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a cache of usenet and other text files pertaining
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a cache of usenet and other text files pertaining
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[from http://www.ccse.net/~mhenson/cranmer_gdfaq.html ]
The Golden Dawn FAQ
____________________________________________________________
Updated:
28 October 1998, Version 5.0
Avete, Fratres et Sorores!
Here is the latest version of the Golden Dawn FAQ. As always, any
and all comments or corrections are welcome. Aside of the fact
that this is the first version of the Golden Dawn FAQ in HTML
rather than plain ASCII text, a lot of new material has been
added. A completely new section (``Golden Dawn Minutae'') has
been created to be able to present material which many may find
interesting, but which has not been widely propagated in
published books.
Many thanks to Mitch Henson for the generous loan of disk-space
that makes this page possible.
Steven Cranmer
____________________________________________________________
THE GOLDEN DAWN: FREQUENTLY ASKED QUESTIONS AND RESOURCE LISTS
Version 5.0, October 1998
Copyright Steven R. Cranmer, 1993, 1994, 1995, 1996, 1997, 1998
EMAIL: scranmer@cfa.harvard.edu
The author grants the right to copy and distribute this file,
provided that it remains unmodified, the original authorship and
copyright is retained, and that it not be incorporated into any
redistributed or commercial publication without the author's
knowledge. ``Modification'' here includes the reformatting of the
file into other types, such as PDF. The author retains both the
right and intention to modify and extend this document.
____________________________________________________________
TABLE OF CONTENTS:
I. Frequently Asked Questions (FAQ)
1. What is the Golden Dawn?
2. Is the Golden Dawn a religion?
3. Is the hierarchy of grades merely a ruse to empower the
``enlightened?''
4. Are Golden Dawn Temples still active? How can I become a
member?
5. How is the Golden Dawn connected with the Rosicrucians?
6. How is the Golden Dawn connected with Freemasonry?
7. Who was Israel Regardie?
8. What connection did Aleister Crowley have with the Golden
Dawn?
9. How does one get started?
II. A Brief History of the Golden Dawn
III. Golden Dawn Minutae
IV. List of Active Golden Dawn Temples and Related Organizations
V. Useful References
____________________________________________________________
I. Frequently Asked Questions (FAQ)
____________________________________________________________
(1) What is the Golden Dawn?
The Hermetic Order of the Golden Dawn is an initiatory society
devoted to spiritual, philosophical, and magical development. The
ideas studied by Golden Dawn initiates are a unique combination
of Jewish Kabbalah, ancient Egyptian and Greek mysteries, several
strands of Christianity, and many other Western esoteric
traditions. To quote its ``history lecture,'' (from Israel
Regardie's book, The Golden Dawn),
``The Order of the G.D. [Golden Dawn] is an Hermetic Society
whose members are taught the principles of Occult Science and
the Magic of Hermes.''
The Golden Dawn was founded in 1887 by three British Freemasons
(see the brief history in Part II, below), and it admitted
hundreds of men and women over the next several decades. The
original Golden Dawn generated a body of esoteric knowledge about
ceremonial magic, divination, alchemy, and philosophy that is
unparalleled to this day. Traditions as seemingly different as
Chaos Magick and Gardnerian Wicca have roots in the Golden Dawn,
and it has been of profound influence in the lives of artists
(e.g., the poet W. B. Yeats, the author Arthur Machen) and
scholars (e.g., A. E. Waite). The fascinating spiritual mysteries
taught by the Golden Dawn continue to have a profound impact on
people from all walks of life.
The Golden Dawn ``system of magic'' is a tool designed to educate
the student of the esoteric in both practical matters of ritual
and divination, and in abstract metaphysical ideas. The focus of
the Golden Dawn material is primarily Western - i.e.,
Judeo-Christian, Greek, and Egyptian - but some Eastern ideas
have crept in over the years. It is a ``hierarchical'' or
``matricular'' system, in that certain information is reserved
for students who have passed beyond a certain point in their
occult education. The system of grades is as follows (along with
their correspondences with the classical elements, the seven
ancient planets, and the ten ``sephiroth'' or spiritual
``spheres'' of the Jewish Kabbalah), with the student beginning
at the top:
NAME ELEMENT PLANET SEPHIRA
0 = 0 Neophyte --- --- ---
1 = 10 Zelator Earth --- Malkuth (Kingdom)
2 = 9 Theoricus Air Moon Yesod (Foundation)
3 = 8 Practicus Water Mercury Hod (Splendour)
4 = 7 Philosophus Fire Venus Netzach (Victory)
5 = 6 Adeptus Minor Spirit Sun Tiphareth (Beauty)
6 = 5 Adeptus Major --- Mars Gevurah (Might)
7 = 4 Adeptus Exemptus --- Jupiter Chesed (Mercy)
8 = 3 Magister Templi --- Saturn Binah (Understanding)
9 = 2 Magus --- --- Chokmah (Wisdom)
10 = 1 Ipsissimus --- --- Kether (Crown)
The grades of Neophyte through Philosophus comprise the First, or
Outer Order. A grade called the ``Portal'' comes between 4=7 and
5=6, and this contains some very powerful symbolism on the
transition between the Outer and Inner ``Mysteries.'' The three
Adept grades comprise the Second, or Inner Order (Rosae Rubeae et
Aureae Crucis), and are normally only open to those who pass
rigorous examinations and are chosen on other qualifications. The
final three grades (which refer to the ``Supernal'' sephiroth)
comprise the Third, or Hidden Order of Masters. There is
considerable disagreement among Order sources as to whether
living human beings can attain these final mystical grades (not
unlike the Bodhisattvas of Buddhism, it seems).
Please note that the above is just a brief summary, and that many
details have been omitted for the sake of clarity. For more
information, many of the books and articles listed in the
Reference section can be of assistance, as can some of the World
Wide Web sites associated with Active Golden Dawn Temples.
Some may wonder why people would want to pursue their spiritual
goals via the antiquated, or even superstitious, means of
ceremonial magic. Mary K. Greer, in Women of the Golden Dawn,
notes that there are several different definitions of magic that
have different connotations:
``While some writers have regarded magic as psycho-therapeutic
work (Francis King and Israel Regardie, for example), others
have characterized it as the discovery of the unity within all
duality, the truth behind all illusions. W. B. Yeats sought
knowledge of what he called `the single energetic Mind,' and
its pole, `the single Memory of nature,' both of which he
believed could be evoked by symbols. But I like Florence
Farr's definition of magic best: `Magic is unlimiting
experience.' That is, magic consists of removing the
limitations from what we think are the earthly and spiritual
laws that bind or compel us. We can be anything because we are
All.''
____________________________________________________________
(2) Is the Golden Dawn a religion?
Definitely not. Although religious and metaphysical concepts are
the focus of much of the Golden Dawn material, ``there is nothing
contrary to your civil, moral, or religious duties'' (to quote
the Neophyte initiation ceremony) in any oaths or Order matters.
This is a landmark that seems to have been passed down from
Freemasonry, one of the primary sources of the Golden Dawn
initiatory structure. However, an overall notion of religious
tolerance pervades the Golden Dawn, for one is also reminded (in
the same ceremony), to ``Remember that you hold all Religions in
reverence, for there is none but contains a Ray from the
Ineffable Light that you are seeking.''
(Note: My source for the text of the above oaths/obligations
comes from Regardie's published account of Stella Matutina
ceremonies, The Golden Dawn. Some modern groups most probably
have changed some parts of these obligations - especially the
parts that deal with keeping the rituals, membership, and even
the existence of the Order completely secret. It is always a good
idea, of course, to inquire about these things before pursuing
membership in any organization. See Question 3, below.)
For those who would decry all things ``occult'' as Satanic and/or
pagan, know that the higher degrees of the Golden Dawn seem to
grow more and more Christian in character as one climbs the
hierarchy of grades. The influence of the Rosicrucians, a
mystical/mythical Christian organization dating from the 17th
century, is strong indeed (see Question 5). For those who shy
away from the often-overbearing aegis of Christendom, don't
despair, as there is enough symbolism present in the Golden Dawn
material to satisfy nearly any taste. Jewish Kabbalah, Islam,
Hinduism, the Egyptian and Greek Mysteries, and even the Celtic
mythos have all been integrated into Golden Dawn work at one time
or another.
One final disclaimer: While this author heartily believes that
religious partisanship has no place in the Golden Dawn, this is
by no means the only opinion. Some Golden Dawn groups, for
example, are said to explicitly bar Thelemites (see Question 8)
from membership in their Second Order. If anyone can verify this
position, or provide any other similar ones, I would like to
know, and would make such implicit requirements known in Part IV,
below.
____________________________________________________________
(3) Is the hierarchy of grades merely a ruse to empower the
``enlightened?''
Well, even Magical Orders are made up of human beings, and some
inevitably take advantage of the ``faithful.'' This can come in
many guises: expensive dues for a trickle of information,
out-and-out lies about magical powers or ancient sources, forced
therapy before advancement, uncomfortable initiations, or
expulsion if one holds a differing viewpoint. As with anything
else, place your caveat firmly in your emptor before taking any
action.
However, the concept of the hierarchy of grades has its definite
merits. First of all, consider the parallels with education in
general. One must first learn ones' alphabet before learning to
read; and learn to read before understanding Tom Sawyer, let
alone Finnegans Wake. Also, training in magic necessarily
involves an exploration of different modes and areas of ones' own
consciousness, the experiencing of which can very well be
jolting, frightening, or even life-threatening. Some aspects of
the psyche are best left unexplored until one develops the tools
and stamina necessary for the journey.
The issue of secrecy is an F.A.I. (Frequently Argued Issue) in
many forums on and off the Internet, and for the most part, most
of the original Golden Dawn ``secrets'' have already been (or are
in the process of being) published. However, it still comes up
often enough to address a few points. Why keep certain things
secret, you may ask? Well...
* It is worth it not to have everything handed to you all at
once. Whether it is working out physics problems, or reading
an Agatha Christie mystery novel, skipping to the end for the
``answers'' can take something away from the experience.
* Many posit the existence of a ``Group Mind'' which can
develop in some seriously minded associations of individuals.
``Secrecy'' here (which is sometimes termed ``Silence'' to
differentiate it from a more widely spread hoarding of
knowledge) is just an outgrowth of simple privacy,
commitment, and integrity among a closely knit group of
people, who don't want their business known by the entire
world. Of course, when their ``business'' begins to entail
the propagation of a tradition claimed to be of benefit to
all humankind, it becomes harder to justify secrecy as a
simple privacy issue.
* One must differentiate between information and knowledge.
There is a huge difference between the basic facts of a craft
(which can be and are set down in books) and the actual
skills that people develop from accumulated experience (which
usually cannot even be expressed in concise words, let alone
written down). I think many would agree, to use Colin Low's
analogy, that a ``Do It Yourself Brain Surgery'' book would
be a bad idea. The knowledge isn't really a secret, but it's
certainly not available for everyone's immediate use, either.
All things considered, however, secrecy is something which should
certainly be left up to each individual. To quote alt.magick's
resident terminator, Tyagi Nagasiva, ``There are very many good
reasons for secrecy, and very few for requiring it.''
____________________________________________________________
(4) Are Golden Dawn Temples still active? How can I become a
member?
Yes, there are Temples still thriving, from the U.S.A. to New
Zealand. See Part IV, the list of active Golden Dawn Temples and
related organizations, below.
Becoming a member of a magical order, however, is something that
should not be taken lightly. An insightful study of many of the
pro's and con's was published by Donald Michael Kraig in an
article called ``So you want to join a Magical Order...'' in The
Llewellyn New Times (May-June 1992, no. 923). A few general
things to note, however:
* Don't count on having ``secrets'' revealed to you.
Ninety-nine percent of them are already published, in some
form, somewhere.
* The symbols and metaphors used by a particular group or
tradition may not ``work'' for you. Even different ``Golden
Dawn'' groups vary in their focus or underlying worldview,
and many have altered or expanded upon the original 19th
century G.D. material. Don't confuse the map (the association
of individuals) with the territory (the system of symbol and
ritual).
* Listen to your common sense! If something doesn't feel right
to you, by all means don't do it. Not everyone seems meant to
work within an Order - possibly you can do better, and create
something new!
____________________________________________________________
(5) How is the Golden Dawn connected with the Rosicrucians?
The Golden Dawn's own ceremonies claim a descent (in spirit if
not a direct lineage) with the Rosicrucians, a mystic Christian
organization that may, or may not have ``existed'' in the
strictest sense of the word. A short history of Rosicrucianism in
in order.
In about the year 1610, an anonymous document entitled Fama
Fraternitatis of the Meritorious Order of the Rosy Cross was
distributed among German occultists, and was printed at Cassel in
1614. It describes the founding of a secret order of enlightened
learning in the Hermetic and Christian mysteries. The (mythical)
life story of the founder, C.R.C. (Christian Rosenkreutz) is
related, as well as the discovery of his wondrous tomb centuries
later. A second manifesto, Confessio Fraternitatis (1615),
describes the Rosicrucian Order in more detail, and firmly takes
sides against the Papacy. A third document, The Chymical Wedding
of Christian Rosenkreutz, is an interesting alchemical fantasy,
probably written by Lutheran pastor Johann Valentine Andreae in
his impetuous youth, but with little to do with the previous
documents.
The publication of these documents met an eager public, and many
published their scholarly and religious ``credentials'' hoping to
get noticed and chosen for membership. After about twenty years,
however, this fervor seemingly died down. It wasn't until the
late 1600s and early 1700s that hints of Rosicrucianism began to
reappear, and the Rosicrucian egregore seemed to find a home in
Freemasonry. From England to Russia, Masonic/Rosicrucian groups
flourished in the late 1700s, and the most well-known were the
Gold- und Rosenkreutzers in Germany. Again, however, this
activity seemed to fade into the background until the late 1800s,
with the popular revival of esotericism and the occult in
England. The Masonic Societas Rosicruciana described below (Part
II) was the immediate precursor of the Golden Dawn, but no known
direct connection is known with the original 17th century
Rosicrucians.
In the 20th century, there has been a virtual explosion of groups
claiming the Rosicrucian mantle, and it is quite wisely that the
Adeptus Minor of the G.D. is warned to be wary of ``strangers''
claiming to be members of the Rosicrucian Order - especially
those that claim that their group is the only Rosicrucian Order.
This author agrees with Paul Foster Case's assessment that the
``True and Invisible'' Rosicrucian Order is a shared ``state of
mind,'' not an actual organized society. Thus, any historical
links between Rosicrucianism and the Golden Dawn seem to be much
less important than the fact that many members of the G.D. have
been and are in touch with the ``soul'' or egregore of the Rosy
Cross.
Ex Deo nascimur, in Jesu morimur, per Spiritum Sanctum
reviviscimus.
____________________________________________________________
(6) How is the Golden Dawn connected with Freemasonry?
The Golden Dawn was founded by three Freemasons (Mathers,
Woodman, and Westcott) and contains a great deal of Masonically
derived symbolism, but has no formal connection with Freemasonry
or any of its appendant bodies.
Like in the case of many other ``fringe'' or ``occult'' societies
founded in the later years of the 19th century, the founders of
the Golden Dawn adapted the existing allegorical and dramatic
framework of Masonic ceremonies when constructing the G.D. In the
Outer Order, both the layout of the Temple and the functions of
Officers seem to closely mirror those of the Blue Lodge of
Masonry. The names of the grades, as well as the titles bestowed
upon initiates, were taken from those of the 18th century Masonic
Gold- und Rosenkreutzers. In the Inner Order, the Rosicrucian
drama enacted in the initiation rituals is reminiscent of that in
the ``Rose Croix'' degree of the Ancient and Accepted Scottish
Rite of Freemasonry, and is certainly related to the ceremonies
of the Masonic Societas Rosicruciana in Anglia, from which the
Golden Dawn was indirectly spawned.
Some scholars have suggested that there is a more direct
connection between the Golden Dawn and Masonry: a historical one,
via a possible source of the mysterious ``Cipher Manuscripts''
which Westcott and Mathers used to construct the Outer Order
rituals. Several sources have alluded to the existence of
little-known Masonic groups in the early 19th century which have
an eerie similarity with the Golden Dawn. Specifically, there
have been two (possibly related, possibly identical)
possibilities:
1. The Loge zur aufgehenden Morgenrothe, a Masonic Lodge in
Frankfurt with a primarily Jewish membership. Referred to in
French as the Aurore naissante, (both titles meaning ``Rising
Dawn''), this group was founded by three Masons connected
with the Rite of Strict Observance of von Hund. In 1817, a
subsidiary Lodge was formed in London by the Duke of Sussex,
the Grand Master of the United Grand Lodge of England. In
1822, it was closed by an Anton Wolf, who might have been a
representative from the Mother Lodge in Frankfurt.
2. A Qabalistic College in London, also known as the Chabrath
Zerek Aour Bokher (``Society of the Shining Light of the
Dawn''), formed around 1810 by a Johannes Friedrich Falk,
from Hamburg, Germany. Mentioned mainly by Kenneth
Mackenzie's Royal Masonic Cyclopaeida, this organization
might not actually have existed.
Both of these supposed London-based Lodges have been argued to be
the infamous second ``Hermanoubis'' Temple of the Golden Dawn.
The Cipher Manuscripts, which were probably written circa
1860-1870, are similarly argued to have come indirectly from one
of these groups, via such varied persons as Kenneth Mackenzie,
Lord Bulwer-Lytton, or Frederick Hockley. Further research is
definitely required to prove any of these hypotheses. For more
information, see:
Gilbert, R. A., 1990,
``Provenance Unknown: A Tentative Solution to the Riddle
of the Cipher Manuscript of the Golden Dawn,'' in Wege und
Abwege: Beitraege zur europaeischen Geistesgeschichte der
Neuzeit, ed. A. Goetz von Olenhusen (Freiburg: Hochschul
Verlag), p. 79.
Heisler, R. 1989,
``Precursors of the Golden Dawn,'' in Cauda Pavonis:
Studies in Hermeticism, v. 8, no. 1, 1-4.
Kuntz, Darcy. 1996,
The Complete Golden Dawn Cipher Manuscipt (Edmonds,
Washington: Holmes Publishing Group). [Reprints Gilbert's
article listed above.]
Prinke, R. T. 1987,
``The Deeper Roots of the Golden Dawn,'' in The Hermetic
Journal, 36, 16.
____________________________________________________________
(7) Who was Israel Regardie?
Dr. Francis Israel Regardie (17 Nov 1907 - 10 Mar 1985, motto Ad
Maiorem Adonai Gloriam, or ``To the greatness of the Lord'') was
a relative latecomer in the Golden Dawn, joining Felkin's Hermes
Temple of the Stella Matutina in about 1934. He is most
infamously known for publishing The Golden Dawn a few years
later, thereby breaking his oath of secrecy. Every Order ritual,
from 0=0 to 5=6, was included, along with many of the original
``knowledge lectures'' and ``flying rolls'' (instructional
manuscripts) written by Mathers and Westcott.
Although initially spurned by his G.D. peers, lately Regardie has
been seemingly vindicated. The publishing of the Order material
in a relatively complete form has certainly kept the Golden Dawn
from being lost to the mists of time. Many of the modern G.D.
Orders claim an ``apostolic succession'' through Regardie, so it
seems he has been sufficiently forgiven. During the last few
years of his life, he authorized a few different Golden Dawn
groups to carry on his work (see Part IV).
Recently, Regardie's role in the propagation of Golden Dawn
documents has been called into question. Bill Heidrick, the Grand
Treasurer General of the O.T.O., wrote on 14 April 1994:
``Regardie's Golden Dawn was a joint enterprise between Israel
Regardie and Gerald Yorke. Yorke supplied the materials, as
Francis (I. Regardie) told me himself. Yorke had warning from
his family as far back as the days of Equinox Vol.I never to
allow publicity of his connections with either Crowley or the
Golden Dawn. This is not surprising in that the family was and
is not very far removed from the succession to the British
throne. When G.D. was to be published this ban was serious
enough for Gerald to act as a silent partner and unannounced
co-author with Francis. Toward the end of his life Gerald did
relax his privacy a little, to the extent of taking an
occasional ``bow'' in print and supporting Ellic Howe with an
intro to The Magicians of the Golden Dawn. The largest public
collection of Golden Dawn and Crowley MSS is the Yorke
collection in the Warburg Institute at the University of
London. That is Gerald's collection, fortified with materials
provided by Karl Germer.''
Although Yorke probably helped Regardie track down papers for the
later book, The Complete Golden Dawn System of Magic, it is
difficult to assess his impact on the earlier published
materials. Regardie's own initiatory status in the 1930s has also
been under dispute. He claimed that he was an Adept (5=6) of the
Hermes Temple, but some have claimed that he could not have
achieved this degree in the short time he was a member. However,
several recent letters and papers have been found (and posted to
the Usenet news group alt.magick) which indicate clearly that
Regardie had received the 5=6 grade from the Hermes Temple.
Hopefully this material will be published eventually in a
complete and permanent form.
Some claim that Regardie, later in life, attained the higher
degrees of 6=5 and 7=4, and was glad to finally receive true
initiation (contrasted to the ceremonies of the ``Inepti'' at
Hermes Temple). Harvey Newstrom, a member of the Hermetic Order
of the Golden Dawn that Regardie sponsored in the 1980s, wrote on
18 April 1994:
``Regardie was given a certificate of 6=5 after visiting New
Zealand. This was an honorary degree that was intended to show
respect and affirmation of Regardie's work. Regardie was not a
member of the New Zealand branch of the G:.D:., he did not
study from them, he did not undergo examination from them nor
did he demonstrate the completion of the requisites for that
level. Most importantly, Regardie still maintained the title,
signatures, magical insignia, and other ensigns of office as
appropriate for his actual level. He never upgraded his own
assesment to claim any higher degrees. After Regardie's death,
the New Zealand group also sent a 7=4 certificate filled out
for Regardie. Dated after his death, this certificate
certainly was an honorary one.''
Patrick Zalewski, in Secret Inner Order Rituals of the G.D.,
claims that Regardie ``...participated in a 6=5 ceremony as one
of the Temple Officers'' during his visit to new Zealand in
August 1983, but the issue of his initiatory status is left
unclear. The certificate in question was reproduced in facsimile
in early editions of The Complete Golden Dawn System of Magic,
and was dated 10 October 1984, before his death.
____________________________________________________________
(8) What connection did Aleister Crowley have with the Golden
Dawn?
Edward Alexander (Aleister) Crowley (1875-1947) joined the
Isis-Urania Temple of the G.D. in November of 1898, and quickly
advanced to the grade of Adeptus Minor by January of 1900.
Crowley grew distasteful of the pretentious dealings between many
of the members, and of the fact that many were initiated for no
other reason than their ``worldly prosperity.''
His ``history lection'' (with the line numbers removed for
readability) from Liber LXI vel Causae A.'.A.'. tells his side of
the story:
``In 1900 one P., a brother, [Crowley, ``Perdurabo'']
instituted a rigorous test of S.R.M.D. [Mathers] on the one
side and the Order on the other. He discovered that S.R.M.D.,
though a scholar of some ability and a magician of remarkable
powers, had never attained complete initiation: and further
had fallen from his original place, he having imprudently
attracted to himself forces of evil too great and terrible for
him to withstand. The claim of the Order that the true adepts
were in charge of it was definitely disproved. In the Order,
with two certain exceptions and two doubtful ones, he found no
persons prepared for initiation of any sort. He thereupon by
his subtle wisdom destroyed both the Order and its chief.''
While the last statements certainly are not literally true (both
the G.D. and Mathers long surviving Crowley's defection), it
certainly sheds light on the ``birth'' of the Golden Dawn's first
``pseudo-messiah,'' as Gerald Yorke termed Crowley.
Crowley's subsequent magical work, too lengthy to describe
completely here, was a unique and singular accomplishment. His
reception of Liber AL vel Legis in Cairo in 1904 marked the
beginning of a ``new aeon'' of the world, and of the
religion/philosophy of Thelema. Many of the details of ritual and
magical doctrine that Crowley continued to propagate, however,
were intimately connected with his beginnings in the Golden Dawn.
The two primary esoteric Orders which Crowley either created or
placed his unique imprint upon are the A.A. and the O.T.O. (Ordo
Templi Orientis).
The A.A., which some claim stands for ``Astron Argon,'' ``Aster
Argos,'' or ``Argentum Astrum'' (Greek and Latin for ``Silver
Star''), was Crowley's idea of the ideal and individualized
initiatory regimen. Most lineages (which usually are passed down
on a one-on-one basis) follow the Golden Dawn-like grade system
and magical/mystical ``curriculum'' set down in Crowley's ``One
Star in Sight,'' which is in Magick in Theory and Practice. Also,
the recently published Mystical and Magical System of the
A.'.A.'., by James Eshelman, is a good source of information on
this subject (see the Reference list, Part V, below).
The O.T.O. was founded in 1895 by Karl Kellner as a
concretization of various Masonic rites, and also as a vehicle
for the teaching of tantric-based based sexual magic. In 1922,
Crowley took over as Outer Head of the Order (OHO), and modified
its focus to conform to his ``new aeon'' Thelemic revelations.
Although still an initiatory organization, the O.T.O. is
concerned mainly with the social, economic, and interactive
aspects of magic and Thelema, rather than on presenting an
individualized system of spirituality (as is the regime of the
A.A.). The O.T.O. today is at its largest size ever, with over
3000 members, and many of the active North American G.D. groups
listed below have some cross-membership with the O.T.O..
Crowley's Equinox, especially the recently written Volume III,
Number 10, is a good reference for the O.T.O., as is the Web site
for the U.S. Grand Lodge.
____________________________________________________________
(9) How does one get started?
First, there exist various other ``getting started'' documents on
magic and esoteric spirituality posted to several Usenet news
groups (e.g., alt.magick, alt.pagan, and many others), as well as
on many Internet WWW and FTP sites. A good example is Christopher
Ward's Notes to a Neophyte. Since the suggestions below come from
a Golden Dawn point of view, these other more general documents
may also be of interest.
Prior to the publication of most of the Golden Dawn material, the
only real way to ``get started'' was by petitioning an active
Temple, being accepted, and going through the Neophyte (0=0)
initiation ceremony. While this is still an option, easy access
to the bulk of the Golden Dawn material has opened up other, more
solitary avenues of approach. What follow are two basic
techniques (one meditative, one ceremonial) that have helped many
to begin on the road to their ``Great Work.''
(A) The Neophyte Meditation
This exercise in concentration and stilling the mind contains
two general components - breathing and visualization - but
some helpful hints about relaxation and concentration might be
in order first. Make yourself comfortable (sit or lay down)
and try to relax the body. Starting at the feet, clench and
release various muscles, and work up the body to the head and
face. Think of your warm blood coursing through your body,
enriching each part as it relaxes. If you fall asleep, that's
fine, but you may want to find a better time of day to do
this. Breathe from the abdomen, not the chest.
1. Rhythmic Breathing: The ``fourfold breath'' is suggested for
beginners:
+ inhale fully, while counting 1-2-3-4
+ hold the breath, while counting 1-2-3-4
+ exhale fully, while counting 1-2-3-4
+ hold the breath, while counting 1-2-3-4
2. Visualization: From the First Knowledge Lecture (cf.
Regardie's Golden Dawn),
``Let the Neophyte consider a point as defined in
mathematics - having position, but no magnitude -
and let him note the ideas to which this gives rise.
Concentrating his faculties on this, as a focus, let
him endeavor to realise the Immanance of the Divine
throughout Nature, in all her aspects.''
This ``primitive point'' (in Hebrew, NQVDH RAShVNH) can be
fruitfully compared to the initial point of the creation of
the universe, as is described in the Zohar: The Book of
Enlightenment (translated below by Daniel Chanan Matt, NY:
Paulist Press, 1983):
``A blinding spark flashed
within the Concealed of the Concealed
from the mystery of the Infinite,
a cluster of vapor in formlessness,
...
Deep within the spark gushed a flow
imbuing colors below,
concealed within the concealed of the mystery of the
Infinite.
The flow broke through and did not break through its
aura.
It was not known at all
until, under the impact of breaking through,
one high and hidden point shone.
Beyond that point, nothing is known.
So it is called Beginning,
the first command of all.''
A comparison can also be made to various modern scientific
theories of the ``Big Bang,'' which is thought to have
occurred within an infinitesimally small point which
encompassed all of the present-day universe.
(B) The Lesser Banishing Ritual of the Pentagram (LBRP)
The ritual act of ``banishing'' stems from an old notion that
magic must be performed in a purified environment, and that
``evil spirits'' (or undesired ``unconscious thought forms'')
must first be told to vacate the premises. A more recent
interpretation is that of delineating a ``sacred space'' at
the beginning of a ritual, apart from the mundane world. The
focus is often on a military-like attention to detail, which
helps to construct this impregnable ``circle'' around the
magician.
The following banishing ritual was given to Neophytes of the
Golden Dawn to get them prepared and accustomed to dealing
with the spiritual realm. It is also a frequently used
component at the beginning and end of many rituals.
First, perform the Qabalistic Cross:
* Face East, and take a steel dagger in your right hand.
* Touch your forehead , and say . . . ATEH (Thou art)
* Touch your breast , and say . . . MALKUTH (the kingdom)
* Touch your right shoulder, and say . . . Ve-GEBURAH (and the
power)
* Touch your left shoulder, and say . . . Ve-GEDULAH (and the
glory)
* Clasp your left hand over your right hand hand before you,
and say . . . Le-OLAM (for ever)
* Turn the dagger upwards, and say . . . AMEN
Next, while facing the East, trace a ``banishing pentagram of
Earth,'' in the order 1-2-3-4-5-1, in the air in front of you:
banishing pentagram of earth
If your browser cannot view the above image, here is an
approximate text equivalent:
2
4 5
1 3
Simultaneously with tracing the pentagram, ``vibrate'' the
Hebrew God-name IHVH.
Rotate clockwise, tracing out one quarter of a circle in the
air with your dagger, and face South. Trace the pentagram
again, and vibrate ADNI.
Rotate clockwise, and face West. Trace the pentagram again,
and vibrate AHIH.
Rotate clockwise, and face North. Trace the pentagram again,
and vibrate AGLA.
Rotate clockwise, and come back around to the East, closing
the circle.
Upon completing the Circle, form a Great Cross (feet together,
arms extended horizontally with with palms forward), close
your eyes, and recite the archangelic powers stationed about
the Circle:
``Before me, Raphael
Behind me, Gabriel
At my right hand, Michael
At my left hand, Auriel.
Before me flames the Pentagram -
Behind me shines the Six-Rayed Star.''
Follow with the Qabalistic Cross again, and you're finished.
An interesting analysis and interpretation of this ritual,
along with some personal commentary as to its potential, is
given below:
---------------------------BEGIN-QUOTATION------------------------------
-
From: markk@cypress.West.Sun.COM (Mark Kampe)
Subject: a lesser banishing
Newsgroups: alt.magick
Date: 31 Oct 1994 16:45:34 GMT
The words are widely known, but it occurred to me that I've never seen
a discussion of the melody and harmonies that give them meaning. Surely
,
like the Tao, ``the tune that can be told is not the true tune.'' None,
the less, I thought I would try to describe some of the experiences that
have accompanied some of my attempts at a LBRP.
P.S. ... For those who know the words,
please sing along, and tell me how the tune works for you.
For those who have your own tunes,
would you consider trying to share one?
For those who don't haven't tried the song,
this may not make much sense at all.
0. I begin with receptive silence, first bringing the room into
order, then bringing my body into repose, then my breathing
into measured rhythm, and finally my thoughts. I cannot begin
this work until I have ceased doing other things.
1. Using my father's dagger I trace the circle, and the cross,
addressing myself to the ritual. It seems a bit like an
introduction (to the One ``who needs no introduction'' :-).
The real purpose, however, is to remind me where I am, and
why I have come here ... and it does that pretty effectively.
Establishing my relationship to the power is indeed an important
preliminary to the remainder of the ritual.
2. Facing the rising sun, I inhale and look for the word that
brought about the creation. I gaze through the letters that
symbolize the ne-plus-ultra and try to find the sound that
they represent. This is the word I need to trigger my own
creation today. When the Yod becomes clear, I am the Heh
that receives it, and the Vau they become wells within me,
giving rise to the Heh that I return to the cosmos, and
in so doing, animate the first sigil.
I pause, as the light kindles, to experience the resonance
between the ultimate power of creation, and the power of
creation within myself.
3. Turning from sunrise to the sun at full Zenith, I reflect on
the awesome majesty of creation, and the power that permeates it.
As I contemplate the inconceivable wonder of the universe
(with all of its myriad worlds and souls), I search for the
name of its Lord ... so that I may trace my next sigil in
celebration of Hir glory.
Once again, I pause to wait for the channel to come to
life and savor my small glimpse of the almighty.
4. Turning towards the setting sun, I reflect on the glory
I have been privileged to behold. I note my breathing,
and the implicit continuous prayer it offers in praise to
the spirit of life. ``Ruach'' means both ``breath'' and ``spirit,
''
and in our breathing we speak the holy name more perfectly
than words ever could.
I seek to make each breath a more ardent and perfect prayer,
and an act of communion. When my breath has become the
name of life, I carve a sigil into which that principle can
be enshrined, and welcome the spirit of life into my circle.
5. Turning to the north, I see nothing, and so confront myself -
body and spirit, ego and instrument of divine will, animal
and god. What am I and what am I to become? How am I to
resolve a myriad of aspirations and urges? The answer is not
in allowing myself to become a battleground for a thousand
balkanized aspects of my own nature. The answer lies in
finding purpose and becoming an instrument of that purpose.
And so I acknowledge my need, and my inescapable obligation
to understand and serve the divine will. As I speak the oath
that binds me to that will, I carve the sigil that must be
simultaneously the instrument of my destruction and the key to
my salvation.
6. Turning again to the rising sun, and standing in the
center of these channels, I look forward to find the
spirit of guidance. My needs and aspirations have
been anticipated, and provided for. I need not want
for guide or teacher. I have but to open my eyes and
see them.
7. The power of life swells behind me and within me,
compelling me to action and empowering me to achieve.
Life is that which does, and that which becomes.
I am life, and the power is within me ... or perhaps
more properly, I am a manifestation of that power.
8. On my right, I reach out to the light that vanquishes all
darkness. I find therein perfection, protection and a power
beyond that of life. I recognize it for what it is. I
recognize that it is always there, and that I can always draw
upon it (if I have but eyes to see it). I open myself to the ligh
t.
9. On my left, I reach out to a world bathed in divine
light and see its richness, beauty, and perfection.
It shames me to recognize how seldom I see the world
so illuminated, and I am grateful to be reminded again
of its true nature.
10. I stand surrounded by, and attuned to, four open
channels for divine energy. Standing naked in the
focal point, I reach out, simultaneously, to each.
As the four streams of light converge in me, each
carrying its own energy into me, I feel the parts
of myself that are being brought into resonance.
Finally, like a laser, pumped at the right frequency,
I burst forth with a nova-like brilliance, now a source
of light myself ... and unlike the sigils through which
this energy was channeled, I am wholely of this world.
I am the connection point between heaven and earth. I am
the vehicle through which the divine Will achieves worldly
manifestation.
... Having obtained what I came for, I again affirm/acknowledge
my relationship to the source. (I occasionally feel like
offering thanks ... but that would be missing the point :-)
----------------------------END--QUOTATION------------------------------
-
____________________________________________________________
II. A Brief History of the Golden Dawn
____________________________________________________________
The history of the Golden Dawn seemingly begins in 1881, when
Samuel Liddell Mathers met Dr.'s William Wynn Westcott and
William Robert Woodman, and entered the Societas Rosicruciana in
Anglia, a scholarly group devoted to studying Rosicrucian and
Hermetic topics, open to Master Masons only. Westcott took young
Mathers under his wing, and Mathers quickly advanced to the top
of that organization.
The ``magical mottoes'' of these three men may provide insight
into their characters. Mathers took the mottoes 'S Rioghail Mo
Dhream, or ``Royal is my tribe'' in Gaelic, and Deo Duce Comite
Ferro, or ``With God as my leader and the sword as my
companion.'' Westcott was known as Sapere Aude, or ``Dare to be
wise,'' and Woodman was known as Magna Est Veritas Et
Praevalehit, or ``Great is the truth and it shall prevail.''
The next key development was in 1887 with the ``discovery'' of
the famous Cipher Manuscripts. Modern scholarship seems to point
to prolific Masonic author Kenneth Mackenzie as their author, but
whether the Cipher Manuscripts were found in a Masonic library,
bought from a used bookshop, or fabricated whole-cloth, these
documents contained summaries of the first five Golden Dawn
initiation rituals (0=0 to 4=7). They were written in a simple,
well-known alphabetic code based on the Polygraphiae of Johann
Trithemius, and complete facsimiles and transcriptions have been
published in, e.g., Kuntz's The Complete Golden Dawn Cipher
Manuscipt (see Part V, below). Mathers took to them with a
passion, and fleshed them out into full-blown rituals of
ceremonial magic. Written on the manuscripts was the address of a
certain Fraulein Sprengel (Sapiens Dominabitur Astris, or ``The
wise one will be ruled by the stars'') in Germany, but many
believe that Fraulein Sprengel was invented by Westcott to
provide a sense of continental authority and legitimacy to this
material.
Even if not directly German in origin, many of the magical
concepts inherent in the Golden Dawn system were strongly
influenced by continental European sources. Without a doubt, the
works of the esteemed French occultist Eliphas Levi (1810-1875)
were known to the originators of the Golden Dawn system. Levi's
students, such as Stanislas de Guaita, Josephin Peledan, and
Gerard Encausse (``Papus'') gathered in societies such as the
``Kabalistic Rose+Croix'' and the ``Catholic Rose+Croix of the
Temple and the Grail.'' From the 1880s to the 1910s, these
groups, or Salons, gathered to study ancient texts, practice
magic and meditative techniques, and spread their occult
knowledge to the public.
It was a year later, in 1888, that Mathers, Westcott, and Woodman
inaugurated the first British Temple, Isis-Urania, and began to
admit men and women as Neophytes. In 1890, Mathers married Mina
(``Moina'') Bergson, sister of philosopher and writer Henri
Bergson, and in 1892 they moved to Paris. The Ahathoor Temple was
established, and it was not too long after that they
clairvoyantly ``brought forth'' the Second Order (5=6 to 7=4)
rituals and teachings. Some of the 5=6 ritual material, however,
came from the Cipher Manuscripts. The first Vault of the Adepti,
a required piece of ``scenery'' for Second Order rituals, was
built in London, in Thavies Inn off Holborn Circus.
The following list of original G.D. Temples came originally from
Ithell Colquhoun's biography of Mathers, Sword of Wisdom, but has
been updated extensively with the help of several independent
scholars. Any additional information, of course, would be greatly
appreciated. (It goes without saying that the actual existence of
Temples 1 and 2 is highly doubtful, but I include representative
information about them from written histories and conjectures for
completeness.)
ORIGINAL GOLDEN DAWN TEMPLES
1. Licht, Liebe, und Leben 1808 ? Frankfurt: ``Fraulein
Sprengel''
2. Hermanoubis 1883 ? London: Hockley, Mackenzie, Woodford
3. Isis-Urania 1 Mar. 1888 London: Westcott, Woodman, Mathers
4. Osiris 8 Oct. 1888 Weston-super-Mare: B. Cox
5. Horus 10 Oct. 1888 Bradford: T. H. Pattinson
6. Amen-Ra 8 Jun. 1893 Edinburgh: J. W. Brodie-Innes
7. Ahathoor 3 Dec. 1893 Paris: S. L. M. Mathers
8. Thme (Ihme?) 1897 Chicago: G. W. Wiggs
9. Thoth-Hermes 1897 New York: C. and E. D. Lockwood, M. J.
Whitty
10. Isis [Alpha et Omega 1] May 1900 West London: E. W. Berridge
In 1900, a schism rocked the Order. Ms. Annie Hornimann, a member
of the Isis-Urania Second Order, led a ``revolt'' against Mathers
over several magical, political, and monetary issues. Anger led
to posturing, which eventually led to litigation concerning the
ownership of the temple furniture and other magical trappings.
Also at about this time, many remaining G.D. members (including
the Matherses) were duped by a Mr. and Mrs. ``Theo Horos,''
a.k.a. American confidence tricksters Frank Jackson and Editha
Salomon, who claimed to be high-grade members. Many lost a good
deal of money and property, but the Horos couple were convicted
of fraud and the rape of a 16 year old girl in 1901. However, the
G.D. was dragged through the mud of ignorant publicity and was
never again the same. Because of this publicity, Mathers changed
the name of his Order to Alpha et Omega, and the dissenting
London members in the Isis-Urania Temple changed the name of
their Order to the Hermetic Order of the Morgenrothe.
The problems were not over, however. In 1903, Aleister Crowley,
who previously seemed the ``magical heir apparent'' to Mathers,
defected to form his own organizations (see Question 8 above).
Six years later, Crowley published G.D. rituals and doctrine in
his journal, The Equinox, but its limited readership precluded
the kind of impact that Regardie's subsequent publishing efforts
produced. Also in 1903, the Isis-Urania Temple in London split
into two further dissenting groups: (1) the Stella Matutina,
under Robert W. Felkin, William Butler Yeats, and many others,
and (2) the Holy Order of the G.D. (and later, the Independent
and Rectified Rite), under A. E. Waite. These two groups differed
primarily on the importance of magic (1) versus mysticism (2),
but internal politics also had a say in this split.
With the ``golden age'' of the G.D. over, its members went their
myriad ways. The Golden Dawn work, however, has been continued by
many groups. Most noticeably, the Stella Matutina and its varied
offshoots have continued in an unbroken line until as late as the
1970s. Also noteworthy is the contribution of Violet Mary Firth
(Dion Fortune; from Deo Non Fortuna, or ``God, not chance''), who
formed the Fraternity (later, Society) of the Inner Light, which
functioned for many decades as an alternative, but closely
related, group.
What follows is a far-from-complete listing of these succeeding
organizations, originally culled from Colquhoun's Sword of
Wisdom. Note that the list ends near the beginning of the 1970s.
Most likely, any more recent groups are listed in Part IV, the
list of active Golden Dawn groups, below.
SELECTED OFFSHOOTS, VARIANTS, AND CO-INFLUENCED GROUPS
The Sphere c. 1897 London: F. Farr
Hermetic Society of the Morgenrothe 1902 London: Felkin,
Brodie-Innes, Bullock
Order of Light 1902 Bradford: T. H. Pattinson
Stella Matutina (S.M.) [Amoun Temple] 1903 London: R. W. Felkin
Holy Order of the G.D. 1903 London: Waite, Blackden, Ayton
A .'. A .'. (Astron Argon) c. 1907 London: A. Crowley, G. C.
Jones
Zos Kia Cultus c. 1910 London: A. O. Spare
Cromlech Temple [Solar Order] 1910 Edinburgh, London: J. W.
Brodie-Innes
Smaragdum Thalasses/Whare Ra (S.M.) 1912 New Zealand: R. W.
Felkin
Ordo Templi Orientis [orig. c. 1895] 1912 London: A. Crowley
Alpha et Omega 2 (Northern) 1913 Edinburgh, London: J. W.
Brodie-Innes
Hermes Temple (S.M.) 1916 Bristol: R. W. Felkin
Merlin Temple (S.M.?) 1916 London: R. W. Felkin
Secret College in London (S.M.?) 1916 London: R. W. Felkin
Guild of St. Raphael 1916 London: Felkin and Roseveare
Fellowship of the True Rosy Cross [Salvator Mundi] 1916 London:
A. E. Waite
Shrine of Wisdom c. 1916 Hermon Hill, N. London: A. E. Waite?
Nuada (Druid Order) c. 1916 Clapham, London: G. W. M. Reid
Alpha et Omega 3 (Southern) 1919 London: M. M. Mathers
Ptah Temple (Alpha et Omega ``No. 10'') 1919 Philadelphia: L.
Geise, E. Dame
Atoum Temple (Alpha et Omega ``No. 20'') 1920 Los Angeles
School of Ageless Widsom c. 1920 Chicago: P. F. Case
Themis Temple (Alpha et Omega ``No. 30'') 1921 San Francisco?
Fraternity/Society of Inner Light 1922 London: Dion Fortune
Guild of the Master Jesus c. 1925 London: Dion Fortune
Hermanoubis Temple c. 1930 Bristol
Universal Order c. 1935 London and Brook, Surrey
Builders of the Adytum [orig. c. 1920] c. 1937 Los Angeles: P. F.
Case
Order of the Morning Star c. 1945 London: M. Montalban
Garderian Wicca c. 1952 London: G. B. Gardner
Order of the Cubic Stone 1965 Wolverhampton: H. T. Howard
Order of the Sacred Word c. 1967 London: R. Hunt
____________________________________________________________
III. Golden Dawn Minutae
____________________________________________________________
There are several bits of miscellaneous trivia that seem
appropriate to include in this FAQ, mainly because they do not
appear in any of the published Golden Dawn books and might be
considered helpful or useful. However, they are not actually
``answers'' to questions that have been ``frequently asked!"
I will attempt to expand this section as possible, but will limit
this information to material not easily found elsewhere.
* Mythical Members:
Several books, such as Gilbert's Golden Dawn Companion and
Kuntz's Golden Dawn Source Book, contain detailed lists of
the members of the various historical Golden Dawn Temples.
These have been taken from actual membership rolls and other
primary source material. What might be interesting, though,
is a list of famous people who have been claimed to be
members of the Golden Dawn, but actually were not. This may
help ``set the record straight'' and avoid the propagation of
inaccuracies in new overviews and histories of the Golden
Dawn.
It seems quite clear from the available reference material
(but there is probably never 100 percent certainty) that the
following people were NOT registered members of any Golden
Dawn organization:
+ E. A. Wallis Budge, author and Egyptologist
+ Lord Edward Bulwer-Lytton, author
+ Arthur Conan Doyle, author
+ H. Rider Haggard, author
+ Fredrick Hockley, famous Freemason
+ Eliphas Levi (a.k.a. Alphonse Louis Constant), author
and occultist
+ Kenneth MacKenzie, author
+ Edward Munch, artist
+ Jean Marie Ragon, author
+ Sax Rohmer (a.k.a. A. S. Ward), author
+ Bram Stoker, author
+ August Strindberg, author, poet, and artist
+ Revd. A. F. A. Woodward, famous Freemason
* The Neophyte Chemicals
In published versions of the Neophyte (0=0) initiation
ceremony, an impressive chemical reaction is presented to the
new initiate. Because of the desire for secrecy (self-imposed
or not) about these ceremonies, this FAQ is not really the
place to discuss the meaning or appearance of this reaction.
However, the names of the actual chemicals used are not
usually included in the published descriptions of this
ceremony. Thus, I would like to present them here, and
acknowledge the posting of Tim S. Walker (on 13 May 1998) to
the Usenet news group alt.magick, as the source of this
information. The two chemicals to be combined are:
Ferric Ammonium Sulfate
and
Sodium Salicylate
When working with chemicals, please take all necessary safety
precautions!
____________________________________________________________
IV. List of Active Golden Dawn Temples and Related Organizations
____________________________________________________________
Notes:
* I am not in any way affiliated with any of these
organizations. This information comes from advertisements in
various esoteric publications, the Internet, and personal
correspondence. Many of these organizations charge a great
deal of money for their teachings, and I am in no way
condoning that practice. I'm just providing the information.
* I am greatly indebted to the following individuals for
providing a great deal of useful information about many of
the Orders listed below. Much of the detail in the listings
(and elsewhere in this FAQ) is attributable to their diligent
detective work.
Christopher Ward, Al Billings, Baird Stafford, Harvey
Newstrom, Richard Leo Stokes, Luke Roberts, Naia Kirkpatrick,
Vere C. Chappell, Gregory Peters, Bill Heidrick, Alexander
Walker, Christeos Pir, Lainie Petersen, Vivienne O'Regan, Dora
Gyn/QBL, James A. Eshelman, Darcy Kuntz, Laura Jennings-Yorke,
Pat Zalewski, ``Wizard,'' Art de Hoyos, Mitch Henson.
* Almost by definition, a directory of ``secret'' societies and
groups is going to be woefully incomplete, and perpetually
out of date. If anyone has any additional information, or
spots any errors in the following, please let me know, so we
can make this list as complete as possible.
I will start this list with a classified advertisement from the
Winter 1991 issue of Gnosis magazine, which parallels my own
opinions:
``The Golden Dawn is not a commercial enterprise. Initiation
is not for sale. There are Temples that hold valid initiatory
succession from the original Mother Temple in London which are
quietly doing the Great Work. The Order exists. When the
student is ready, the teacher will appear.''
Anyway, the following list attempts to be in alphabetic order:
* August Order of Light
London, York, and Bradford, U.K.
Descended from the original Horus Temple of the G.D. in
Bradford, this group was originally comprised only of members
of the Masonic Societas Rosicruciana in Anglia, but as of
1994, there were about 87 men and women. One of the Temples
has a correspondence course, but they seem very selective in
who participates. Unlike some other G.D. Orders, their
``Inner Order'' seems to encompass the grades of 8=3 and
above.
* August Order of the Mystic Rose
P.O. Box 71, Mt. View, CA 94042
Described briefly by Mary K. Greer in Women of the Golden
Dawn, this group is affiliated with Robert Word, a scholar of
Golden Dawn history. When requesting information, Greer
suggests a donation of $2 to help cover mailing costs.
* Builders of the Adytum (B.O.T.A.)
5101-05 North Figueroa St., Los Angeles, CA 90042, TEL
(323)-255-7141, FAX (323)-255-4166
Established by Paul Foster Case and/or Ann Davies as an
``outer vehicle of the inner school,'' this group is
descended from the original New York Thoth-Hermes Temple (in
that the founders were Chiefs of Thoth-Hermes). Its Second
Order was originally called ``The School of Ageless Wisdom.''
See Case's True and Invisible Rosicrucian Order, and his
other books, for more information. Free brochure available.
Correspondence course. For the first year or so, one pays
$10/month, and obtains a self-initiation ritual, seven weeks
of instruction on ``Practical Occultism,'' then about a year
of Tarot instruction. The Tarot material is highly
recommended by many. If one is near a BOTA Temple or Proanos,
members can participate in rituals, Temple services, and
initiations. Local study groups are also in many cities. See
also their Web page. There is also a listserv study-group
mailing list.
* Church/Brotherhood of Light
Dept. G - 2341 Coral St., Los Angeles, CA 90031-2916, TEL
(213)-226-0453
Correspondence study available since 1932. Not really part of
the G.D. tradition, but related in spirit. Originated as The
Hermetic Brotherhood of Light in Scotland in the late 1870s,
members such as Peter Davidson circulated lessons on magic
(sexual magic in the higher degrees, influenced by the
Tantric approach of ``Max Theon,'' or Louis Maximillian
Bimstein) mainly through the mail. In the 1890s, a lodge
formed in France which contained many prominent French
occultists. Also, Davidson moved to Georgia and founded a
Christian mystical community. In 1915, Elbert Benjamine (``C.
C. Zain'') came from Georgia to California, and assimilated
Davidson's material into 210 lessons in 22 books, and began
the Church of Light in 1932. Its focus is mainly on astrology
(the ``Religion of the Stars''), but there are fifty
initiatory degrees as well. For more details, see their Web
page. See also an article by Joscelyn Godwin in the quarterly
journal Theosophical History, and his new book The Hermetic
Brotherhood of Luxor (York Beach, Maine: Samuel Weiser),
1995.
* Fraternity of the Hidden Light / Fraternitas LVX Occulta
(F.L.O.)
P.O. Box 5094, Dept. S, Covina, CA 91723, USA
P.O. Box 70524, 2938 Dundas St. West, Toronto, Ontario M6P
4E7
Founded in the mid-1980s by Paul A. Clark and others, this
``modern day repository of the Hermetic Arts'' offers a
quality correspondence course, as well as teaching and
ceremonial work in Lodges and Temples in the USA and Canada.
A ``direct lineal descendant'' of the Golden Dawn via a
reconstituted ``Rosicrucian Order of the Alpha et Omega in
America,'' F.L.O. also assimilates traditions from B.O.T.A.,
as well as ``new revelations from continual research.'' Color
and sound based healing techniques are an important part of
the curriculum. Fees and suggested donations are said said to
be very reasonable. Lodges in Los Angeles, Dallas, Boston,
Denver, and Toronto. A study group is also forming in the
Chicago area (phone contact: 773-381-5701). Christopher Ward
lists himself as an email contact for anyone who wants more
information, and he maintains the Home Page for the F.L.O..
* Hermetic Fellowship
P.O. Box 20424, Portland, OR 97294-0424
A non-profit religious organization, not formally connected
to the Golden Dawn, but was established in 1995 for seekers
interested in the Western Esoteric Tradition, Rosicrucianism,
Qabalah, alchemy, Gnosticism, Neo-Paganism, and the Grail
Quest. Their Priestesses and Priests can perform, e.g., legal
marriages in the state of Oregon. Much more information can
be found on their WWW site., or one can email Adam Forrest.
* Hermetic Order of the Golden Dawn
P.O. Box 1757, Elfers, FL 34680-1757
Re-inaugurated by Israel Regardie on 26 June 1982 in
Columbus, GA. Regardie had called together three unacquainted
fraters and one soror who were reviving the G.D. in the
United States in the 1970s. The Temple associated with Chic
Cicero, ``Isis-Urania, No. 18,'' originated in Columbus,
Georgia in the late 1970s, and is now in a nearby state.
Israel Regardie visited, consecrated, and autographed this
Temple's Vault of the Adepti. On 10 April 1995, Chic Cicero
filed for a U.S. Federal Trademark for the name ``Hermetic
Order of the Golden Dawn,'' with the expressed purpose of
preserving the tradition for all members of valid Golden Dawn
groups. For more information, one can send email or see their
WWW site.
* Hermetic Order of the Morning Star International
(formerly: Hermetic Order of the Golden Dawn International)
(formerly: Hermetic Order of the Eternal Golden Dawn)
14050 Cherry Avenue, Suite R-159 - Dept. G, Fontana, CA
92337, USA
Imperator Temple of Isis, Mighty Mother, no. 12 . . . .
(909)-341-5628
Tehuti Temple, no. 13, Vancouver, BC . . . . . . . . .
(604)-687-6979
Sanctuary of Michael, San Diego, CA . . . . . . . . . .
contact via Isis
Sanctuary of Amon-Ra, Houston, TX . . . . . . . . . . .
(713)-267-4822
Sanctuary of Hermanubis, Los Angeles, CA. . . . . . . .
(310)-289-7214
Sanctuary of Auriel, Athens, GA . . . . . . . . . . . .
(706)-208-0105
Sanctuary of Asar, Harrisburg, PA . . . . . . . . . . .
opening soon
Complete correspondence course available. Individual
guidance, full membership if accepted. Send them email for a
free information packet with an entrance application. This
Order claims an initiatory lineage via the Mathers' Alpha et
Omega Temples in America. Initial dues for the Outer Order
are $150 (1 year's mailings: $30, dues $65, Neophyte
initiation fee $55), and adepts are available by phone to
answer questions. Initiations can be done in person or
astrally, and the study material is said to be very
comprehensive. There is no Thelema or sex magic. As of early
1998, the H.O.M.S.I. published the magazine ``The Golden Dawn
Quarterly,'' $22/year, as well as the members-only newsletter
``Tablets of Thoth.'' More information can be obtained on
their WWW site, or via email.
* Invisible Temple No. 0, Ordo Roseae Rubeae et Aurea Crucis
Various Locations, Europe and America
An independent branch of Israel Regardie's Hermetic Temple
and Order of the Golden Dawn, via Christopher Hyatt (Alan
Miller). The 6=5 and 7=4 grades are conferred on qualified
adepts who have performed the prerequisite work in the Outer
Order, and are able to manage a Golden Dawn Temple. Members
known to be in California, Maryland, Minnesota, Texas,
Virginia, and Washington, DC. Most male members are also
high-grade Masons.
* New Zealand Guild of Alchemists
P.O. Box 5115, Greenmeadows, Napier, New Zealand
A quasi-G.D. organization, originally given a warrant in 1990
by an ex-Whare-Ra Adept (Percy Williams, 6=5) to found a
Temple called 'Horus.' The Horus Temple was founded in Hawkes
Bay by Greg Boag, according to the material on the Te-Neteru
Sanctuary Web page (see below). Currently they are oriented
mainly toward PRS alchemy (both psychological and practical),
but it is not known if this group continues to initiate into
the Golden Dawn proper.
* O.H.A.D.
26 Rue Francois Bonvin, 75015, Paris, France
Mentioned briefly by Mary K. Greer in Women of the Golden
Dawn. When requesting information, Greer suggests a donation
of $2 to help cover mailing costs.
* Order of the Aurum Solis (Order of the Sacred Word)
BCM Tessera, London, WC1N 3XX, U.K.
Initiatory organization described in Denning and Phillips'
Magical Philosophy series. While seemingly related to the
Golden Dawn, its symbolism is more ``Byzantine'' (or
``Ogdoadic'') than Rosicrucian, although many similar
traditions (Kabbalah, alchemy, neo-Platonism) are drawn from.
Working groups exist in England, America, continental Europe,
and West Africa, and entry is currently via invitation only.
A Lodge Master in San Diego, CA maintains a Web page with a
bit of extra information.
* Order of the Thelemic Golden Dawn (Novus Ordo Aurora Aurea)
1626 N. Wilcox Ave., no. 418, Los Angeles, CA 90028, USA
P.O. Box 8163, Salem, MA 01970-8163 (Temple of the Strength
of Hadit)
Also Temples of Babalon (New York) and Ra-Hoor-Khuit (Denver)
A quasi-G.D. organization based mainly on Crowley's religion
of Thelema. No longer affiliated with New Falcon Publications
or the Israel Regardie Foundation, there is no charge for
courses or initiations, but a modest yearly donation is
requested. The Thelemic Golden Dawn is affiliated with the
Aleister Crowley Foundation (ACF). Services offered include
group and self initiations, classes, correspondence lessons,
and newsletters. Many of their online rituals, manifestos,
and philosophical papers are archived on their WWW site, or
are available via email.
* Ordo Rosae Rubeae et Aureae Crucis (and Hermetic Order of the
G.D.)
270 North Canon Drive, Suite 1302, Beverly Hills, CA 90210
Affiliated with Cris Monnastre, and related to Regardie's
re-inauguration of the Hermetic Order of the Golden Dawn in
1982, this group published a full-page ``Manifesto
Fraternitatis'' in the Fall 1995 issue of Gnosis magazine,
under the direction of the Secret Chiefs of the Ordo Argenti
Astri (the Third Order). They proclaimed the abrogation of
previously published passwords, and mentioned their
possession of initiation rituals for all grades of the Second
and Third Orders. More information is available about these
Orders, as well as the ``United Confederation of Independent
and Autonomous Temples,'' at their WWW site (or this
alternate site), or via email.
* Osiris, Khenti-Amenti Temple (G.D.)
Hollywood, CA
Founded by a triad of Patricia Behman, Laura Jennings, and
Peter Yorke under Israel Regardie's guidance in 1980. Closed
in 1983. It has also been claimed that this Temple was
founded solely by Monnastre (Behman), that Jennings and Yorke
only took the 1=10 degree then left, and that it remains
active today, under the aegis of Monnastre's Ordo Rosae
Rubeae et Aureae Crucis, and under a different name.
* Oxford Golden Dawn Occult Society
P.O. Box 250, Oxford, OX1 1AP, UK
A group which aims to ``disseminate authentic information
about the occult,'' and which organizes speakers, workshops,
and conferences. They offer training in Oxford for students,
have monthly meetings and a public annual conference in
October, and publish a journal ``Nuit-Isis.'' Their London
Lodge has a membership of about 40, and meets regularly at
sites around London. Associate membership is 5 UK pounds, and
details can be found by telephoning Mogg Morgan at +44
(0)1865 243671, by email, or on their WWW site.
* Phoenix Temple
P.O. Box 4523, St. Louis, MO 63108
I know nothing about this Temple - even if it is a Golden
Dawn group at all! It was, however, listed along with other
Golden Dawn groups in an Internet text file, circa 1995. Any
information would be appreciated.
* Ra Horakhty Temple (G.D.)
31849 Pacific Highway South, Suite 107, Federal Way, WA 98003
AIO International, 900 Meridian East 19-342, Puyallup, WA
98371-1242, TEL (206)-840-2024
Founded by Laura Jennings and Peter Yorke in 1983 in Santa
Monica, CA. Also said to have been chartered by Patrick and
Chris Zalewski in 1985. In 1990, the Temple was moved to
Washington, and most of the active members moved as well. The
Outer Order curriculum is offered via a correspondence
course, with fees of $27 per month for instruction, and a
one-time fee per grade ($50, as of 1990) for materials. Inner
Order dues are $100 per year. Each student has a personal
advisor, and Inner Order instruction or grades are offered to
qualified Outer Order graduates. The sequence of classes
circa 1990 was: (1) Introduction, (2) Neophyte Class (basic
knowledge lectures, pentagrams), (3) Zelator Class (geomancy,
alchemy, hexagrams). Higher grade work was done individually,
with $25 for information packets and $50/hour consultations.
Classes on Tarot, astrology, Kabbalah, anatomy/physiology,
and ``quantum physics for laymen'' are offered. Seven day
``magical retreats'' have also been occasionally offered.
(May be inactive?)
* Servants of the Light
P.O. Box 215, St. Helier, Jersey (Channel Islands), U.K. JE4
1AB
P.O. Box 6563, Syracuse, NY 13217-6563, USA
Descendant of Dion Fortune's Society of the Inner Light.
Dolores Ashcroft-Nowicki, Director of Studies (she succeeded
W. E. Butler). The fifty-six lesson course (US $10/lesson) is
based on Qabalah, the Grail Legend, and the Arthurian mythos,
and lasts several years. Students and graduates of the course
may join Lodges in England and Scotland, Stockholm, Vancouver
BC, and the U.S. (Atlanta, Denver, and soon one in the
Northeast). The SOL is non-profit, and publishes its own
Tarot deck and a House magazine. They also hold several
large-scale seminars/retreats (see large advertisements in
Gnosis magazine). Email contacts are Peter Cawley and Fran
Keegan, and there is also a WWW page.
* Societas Hermetica LVX Aureae-Rubeae
Calgary, Canada (full address to come?)
A Golden Dawn Temple which offers ``safe and practical''
teachings, either via a correspondence course or in-person
initiations. The fees for the Neophyte grade include (in
Canadian dollars) $40 for initiation, $20 for dues, and/or
$40 for the correspondence course.
* Societas Rosicruciana (Masonic)
Soc. Ros. in Anglia (50 Colleges in England and abroad)
Soc. Ros. in Scotia (5 Colleges in Scotland)
Soc. Ros. in Civitatibus Foederatis (32 Colleges in the U.S.
and abroad)
Originally founded in 1866 by Robert Wentworth Little as an
esoteric study organization for Master Masons. The three
founding members of the Golden Dawn were high-grade members,
and many features of the Soc. Ros. (such as the names of the
Rosicrucian grades) made their way into the Golden Dawn.
Harold Voorhis' comprehensive history of the Soc. Ros. (see
the References below) contains much more information. The
Masonic qualification still exists today, and membership is
only by invitation. The California College of the S.R.I.C.F.
maintains a WWW page.
* Society of the Inner Light
38 Steele's Road, London NW3 4RG, U.K.
Continuation of Dion Fortune's (and William Gray's) Society
of the Inner Light. Still active and continuing to provide a
correspondence course.
* Star and Cross
P.O. Box 25541, Dallas, TX 75225, USA
Home study course: Dion Fortune's inner teachings, ``Western
Tradition of the Mysteries.'' Rumored to have a strong
emphasis on Jungian psychology.
* Temple of Thelema
222 North Manhattan Place, Los Angeles, CA 90004 (Harpocrates
Temple 1)
P.O. Box 415, Oroville, CA 95965 (Nuit Mother Temple)
P.O. Box 58, Carmichael, CA 95609 (Silver Star Proanos 2)
680 Queens Quay, #704, Toronto, ONT M5V 2Y9 (Star of the
North Temple 3)
P.O. Box 27901-774, San Francisco, CA 94127 (Agape Temple 4)
P.O. Box 441474, Indianapolis, IN 46244 (Ruby Star Proanos 5)
222 N. Manhattan Place, Los Angeles, CA 90004 (Shemesh Israel
Temple 6)
P.O. Box 237, Chimacum, WA 98325 (Seattle area Proanos)
500 N. Guadalupe St, Suite G418, Santa Fe, NM 87501 (New
Mexico Proanos)
This group, also an outer vehicle ``in the service'' of
Crowley's A.A., was founded in 1989 by Jim Eshelman, Phyllis
Seckler, and Anna-Kria King. Updated to conform to the Law of
Thelema, the Temple of Thelema is the ceremonial and
initiatory vehicle of the College of Thelema, founded in 1973
by Phyllis Seckler (Soror Meral). COT shares the contact
addresses given above, and also publishes a bi-annual journal
called Black Pearl. (Their journal In the Continuum,
published between 1973 and 1996, is still available in back
issues.) T.O.T.'s innovations to the G.D. system are
substantial, as they can be utilized as ``lower octave''
introductions to the A.A., but they do conform to the
original formulae of the Cipher Manuscripts. For more info,
see their WWW site.
* Templo L.V.X. Thot
Buenos Aires, Argentina
A Spanish-speaking Golden Dawn organization which offers
physical instruction, initiations, and correspondence courses
in Qabalah, astrology, tarot, alchemy, Enochian magic,
tattvas, geomancy, meditation, path travels, gematria,
Egyptian mysteries, and ritual magic. They are associated
with the ``United Confederation of Independent and Autonomous
Temples.'' For more information contact them via email or see
their WWW site.
* Te-Neteru Sanctuary (B.W Et Custosi Tutelae)
Southland, New Zealand
Although primarily descended from a group known as the
``Guardians of Grace and Blessing,'' this group also traces a
descent from the Whare-Ra Temple of the Stella Matutina, via
a Frater Fiat Lux, who joined Whare-Ra in 1936 and died in
1994. This Order holds a charter to initiate to the level of
Adeptus Major, but operates mainly independently of the G.D.
tradition. Their emphasis is ``Craft-oriented and based upon
practical magic.'' They do not charge fees for membership,
initiation, or training. For more information, see their WWW
site.
* Thoth-Hermes Temple (G.D.)
Wellington (or Auckland?), New Zealand
Founded by Patrick and Chris Zalewski around 1980 to succeed
Whare-Ra, but has been reported to have been defunct since at
least 1989, due to lack of Temple officers, apparently. There
may still be an active Temple of this lineage in Auckland.
One can contact Pat Zalewski c/o Llewellyn World Wide, P.O.
Box 64383-873, St. Paul, MN 55164-0383, USA, or via email at
zirdo@ramhb.co.nz or pat.zalewski@blackboard.com.
____________________________________________________________
V. Useful References
____________________________________________________________
This listing of books and journal articles related to the Golden
Dawn is nowhere near being a complete or comprehensive
bibliography. This is simply a beginning-point for interested
readers to learn more from independent sources other than this
FAQ. Many of these books themselves contain bibliographies and
reference lists which can be used to further explore the wealth
of published Golden Dawn material.
Case, Paul Foster. The True and Invisible Rosicrucian Order (York
Beach, Maine: Samuel Weiser), 1985.
Cicero, Chic, and Cicero, Sandra Tabatha, eds. The Golden Dawn
Journal (St. Paul, MN: Llewellyn Publications): Book I:
Divination, 1994, Book II: Qabalah - Theory and Magic, 1994, Book
III: The Art of Hermes, 1995, [Book IV:] The Magical Pantheons,
1998.
Cicero, Chic, and Cicero, Sandra Tabatha. Self-Initiation into
the Golden Dawn Tradition: a Complete Curriculum of Study for
both the Solitary Magician and the Working Magical Group (St.
Paul, MN: Llewellyn Publications), 1995.
Colquhoun, Ithell. Sword of Wisdom: MacGregor Mathers and the
``Golden Dawn'' (New York: G.P. Putnam's Sons), 1975.
Crowley, Aleister. Magick: Liber ABA, Book Four (York Beach,
Maine: Samuel Weiser), 1997. Consists of Part I: Mysticism, Part
II: Magick (Elementary Theory), Part III: Magick in Theory and
Practice, Part IV: Thelema: The Law. Published in various
editions and combinations since the 1920s.
Crowley, Aleister. The Holy Books of Thelema (York Beach, Maine:
Samuel Weiser), 1983.
Denning, Melita, and Phillips, Osborne. The Magical Philosophy
(in 3 volumes: I: The Foundations of High Magick, II: The Sword
and the Serpent, III: Mysteria Magica), (St. Paul, MN: Llewellyn
Publications), 1981.
Eshelman, James A. The Mystical and Magical System of the
A.'.A.'. (Oroville, CA: College of Thelema), 1993.
Fortune, Dion. The Mystical Qabalah (London: Ernest Benn), 1935.
Gilbert, R. A. The Golden Dawn Companion: a Guide to the History,
Structure, and Workings of the Hermetic Order of the Golden Dawn
(Wellingborough, Aquarian Press), 1986.
Gilbert, R. A. The Golden Dawn Scrapbook: the Rise and Fall of a
Magical Order (York Beach, Maine: Samuel Weiser), 1997.
Gilbert, R. A. The Golden Dawn: Twilight of the Magicians
(Wellingborough, Aquarian Press), 1983.
Gilbert, R. A. ``Magical Manuscripts: an Introduction to the
Archives of the Hermetic Order of the Golden Dawn,'' in Yeats
Annual, No. 5, ed. by Warwick Gould, 1987, pp. 163-177.
Gilbert, R. A. ``MSS in a Black Box: the Golden Dawn Papers of
Dr. William Wynn Westcott,'' in Yeats Annual, No. 6, ed. by
Warwick Gould, 1988, pp. 227-233.
Greer, Mary K. Women of the Golden Dawn: Rebels and Priestesses
(Rochester, Vermont: Park Street Press), 1995.
Harper, George Mills. Yeats's Golden Dawn: the Influence of the
Hermetic Order of the Golden Dawn on the Life and Art of W. B.
Yeats (London: Macmillan), 1974.
Howe, Ellic. ``Fringe Masonry in England 1870-85,'' in Ars
Quatuor Coronatorum, Transactions of the Quatuor Coronati Lodge,
vol. 85 (1972), pp. 242-295.
Howe, Ellic. The Magicians of the Golden Dawn: a Documentary
History of a Magical Order, 1887-1923 (London: Routledge and
Kegan Paul), 1972.
King, Francis X. Magic: The Western Tradition (London: Thames and
Hudson), 1975.
King, Francis X. Modern Ritual Magic: The Rise of Western
Occultism (Dorset, UK: Prism Press), 1989. Originally published
as: Ritual Magic in England: 1887 to the Present Day (London:
Neville Spearman), 1970.
Kuntz, Darcy. The Complete Golden Dawn Cipher Manuscipt (Edmonds,
Washington: Holmes Publishing Group), 1996. Number 1 in the
``Golden Dawn Studies Series.''
Kuntz, Darcy. The Golden Dawn Source Book (Edmonds, Washington:
Holmes Publishing Group), 1996. Number 2 in the ``Golden Dawn
Studies Series.''
Levi, Eliphas. Transcendental Magic (New York: Samuel Weiser),
1970.
Mathers, S. L. MacGregor, Ritual Magic of the Golden Dawn, edited
and introduced by Francis King, additional material by R. A.
Gilbert. (Rochester, Vermont: Destiny Books), 1997. Originally
published as Astral Projection, Ritual Magic, and Alchemy.
McIntosh, Christopher. The Rose Cross and the Age of Reason:
Eighteenth Century Rosicrucianism in Central Europe and its
Relationship to the Enlightenment (Leiden: E. J. Brill), 1992.
Raine, Kathleen. Yeats, the Tarot, and the Golden Dawn, Number 2
in the Series ``New Yeats Papers.'' (Dublin: Dolmen Press), 1972.
Regardie, Israel. The Complete Golden Dawn System of Magic
(Phoenix, Arizona: Falcon Press), 1984.
Regardie, Israel. The Golden Dawn (St. Paul, MN: Llewellyn
Publications), 1st ed. (Chicago: Aries Press) 1937-1940; 2nd ed.
1969; 3rd ed. 1970; 4th ed. 1971; 5th ed. 1986; 6th ed. 1989.
Regardie, Israel. What You Should Know About the Golden Dawn
(Phoenix, Arizona: Falcon Press), 1985. Previously published as
My Rosicrucian Adventure, 1936.
Schuchard, Marsha Keith Manatt. Freemasonry, Secret Societies,
and the Continuity of the Occult Traditions in English
Literature, Ph.D. Dissertation, University of Texas at Austin
(UMI No. 7524957), 1975.
Torrens, Robert G. The Secret Rituals of the Golden Dawn
(Northamptonshire: Aquarian Press), 1973.
Voorhis, Harold van Buren. A History of Organized Masonic
Rosicrucianism: Societas Rosicruciana (privately published:
S.R.I.A., Robert C. Patey, Secretary General), 1983.
Waite, Arthur Edward. The Brotherhood of the Rosy Cross (London:
William Rider and Son), 1924.
Yates, Frances A. The Rosicrucian Enlightenment (London:
Routledge and Kegan Paul), 1972.
Zalewski, Patrick J. Golden Dawn Enochian Magic (St. Paul, MN:
Llewellyn Publications), 1990.
Zalewski, Patrick J. Kaballah of the Golden Dawn (St. Paul, MN:
Llewellyn Publications), 1993.
Zalewski, Patrick J. The Secret Inner Order Rituals of the Golden
Dawn (Phoenix, Arizona: Falcon Press), 1988.
____________________________________________________________
EOF
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