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Difference between revisions of "Samuel L. MacGregor Mathers"
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Samuel L. MacGregor Mathers (view source)
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==The Golden Dawn== | ==The Golden Dawn== | ||
Mathers was introduced to Freemasonry by a neighbour, alchemist Frederick Holland, and was initiated into Hengist Lodge No.195 on 4 October 1877. He was raised as a Master Mason on 30 January 1878. In 1882 he was admitted to the Metropolitan College of the Societas Rosicruciana in Anglia as well as a number of fringe Masonic degrees. Working hard both for and in the SRIA he was awarded an honorary 8th Degree in 1886, and in the same year he lectured on the [[Kabbalah]] to the Theosophical Society. He became Celebrant of Metropolitan College in 1891 and was appointed as Junior Substitute Magus of the SRIA in 1892, in which capacity he served until 1900. He left the order in 1903, having failed to repay money which he had borrowed. | Mathers was introduced to Freemasonry by a neighbour, alchemist Frederick Holland, and was initiated into Hengist Lodge No.195 on 4 October 1877. He was raised as a Master Mason on 30 January 1878. In 1882 he was admitted to the Metropolitan College of the Societas Rosicruciana in Anglia as well as a number of fringe Masonic degrees. | ||
Working hard both for and in the SRIA he was awarded an honorary 8th Degree in 1886, and in the same year he lectured on the [[Kabbalah]] to the Theosophical Society. During this time, he became acquainted with Irish poet [[W.B. Yeats]]. He became Celebrant of Metropolitan College in 1891 and was appointed as Junior Substitute Magus of the SRIA in 1892, in which capacity he served until 1900. He left the order in 1903, having failed to repay money which he had borrowed. | |||
In 1891, Mathers assumed leadership of the [[Hermetic Order of the Golden Dawn]] upon the death of William Robert Woodman. He moved with his wife to Paris on 21 May 1892. After his expulsion from the Golden Dawn in April 1900, Mathers formed a group in Paris in 1903 called Alpha et Omega (its headquarters, the Ahathoor Temple). Mathers choosing the title "Archon Basileus." | In 1891, Mathers assumed leadership of the [[Hermetic Order of the Golden Dawn]] upon the death of William Robert Woodman. He moved with his wife to Paris on 21 May 1892. After his expulsion from the Golden Dawn in April 1900, Mathers formed a group in Paris in 1903 called Alpha et Omega (its headquarters, the Ahathoor Temple). Mathers choosing the title "Archon Basileus." | ||
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Earlier, Crowley wrote in his ''Confessions'' that: "As far as I was concerned, Mathers was my only link with the Secret Chiefs to whom I was pledged. I wrote to him offering to place myself and my fortune unreservedly at his disposal; if that meant giving up the Abra-Melin Operation for the present, all right." | Earlier, Crowley wrote in his ''Confessions'' that: "As far as I was concerned, Mathers was my only link with the Secret Chiefs to whom I was pledged. I wrote to him offering to place myself and my fortune unreservedly at his disposal; if that meant giving up the Abra-Melin Operation for the present, all right." | ||
In 1888, MacGregor Mathers' text, ''The Tarot: Its Occult Signification, Use in Fortune Telling, and Method of Play'', was published. Twenty-two years later, in 1910, [[A.E. Waite]]'s own book, ''[[The | In 1888, MacGregor Mathers' text, ''The Tarot: Its Occult Signification, Use in Fortune Telling, and Method of Play'', was published. Twenty-two years later, in 1910, [[A.E. Waite]]'s own book, ''[[The Key to the Tarot]]'' was made available to the public (along with the [[Rider-Waite Tarot]] deck). Mathers' text was listed as "XIV" in the bibliography. In that entry, Waite delivered a scathing critique of Mathers' scholarship. | ||
A. E. Waite, as a critic, however, wrote from the position of a Victorian [[occultist]]. A position, possibly, entailing (according to Wouter J. Hanegraaff's definition) that: "the magical pursuits of occultist organizations should be rejected in favor of an idiosyncratic form of [[Christianity|Christian]] mysticism." | A. E. Waite, as a critic, however, wrote from the position of a Victorian [[occultist]]. A position, possibly, entailing (according to Wouter J. Hanegraaff's definition) that: "the magical pursuits of occultist organizations should be rejected in favor of an idiosyncratic form of [[Christianity|Christian]] mysticism." | ||