Golden Dawn Blog by Frater Yechidah

"The central principle of all the Magic of power is that everything we formulate in the imagination, if we formulate it strongly enough, realises itself in the circumstances of life, acting either through our own souls, or through the spirits of nature." - W.B. Yeats

One of key factors to Adepthood, as far as I'm concerned, is the magical maturity that should be present, or, at least, a magical puberty that will culminate in magical maturity when the Lesser Adept progresses towards Greater Adept. The point of this is that the entry into Adeptus Minor does not, for one, automatically equate with the entry into Tiphareth, and certainly does not equate with communion with the Higher Self, which may not come until much of the work of that grade is complete. I expressed this point somewhat in a previous post , but I would like to comment more now on exactly how I view this magical maturity and the preceding stages of magical growth. Neophyte can be seen as the symbolic or magical birth of the initiate, from the darkness of the Womb of Matter into the Light of the Spiritual World. Even the thrice-bound cord around the candidate's waist can be seen as the symbolic umbilical cord, which is removed as the initiate enters the Light of Day, and is, as...

" This , I believe, explains why Rosicrucianism has continued to exert its grip on the Western mind. It is not because we are hopelessly gullible, or because we would like to believe in absurd fantasies. In a legend like that of Christian Rosenkreuz, we seem to catch a glimpse of what we ought to be, and what we could be . If we set about it with sufficient determination, the grip of 'the world' can be broken - or at least, weakened until it ceases to induce a constant feeling of alienation. We are a planet of a double star, torn between two powerful gravitational forces. We have to learn to move inward without losing control over the external world and, like Rimbaud, simply surrendering ourselves to an 'ordered derangement of the senses.'" - Colin Wilson, Introduction to Christopher McIntosh's The Rosicrucians

One of the common topics of debate that frequently pops up (even in my own post on the validity of self-initiation ) is the question of whether or not it is possible to self-initiate into Adeptus Minor. Of course, first we have to assume that it is possible to self-initiate into the Outer Order grades or the entire topic goes out the window. However, once we have assumed that the latter is possible, exactly how far does it go? The Ciceros comment in their Self-Initiation Into The Golden Dawn Tradition (the primary Golden Dawn text on self-initiation) that "although Israel Regardie suggested that the Outer Order ceremonies could be converted over into self-initiation rituals, he was convinced that to do so with the Adeptus Minor Ceremony was impossible. ... Initiation into the Second Order grades (starting with Adeptus Minor) still requires an authentic initiator and a physical Vault of the Adepti. However we agree with Regardie in his belief that continued and persistent repetiti...

A Conscious, Active Cause in all we see, And number proves the living unity. No bound hath He who doth the whole contain, But, all preceding, fills life's vast domain. Sole worthy worship, He, the only Lord, Doth His true doctrine to clean hearts accord. But since faith's work a single pontiff need, One law have we, and at one altar plead; Eternal God for aye their base upholds. Heaven and man's day alike His rule enfolds. In mercy rich, in retribution strong, His people's King He will upraise ere long. The tomb gives entrance to the promised land, Death only ends; life's vistas still expand. These doctrines sacred, pure and steadfast shine; And thus we close our number's scale divine. Good angels all things temper and assuage, While evil spirits burst with wrath and rage. God doth the lightning rule, the flame subdue. His word controls both Vesper and her dew. He makes the moon our watchman through the night, And by His sun renews the world in light. When dust ...

A week or two ago I was looking through the Ciceros's Self-Initiation into the Golden Dawn Tradition when I noticed the Coptic and Hebrew spelling of the name THMÊ (A Coptic form of Greek Themis and Egyptian Ma'at) on page 22. The thing that I noticed is that, in the Hebrew, the spelling is ThMA, and there is another word of the same gematric value, but not only that - the same exact letters. This is AMTh, Emeth , which means Truth. THMÊ is the Coptic form of Ma'at, the Goddess of Truth.

The history of the Hermetic Order of the Golden Dawn has been dealt with in a number of books, not least of all Ellic Howe’s Magicians of the Golden Dawn . However, as each new scholar approaches the subject or old scholars publish a new book more and more papers, photographs, documents, and letters are published. Revelations of the Golden Dawn , by R. A. Gilbert (a republication of The Golden Dawn Scrapbook ) is just one of these examples, giving a brief look at the history of the Order, replete with some interesting source material. The book itself is 200 pages, with seven chapters, an introduction, and a small index and bibliography. The history itself is not extensive, and only deals with some of the more pivotal moments, but Gilbert himself admits this, stating "it is not intended to be a documentary history of the Order … This book is intended simply to provide an overview of the Order, and to tell its story through the lives and actions (or inactions) of its membe...

For the first two parts of my LRP analysis, see here and here . The closing lines of the LRP, before the final QC, have been the cause of much debate and are the only part of the ritual that seems to have changed in the hands of different magicians over the years. Thus, today there are multiple variations of these lines, from the original "Before me flames the pentagram and behind me shines the six-rayed star" to the Crowley version of "For about me flames the pentagram and in the column shines the six-rayed star", and some slight variations of the two. All of them are perfectly valid, and there are justifications, usually in the form of gematria, for them all. This post will explore some of the variations and the reasoning behind them. First there is the original format employed in both the GD and SM and printed in Regardie's The Golden Dawn : "Before me flames the pentagram, and behind me shines the six-rayed star". On the surface this does not make...

"I believe in the practice and philosophy of what we have agreed to call magic, in what I must call the evocation of spirits, though I do not know what they are, in the power of creating magical illusions, in the visions of truth in the depths of the mind when the eyes are closed; and I believe in three doctrines, which have, as I think, been handed down from early times, and been the foundations of nearly all magical practices. These doctrines are:- (1) That the borders of our mind are ever shifting, and that many minds can flow into one another, as it were, and create or reveal a single mind, a single energy. (2) That the borders of our memories are as shifting, and that our memories are a part of one great memory, the memory of Nature herself. (3) That this great mind and great memory can be evoked by symbols." - W.B. Yeats, Magic (1901)

Continuing the Yeats theme of the previous post , here's the passage I mentioned earlier about Yeats and his attitude towards sex: W.B. Yeats described the summer of 1897, when he was 32, as "the most miserable time of my life". He went on to say, "I was tortured by sexual desire and disappointed love... When desire became an unendurable torture, I would masturbate, and that, no matter how moderate I was, would make me ill." Now, admittedly he was taking hashish pills at the time, which may or may not have influenced his feelings of illness, but it seems hard to deny that his reaction to masturbation was extreme, although probably not uncommon for the Victorian era. I have to admit that, as a young Irish man myself, I find these kinds of accounts quite surprising, even to one already aware of the Victorian attitude towards sex. I wonder if Yeats' extreme view, and that of Moina described in a previous post, was shared by other Golden Dawn members of the tim...