan, on the other hand, were not brothers but devoted friends. In striving after universal brotherhood in a literal sense, Freemasons are therefore pursuing a chimera.

The most dangerous fallacy to which democracy, under the influence of Illuminized Freemasonry, has succumbed is that peace between nations can be brought about by means of Internationalism, that is to say, by the destruction of national feeling. Yet a man is not more likely to live at peace with his neighbours because he is devoid of natural affection; on the contrary, the good brother, the devoted father, is most likely to become the faithful friend. Permanent peace between nations will probably never be ensured, but the only basis on which such a situation can conceivably be established is the basis of sane Nationalism—an understanding between the patriotic and virile elements in every country which, because they value their own liberties and revere their own traditions, are able to respect those of other nations. Internationalism is an understanding between the decadent elements in each country—the conscientious objectors, the drawing-room Socialists, the visionaries—who shirk the realities of life and, as the Socialist Karl Kautsky in a description of Idealists has admirably expressed it, "see only differences of opinion and misapprehension where there are actually irreconcilable antagonisms." This is why at times of crisis Idealists are of all men the most dangerous and Pacifists the great promoters of wars. Understanding between nations is wholly desirable, but the destruction of the national spirit everywhere can only lead to the weakening of all countries where this process takes place and the triumph of the nations who refuse to accept the same principle.

It will perhaps be answered that Freemasons do not believe in the doctrine of brotherhood between all men, but only between Masons of all races. But this may lead no less to national disintegration if it creates a nation within each nation, an international fraternity independent of the countries to which its members belong. The logical outcome of this may be that a man will refuse to fight for his country against his brother Masons—it is what has happened in France. The Grand Orient was before the recent war the great breeding-ground of anti-patriotism, where all schemes for national defence were discouraged. Before 1870 the same thing took place, and it was in the masonic lodges that Germany found her most valuable allies.

In the same way the doctrine of the perfectibility of human nature lends itself to perversion. Nothing could be more desirable than that man should strive after perfection. Did not Christ enjoin His disciples: "Be ye therefore perfect, even as your Father which is in Heaven is perfect"? Man is therefore acting in accordance with Christian principles in seeking after divine perfection. But when he comes to believe that he has already attained it he makes of himself a god. "If I justify myself," said Job, "mine own mouth shall condemn me; if I say I am perfect, it shall also prove me perverse." And St. John: "If we say we have no sin, we deceive ourselves, and the truth is not in us." More than this, if we seek perfection in others we deceive ourselves equally and make gods of men. This is precisely the conclusion at which perverted Freemasonry and the forms of Socialism deriving from it arrive. Human nature, they say, is itself divine; what need then for other divinities? The Catholic Church is consequently quite right in declaring that the doctrine of the perfectibility of human nature leads to the deification of humanity in that it puts humanity in the place of God. The Grand Orient, which definitely accepts this doctrine, has therefore logically erased the name of the Great Architect of the Universe from its ritual and has become an association of Freethinkers and Atheists.

Is it necessary to point out the folly as well as the crime of this delusion—the ludicrous inconsequence of men who divinize humanity yet revile what they call "society"? All the evils of the world, they declare, are not to be found in nature but in "man-made laws," in the institutions of "society." Yet what is society but the outcome of human wills, of human aspirations? Society may be, and no doubt is, in need of reformation, but are not its imperfections the creation of imperfect beings? It is true that to-day the world is in a state of chaos, industrial chaos, political chaos, social chaos, religious chaos. Everywhere men are losing faith in the causes they are supposed to represent; authority questions its own right to govern, democracy is rent with divisions, the ruling classes are abdicating in favour of unscrupulous demagogues, the ministers of religion barter their faith for popularity.

And what has brought the world to this pass? Humanity! Humanity, that all-wise, all-virtuous abstraction that needs no light from Heaven. Humanity that was to take the place of God! If ever there was a moment in the history of the world when the futility of this pretension should be apparent it is the present moment. All the ills, all the confusion, what are they but the outcome of human error and of human passions? It is not Capitalism that has failed, nor yet Democracy, nor yet even Socialism as a principle, it is not monarchy that has broken down, nor Republicanism, nor again religion; it is humanity that has broken down. The ills of Capitalism arise from the egoism of individual capitalists; Socialism has failed because, as Robert Owen discovered, the idle, the quarrelsome, the selfish have prevented its success. If men were perfect, Socialism might succeed, but so might any other system. A perfect capitalist would love his employee as himself, just as a perfect Socialist would be willing to work for the common good. It is the imperfections of human nature that prevent, and will always prevent, any system from being perfect. There will never be a Millennium of man's making. Only the application of Christian principles to human conduct can bring about a better order of things.

Grand Orient Masonry, in deifying human nature, thus not only builds upon the sand, but by its rejection of all religion takes away the sole hope of human progress. Meanwhile, by the support it lends to Socialism it encourages the class war instead of the brotherhood between men of all ranks and conditions which it professes to advocate. British Freemasonry, on the other hand, whilst not interpreting brotherhood in a political sense, nevertheless contributes to social peace. At the annual conference of the Labour Party in 1923 a proposal was made by the extreme section that "any person who is a Free mason should be excluded from any kind of office," it being suggested that "in cases where an understanding has been reached between Trade Union leaders and employers, thus preventing or limiting industrial trouble, the secret has been the bond of Freemasonry."[693] Whether this was the case or not, British Masonry, by taking its stand on patriotism and respect for religion, necessarily tends to unite men of all classes and therefore offers a formidable bulwark against the forces of revolution. Any attacks on British Masonry as at present constituted and directed are therefore absolutely opposed to the interests of the country. But at the same time it behoves Masons to beware of the insidious attempts that are being made by irregular secret societies to infiltrate the Craft and pervert its true principles. The present satisfactory condition of Freemasonry in England is owing not only to its established statutes, but to the character of the men who control it—men who are not, as in eighteenth-century France, mere figureheads, but the real directors of the Order. Should the control ever pass into the wrong hands and the agents of secret societies succeed in capturing a number of the lodges, this great stabilizing force might become a gigantic engine of destruction. How insidiously these efforts are being made we shall see in the next chapter.



12

SECRET SOCIETIES IN ENGLAND



We have seen that from the Illuminati onwards subversive societies have always sought recruits amongst orthodox Freemasons. The reason for this is obvious: not only do the doctrines of Freemasonry lend themselves to perversion, but the training provided in the Lodges makes an admirable preparation for initiation into other secret systems. The man who has learnt to maintain silence even on what may appear to him as trivialities, who is willing to submit to mystification, to ask no questions, and to recognize the authority of superiors whom he is in no way legally obliged to obey, who has, moreover, become imbued with the esprit de corps which binds him to his fellow-members in a common cause, is naturally a better subject for the secret society adept than the free lance who is liable to assert his independence at any moment. Perhaps the most important factor, however, is the nature of the masonic oaths. These terrible penalties, which many Freemasons themselves regret as a survival of barbarism and which have in fact been abolished in the higher degrees, have done much to create prejudice against Freemasonry, whilst at the same time they provide an additional incentive to outside intriguers. In the opinion of M. Copin Albancelli, the abolition of the oath would go far to prevent penetration of British Masonry by the secret societies.

Now, by their obligations British Freemasons are forbidden to join these irregular societies, not only because their principles are in conflict with those of orthodox Masonry, but because in most cases they admit women. According to the ruling of Grand Lodge, "any member working under the English Jurisdiction ... violates his Obligation by being present at or assisting in assemblies professing to be Masonic which are attended by women." Warnings to this effect have been frequently given in the Lodges; on September 3, 1919, the Board of General Purposes issued the following report:

The Board's attention is being increasingly drawn to sedulous endeavours which are being made by certain bodies unrecognized as Masonic by the United Grand Lodge of England, to induce Freemasons to join in their assemblies. As all such bodies which admit women to membership are clandestine and irregular, it is necessary to caution Brethren against being inadvertently led to violate their Obligation by becoming members of them or attending their meetings. Grand Lodge, nine years since, approved the action of the Board in suspending from all Masonic rights and privileges two Brethren who had contumaciously failed to explain the grave Masonic irregularity to which attention is now again called; and it is earnestly hoped that no occasion will arise for having again to institute disciplinary proceedings of a like kind.

The idea of women Masons is, of course, not a new one. As early as 1730 lodges for women are said to have existed in France, and towards the end of the century several excellent women, such as the Duchesse de Bourbon and the Princesse de Lamballe, played a leading part in the Order. But this Maconnerie d'Adoption, as it was called, retained a purely convivial character; a sham ceremonial, with symbols, pass words, and a ritual, was devised as a consolation to the members for their exclusion from the real lodges. These mummeries were, as Ragon observes, "only the pretexts for assemblies; the real objects were the banquet and the ball, which were their inevitable accompaniments."[694]

But this precedent, inaugurated as a society pastime and accompanied by all the frivolity of the age, paved the way for Weishaupt's two classes of women members, who, although never initiated into the secrets of the Order, were to act as useful tools "directed by men without knowing it." For this purpose they were to be divided into two classes, the "virtuous" to play the part of figureheads or decoys, and the "freer-hearted," who were to carry out the real designs of the Order.

The same plan was adopted nearly a hundred years later by Weishaupt's disciple Bakunin, who, however, did admit women as actual initiates into his secret society, the Alliance Sociale Democratique, but, like Weishaupt, divided them into classes. The sixth category of people to be employed in the work of social revolution is thus described in his programme:

The sixth category is very important. They are the women, who must be divided into three classes: the first, frivolous women, without mind or heart, which we must use in the same manner as the third and fourth categories of men [i.e. by "getting hold of their dirty secrets and making them our slaves"]; the second, the ardent, devoted and capable women, but who are not ours because they have not reached a practical revolutionary understanding, without phrase—we must make use of these like the men of the fifth category [i.e. by "drawing them incessantly into practical and perilous manifestations, which will result in making the majority of them disappear while making some of them genuine revolutionaries"]; finally, the women who are entirely with us, that is to say completely initiated and having accepted our programme in its entirety. We ought to consider them as the most precious of our treasures, without whose help we can do nothing.[695]

The first and only woman to be admitted into real Masonry, if such a term can be applied to so heterogeneous a system, was Maria Deraismes, an ardent French Feminist celebrated for her political speeches and electioneering campaigns in the district of Pontoise and for twenty-five years the acknowledged leader of the anti-clerical and Feminist party.[696] In 1882 Maria Deraismes was initiated into Freemasonry by the members of the Lodge Les Libres Penseurs, deriving from the Grande Loge Symbolique Ecossaise and situated at Pecq in the Department of Seine-et-Oise. The proceeding being, however, entirely unconstitutional, Maria Deraismes's initiation was declared by the Grande Loge to be null and void and the Lodge Les Libres Penseurs was disgraced.[697] But some years afterwards Dr. George Martin, an enthusiastic advocate of votes for women, collaborated with Maria Deraismes in founding the Maconnerie Mixte at the first lodge of the Order named "Le Droit Humain." The Supreme Conseil Universel Mixte was founded in 1899.

The Maconnerie Mixte was political and in no way theosophical or occult, and its programme, like that of the Grand Orient, was Utopian Socialism, whilst by its insistence on the supremacy of reason it definitely proclaimed its antagonism to all revealed religion. Thus in the involved language of Dr. George Martin himself:

The Ordre Maconnique Mixte Internationale is the first mixed, philosophic, progressive, and philanthropic Masonic Power to be organized and constituted in the world, placed above all the prooccupations of the philosophical or religious ideas which may be professed by those who ask to become members.... The Order wishes to interest itself principally in the vital interests of the human being on earth; it wishes above all to study in its Temples the means for realizing Peace between all nations and social Justice which will enable all human beings to enjoy during their lives the greatest possible sum of moral felicity and of material well-being.... Claiming no divine revelation and loudly affirming that it is only an emanation of human reason, this fraternal institution is not dogmatic, it is rationalist.[698]

Into this materialist and political club, erected under the guise of Freemasonry, entered Annie Besant with all the strange conglomeration of Eastern doctrines now known as Theosophy.



Theosophy

Before entering on this question it is necessary to make my own position clear. Although I should much prefer not to introduce a personal note into the discussion, I feel that nothing I say will carry any weight if it appears to be an expression of opinion by one who has never considered religious doctrines from anything but the orthodox Christian point of view. I should explain, then, that I have known Theosophists from my early youth, that I have travelled in India, Ceylon, Burma, and Japan and seen much to admire in the great religions of the East. I do not believe that God has revealed Himself to one portion of mankind alone and that during only the last 1,900 years of the world's history; I do not accept the doctrine that all the millions of human beings who have never heard of Christ are plunged in spiritual darkness; I believe that behind all religions founded on a law of righteousness there lies a divine and central truth, that Ikhnaton, Moses and Isaiah, Socrates and Epictetus, Marcus Aurelius, Buddha, Zoroaster, and Mohammed were all teachers who interpreted to men the aspect of the divine as it had been vouchsafed to them and which in harmony with the supreme revelation given to man by Jesus Christ.

This conception of an affinity between all great religious faiths was beautifully expressed by an old Mohammedan to a friend of the present writer with whom he stood watching a Hindu procession pass through an Indian village. In answer to the Englishman's enquiry, "What do you think of this?" the Mohammedan replied:

"Ah, sahib, we cannot tell. We know of three roads up the hill of endeavour to the gates of Paradise—the way of Mousa [Moses], the way of Issa [Jesus], and the way of Mahmoud, and there may be other roads of which you and I know nothing. I was born in the way of Mahmoud, and I believe it to be the best and the easiest to follow, and you were born in the way of Issa. And of this I am very sure: that if you will follow your guide on your road and I follow my guide on my road, when we have climbed the hill of endeavour, we shall salute one another again at the gates of Paradise."

If, then, in the following pages I attempt to show the errors of Theosophy, it is not because I do not recognize that there is much that is good and beautiful in the ancient religions from which it professes to derive.

But what is Theosophy? The word, as we have already seen, was used in the eighteenth century to denote the theory of the Martinists; it was known two centuries earlier when Haselmeyer in 1612 wrote of "the laudable Fraternity of the Theosophists of the Rosy Cross." According to Colonel Olcott, who with Madame Blavatsky founded the modern Theosophical Society in New York in 1875, the word was discovered by one of the members "in turning over the leaves of a Dictionary" and forthwith unanimously adopted.[699] Madame Blavatsky had arrived in America two years earlier, before which date she professed to have been initiated into certain esoteric doctrines in Thibet. Monsieur Guenon, who writes with inside knowledge of the movement, indicates, however, the existence of concealed superiors on the Continent of Europe by whom she was in reality directed.

What is very significant ... is that Madame Blavatsky in 1875 wrote this: "I have been sent from Paris to America in order to verify phenomena and their reality and to show the deception of the Spiritualist theory." Sent by whom? Later she will say: by the "Mahatmas"; but then there was no question of them, and besides it was in Paris that she received her mission, and not in India or in Thibet.[700]

Elsewhere Monsieur Guenon observes that it is very doubtful whether Madame Blavatsky was ever in Thibet at all. These obvious attempts at concealment lead Monsieur Guenon therefore to the conclusion that in the background of Theosophy there existed a mysterious centre of direction, that Madame Blavatsky was simply "an instrument in the hands of individuals or occult groups sheltering behind her personality," and that "those who believe she invented everything, that she did everything by herself and on her own initiative, are as much mistaken as those who, on the contrary, believe her affirmations concerning her relations with the pretended Mahatmas."[701]

There is some reason to believe that the people under whom Madame Blavatsky was working at this date in Paris were Serapis Bey and Tuiti Bey, who belonged to "the Egyptian Brothers." This might answer M. Guenon's question: "By whom was she sent to America?" But another passage from Madame Blavatsky's writings, on the person of Christ, that M. Guenon quotes later, indicates a further source of inspiration: "For me, Jesus Christ, that is to say the Man-God of the Christians, copy of the Avatars of all countries, of the Hindu Chrishna as of the Egyptian Horus, was never a historical personage." Hence the story of His life was merely an allegory founded on the existence of "a personage named Jehoshua born at Lud." But elsewhere she asserted that Jesus may have lived during the Christian era or a century earlier "as the Sepher Toldoth Jehoshua indicates" (my italics). And Madame Blavatsky went on to say of the savants who deny the historical value of this legend, that they—

either lie or talk nonsense. It is our Masters who affirm it [my italics]. If the history of Jehoshua or Jesus Ben Pandera is false, then the whole of the Talmud, the whole of the Jewish canon law, is false. It was the disciple of Jehoshua Ben Parachia, the fifth President of the Sanhedrim since Ezra, who re-wrote the Bible.... This story is much truer than that of the New Testament, of which history does not say a word.[702]

Who were the Masters whose authority Madame Blavatsky here invokes? Clearly not the Trans-Himalayan Brotherhood to whom she habitually refers by this term, and who can certainly not be suspected of affirming the authenticity of the Toldoth Yeshu. It is evident, then, that there were other "Masters" from whom Madame Blavatsky received this teaching, and that those other masters were Cabalists.

The same Judaic influence appears more strongly in a book published by the Theosophical Society in 1903, where the Talmud and the Toledot Yeshu are quoted at great length and the Christians are derided for resenting the attacks on their faith contained in these books, whilst the Jews are represented as innocent, persecuted victims. One passage will suffice to give an idea of the author's point of view:

The Christ [said the mystics] was born "of a virgin"; the unwitting believer in Jesus as the historical Messiah in the exclusive Jewish sense, and in his being the Son of God, nay God Himself, in course of time asserted that Mary was that virgin; whereupon Rabbinical logic, which in this case was simple and common logic, met this extravagance by the natural retort that, seeing that his paternity was unacknowledged, Jesus was therefore illegitimate, a bastard [mamzer].[703]

It is obviously, then, less from Thibetan Mahatmas, Hindu Swamis, Sikh Gurus, or Egyptian Brothers than from Jewish Cabalists that these leaders of Theosophy have borrowed their ideas on Jesus Christ. As the Jewish writer Adolphe Franck has truly observed: "Des qu'il est question de theosophie, on est sur de voir apparaitre la Kabbale."[704] And he goes on to show the direct influence of Cabalism on the modern Theosophical Society.

Mrs. Besant, without endorsing the worst blasphemies of the Toledot Yeshu, nevertheless reflected this and other Judaic traditions in her book Esoteric Christianity, where she related that Jesus was brought up amongst the Essenes, and that later He went to Egypt, where He became an initiate of the great esoteric lodge—that is to say, the Great White Lodge—from which all great religions derive. It will be seen that this is only a version of the old story of the Talmudists and Cabalists, perpetuated by the Gnostics, the Rosicrucians, and the nineteenth-century Ordre du Temple.[705] But according to one of Mrs. Besant's Theosophical antagonists, her doctrine "rests on a perpetual equivocation," and whilst allowing the English public to believe that when she spoke of the coming Christ she referred to the Christ of the Gospels, she stated to her intimates what Mr. Leadbeater taught in his book The Inner Life, namely, that the Christ of the Gospels never existed, but was an invention of the monks of the second century.[706] It should be understood, however, that in the language of the Theosophists, led by Mrs. Besant and Mr. Leadbeater, Jesus and "the Christ" are two separate and distinct individualities, and that when they now speak of "the Christ" they refer to someone living in a bungalow in the Himalayas with whom Mr. Leadbeater has interviews to arrange about his approaching advent.[707] Portraits of this person have been distributed amongst the members of "The Star in the East," an Order founded at Benares in 1911 by Mr. Leadbeater and J. Krishnamurti for the purpose of preparing the world for the coming of the Great Teacher.

But it is time to return to the alliance between Theosophy and the Maconnerie Mixte. Whether Mrs. Besant, who had begun her career as a Freethinker, retained some lingering belief in her earlier creed at the time she entered into relations with the Order, or whether she saw in this materialistic society a valuable concrete organization for the dissemination of her new esoteric theories, it is impossible to know. At any rate, she rose rapidly through the succeeding degrees and became before long Vice President of the Supreme Conseil, which appointed her its national delegate to Great Britain. It was in this capacity that she founded the English branch of the Order under the name of Co-Masonry (that is, admitting both sexes) at the Lodge "Human Duty" in London, which was consecrated on September 26, 1902, and later founded another lodge at Adyar in India, named "The Rising Sun." The number of lodges on the Grand Roll of Co-Masonry, including those abroad, is now said to be no less than 442.

Co-Masonry thus receives a two-fold direction, for whilst remaining in constant correspondence with the Supreme Conseil Universel Mixte, situated at 5 Rue Jules-Breton in Paris and presided over by the Grand Master Piron, with Madame Amelie Gedalje, thirty-third degree, as Grand Secretary-General, it receives further instructions from "the V.'. Ill.'. Bro.'. Annie Besant 33deg." at Adyar. In order not to shock the susceptibilities of English adepts who might be repelled by the rationalist tendencies of the Maconnerie Mixte, Mrs. Besant has, however, borrowed the formulas of British Masonry together with its custom of placing the V.S.L. on the table in the lodges. These conflicting doctrines are blended in an amusing manner on the certificates of the Order, where at the top we find the French motto and initials:

Liberte Egalite Fraternite A.'. L.'. G.'. D.'. L'H.'. (i.e. a la gloire de l'Humanite)

and below, for the benefit of English members, the initials of the British masonic device, that does not of course appear on the diplomas of the French Order, which, like the Grand Orient, has rejected the Great Architect:

T.'. T.'. G.'. O.'. T.'. G.'. A.'. O.'. T.'. U.'. (To the glory of the Great Architect of the Universe).

Our Co-Masons therefore enjoy the advantage of being able to choose whether they shall render glory to God or to Humanity. That the two devices are somewhat incompatible does not appear to strike the English initiates, nor do they probably realize the imposture practised on them by the further wording of the certificate, which, after announcing in imposing capitals "To all Masons dispersed over both Hemispheres, Greeting," goes on to say "We therefore recommend him (or her) as such to all Freemasons of the Globe, requesting them to recognize him (or her) in all the rights and privileges attached to this Degree, as we will do to all presenting themselves under similar circumstances."

Now, any British Mason will see at a glance that all this is a false pretension. No order of Masonry can recommend its members for rights and privileges to "all the Freemasons of the world," for the simple reason that, as has been said, there is no such thing as "Universal Masonry," so that even Grand Lodge of England—the most important Lodge in the world—could not, if it would, accord the right of entry for its members into Continental lodges. As an English Mason recently expressed it:

The impression among non-Masons generally appears to be that a British or Irish member of the Craft is able to enter a masonic lodge in any part of the world and take part in its deliberations and proceedings. To this belief an unqualified denial may at once be given. Nor may a member of a lodge under any Jurisdiction not in communion with the Grand Lodges of the United Kingdom be received as a visitor or as a Joining Member in any subsidiary lodge of the Grand Lodges of England, Ireland, or Scotland.[708]

But for Co-Masonry to make this claim is even more ridiculous, since at the time when the above quoted diploma was drawn up Co-Masonry and its parent, the Maconnerie Mixte, were not recognized by any other order of Masonry except the "Droit Humain," and it is not only unrecognized but utterly repudiated by Grand Lodge of England. The British Mason, in fact, does not recognize the Co-Mason as a Mason at all, and would violate his obligations by discussing masonic secrets with him or her, so that there is no manner in which the Co-Mason could be accorded masonic rights and privileges by British Masons. In order, further, to keep up the illusion in the minds of its members that they are genuine Masons, Co-Masonry, in its quarterly organ, The Co-Mason, is careful to include masonic news relating to British Masonry as if it formed one and the same order.

With regard to the Grand Orient, an equally tortuous policy was pursued. As we have already seen, the Grande Loge disgraced the lodge that had admitted Maria Deraismes and did not officially recognize the Maconnerie Mixte. The ritual adopted by the latter Order was, however, not that of British Masonry, and in most Co-Masonic Lodges the ritual employed contains variations derived from the Grand Orient[709]; indeed the Grand Orient character of Co-Masonry has always been generally recognized in masonic circles. This being so, I pointed out in World Revolution that Co-Masonry derives from the Grand Orient, but I received the following protest from a woman Co-Mason:

Are you aware that for twenty years the Grand Orient has refused to recognize it [Co-Masonry] as a legitimate body, just as the English Orthodox Masons do now? Also, we are distinctly told before joining that we shall not be recognized by that body. Also, we have nothing to do with Illuminati, or with Germany. As the Grand Orient have eliminated the Deity, it is rather a dreadful thing to a Mason to be connected in any way with that Order, and I cannot imagine a worse thing could be said about us.

This letter was dated March 6, 1922, and on the 19th of the preceding month of February an alliance between the Grand Orient and Co-Masonry had been finally celebrated at the Grand Temple of the Droit Humain in Paris! We find a report of this ceremony in the Co-Mason for the following April. It is evident, therefore, that members who were likely to be repelled by the idea of connexion with the Grand Orient were assured that no such connexion existed. But when this covert liaison developed into official recognition—although this did not include the right of entry to the lodges of the Grand Orient for women members—the triumphant manner in which the great event was announced in the Co-Mason suggests that the majority of members were likely to feel nothing but satisfaction at association with the Order that "had eliminated the Deity." It is true that a few members protested, and by this time Co-Masonry was too completely under the control of Mrs. Besant for any faction to question her dictates. Moreover, the opposition had been weakened by a schism which took place in the Order in 1908, when a number of members who objected to the introduction of Eastern occultism into Masonry and likewise disapproved of the Grand Orient, formed themselves into a separate body under Mrs. Halsey and Dr. Geikie Cobb, working only the Craft Degrees according to the Grand Lodge of England.

It has been shown by this brief resume that Co-Masonry is a hybrid system deriving from two conflicting sources—the political and rationalist doctrines of the Maconnerie Mixte and the Eastern occultism of Madame Blavatsky and Mrs. Besant.

As a professing Buddhist, Madame Blavatsky consistently dissociated herself from any schemes of material welfare. Thus in the early Constitution of the Theosophical Society it is stated:

"The Society repudiates all interference on its behalf with the Governmental relations of any nation or community, confining its attention exclusively to the matters set forth in the present document."[710]

These matters relate to the study of Occult Sciences. Again Madame Blavatsky herself wrote in the Theosophist:

Unconcerned about politics: hostile to the insane dreams of Socialism and Communism, which it abhors—as both are but disguised conspiracies of brutal force and selfishness against honest labour; the Society cares but little about the outward human management of the material world. The whole of its aspirations are directed towards the occult truths of the visible and invisible worlds.[711]

It will be seen that this declaration is diametrically opposed to that of the Maconnerie Mixte. Nevertheless, Madame Blavatsky so far departed from her purely occult programme after her arrival in India in 1879 as to reconstruct the society on the basis of "Universal Brotherhood." This idea was completely absent from her first scheme; "the Brotherhood plank in the Society's future platform," wrote her coadjutor Colonel Olcott, "was not thought of."[712] It was over this plank, however, that Mrs. Besant was able to walk to the Supreme Council of the Maconnerie Mixte, and adding Liberty and Equality to the principle of Fraternity to establish Co-Masonry on a definitely political basis as a preparation for the Socialist doctrines her teacher had "abhorred."

In the matter of esoteric doctrines Mrs. Besant again departed from the path laid down by Madame Blavatsky, whose aim had been to rehabilitate Buddhism in India, representing the teachings of Gautama Buddha as an advance on Hinduism.[713] Mrs. Besant, however, came to regard the doctrines of the Brahmins as the purer faith. Yet it was neither Buddhism nor Hinduism in a pure form that she introduced to the Co-Masons of the West, but an occult system of her own devising, wherein Mahatmas, Swamis, and Gurus were incongruously mingled with the charlatans of eighteenth-century France. Thus in the Co-Masonic lodges we find "the King" inscribed over the Grand Master's chair in the East, in the North the empty chair of "the Master"—to which, until recently, all members were required to bow in passing—and over it a picture, veiled in some lodges, of the same mysterious personage. Should the neophyte enquire, "Who is the King?" he may be told that he is the King who is to come from India—whether he is identical with the young Hindu Krishnamurti adopted by Mrs. Besant in 1909 is not clear—whilst the question "Who is the Master?" will probably be met with the reply that he is "the Master of all true Freemasons throughout the world," which the enquirer takes to mean the head of the religion to which he happens to belong—Christ, Mohammed, or another. But in the third degree the astonishing information is confided with an appearance of great secrecy that he is no other than the famous Comte de Saint-Germain, who did not really die in 1784, but is still alive to-day in Hungary under the name of Ragocsky. In yet a higher degree, however, the initiate may be told that the Master is in reality Prince Eugene of Austria.

It would be superfluous to describe in detail the wild nonsense that composes the creed of Co-Masonry, since a long series of articles was recently devoted to the subject in The Patriot and can be consulted by anyone who desires information concerning its ceremonies and the personnel directing it.[714] Suffice it to say here that its course, like that of most secret societies, has been marked by violent dissensions amongst the members—the Blavatsky-ites passionately denouncing the Besantites and the Besantites proclaiming the divine infallibility of their leader—whilst at the same time scandals of a peculiarly unsavoury kind have been brought to light. This fact has indeed created a serious schism in the ranks of the Theosophists, which shows that a number of perfectly harmless people are to be found amongst them. Yet the peculiar recurrence of such scandals in the history of secret societies leads one inevitably to wonder how far these are to be regarded as merely deplorable accidents or as the results of secret-society methods and of occult teaching. That the men against whom charges of sexual perversion were brought were not isolated examples of these tendencies is shown by a curious admission on the part of one of Madame Blavatsky's "chelas," or disciples, who relates:

I was a pupil of H.P.B. before Mrs. Besant joined the T.S. and saw her expel one of her most gifted and valued workers from the Esoteric Section for offences against the occult and moral law, similar to those with which Mr. Leadbeater's name has now been associated for nearly twenty years. H.P.B. was always extremely strict on this particular point, and many [my itals.] would-be aspirants for chelaship were refused on this one ground alone, while others who had been accepted "on probation" failed almost immediately afterwards.[715]

It would appear, then, that these deplorable proclivities are peculiarly prevalent amongst aspirants to Theosophical knowledge.

It is unnecessary to enlarge at length on Mrs. Besant's connexion with the seditious elements in this country and in India, since these have frequently been referred to in the press. It is true that the Theosophical Society, like the Grand Orient, disavows all political intentions and professes to work only for spiritual development, but the leaders appear to consider that a radical change must take place in the existing social system before true spiritual development can be attained. That this change would lie in the direction of Socialism is suggested by the fact that a group of leading Theosophists, including Mrs. Besant, were discovered in 1919 to be holding a large number of shares in the Victoria House Printing Company, which was financing the Daily Herald at that date[716]; indeed, Mrs. Besant in her lectures on Liberty, Equality, Fraternity, at the Queen's Hall in October of the same year, clearly indicated Socialism as the system of the coming New Era.[717] Since then the "Action Lodge" has been founded with the object of carrying "Theosophical ideals and conceptions into all fields of human activity"[718]—from which the political field appears not to be excluded, since this lodge has been known to co-operate with the promoters of a political meeting on the Indian question.[719] It is interesting to notice that a leading member of the "Action Lodge," and also of the "Order of the Star in the East," was recently reported in the press to have been long connected with the Labour Party and to have notified her intention of standing for it in Parliament.

This is, of course, not to say that all Theosophists are Socialists. The Theosophical Society of America, in an admirable series of articles[720] discussing the theory of world-revolution set forth in my books, pointed out that:

The pupils of the powers of evil work ... untiringly to thwart every real advance of the human race, to pull down whatever civilization painfully builds, that makes for light and true development and spiritual growth.... It would not be difficult to suggest reasons why these pupils and co-workers of the powers of darkness choose the chief clauses of their creed: Internationalism, Communism, the destruction of the higher class through the despotic rule of the lowest class, the corruption of family life. The attack on religion hardly needs comment.

It will be seen, then, that Socialism and Internationalism are not an essential part of Theosophical teaching, and that the more enlightened Theosophists recognize the danger of these destructive doctrines. At a Special Convention in England on April 6 of this year, seven Lodges entered a protest against recent departures from the original policy of the Society. Amongst the resolutions put forward was one urging the President (Mrs. Besant) to establish a tribunal "to investigate matters affecting the good name of the Society, and the conduct of certain members"; this was lost by "an overwhelming majority." Another resolution regretted that "the Administration, the Magazine, and the influence of the Society have been used for controversial political ends and sectarian religious propaganda." Unhappily these resolutions were not met in the fraternal spirit that might be expected from a Society setting out to establish Universal Brotherhood and were stigmatized in a proposed amendment as "destructive motions ... at variance with the objects for which the Society stands." This clause in the amendment was lost by a small majority, but a very large majority supported the further clauses in which the Special Convention affirmed "its complete confidence in the administration of the Society and its beloved and revered President Dr. Annie Besant, the chosen leader of whom it is justly proud," and sent "its cordial greetings to Bishop Leadbeater, F.T.S.," thanking him "for his invaluable work and his unswerving devotion to the cause of Theosophy and the service of the Theosophical Society."

There are, then, a certain number of Theosophists in this country who have the courage and public spirit to protest against the use of the Society for political ends and against infractions of the moral code which they believe certain members to have committed. But this party unfortunately constitutes only a small minority; the rest are prepared to render blind and unquestioning obedience to the dictates of Mrs. Besant and Mr. Leadbeater. In this respect the Theosophical Society follows the usual plan of secret societies. For although not nominally a secret society it is one in effect, being composed of outer and inner circles and absolutely controlled by supreme directors. The inner circle, known as the Esoteric Section, or rather the Eastern School of Theosophy—usually referred to as the E.S.—is in reality a secret society, consisting in its turn of three further circles, the innermost composed of the Mahatmas or Masters of the White Lodge, the second of the Accepted Pupils or Initiates, and the third of the Learners or ordinary members. The E.S. and Co-Masonry thus compose two secret societies within the open order controlled by people who are frequently members of both. Whether even these higher initiates are really in the secret is another question. Dr. Weller van Hook who is said to have been also a Rosicrucian and an important member of the Grand Orient once cryptically observed that "Theosophy is not the hierarchy," implying that it was only part of a world-organization, and darkly hinting that if it did not carry out the work allotted to it, the Rosicrucians would take control. That this is more than probable we shall see later.

The outer ranks of the Theosophical Society seem to be largely composed of harmless enthusiasts who imagine that they are receiving genuine instruction in the religions and occult doctrines of the East. That the teaching of the E.S. would not be taken seriously by any real Orientalist and that they could learn far more by studying the works of recognized authorities on these subjects at a University or at the British Museum does not occur to them for a moment. Nor would this fulfil the purpose of the leaders. For the Theosophical Society is not a study group, but essentially a propagandist society which aims at substituting for the pure and simple teaching of Christianity the amazing compound of Eastern superstition, Cabalism, and eighteenth-century charlatanism which Mrs. Besant and her coadjutors have devised. Yet even were the doctrines of Mrs. Besant those of true Buddhism or of Brahmanism, to what extent are they likely to benefit Western civilization? Setting the question of Christianity aside, experience shows that the attempt to orientalize Occidentals may prove no less disastrous than the attempt to occidentalize Orientals, and that to transport Eastern mysticism to the West is to vulgarize it and to produce a debased form of occultism that frequently ends in moral deterioration or mental derangement.[721] I attribute the scandals that have taken place amongst Theosophists directly to this cause.

But it is time to turn to another society in which this debased occultism plays a still more important part.



Rosicrucianism

At the present time, as in the eighteenth century, the term "Rosicrucianism" is used to cover a number of associations differing in their aims and doctrines.

The first of these societies to be founded in England was the Societas Rosicruciana in Anglia, founded in 1867 by Robert Wentworth Little on instructions received from abroad. Only Master Masons are admitted—a procedure not condemned by Grand Lodge of England, which regards the S.R.I.A. as a perfectly innocuous body. Although neither polical nor anti-Christian, but, on the contrary, containing distinctly Christian elements and claiming to descend from Christian Rosenkreutz—a claim which must be dismissed as an absurdity—the S.R.I.A. is nevertheless largely Cabalistic,[722] dealing with the forces of Nature, alchemy, etc. If its progenitors are really to be traced further back than the Rosicrucians of the nineteenth century—Ragon, Eliphas Levi, and Kenneth Mackenzie—they must be sought amongst certain esoteric Masons in Hungary and also amongst the French Martinistes, whose rituals doubtless derived from a kindred source. It will be remembered that Marlines Pasqually bequeathed to his disciples a large number of Jewish manuscripts which were presumably preserved in the archives of the Martiniste Lodge at Lyons. The Order of Martinistes has never ceased to exist, and the President of the Supreme Conseil, Dr. Gerard Encausse, well known as "Papus," an avowed Cabalist, only died in 1916. To these archives another famous Cabalist, the renegade Abbe, Alphonse Louis Constant, who assumed the name of Eliphas Levi, may well have had access. It is said that one of Eliphas Levi's most distinguished disciples, the occultist Baron Spedalieri of Marseilles, was a member of the "Grand Lodge of Solitary Brethren of the Mountain," an "Illumined Brother of the Ancient Restored Order of Manicheans," a high member of the Grand Orient, and also a "High Illuminate of the Martinistes." Before his death in 1875 Eliphas Levi announced that in 1879 a new political and religious "universal Kingdom" would be established, and that it would be possessed by "him who would have the keys of the East." The manuscript containing this prophecy was passed on by Baron Spedalieri to Edward Maitland, who in his turn gave it to a leading member of S.R.I.A., by whom it was published in English.[723]

But, as we have already seen, the principal centre of Cabalism was in Eastern Europe, whilst Germany was the principal home of Rosicrucianism, and it was from these directions that, a few years later, a new Rosicrucian Order in England derived its inspiration. It is curious to notice that the eighties of the last century were marked by a simultaneous recrudescence of secret societies and of Socialist organizations. In 1880 Leopold Engel reorganized Weishaupt's Order of Illuminati, which, according to M. Guenon, played thenceforth "an extremely suspect political role," and soon after this in 1884 it is said that a strange incident took place in London. The Rev. A.F.A. Woodford, a F.'. M.'., happened to be turning over the contents of a second-hand bookstall in Farringdon Street when he came upon some cypher MSS., attached to which was a letter in German saying that if the finder were to communicate with Sapiens Dominabatur Astris, c/o Fraulein Anna Sprengel, in Germany, he would receive further interesting information.

This, at any rate, is the story told to initiates of the Order which came to be founded according to the instructions given in the cypher. But when we remember that precisely the same story was told by Cagliostro concerning his discovery of a MS. in London by the mysterious George Cofton on which he had founded his Egyptian rite, we begin to wonder whether the placing of a MS. in a spot where it is certain to be discovered by precisely the people qualified to decipher it forms one of the traditional methods of secret-society adepts for extending their sphere of influence without betraying their identity or revealing the centre of direction.

In this case it certainly succeeded admirably, for by a fortunate coincidence the clergyman who found the cypher MSS. was acquainted with two prominent members of the S.I.R.A., Dr. Wynn Westcott and Dr. Woodman, to whom he took the documents, and by a further fortunate coincidence one of them happened to be the very person to whom Eliphas Levi's prophecy had been given; These two men who now assumed the pseudonyms of S.A. (Sapere Aude) and M.E.V. (Magnus est Veritas), were able partially to decipher the manuscript; S.A., with the assistance of a German, then wrote to S.D.A. c/o Fraulein Anna Sprengel, saying that he and a friend had finished the deciphering and that they desired further information. In reply they were told to elaborate the notes, and that if diligent they would be allowed to form an elementary branch of the Rosicrucian Order in England. Finally S.D.A. wrote to S.A. authorising him to sign her (or his?) name to any warrant or document necessary for the constitution of an Order, and promising later on further rituals and advanced teachings if the preliminary Order proved successful. S.A. and M.E.V. now called in the aid of a third member of the S.I.R.A., Macgregor Mathers, henceforth known as D.D.C.F. (Deo Duce Comite Ferro), who, having more time at his disposal, was able, by means of long and arduous labour, to elaborate the rituals in Masonic style. On March 8, 1888, a warrant was then drawn up according to the design given in the cypher MSS. and was signed by S.A. for S.D.A., by M.E.V. and D.D.C.F., all three having received the honorary grade of 7-4 from S.D.A. so as to enable them to act as Chief of the New Temple. It is interesting to note that whilst the instructions in the cypher MSS. were in English and German, the name now given to the new Order "The Golden Dawn," was accompanied by its equivalent in Hebrew "Chebreth Zerech aur Bokher" that is to say "The Companions of the Rising Light of the Morning." Amongst the instructions we find: "Avoid Roman Catholics but with pity"; also these directions concerning the Obligation:

The candidate asking for Light is taken to the Altar and forced to take an Obligation to secrecy under penalty of expulsion and death or palsy from hostile current of will.

From the subsequent correspondence of the Order it is seen that this so-called "punitive current" was actually directed by the Chiefs against those who rebelled.

Although the members of the Golden Dawn later became linked up with the "Esoteric Masons" in Germany, neither the organization nor the ritual of the Order are masonic, but rather Martiniste and Cabalistic. For amidst all the confused phraseology of the Order, the phrases and symbols borrowed from Egyptian, Greek, or Hindu mythology, one detects the real basis of the whole system—the Jewish Cabala, in which all the three Chiefs were, or became, experts. Mathers in fact translated the famous book of Abraham the Jew from French into English with explanatory notes, and Wynn Westcott translated the Sepher Yetzirah from Hebrew. Lectures were given to the society on such subjects as the Tarot Cards, Geomantic Talismans, and the Schemhamphorasch or Tetragrammaton.

The Order was at first absolutely governed by the three Chiefs, but after a time—owing to the death of Woodman and the resignation of Wynn Westcott—Mathers became the Sole Chief and professed to have obtained further instructions from the Hidden Chiefs through his wife—a sister of Bergson—by means of clairvoyance and clairaudience. But the real directors of the Order were in Germany and known as the "Hidden and Secret Chiefs of the Third Order." A curious resemblance will here be noted with the "Concealed Superiors" by whom members of the Stricte Observance in the eighteenth century declared themselves to be controlled.

Who these men were at the time the Order was founded remains a mystery not only to the outside world but even to the English initiates themselves. The identity of Sapiens Dominabatur Astris appears never to have been established, nor was anything more heard about the still more mysterious Anna Sprengel until her death in an obscure German village was reported in 1893. Indeed, one of the most active members of the Order, Dr. Robert Felkin, M.D., known as F.R. (Finem Respice), later declared that, although he had visited five temples of the Order in Germany and Austria, he had been unable to get into touch with the Hidden Chiefs, or to discover how the original MSS. came into the hands of the clergyman who handed them to Wynn Westcott and Woodman. According to Felkin's statement, all that he had been able to find out was that the MSS. were the notes of ceremonies made by a man who had been initiated into a Lodge in Germany, and that the temple from which they originated was "a special temple" working on the Cabala tree like the English branch of the Order. Further, he was told that none of the "big Three" who founded the Golden Dawn in England were real Rosicrucians at all.

The confusion of ideas which must inevitably result when, as in secret societies or revolutionary organizations, a number of people are being blindly led by hidden directors, naturally brought about dissensions amongst the members, who mutually accused each other of ignorance of the real aims of the Order. Thus the London Lodge ended by breaking with Mathers, who was in Paris, on account of his arrogance in claiming supreme power through the mystery of the Hidden Chiefs, and after two years of unsettled government, in 1902 elected three new chiefs—Dr. Felkin (F.R. = Finem Respice), Bullock, a solicitor (L.O. = Levavi Oculos) who resigned at the end of the year, and Brodie Innes (S.S.—Sub Spe). But although Mathers had been repudiated, his teachings were retained as emanating from the Hidden Chiefs.

Two years earlier a dramatic incident had occurred. In a very sinister personage, Aleister Crowley, had been introduced into the Order on the recommendation of A. E. Waite (S.R. = Sacramentum Regis) the well-known mystical writer. A man of many aliases, Crowley followed the precedent of the "Comte de Saint-Germain," the "Comte de Cagliostro," and the "Baron von Offenbach" by ennobling himself and masquerading under various titles in turn, such as "Count Svareff," "Lord Boleskine," "Baron Rosenkreutz," but usually known in the Order as "P" for "Perdurabo."

Crowley, who was a Cabalist, had written a book on Goetic Magic and soon after becoming a member of the "Golden Dawn" set to work with another "Frater" on magical experiments, including evocations, the consecration and use of talismans, divination, alchemy, etc. In 1900 Crowley had joined Mathers in Paris where the latter and his wife were living under the assumed names of the "Comte and Comtesse of Glenstrae" and engaged in reviving the mysteries of Isis at the Bodiniere Theatre. In this task they were joined by an extraordinary lady, the notorious Madame Horos (alias the Swami) who claimed to be the real and authentic Sapiens Dominabatur Astris. Crowley described her as "a very stout woman and very fair" and "a vampire of remarkable power;" Mathers declared her to be "probably the most powerful medium living," but later, in a letter to another member of the "Golden Dawn" observed: "I believe her and her accomplices to be emissaries of a very powerful secret occult order who have been trying for years to break up other Orders and especially my work." Incidentally this lady, who proved to be a false S.D.A., ended by starting an Order in collaboration with her husband, in which it was said that certain rituals of the Golden Dawn were adapted to an immoral purpose, with the result that the couple were brought to trial and finally condemned to penal servitude.

Whether owing to this disturbing experience, or because, as Crowley declared, he had "imprudently attracted to himself forces of evil too great and terrible for him to withstand, presumably Abramelin demons," Mathers' reason began to totter. This then was the situation at the time of his rupture with the Order, and the dramatic incident referred to was the sudden appearance of Crowley in London, who, whether acting as Mathers' envoy or on his own initiative, broke into the premises of the Order, with a black mask over his face, a plaid shawl thrown over his shoulders, an enormous gold (or gilt) cross on his breast, and a dagger at his side, for the purpose of taking over possession. This attempt was baffled with the prosaic aid of the police and Crowley was expelled from the Order. Eventually, however, he succeeded in obtaining possession of some of the rituals and other documents of the Golden Dawn, which he proceeded to publish in the organ of a new Order of his own. This magazine, containing a mixture of debased Cabalism and vulgar blasphemies, interspersed with panegyrics on haschish—for Crowley combined with sexual perversion an addiction to drugs—which might appear to express only the ravings of a maniac. But eccentricity has often provided the best cloak for dark designs, and the outbreak of war proved that there was a method in the madness of the man whom the authorities persisted in regarding merely as an irresponsible degenerate of a non-political kind. To quote the press report of his exploits after this date:

In November 1914 Crowley went to the United States, where he entered into close relations with the pro-German propagandists. He edited the New York International, a German propagandist paper run by the notorious George Silvester Viereck, and published, among other things, an obscene attack on the King and a glorification of the Kaiser. Crowley ran occultism as a side-line, and seems to have been known as the "Purple Priest." Later on he publicly destroyed his British passport before the Statute of Liberty, declared in favour of the Irish Republican cause, and made a theatrical declaration of "war" on England.... During his stay in America Crowley was associated with a body known as the "Secret Revolutionary Committee" which was working for the establishment of an Irish Republic. He is known also as the writer of a defeatest manifesto circulated in France in 1915.

But to return to the Golden Dawn. In 1903 a split occurred in the Order. A.E. Waite, an early member of it, seceded from it with a number of other members and carried off with him the name of "Golden Dawn," also the vault and other property of the Order. The original Order then took the name of "Stella Matutina," with Dr. Felkin as Chief.

In the preceding year the members of the London Lodge had again believed that they were in touch with the Hidden Third Order and revived their efforts to communicate with the Secret Chiefs in Germany. This state of uncertainty continued till about 1910, when Felkin and Meakin set forth for Germany, where they succeeded in meeting several members of the Third Order, who professed to be "true and genuine Rosicrucians" and to know of Anna Sprengel and the starting of the Order in England. They were not, it was believed, the Secret and Hidden Chiefs, but more probably Esoteric Masons of the Grand Orient. These Fratres, however, told them that in order to form a definite etheric link between themselves and the Order in Great Britain, it would be necessary for a British Frater to be under their instruction for a year. Accordingly Meakin remained in Germany for special training, so that he might act as the "etheric link" between the two countries. After a pilgrimage to the Near East, closely following the itinerary of Christian Rosenkreutz, Meakin returned to Germany, and it appears to have been now that he was able to get into touch with a certain high adept of occult science.

This remarkable personage, Rudolf Steiner, had earlier belonged to the Theosophical Society, and it has been suggested that at some period he may have been connected with the revived Illuminati of Leopold Engel. There is certainly some reason to believe that at one point in his career he came into touch with men who were carrying on the teachings of Weishaupt, the chief of whom was the President of a group of Pan-German secret societies, and it seems not improbable that the mysterious S.D.A., under whose directions the Golden Dawn was founded, might be located in this circle.

A few years before the war, Steiner, whilst still a Theosophist, started a society of his own, the Anthroposophical Society, a name borrowed from the work of the XVIIth century Rosicrucian, Thomas Vaughan, "Anthroposophica Magica." The ostensible leader of Rosicrucianism in Germany was Dr. Franz Hartmann, founder of the "Order of the Esoteric Rose Croix." Although in some way connected with Engel's Illuminati and more definitely with the Theosophical Society, Hartmann was believed to be a genuine Christian mystic. Steiner also made the same profession, and it seems probable that he formed one of the group of mysterious personages, including besides Grand Orient Masons, Baron von Knigge, great grandson of Weishaupt's coadjutor "Philo," who met together in secret conference at Ingoldstadt where the first Lodge of the Illuminati had been founded in 1776, and decided to revive Illuminism on Christian mystic lines used in a very elastic sense amongst occultists. At the same time Steiner introduces into his teaching a strong vein of Gnosticism, Luciferianism, Johannism, and Grand Orient Masonry, whilst reserving Rosicrucianism for his higher initiates. On this last point he is extremely reticent, preferring to call his teaching "occult science," since he recognizes that "real Rosicrucians never proclaim themselves as such"; it is therefore only in the inner circle of his society, on which no information is given to the public and into which members are admitted by much the same forms of initiation as those used by the Grand Orient, that Rosicrucianism is mentioned. Some of Steiner's imitators in The Rosicrucian Fellowship at Oceanside, California, however, openly profess what they call Rosicrucianism and at the same time claim superior knowledge on the subject of Masonry. Thus in a book by the leader of this group we find it solemnly stated that according to Max Heindl, Eve cohabited with serpents in the garden of Eden, that Cain was the offspring of her union with "the Lucifer Spirit Samael," and that from this "divine progenitor" the most virile portion of the human race descended, the rest being merely the "progeny of human parents." Readers of the present work will recognize this as not the legend of Masonry but of the Jewish Cabala which has been already quoted in this context.[724] Whether this also forms part of Steiner's teaching it is impossible to say, since his real doctrines are known only to his inner circle; even some of his admirers amongst the Steiner Matutina, whilst consulting him as an oracle, are not admitted to the secrets of his grades of initiation and have been unable to succeed in obtaining from him a charter. Meanwhile they themselves do not disclose to the neophytes whom they seek to win over that they are members of any secret association. This is quite in accordance with the methods of Weishaupt's "Insinuating Brothers."

The result of what Steiner calls "occult science" is thus described in a striking passage of one of his own works:

"This is the change which the occult student observes coming over himself—that there is no longer a connection between a thought and a feeling or a feeling and a volition, except when he creates the connection himself. No impulse drives him from thought to action if he does not voluntarily harbour it. He can now stand completely without feeling before an object which, before his training, would have filled him with glowing love or violent hatred; he can likewise remain actionless before a thought which heretofore would have spurred him to action as if by itself," etc.

I can imagine no clearer expose of the dangers of occultism than this. Weishaupt had said: "I cannot use men as I find them; I must form them." Dr. Steiner shows how this transformation can be accomplished. Under the influence of so-called occult training, which is in reality simply powerful suggestion, all a man's native impulses and inhibitive springs of action may be broken; the pupil of the occultist will no longer react to the conceptions of beauty or ugliness, of right or wrong, which, unknown to himself, formed the law of his being. Thus not only his conscious deeds but his sub-conscious processes pass under the control of another. If this is indeed the method employed by Dr. Steiner and his adepts there would certainly seem to be some justification for the verdict of M. Robert Kuentz that "Steiner has devised occult exercises which render the mind incapable (rendent l'esprit aneanti), that he attacks the individual by deranging his faculties (il detraque les facultes)."[725]

What is the real motive power behind such societies as the Stella Matutina and again behind Steiner? This remains a mystery, not only to the outside world but to the "initiates" themselves. The quest of the Hidden Chiefs, undertaken by one intrepid pilgrim after another, seems to have ended only in further meetings with Steiner. Yet hope springs eternal in the breast of the aspirant after occult knowledge, and astral messages spurred the Fratres to further efforts. One of these contained the exhortation: "Go on with Steiner, which is not the ultimate end of search, and we will come into contact with many serious students who will lead us to the real master of the Order, who will be so overpoweringly impressive as to leave no room for doubt."

A curious analogy with Co-Masonry will here be observed. For whilst the veiled picture of the Co-Masonic lodges is said to represent "the Master" in the person of Ragocsky or some other personage in Austria or Hungary, so it is likewise in Austria and Germany that the members of Stella Matutina seek their Hidden Chiefs and the "real Master" of their Order. Moreover, whilst the Co-Masons await the coming of the great "World Teacher," King, or Messiah in 1926, it is also in 1926 that the Stella Matutina expect Christian Rosenkreutz to appear again.[726] There are many other points of resemblance between the phraseology of the two Orders, as, for example, the idea of the "Astral Light," "the Great White Lodge," and also "the GREAT WORK" by which both Orders denote the supreme object of their aspirations—"the union of the East and the West." It is therefore impossible not to suspect that, although the members of Co-Masonry and of the Stella Matutina imagine their respective Orders to be entirely unconnected and indeed appear to be hardly aware of each other's existence, there may be nevertheless some point of junction in the background and even a common centre of direction.

In this connexion it is interesting to notice the political tendencies of the societies in question. Although the outcome of the Maconnerie Mixte, and nominally under the jurisdiction of headquarters in Paris, Co-Masonry does not appear to be pro-French in its sympathies. On the contrary, the Co-masonic lodges in this country, as also the head lodge in the Rue Jules-Breton, seem to have adopted that form of universal brotherhood which principally redounds to the benefit of Germany.

The Stella Matutina, whilst professing to be solely concerned in occult science and warning its members against Co-Masonry on account of the political tendencies of the latter, is nevertheless still more imbued with German influence, since, as we have seen, it has ever since it first came into existence been secretly under Germany direction. Indeed, during the war this influence became so apparent that certain patriotic members, who had entered the society in all good faith with the idea of studying occult science, raised an energetic protest and a schism took place. Thus, just as in the case of Co-Masonry, the more clear-sighted recognized the imprudence of placing themselves under foreign control. That this was no imaginary danger is shown by a correspondence which had taken place some years earlier and has recently been brought to light. It will be remembered that the great aim of Weishaupt and the Illuminati of the eighteenth century was to obtain control over all existing masonic and occult Orders, This also became the dream of Rudolf Steiner and his allies in other countries, whose plan was to form what they called an "International Bund." The idea of an International Bureau for Masonic Affairs had already, as we have seen, been started in Switzerland; this was the same idea applied to occult groups, so that all such societies as Rosicrucianism, Theosophy with its various ramifications of Co-Masonry, etc., Hermetic Orders, isolated occultists, and so on, were to be placed under German control. The audacity of the proposal seems to have been too much even for some of the most internationally minded members of the Stella Matutina, and in the discussion that took place it was pointed out that admirable as the scheme might be, there was nevertheless some British spirit amongst these Orders to be reckoned with. Even Mrs. Besant's followers, headed by the Co-Masons, described as a group which "attracts a large number of idle women who have leisure to take a little occultism with their afternoon tea," might be liable to ask, "Who are these Germans to interfere?" But the real obstacle to success was held to be British Freemasonry, to which a certain number of students of occult science, including all the members of the S.R.I.A., belonged. "English Masonry," it was remarked, "boasts the Grand Lodge of 1717, the Mother Lodge of the World. They are a proud, jealous, autocratic body. Co-Masonry derives from the Grand Orient of France, an illegitimate body according to English ruling. No English Mason can work with Co-Masons.... If the English Grand Lodge hears of anything called 'Esoteric Masonry' derived from such sources, under chiefs once T.S. [Theosophical Society] members, under a head in Berlin, it will not enquire who Dr. Steiner is or what is the nature of his work, it will simply say, 'No English Masons of the Free and Accepted Masons may join any Society working pseudo-Masonic rites, i.e. no one of ordinary accepted Freemasonry can attend any meetings or attend any grades in this illegitimate body.' Finis!... If a lodge of the Continental Order is to be established in England, Dr. Steiner will be faced with the Masonic difficulty. This is really serious...."[727]

Here then is one of the finest tributes ever paid to British Masonry, for it shows that as at present constituted and controlled it provides the most formidable barrier against the infiltration of this country by alien or subversive secret societies. Thus the Freemasons and the Roman Catholics are recognized as the principal obstacles to success. The Freemasons, however, would do well to realize the attempts that are made to break down this resistance by traitors in the Masonic camp, who, after violating their obligations by belonging to an irregular secret society, act as recruiting agents in the lodges. For the author of these remarks was a British Freemason who, in collusion with a foreign adept, proposed to penetrate Freemasonry by the process known in revolutionary language as "boring from within." To quote his own words, "They must be got at from within, not from without." This was to be accomplished in various ways—by adepts of the Continental Order getting themselves initiated into orthodox Masonry and then spreading their own doctrines in the lodges, or by enlisting recruits amongst orthodox Masons and using them as propagandists among their brother-Masons. It was also suggested that in order not to rouse suspicion it would be better to avoid the name "Esoteric Masonry," to adopt one of the rituals used in England, and to employ as "officers" a "mixed group" drawn from various secret societies. This plan has been carried out with considerable success, and at a recent conference held by a high Continental adept under the most distinguished patronage, it was interesting to notice the various secret societies represented by certain of the promoters, who of course to the general public appeared to be merely isolated individuals interested in philosophical speculation. But it is time to pass on to the question of yet another secret association, for amongst those present at the Conference referred to were members of the group Clarte.

This society, of which the name as well as its avowed aims are singularly reminiscent of Illuminism, was first heard of in France and was led by men who carried on active anti-patriotic propaganda throughout the war. Amongst these was Henri Barbusse, author of Le Feu, a defeatest novel which was received with acclamations from "illuminated" reviewers in the press of this country. Yet although outwardly a French organization, the real inspiration and teaching of Clarte is essentially German-Jewish and a great number of Jews are to be found amongst its members, particularly in Central Europe. At the inaugural meeting of the Austrian group it was stated that 80 per cent. of those present were of the Jewish race. The keynote of Clarte is Internationalism—abolition of nationality, destruction of frontiers, and pacifism or rather the substitution of class warfare for war between nations. For this purpose it is willing to make use of all subversive doctrines, to whatever school of thought they may belong. Hence, although the creed of the leaders is professedly Socialism, they readily co-operate with Syndicalists, Anarchists, or revolutionaries of any brand, carrying on propaganda in Trade Unions and various workers' organizations; some are secretly in the ranks of the Communists. In fact members of Charte have succeeded in penetrating into almost every subversive group, even as far afield as New Zealand, where the society has an agency in Wellington and disseminates the most violent revolutionary teaching and literature.

But whilst thus making use of the "proletariat" to further its ends, the point of view of Clarte is fundamentally undemocratic—for the real grievances of the workers it has no use at all. The plan of this group—who were recently described in the French press as "the finest specimens of cannibals smeared with humanitarianism (les plus beaux specimens de cannibales barbouilles d'humanitairerie)"—is to constitute a sort of International Hierarchy of Intellectual Socialists, whose influence is to make itself invisibly felt in literary, educational, and artistic circles all over the world. For the members of Clarte are as careful as were the adepts of Weishaupt to preserve their incognito and not to be known as "Illuminati." Thus the public in our own country and elsewhere, reading the diatribes of certain well-known authors against the existing order of society, may vaguely wonder why men living amidst all the amenities of civilization should desire its destruction, but do not dream that all this is not the outcome of an individual brain but propaganda put out by a company which, having largely primed such writers with ideas, is able, owing to the high position of many of its leading members and its influence with the literary world, to ensure the success of any publication that will further its ends.

The organization of Clarte thus approximates more nearly, to the system of Weishaupt than that of the other societies described in this chapter. Although in the strictest sense a secret society, it is in no sense occult and therefore possesses no ritual of its own, but, like the earlier Illuminati, recognizes the utility of working through Freemasonry. Clarte, in fact, forms an adjunct of the Grand Orient and owns a lodge under its jurisdiction in Paris. It would be interesting, however, to know whether the idea of the alliance with the Grand Orient occurred as an afterthought to the Clarte group or whether the original inspiration of Clarte emanated from an inner circle of the Grand Orient. We shall return to the question of this inner circle in a later chapter.

Such, then, are the principal secret societies at work in Great Britain, but amongst minor secret or semi-secret movements may be mentioned the strange sect the Faithists, said to have some affinity with the Druses, inhabiting a singularly unromantic London suburb, whose "Ancient Founder" is the author of a series of tracts urging man not to be misled by false Gods, but to worship "Jehovih the Creator only," and at the same time advocating nationalization as a cure for all social ills; or again The Institute for the Harmonious Development of Man at Fontainebleau, led by Gurdjieff and Uspenski which combines esoteric meditation with an extremely meagre diet and strenuous manual labour. It is interesting, by the way, to notice that the art of movement known as Eurhythmy—not to be confounded with the system of M. Dalcroze which is known in England only as Eurhythmics—forms an important part of the curriculum of the last society, as also of Herr Steiner's Order, of the Stella Matutina, and of the Russian Bolsheviks.[728]

The one question that presents itself to the judicial mind after examining all these movements, is inevitably: Are they of any real importance? Can a few hundreds, or even thousands, of men and women, drawn largely by curiosity or want of occupation into societies of which the very names are hardly known to the general public, exercise any influence on the world at large? It would certainly be an error to overestimate the power that each of these societies individually can wield; to do so would be, in fact, to play into the hands of the leaders, whose plan, from Weishaupt onwards, has always been to represent themselves as directing the destinies of the universe. This claim to power is the bait laid for neophytes, who are made to believe that "the Order will one day rule the world." But, whilst recognizing the folly of this pretension, we should be mistaken in underrating their importance, for the reason that they provide evidence of a larger organization in the background. The Stella Matutina may be only an obscure Fraternity, even the Theosophical Society with all its ramifications[729] may not be of great importance in itself, but will anyone with a knowledge of European affairs seriously maintain that the Grand Orient is a small or unimportant organization? And have we not seen that investigations into the smaller secret societies frequently lead back to this greater masonic power? Secret societies are of importance, because they are, moreover, symptomatic, and also because, although the work actually carried out in their lodges or councils may be of a trivial character, they are able by the power of association and the collective force they generate to influence public opinion and to float ideas in the outside world which may have far-reaching consequences.

At any rate, the fact that they exist finally disposes of the contention that secret societies of a subversive and even of an abominable kind are things of the past. These amazing cults, these strange perverted rites which we associate with the dark ages, are going on around us to-day. Illuminism, Cabalism, and even Satanism are still realities. In 1908 Monsieur Copin Albancelli stated that circumstances had afforded him the proof that—

certain Masonic societies exist which are Satanic, not in the sense that the devil comes to preside at their meetings, as that romancer of a Leo Taxil pretended, but in that their initiates profess the cult of Lucifer. They adore him as the true God, and they are animated by an implacable hatred against the Christian God, whom they declare to be an impostor. They have a formula which sums up their state of mind; it is no longer: "To the glory of the Great Architect of the Universe," as in the two lower Masonries; it is G.'. E.'. A.'. A.'. L.'. H.'. H.'. H.'. A.'. D.'. M.'. M.'. M.'., which means "Gloire et Amour a Lucifer! Haine! haine! haine! an Dieu maudit! maudit! maudit!" (Glory and Love for Lucifer! Hatred! hatred! hatred! to God, accursed, accursed, accursed!)

It is professed in these societies that all that the Christian God commands is disagreeable to Lucifer; that all that He forbids is, on the contrary, agreeable to Lucifer; that in consequence one must do all that the Christian God forbids and that one must shun like fire all that He commands. I repeat that with regard to all that, I have the proofs under my hand. I have read and studied hundreds of documents relating to one of these societies, documents that I have not permission to publish and which emanate from the members, men and women, of the group in question.[730]

I do not say that any society in England consciously practices this cult of Satan, but I too have seen dozens of documents relating to occult groups in this country which practise rites and evocations that lead to illness, moral perversion, mental derangement, and even in some cases to death. I have heard from the lips of initiates themselves accounts of the terrible experiences through which they have passed; some have even urged me to bring the matter before the attention of the authorities. But unfortunately no department exists for the investigation of subversive movements. Yet since all these movements are intimately connected with revolutionary agitation they are well worth the attention of Governments that desire to protect law, order, and public morality. The fact is that the very extravagance of their doctrines and practices seems to ensure their immunity. Nevertheless, whether the power at work behind them is of the kind we are accustomed to call "supernatural," or whether it is merely the outcome of the human mind, there can be no doubt of its potency for evil and of its very definite effects in the obliteration of all sense of truth and in sexual perversion.

In the opinion of an initiate who belonged for years to the Stella Matutina, the dynamic force employed known as "Kundalini" is simply an electro-magnetic force, of which the sex-force is a part, on which the adepts know how to play, and "the unseen hand behind all the seeming Spiritism of these Orders is a system of very subtle and cunning hypnotism and suggestion." Further, the aim of this group like that of all subversive Esoteric Orders, is, by means of such processes as eurhythmics, meditations, symbols, ceremonies, and formulas, to awaken this force and produce false "Illumination" for the purpose of obtaining "Spiritual Seership," which is at most clairvoyance, clairaudience, etc. The ceremonies of the Order are hypnotic, and by suggestion create the necessary mental and astral atmosphere, hypnotize and prepare the members to be the willing tools in the hands of the controlling adepts. The same initiate has communicated to me the following conclusions concerning the group in question, with the permission to quote them verbatim:

I have been convinced that we, as an Order, have come under the power of some very evil occult Order, profoundly versed in science both occult and otherwise, though not infallible, their methods being Black Magic, that is to say, electro-magnetic power, hypnotism, and powerful suggestion.

We are convinced that the Order is being controlled by some SUN Order after the nature of the Illuminati, if not by that Order itself.

The reason why they (the leaders of all such Orders) insisted so much upon the Church and Sacrament, especially before the initiation, is, I think, for the same reason as the use of the consecrated Host in Black Magic. The Christian consecration and the use of the sacraments renders the building or person more powerful as a material basis for black magic even as in white magic—"for the Great Good or the Great Evil." When the initiation is accomplished and the domination of the person complete, there is no further need for Church or Sacrament.

We are told at the Initiation: "There is nothing incompatible with your civil, moral, or religious duties in this obligation." We now are convinced that this Order is contrary absolutely to our civil, moral, and religious duties; which being so, our obligations are null and void.

We are told that all that has taken place in Russia and elsewhere is due to these International Occult Forces set in motion by Subversive Esoteric Lodges. Yet it is known that we have several branches of these same Esoteric Masonic Lodges carrying on their deadly work in our midst. England, as well as Europe, seems to be drifting along in a hypnotic sleep, and even our soundest politicians seem paralysed and all that they attempt is turned to foolishness. Is there no one in authority who understands these things and realizes the danger both to the country and to individuals from these forces working for disruption and world revolution?

How in the face of these declarations, coming from those inside the movement, can anyone maintain that Illuminism is dead and that secret societies present no danger to Christian civilization?



13

OPEN SUBVERSIVE MOVEMENTS



Although the sceptical reader who has reached this stage of the present work will perhaps be willing to admit that some connexion may be traced between hidden forces and open subversive movements, the objection he will still raise against the general thesis here set forth will probably be expressed somewhat in the following manner: