The Element Encyclopedia of Secret Societies: The Ultimate A–Z of Ancient Mysteries, Lost Civilizations and Forgotten Wisdom

ANARCHISM

A major political force in the nineteenth and early twentieth centuries, anarchism was communism’s most important rival in the struggle to define and control the Left, and gave rise to important political secret societies. Its principal founder was French philosopher Pierre-Joseph Proudhon (1809–65), who argued that all legal systems are methods by which the rich oppress the poor, and a just society could only be founded on the basis of voluntary associations. Proudhon’s famous What is Property? (1840) argued that “property is theft” and that systems that give ownership of land and other necessities to a few are simply methods of institutionalized robbery.

After Proudhon, anarchism developed in two main directions, and the most important figure in each was a Russian. Prince Pyotr Kropotkin (1842–1921), the doyen of pacifist anarchism, argued for an ideal state in which government and private property would alike be abolished, removing the causes of crime and violence. His older contemporary Mikhail Bakunin (1814–76) argued instead for the violent overthrow of every government. Bakunin was the head of the International Brothers, a revolutionary secret society, and his writings helped inspire a wave of political violence in the late nineteenth century carried out by anarchist and Nihilist secret societies. See International Brothers; Nihilists.

All through the late nineteenth century, anarchist and communist groups struggled for control of labor unions and left-wing political parties in Europe and America, and only the victory of the Bolsheviks in the Russian Revolution of 1917 and the Russian civil war that followed it made communism the standard doctrine of the far left in the middle years of the twentieth century. Despite a small resurgence of interest during the 1960s, anarchism never regained the ground it lost and remains mostly the concern of historians of ideas today. See Communism.

Further reading: Joll 1980, Wells 1987.

ANCIENT AND ACCEPTED SCOTTISH RITE [AASR]

The most influential of the concordant bodies of Freemasonry in the United States and one of the most important Masonic rites worldwide, the Ancient and Accepted Scottish Rite was founded in Charleston, South Carolina in 1802 by a group of Freemasons who had received a charter to work the Rite of Perfection, a system of high degrees from France that claimed descent from the medieval Knights Templar but actually had their roots in the Jacobite Masonry of the mid-eighteenth century. They obtained several additional degrees from various sources, expanding their Rite from the 25 degrees worked by the Rite of Perfection to 33. Recruitment was slow, and for decades the Scottish Rite ranked as one of the minor rites in American Freemasonry. It has two jurisdictions in America, Northern and Southern; the Northern, despite the name, includes only those northern states east of the Mississippi River, so that Scottish Rite Masons in Alaska belong to the Southern Jurisdiction. See Freemasonry; Jacobites; Rite of Perfection; Scottish degrees.

The transformation that turned the Scottish Rite into one of the world’s most successful Masonic rites was the work of one man, Albert Pike (1809–91). Pike joined the Scottish Rite in 1853 and rose quickly through its ranks, becoming Sovereign Grand Commander of the Southern Jurisdiction in 1859. He completely rewrote the Rite’s initiation rituals, replacing dull and turgid language with genuine poetry and inserting a great deal of occult philosophy into the ceremonies. In addition, his Morals and Dogma (1871) – a commentary on the Scottish Rite degrees – is one of the classics of nineteenth-century occultism. It has been said, with some justice, that Pike “found the Scottish Rite in a log cabin and left it in a Temple.” See Pike, Albert.

Pike envisioned the Scottish Rite as the university of Freemasonry, a body in which those Masons interested in the philosophical and spiritual dimensions of the Craft could work their way through degrees that summed up the moral and intellectual heritage of the western world. During his time, Scottish Rite lodges met in buildings owned by other Masonic bodies, and Pike wrote movingly of the simplicity and dignity of the rituals. Under Pike and his successors, the Rite spread to many other countries, and Supreme Councils were chartered in Europe, South America and Australasia.

Pike’s immediate successors in the American jurisdictions lacked his vision, but for the most part they followed the precedents he had set. Starting in the decades after Pike’s death, however, the Rite gradually took on a more active political stance and entered into a long-running feud against the Roman Catholic Church. Masonic bitterness about the Vatican’s hostility toward Masonry goes back centuries, but in early twentieth century American opposition to Catholicism also served to cloak racist attitudes toward Irish, Italian, and Hispanic immigrants. Successive Sovereign Grand Commanders in the Southern Jurisdiction used the Rite’s resources to disseminate anti-Catholic propaganda and lobby against parochial schools. See Roman Catholic Church.

The Scottish Rite’s opposition toward Catholicism became a severe liability in the 1920s when it brought the Rite into a tacit alliance with the revived Ku Klux Klan. The Klan shared the Rite’s anti-Catholic sentiments, and white Masons’ hostility toward black Prince Hall Masonry rendered the Rite’s leadership as well as its ordinary members vulnerable to the Klan’s blandishments. During the mid-1920s several members of the Southern Jurisdiction’s Supreme Council were also Klansmen, and one of them simultaneously headed the Scottish Rite and the Klan in his home state. As the Klan’s dubious activities came to light in the media in the second half of the decade, embarrassed Scottish Rite leaders and members alike concealed their Klan involvements, but the Rite’s reputation suffered. See Ku Klux Klan; Prince Hall Masonry.

The difficulties caused by the Rite’s short-lived rapprochement with the Klan proved to be transitory. By the end of the twentieth century, though, the Rite in America faced problems that offered no easy solutions. The roots of the predicament reached back to the beginning of the century, and grew out of the soaring popularity of the Scottish Rite in those years. Faced with hundreds of enthusiastic new members, most American Scottish Rite units began to confer the degrees as theatrical performances in which new members simply sat through a series of ritual plays, standing at intervals to join in when it was time to take the obligations of each degree. At the same time, the once-mandatory time between degrees went by the wayside, and new rules allowed most of the degrees to be skipped, so that only five degrees – 4°, 14°, 18°, 30°, and 32° – were required. By the middle of the twentieth century new members of the Rite in America went from 3°, Master Mason, to 32°, Master of the Royal Secret, in a single weekend, or even a single day, by sitting in an auditorium and watching five rituals performed on stage.

These changes went as far as they did because the Scottish Rite in America during this time had become economically dependent on another Masonic concordant body, the Ancient Arabic Order of Nobles of the Mystic Shrine. The Shriners had golf courses and other members-only recreational facilities that offered a powerful draw to the middle-class and middle-aged men who made up the majority of American Masons. Membership in the Shrine was available only to Masons who held either the 32° of the Scottish Rite or the Knight Templar degree of the York Rite, but most Shriners had little interest in Freemasonry – in the late 1950s, 92 percent of Shriners never set foot inside a Masonic lodge meeting and 95 percent never attended meetings of Scottish Rite or York Rite bodies after their initiation. The Scottish Rite capitalized on this by simplifying the process so that Master Masons could qualify for Shrine membership after a single weekend of Scottish Rite degrees. This brought the Rite a steady income from hundreds of thousands of members who had no interest in the Rite itself but paid their dues every year to maintain their standing in the Shrine. See Ancient Arabic Order of Nobles of the Mystic Shrine (AAONMS).

All this changed abruptly in 2000 when the Shrine, faced with declining membership on its own account, changed its rules to allow Master Masons to join without going through the Scottish or York Rites first. Enrollment in the Scottish Rite, already dwindling at that time, plummeted thereafter. While the Rite’s survival in the United States is probably not at risk, it seems likely to shrink to a small percentage of its peak size during the next few decades.

Outside the United States, the Rite’s history has followed different paths. In Latin America, the Scottish Rite is far and away the most popular branch of Masonry, and most Masonic lodges are affiliated with it. In the years following the Soviet Union’s collapse the Rite succeeded in expanding into eastern European countries formerly closed to Masonry, including Russia itself, and seems to be taking a similar role there. In Britain, by contrast, the Rite has restricted its membership to Christians, limited access to its degrees, and dropped the word “Scottish” from its name, referring to itself as the Ancient and Accepted Rite; it remains a relatively small Masonic body there.

Further reading: Brockman 1996, Hutchens 1995, Pike 1871.

ANCIENT ARABIC ORDER OF NOBLES OF THE MYSTIC SHRINE [AAONMS]

The premier burlesque order in Freemasonry, the Ancient Arabic Order of Nobles of the Mystic Shrine – the Shriners, for short – was founded in New York City in 1871 by Dr. Walter Fleming (1838–1913) and a circle of Masonic friends who met for lunch at the Knickerbocker Cottage, a popular restaurant. In its early years, the new organization claimed to be exactly what it was – a social drinking club for high-ranking Freemasons invented in the early 1870s – and for that reason attracted little attention. See burlesque degrees; Freemasonry.

In 1877, however, Fleming realized that this was a mistake and invented a romantic origin story for the Shriners, tracing it back to an Arab secret society of the Middle Ages that allegedly still had branches all over the Muslim world. Official letters from these branches were published in the Shrine’s official proceedings for several years; despite historical and linguistic howlers most high school students of the time would have easily caught, they gave the Shriners the exotic origin and history that potential candidates wanted. See origin stories.

The result was an immediate and dramatic expansion in Shriner numbers, and the founding of dozens of new Temples (local lodges) across North America. The Shrine restricted its membership to Freemasons who had received either the 32° of the Scottish Rite or the Knight Templar degree of the York Rite, but even this attempt at exclusivity failed to slow down the Shrine’s expansion. The Scottish Rite simply streamlined its initiation process to enable Master Masons to qualify for Shrine membership after a single weekend of Scottish Rite degree ceremonies, and profited handsomely from initiation fees and annual dues paid by men whose access to the Shrine depended on Scottish Rite membership. See Ancient and Accepted Scottish Rite; York Rite.

For the first half of its existence, if not more, the Shrine existed primarily as an excuse for partying and drinking on a heroic scale. By the early 1880s the annual convention of the Imperial Council, the international governing body of the Shrine, had already earned a reputation as the wildest party in American fraternalism. “Water from the well of Zumzum” and “camel’s milk,” the standard Shriner euphemisms for alcohol, flowed with such abandon at Shrine events that other Masonic bodies criticized the Shrine for its effect on the reputation of Freemasonry.

The Shrine’s role as the premier Masonic drinking club, though, gave way to charitable fundraising as the twentieth century went on. Charitable projects became a focus of Shrine activity from 1888, when Shriners raised money nationwide to help Jacksonville, Florida deal with a devastating yellow fever epidemic. In 1930, the Imperial Council launched a program to build and fund free children’s hospitals. More than 20 Shrine hospitals and burn clinics in cities around North America now provide free treatment to children in the largest charity program operated by any fraternal organization in the world.

These programs cost immense amounts of money, and Shrine Temples across the continent invested equally large sums in golf courses, clubhouses, and recreational facilities to attract and keep members. During the first two-thirds of the twentieth century this strategy paid off handsomely, but the social changes of the 1960s posed challenges that an organization composed mostly of middle-aged, socially conservative, white businessmen was poorly equipped to face. Membership peaked in the 1970s and began an inexorable decline. In 2000, in an attempt to boost membership, the Imperial Council removed the longstanding requirement for Shriners to hold high Scottish Rite or York Rite degrees. This had a drastic impact on the Scottish Rite, which suffered sharp membership losses thereafter, but had little impact on the decline in Shrine membership. While Shrine hospitals, burn centers, and other charities have large trust funds supporting them, the survival of the Shrine itself is more and more in question.

In the realm of American conspiracy theory, however, the Shrine has come to play an increasingly important part in recent years. Like the other branches of Freemasonry, it has attracted plenty of attention from antimasonic crusaders, and more recently it has been listed as one of the organizations suspected of stage-managing the New World Order. Several recent books have claimed that Shrine Headquarters in Chicago contains a working replica of the original Ark of the Covenant, which top-level Shriners use to communicate with aliens from other worlds – an interesting claim, since the Shrine moved its headquarters to Tampa, Florida in 1978. See Ark of the Covenant; extraterrestrials; New World Order.

Further reading: van Deventer 1964.

ANCIENT AND ARCHAEOLOGICAL ORDER OF DRUIDS [AAOD]

A short-lived but influential British Druid order, the AAOD was founded in 1874 by Robert Wentworth Little (1840–78), an avid Freemason who also founded the Societas Rosicruciana in Anglia (SRIA). Like many Masons of his time, Little believed that Freemasonry had inherited the assembled wisdom of many ancient Pagan mysteries, and he was also influenced by theorists in the Druid Revival who presented ancient Celtic Druidry as a system of initiation parallel to Freemasonry. Another influence was the Ancient Order of Druids, founded outside Masonry in 1781. See Ancient Order of Druids (AOD); Druid Revival; Societas Rosicruciana in Anglia (SRIA).

While many members of the original AAOD came from within Masonry, Masonic affiliation was not originally required to join. In 1886, however, the governing Grand Grove of the order voted to change its name to the Ancient Masonic Order of Druids (AMOD) and expel all members who were not Master Masons in good standing. Nearly two-thirds of the order’s members quit at that point, and formed a new organization under the original name, which continued in existence until sometime around 1900. The AMOD still exists as a Masonic side degree in Britain.

ANCIENT DRUID ORDER [ADO]

See Druid Circle of the Universal Bond.

ANCIENT ILLUMINATED SEERS OF BAVARIA

See Bavarian Illuminati.

ANCIENT MYSTICAL ORDER ROSAE CRUCIS [AMORC]

The most successful of American Rosicrucian orders, the Ancient Mystical Order Rosae Crucis was founded in 1925 in Tampa, Florida by Harvey Spencer Lewis (1883–1939), an advertising executive with a longtime interest in the occult. He claimed Rosicrucian initiations from Europe and a lineage dating back to Akhenaten, the “heretic pharaoh” of Egypt, but the actual origins of AMORC are a good deal less exotic. The process of AMORC’s evolution began in 1904, when Lewis founded an organization called the New York Institute for Psychical Research. Despite the scientific name, this was an occult study group with a particular interest in Rosicrucian traditions. See Akhenaten; Rosicrucians.

In 1915, Lewis contacted Theodor Reuss, founder and head of the Ordo Templi Orientis (OTO), and received a charter for an OTO lodge. This action brought him into the middle of the feud then under way between Reuss and Aleister Crowley, over the latter’s attempt to turn the OTO into a vehicle for his new religion of Thelema. Crowley, who spent most of the First World War in America, attempted to recruit Lewis in 1918 but was rebuffed. Lewis’s efforts on behalf of Reuss’s branch of the OTO had little effect, however. In 1918 the New York City police raided his offices and arrested Lewis, charging him with selling fraudulent initiations. The charges were dropped, but Lewis relocated to San Francisco immediately thereafter. In 1925 he moved to Tampa, Florida and formally established an occult secret society of his own, the Ancient Mystical Order Rosae Crucis (AMORC). He soon discovered that the market for occult correspondence courses was concentrated on the west coast, and relocated to San Jose, California in 1927. AMORC’s international headquarters remained there until 1990, and its North American operations are still based there. See Crowley, Aleister; Ordo Templi Orientis (OTO); Reuss, Theodor.

Like most American occult orders of the time, AMORC used the correspondence-course model for recruitment and training. Advertisements in popular magazines offered a series of study-by-mail courses to prospective members, and those who completed the introductory courses were authorized to join a local group if one existed in their area, or help found one if one did not. Another standard procedure was the use of different titles and privileges for local lodges depending on their number of members, as an incentive to local recruitment; in AMORC’s case it took 15 members to form a Pronaos, 30 to form a Chapter that could work the first of the Temple degrees, and 50 to form a Lodge that could confer the degree rituals.

Lewis’s prior experience in the advertising industry gave him an advantage over his competitors. By the early 1930s AMORC was the largest occult order in America, and was expanding into foreign markets as well. The order did particularly well in France. Through this French connection AMORC unwittingly played a minor role in launching one of the most colorful hoaxes of recent years; see Priory of Sion.

Though AMORC’s overseas expansion drew on the same methods that had made it successful in the American market, connections with existing European secret societies also played a part. Lewis built on his links with OTO lodges in Germany, headed by Heinrich Tränker (1880–1956) after Theodor Reuss’s death in 1921, and also pushed the organization of an international Rosicrucian federation, the Fédération Universelle des Ordres et Sociétés Initiatiques (FUDOSI). These links with French occult sources brought Lewis into contact with the Martinist movement, and he quickly established a Martinist organization, the Traditional Martinist Order (TMO), open only to AMORC members. See Martinism.

AMORC’s rapid expansion brought it unfriendly attention from its main American competitor, R. Swinburne Clymer’s Fraternitas Rosae Crucis (FRC). From 1928 on, Clymer made common cause with disaffected ex-members of AMORC and circulated allegations that Lewis’s order was simply a moneymaking scheme with no right to call itself Rosicrucian. Lewis responded in kind. The American occult press was enlivened for years by vitriolic blasts and counterblasts from the two orders, with Max Heindel’s Rosicrucian Fellowship an occasional target from both sides. See Fraternitas Rosae Crucis (FRC); Rosicrucian Fellowship.

During the 1930s AMORC expanded its San Jose headquarters to include a planetarium, a museum, and a college for Rosicrucian studies, where courses on practical laboratory alchemy were taught during the following decade. Lewis also found time to involve himself in lost continent literature, publishing a book on Lemuria under a pseudonym. Longtime residents of the Mount Shasta area have described AMORC expeditions in the 1930s searching for entrances to the Lemurian cities in the mountain. See Alchemy; Lemuria.

On Lewis’s death in 1939, his son, Ralph M. Lewis, became Grand Imperator of AMORC. Under the younger Lewis’s leadership, AMORC continued expanding into the international market, translating its” correspondence-course material into scores of languages and marketing the order in any country that allowed it. By the time Ralph Lewis died in 1987, AMORC had members in over 100 countries and a secure place in the American occult scene.

Lewis was succeeded as Grand Imperator by Gary L. Stewart. In 1990, however, Stewart was deposed by AMORC’s board amid charges of embezzlement. He was replaced by Christian Bernard, the head of AMORC’s French branch, who remains Imperator as at the time of writing. The legal wrangling around Stewart’s removal from office brought AMORC a certain amount of bad publicity and some loss in membership, and the attrition suffered by most of the older occult secret societies since the 1970s has also taken its toll. AMORC nonetheless remains a significant presence worldwide.

Further reading: Lewis 1948, McIntosh 1997.

Ancient Noble Order of Gormogons

A short-lived rival to Freemasonry, the Ancient Noble Order of Gormogons surfaced in the fall of 1724, announcing itself to the world in a London newspaper. The announcement claimed that the Gormogons were founded “many thousand years before Adam” by Chin-Quaw Ky-Po, the first emperor of China, and had just been brought to England by a Chinese mandarin. The article solicited new members but warned them that Freemasons would only be admitted if they renounced Masonry and were expelled from their lodges. A later article announced that the same mandarin was on his way to Rome, where he expected to initiate the Pope and the entire College of Cardinals into the Gormogons. See Freemasonry.