Tag Archives: UGLE

Why I left UGLE

In April 2021, RW Bro Dr David Staples, the then-Grand Secretary and Chief Executive of the United Grand Lodge of England, appeared on Sky News to talk about UGLE’s first ever public report. At the tail-end of the interview, the host pitched this question at him:

If you want to do it with the boys, you can. If you want to do it with the girls, you can. If you want to be in a mixed-lodge, you can.” – Dr David Staples.

What Bro Staples failed to mention was that at the exact time that he was saying this, members of his staff at UGLE were actively persecuting Brethren for attempting to do just that, i.e., attending co-Masonic or mixed lodges. I know: because I was one of the people so-persecuted.

When I pointed out the Grand Secretary’s statement to the bureaucrats at UGLE, I was told “Ah, no, what he meant was, you can be a co-Mason, but if so, you have to resign from UGLE.” I suppose what they mean is that co-Masonic organisations are ipso facto rival organisations to UGLE, which arrogates to itself the monopoly to administer Freemasonry within its own jurisdiction. Furthermore, UGLE believes that a Brother cannot remain both a member of UGLE and a member of an organisation which it does not recognise as a proper Masonic authority. I was informed specifically that it went further than this: not only could I not join a co-Masonic organisation, I could not even attend one of their meetings as a guest: the most I could do was attend a so-called “white table event” after the lodge meeting was finished.

The more philosophically-minded of my readers will start to notice a number of logical inconsistencies here, to wit:

Firstly, UGLE was effectively saying: “We recognise Co-Masons as Freemasons. We just don’t recognise Co-Masons as Freemasons whom we recognise.”

Secondly, it costs money to be a member of two or more organisations. If an individual is ready, willing and able to pay out their own money to do so, what business of UGLE is it to say otherwise? As a wise philosopher once said:

“It’s a bit like… you’ve got a favourite Indian restaurant that you go to every Monday night, and just as you’re leaving, the owner comes up to you and says: ‘Oh I saw you at the Chinese on Wednesday. You mustn’t eat in there. If you’re going to eat in here, you mustn’t eat in the Chinese.’ It’s utter nonsense!”

Thirdly, and most seriously: there is an implied disrespect against female co-Masons – who are not only the Brethren but in many cases also the partners of the male co-Masons – which ought not to have any place in a society of gentlemen.

As to my leaving of UGLE: I was caught in the position in which I enjoyed being a member of my mother-lodge and my mother-chapter. I regarded its members as my friends, and I particularly appreciated the peculiar ethos of both, which was both spiritual and esoteric, in marked contrast to most of the rest of UGLE.

Moreover, I had actually gone to a great deal of trouble in my dedication to my mother-lodge / chapter, particularly in my assiduity in becoming a Ritualist. I learnt to do practically all of the degree-work of both Craft and Royal Arch off-book, out of some notion that this was the kind of thing that the powers-that-be appreciated.

However, before I was ever a freemason, I had been a Golden Dawn practitioner, and hence believed without question in male-female equality, and that it was perfectly natural for both men and women to work together in an initiatory organisation. I therefore could not for the life of me see what was wrong with co-Masonry.

So there I was, minding my own business one fine spring morning in 2021, when I received a badly spelled, mis-worded, and wrongly dated letter from someone in Metropolitan Grand Lodge. I first thought they wanted to reward me for all my hard work by appointing me to a position of importance within Met GL, as by that point I had been a past master for some time and would otherwise have been up for “London Grand Rank.” Alas! When I deciphered its contents, I realised I was being accused of being a co-mason.

I later discovered that members of the Grand Secretary’s office had informed this poor functionary that they had found evidence of me attending a co-masonic meeting. Apparently, there are people in UGLE whose job it is to stalk Brethren over the internet and uncover evidence of them sneaking off to co-masonic meetings to enjoy themselves! Because I still wanted to remain a member of my mother lodge and chapter, I told them I was willing to never attend another co-masonic meeting, to which I was told that in that case the matter would be dropped.

But then they changed their mind, in effect saying “We don’t believe you.” I thus found myself subject to something called “disciplinary proceedings” which is the same punishment meted out to freemasons who have brought the Craft into disrepute by committing crimes like murder or armed robbery. This began in a farcical manner, as I was accused of being a member of every order to which I had admitted being a member whether or not it was technically incompatible with the Craft. It got to the extent where me being a member of an order was grounds enough to declare being a member of it incompatible with the Craft!

After some arguing back and forth, they apparently dropped some of the wilder of their accusations, and focussed on the charge that I was a co-mason. Given that they had thrown my previous offer back in my face, I could not see what else I could do to escape the inevitable. Hence, I found myself expelled from UGLE.

It did not happen immediately: it took some eighteen months from first being arraigned, as it had to be escalated to the top of UGLE for it to be finalised (this is the usual procedure for Brethren caught in this position). In the meantime, my prosecutors cheerfully told me that if I didn’t want to wait for my case to go to appeal, I could always resign from Freemasonry. This would have involved me having to sign a declaration that I no longer considered myself a Freemason, which I refused to do on principle.

I was even told that after my final hearing that there was still a chance to apply to something called a “Panel for Clemency.” I was told about the procedure for doing so, but they neglected to inform me on what grounds Clemency could actually be considered.

If I were to speculate as to why UGLE did its volte-face after my initial offer and institute disciplinary proceedings notwithstanding, I can only say that it was blindingly obvious that it occurred at the same time I publicly resigned from another Society over a different matter entirely. I have no evidence, however, that senior members thereof put their chums in the Grand Secretary’s office up to harassing me, so one must assume that it was all just a very unfortunate coincidence.

In conclusion, I must admit I regret no longer being able to attend the meetings of my mother lodge and my mother chapter. My Brethren therefrom are all very dear to me, and I had invested a lot of my time and effort in my sixteen years of being a member, so if I had had the opportunity I would have remained in UGLE just for them. However I can’t say I regret being forced to leave UGLE per se, as I had little love for its bureaucratic structure even before these events started, and I have even less now.

UGLE no longer regards me as a Freemason. Instead, I regard myself as a Mason Free to attend as many co-masonic meetings as I choose, and to explore my Masonic interests not just in Craft and Royal Arch, but also Rose Croix, KT, Rosicrucianism and other degrees, in an environment which is in accord with my conscience.

Worshipful Brother Alex Sumner,
a.k.a. Excellent Companion Alex Sumner, PZ.


For more information about Co-Masonry around the world, please visit The Grand Lodge of Modern Mixed Masons.

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Golden Dawn Exhibition, 19th December 2013

The Minutum Mundum

To London yesterday, where I assumed human form and attended a strictly-invite only exhibition of artefacts from the original Golden Dawn, dating right from the founding of the Isis-Urania temple and even before.

The place: the Grand Officers’ Robing Room at the United Grand Lodge of England, Great Queen Street. The exhibition was a selection of materials kept in the archives of the Library & Museum of Freemasonry. Although this material has been available for inspection for some time – as I first reported in the post Golden Dawn Manuscripts and Where To Find Them – this was the first time that an actual exhibition had been organised of them. This was quite an event to see so much on display in one place all at once, as usually one can only view each individual piece one at a time. That this came about was mainly thanks to a series of negotiations between Susan Snell, the head archivist, and one of my contacts in the “Illuminati.”

Hegemon and Hierophant wand. They appear to have been made from bannisters!

One of four tablets on display yesterday, each depicting the symbolism of one of the elements (in this instance, Earth).

There was room for fifty people (all seats were taken). As I surveyed the attendees I noted that there were large contingents from two supposedly rival GD orders! I say “supposedly” but this did not stop us going down the pub together later that evening. The actual exhibition was preceded by a talk about the Golden Dawn collections: however it was purely given from a scholarly and archival point of view. That is to say, the speakers were completely expert about how researchers would be able to use the collections to conduct further research into the GD, although they knew nothing of the magic of the GD itself. In that respect, those experts were  in the audience listening to them.

The GD material at Great Queen Street has provenance from two main sources. Firstly, there was a collection which was acquired in 1920: secondly, there was another large collection acquired from a private source in 2008. The staff didn’t actually say who this private source was, although given that a lot of the items on display previously featured prominently in Bob Gilbert’s The Golden Dawn Scrapbook: The Rise and Fall of a Magical Order, it doesn’t take the world’s greatest magician to have a guess.

None of the material was secret per se, as it has all been written about extensively before. However, it was a great pleasure to appreciate the exquisite draughtsmanship and care which the original members of the GD had taken in creating their bits and pieces.

My favourite exhibit was the complete membership roll of the Isis-Urania Temple. It literally was a gigantic (A0) roll, with the name and motto of each member who had passed through its doors, right up until the last initiate who entered in 1910 (the temple was closed two years later). It was great fun picking out the names of all the famous people of whom I had heard. I noticed that a large number of names had been struck through with a line. Some people standing nearby were wondering why those particular names were struck through so I took a closer look and realised: they were the names of all the people who had sided with Mathers at the time of the 1900 schism. Except for Aleister Crowley – whose name was crossed out three times.

"Now that's just being petty."

“Now that’s just being petty.”


NB: All photographs (except the Crowley snap) are taken from the Library & Museum of Freemasonry’s website and are © copyright the Library & Museum of Freemasonry.

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The Order of Great Osiris The Saviour: Part 2

In my previous post on the subject, I had to take down the accompanying photos at the request of the Library & Museum on Freemasonry. However, the nice people at the library have now allowed me to put up new photos – which quite frankly are better quality than the previous ones anyway.

Ritual implements intended for use in the ceremonies, drawn by Florence Farr.

Horus

Horus – drawn by Florence Farr

Image

Hathor and Thoth, drawn by Florence Farr

Osiris and Harpocrates

Osiris and Horus (i.e. Harpocrates), drawn by Florence Farr.

Thanks to Martin Cherry.

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The Order of Great Osiris The Saviour

Florence Farr

Florence Farr

So there I was in the Library and Museum of Freemasonry in London, checking out their extensive collection of original Golden Dawn material, when I came across something I hadn’t seen before, so I presume it had only been recently been catalogued. Namely: the rituals of “The Order of Great Osiris The Saviour.”  This apparently was a post-Golden Dawn order devised by Florence Farr.

I have no evidence that the Order ever got beyond the planning stage: however Farr did manage to write out a full set of rituals for it. In a note appended to the first ritual, she wrote that she received them from “the Akashic Records” between 1899 and 1900.

The rituals themselves consist of a series of ceremonies intended to be performed at very specific times of the year: mainly when the Sun is conjunct certain of the fixed stars (the Royal stars); but also there is at least one full moon ritual as well. Each ritual centres around the adoration of one particular Egyptian God: Isis, Osiris, Horus, Thoth, Hathor etc. There is a lot of use of mantra and indeed silent contemplation throughout the rituals, so it would appear that the intention was to lead the initiate into a state of mystical consciousness as he or she participated in the ceremony.

Farr’s rituals bear little resemblance to those of the Golden Dawn. There is no “Egyptian magic as seen through a Victorian prism” of the GD, instead the symbolism is practically all ancient Egyptian (though unlike any discovered by archaeological means). Curiously though, some of the descriptions of the Royal stars bear a passing resemblance to the 7=4 ceremony of the Stella Matutina, so I wonder if this was not Florence Farr’s attempt to channel higher grade rituals herself.

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Royal Society

Was up at Freemasons’ Hall in London yesterday and popped in to the Freemasonry and the Royal Society Exhibition in the Library and Museum of Freemasonry. The main thrust of it is that many of the founders of the Royal Society were – and perhaps their current members still are – Freemasons, e.g. Elias Ashmole, Desaguliers, etc.

The stated origin of the Royal Society is illuminating to say the least:

The origins of the Royal Society lie in an “invisible college” of natural philosophers who began meeting in the mid-1640s to discuss the ideas of Francis Bacon. Its official foundation date is 28 November 1660, when 12 of them met at Gresham College after a lecture by Christopher Wren, the Gresham Professor of Astronomy, and decided to found ‘a Colledge for the Promoting of Physico-Mathematicall Experimentall Learning’. This group included Wren himself, Robert Boyle, John Wilkins, Sir Robert Moray, and William, Viscount Brouncker.
History of the Royal Society

In other words, what we have here is not just a Masonic institution, but a group of individuals who attempted and succeeded to create a society based on the model of the Rosicrucians – i.e. the Invisible College.

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